从天子出钱到不费公帑——唐宋以来广德祠山庙修建模式之演变

From“emperor pays for the temple”to“needn’t official money”:Transformation of the construction mode of Cishan temple in Guangde since the Tang and Song dynasties

自五代至明清,广德祠山神经历了一个从张大郎到张大帝,最后又回到无朝廷正式封号的江南区域性民间祠神的过程,考察文献记载所载张王祖庙的44次修建行为,可知由于随着祠山神地位的变化,朝廷对地方祀典管理、控制方式的不同,其修庙方式也有一个变化过程。唐末五代的6次修庙基本上为地方民众的自发行为,仅一次官修。有宋一代,张王祖庙的修建基本上是由官方主导的,而且十分频繁,共24次,地方信众也通过各种形式参与修庙活动,有时是自己发起,或响应地方官的号召捐助钱物,更多的是平时的香火和诞会的捐献。这使得宋元时期的信众皆强调祖庙是“天子出钱”“国家气力建造”。元明清时期的广德与政治中心相隔千里,祠山神在国家祀典系统中的地位下降,文献记载的元明清张王祖庙修建活动数量大减,仅14次。这一时期的修庙行为总体趋势是官退民进,广德的地方民众,包括祖庙的日常管理者(早期以僧人为主,明代之后主要为道士)、地方士人(包括致仕返乡者)、商人、父老等,利用其在当地的社会动员力,越来越主动地参与祖庙的修建活动,而地方官虽然也会支持修庙、参与捐助,更多的是一种象征性行为。这一修庙方式使得明清的地方官员、广德士人、民众都认为修庙应该“不费公帑”,地方士民是修庙的主力。广德民众心理的这种变化,反映了唐宋以来张王祖庙修建模式的转变——官退民进,这也是朝廷对地方祠祀的政策和地方财政制度的变化在具体的民间信仰活动中的体现。

The Cishan god in Guangde county experienced a process from the elder brother Zhang to the great Emperor Zhang,and finally returned to the territorial worship in the Jiangnan area without official title during the Five Dynasties to the Ming and Qing dynasties.According to the 44 times of construction of the Zhangwang toot temple recorded in the literature,the way of building the temple has changed due to the change of the status of the Cishan god and the different management and control methods of local sacrificial rites.At the end of the Tang dynasty and the Five Dynasties,the six times of temple building were basically spontaneous acts of local people,with only one official repair.In the Song dynasty,the construction of the Zhangwang root temple was basically led by the government,and it was very frequent,with a total of 24 times.Local believers also participated in the temple building activities in various forms,sometimes by themselves,or in response to the call of local officials to donate money and goods,more often the usual incense and donations for god’s birthday party.Believers in Song and Yuan dynasties emphasized that the root temple was“paid by the emperor”and“built with the strength of the state”.In the Yuan,Ming and Qing dynasties,Guangde was thousands of miles away from the political center,and the status of Cishan god in the national ritual system declined.The number of construction activities of the Zhangwang root temple in the Yuan,Ming and Qing dynasties recorded in the literature decreased greatly,only 14 times.The general trend of temple building in this period was the retreat of officials and the advancement of the people.Local people in Guangde,including managers of root temple(mainly monks in the early days,and Taoists after the Ming dynasty),local scholars(including those who returned to their hometown after resigning),businessmen,and elders,are increasingly actively involved in the construction of root temple by using their ability in local social mobilization.Although local officials will also support the temple building and participate in donations,it was more a symbolic act.Local officials,scholar-gentlemen and people in Ming and Qing dynasties believed that root temple repair should be“free of public money”,and local scholar-gentlemen became the main power of temple repair.This change in the psychology of Guangde people reflects the change of construction mode of Zhangwang root temple since the Tang and Song dynasties—the retreat of officials and the advancement of the people,which also reflects the government’s policy of local worship and the change of local financial system in specific popular religious activities.