谁的“标准”?“正统”何在?——元代《台州路重建天妃庙碑》与浙东士人的天妃观

Who's “Standard”? Where is the “Orthodox”?——The Reconstruction of Tianfei Temple in Taizhou Road Monument in the Yuan Dynasty and the Tianfei Outlook of the Eastern Zhejiang Literati

宋代开始,天妃庙开始在沿海各地传播。而进入元代,漕运成为官方财政的重要支柱,天妃更因此成为海神主要代表,官府重视其庙宇修筑,祭典仪式极为隆重。台州路天妃庙因方国珍之乱而毁,刘基作为地方官员经历其重建过程,因此撰写《台州路重建天妃庙碑》。与此同时,北京而来的周伯琦也撰写了同名碑铭。两通碑铭记载了台州天妃庙重建始末,展现了以刘基为代表的浙东士人的天妃观,反映了天妃信仰在传播过程中的复杂面向。刘基等人以帝、后、妃配天、地、海解释天妃神格,力图改造其女巫身份,将其等同与岳、镇、海、渎等自然神明,这一看法后来也为诸多士大夫所继承。从碑铭可以看出,王朝祭典、地方社会、士人观念存在复杂互动关系,因此宗教研究中的"标准化"和"正统化"等概念需要结合历史情境,才可获得理论穿透力。

Since the Song Dynasty, the Tianfei temple began to spread in the coastal country. Since the Yuan Dynasty, water transport has become an important pillar of official finance, Tianfei become a main representative of Poseidon because of this, officials paid attention to temples built, and the sacrifice ritual was very grand. The Tianfei temple in Taizhou road was destructed due to Fang Guozhen chaos, which was rebuilt by Liu Ji as local officials, who also wrote ＂Reconstruction of Tianfei Temple in Taizhou Road Monument＂. At the same time, Zhou Boqi came from Beijing also wrote inscription with the same name. The two inscriptions recorded the whole process of rebuilding the Taizhou Tianfei temple,showed the Tianfei outlook of the eastern Zhejiang Literati represented by Liu Ji, reflected the complexity facing of Tianfei belief in the propagation process. As can be seen from the inscription, there is a complex interaction between dynasty festival, local community, Literati＇s concepts, and therefore the ＂standardization＂ and ＂orthodox＂ concepts in religious studies need a combination of historical context to obtain the theoretical penetration.