金川战役与大、小金川地区官主山川祭祀的兴起  

The Jinchuan Campaign and the Beginning of the Official Cult of Mountains and Rivers in Jinchuan Areas

作　　者：徐法言[1] 

机构地区：[1]四川大学历史文化学院

出　　处：《四川大学学报（哲学社会科学版）》2017年第2期54-63,共10页Journal of Sichuan University：Philosophy and Social Science Edition

基　　金：中国西部边疆安全与发展协同中心第一批科研项目"康乾时期清廷对川藏边地的经营与治理"(sk2011xtcx-01qn01);中央高校基本科研业务费研究专项项目(SKGT201204);四川大学中央高校基本科研业务费研究专项项目(skzx2015-sb23)

摘　　要：山神崇拜是两金川地区苯教信仰体系中的重要一环,以墨尔多、甲索为代表的嘉绒神山受到当地民众的广泛崇奉。在乾隆朝第二次金川战役期间,金川地区的苯教巫士借助山神之力呼风唤雨,念经诅咒,给清军在当地的军事行动造成了极大的不便。战争结束后,清廷将两金川苯教化的"山川之神"纳入了国家祭祀体系当中,有关它们在战争过程中"甘为邪术驱遣,妄行雨雪"之事也被刻意遗忘,重新塑以"效顺助灵"的新形象,从而转变为清廷统治与经营嘉绒地区的重要象征。Mountain god worship was a very important part of Bonpo faith in Jinchuan areas, and theJiarong holy mountains, represented by “ Moerduo” and “ Jiasuo” ,were widely worshipped by local people.During the second Jinchuan campaign in the Qianlong period, with the power of mountain god, the sorcerers ofBonpo controlled the weather and cursed the Qing army by chanting, and caused great inconvenience tomilitary actions. As for whether the mountain did that on behalf of Heaven, or was controlled by black magic,Emperor Qianlong was caught between the devil and the deep blue sea. After the war, the Qing governmentintegrated the worship of mountains and rivers of Bonpo into the state ritual system. As the sorcerers of Bonpowere exiled, the mountains and rivers lost contact with the old world, the question whether the mountains weredriven by black magic and snowed and rained unscrupulously was deliberately forgotten and replaced by a newimage of “ xiaoshunzhuling”,which turned into an important symbol of QingJs reign and operation of Jiarongarea.

关 键 词：金川战役 苯教 山神崇拜 山川祭祀 

分 类 号：K249[历史地理—历史学]