祠神、先贤、名宦:射洪神信仰的嬗变与衰落  

The Evolution and Decline of the Belief of God in Shehong

作　　者：陈晔[1] Chen Ye

机构地区：[1]重庆大学人文社科高等研究院

出　　处：《兰州学刊》2017年第12期73-85,共13页

基　　金：笔者主持的四川省哲学社会科学重点研究基地西部区域文化研究中心2014年度重点项目"射洪神信仰源流研究"(项目批准号:XBYJB1404)阶段性成果

摘　　要：射洪神陆弼是宋代蜀中著名祠神,该信仰的维持、发展是凭借陆弼先贤直臣的"人生履历"、灵应神迹不断、朝廷多次封赐、一定程度进入道教神谱来保障的。而包括射洪神在内的蜀三大神合祀,则进一步推动了信仰的发展。宋元之际在朝代更替的大动荡中,射洪神丧失了维持其信仰基础的地域社会。明代以来陈子昂先贤祭祀与射洪神信仰的混同,加之陆弼自身名宦特性的彰显,最终导致作为祠神的射洪神信仰走向衰落。而这一衰落历程中,明清流行的先贤、名宦祠祀兴盛背景下,具备相近性质的祠神在信仰世界中的困境显露无遗。In Song Dynasty, the Shehong God Lu Bi was an important temple of God in Sichuan. Its belief was kept by Lu Bi＇s unquestionable integrity, constant OUIJA event, big rewards from the court and entree into the theogony of Taoism. Moreover, that three Gods of Sichuan, （ including Shehong） were wor- shiped together could promote the development of the Shehong＇ belief. In the unrest environment of dynas- ties changes, Shehong god lost the regional society which maintained its belief base. Since Ming dynasty, the belief of Shehong god had been confused with the sage worship of o Ziang. In addition, Lu Bi＇ s obvi- ous official characteristics caused the eventual decline of its belief. In the course of the decline, with the background of popular sages and famous officials worships in Ming - Qing Dynasty period, difficulties that similar nature of the temple of God had in spread were revealed.

关 键 词：射洪神 射洪祠 陈子昂 先贤 名宦 

分 类 号：G129[文化科学]