从麻姑到岳姑:昆嵛山仙道女神的历史嬗变  

From Ma Gu to Yue Gu:The Historical Evolution of Goddess of Fairy Taoism in Kunyu Mountains

作　　者：吴欣 贾维军 WU Xin;JIA Weijun

机构地区：[1]烟台大学马克思主义学院,山东烟台264005

出　　处：《民俗研究》2024年第1期114-123,158,159,共12页Folklore Studies

摘　　要：承接东海仙道文化余绪,唐宋时期昆嵛山麻姑庙宇得以修建;蓬莱清浅、唐臣访姑的故事出现于这一时期庙宇重修的碑刻之中。金元时期全真道教以胶东为基地,以麻姑为资源,弘扬麻姑信仰并将之塑造为“后学仙”和鼓励女性入道的“榜样”;麻姑乞树、显异助饷的故事也在这一时期得以流传。明清时期尤其是明中期以后,岳姑(碧霞元君)信仰在昆嵛山成为主流,麻姑退居其后;至清末当地人甚至“只知岳姑不知麻姑”。历史长时段视野下,地方士人、民众传承方域文脉的自觉与创造,尤其是全真道教发展过程中因应时势所进行的策略转变,塑造、改变着麻姑、岳姑的形象并推动二姑易位。Following the East fairy Taoism culture,the temple of Ma Gu in Kunyu Mountains was built in the Tang and Song dynasties.The story of Penglai's shallowness and Tangchen's remains appears in the inscriptions of the temples rebuilt during this period.During the Jin and Yuan dynasties,Quanzhen Taoism,taking Jiaodong as its base and Ma Gu as its resource,carried forward the belief of Ma Gu and shaped it as a“later learning fairy”and a“model”to encourage women to enter the path.The story of Ma Gu begging trees and the apparent aid to pay was also spread during this period.In the Ming and Qing Dynasties,especially after the Ming Zhengde,the belief of Yue Gu(Bixia Yuanjun)became the mainstream in Kunyu Mountains,and Ma Gu retreated behind.At the end of the Qing Dynasty,the local people even“only knew Yue Gu and did not know Ma Gu”.From the perspective of a long historical period,the local scholars and people's consciousness and creation of inheriting the local context,especially the strategic transformation carried out in response to the current situation in the development of Quanzhen Taoism,shaped and changed the images of Ma Gu and Yue Gu and promoted the translocation of the two Gu.

关 键 词：麻姑 岳姑 昆嵛山 历史嬗变 

分 类 号：I207.7[文学—中国文学] B958[哲学宗教—宗教学] B933