论文部分内容阅读
在山西这样的内陆省份,高平境内留存的海神庙及其所承栽的妈祖信仰,其价值弥足珍贵。庙内一块康熙四十九年(1710)的壁碑中有关于“天妃”的记载,证明了此庙供奉妈祖无疑。根据碑文所栽,妈祖信仰传入当地的时间可以大致确定在万历四十年(1612)至康熙四十九年(1710)之间。远离海洋的高平出现妈祖信仰绝非偶然,通过碑文以及村民口述可知,东宅村自清初便有冯、赵两姓大族世代做海船贸易,他们以厚实的财力和不断的捐施确定了在妈祖信仰中的主导地位。在妈祖信仰地方化的过程中,东宅村的妈祖除了其固有的保护航运的神职之外,又被赋予了调节雨水、护佑丰收等内陆神祗的职能。
In a landlocked province such as Shanxi, the Haimin Temple preserved in Gaoping and its belief in the Mazu Belief are of precious value. Temple on a piece of Kangxi forty-nine years (1710) in the wall of the monument on “Tian Fei ” records prove that this temple worship Mazu no doubt. According to the inscriptions planted, the time when Mazu belief was introduced into the area can be roughly defined between forty years (1612) and forty-nine years (1710). It is by no means coincidence that the belief of the Mazu was far from the sea in Gaoping. From the inscriptions and the villagers’ oral observations, Dongzhai Village had a voyage from the early Qing Dynasty to the beginning of the Qing Dynasty. They were engaged in maritime trade by generations of large and large families. They were determined by solid financial resources and continuous donations In the belief of Mazu dominance. In the process of localization of Mazu belief, besides the inherent clerics of shipping protection, Matsu of Dongzhai village was given the function of regulating inland gods such as rainwater, bless harvest and so on.