水利、信仰与地域社会:浙中地区白沙大帝信仰解读  

Water conservancy,belief and regional society:a study on Baisha Emperor belief in Central Zhejiang

作　　者：金晓刚[1] JIN Xiaogang(College of Humanities,Zhejiang Normal University,Jinhua 321004,China)

机构地区：[1]浙江师范大学人文学院,浙江金华321004

出　　处：《浙江师范大学学报（社会科学版）》2024年第5期63-71,共9页Journal of Zhejiang Normal University(Social Sciences)

基　　金：浙江文化研究工程重点项目“浙中南地区千年古城古镇研究”(21WH70087-3Z)。

摘　　要：地方祠神信仰,是解读地域民俗和社会变迁的重要窗口。浙江中部白沙溪流域关于“白沙大帝”卢文台退隐辅苍、修筑三十六堰的事迹,虽出于后人的建构,却是浙中地区早期地理环境和农业开发史的反映。在卢文台从人到神的塑造过程中,地方家族、寺僧、官员、士人均起到重要作用。他们共同表达了对卢文台造福百姓事迹的崇敬及风调雨顺的冀望,但又有各自的考虑和诉求。对白沙溪三十六堰这类复合型水利工程祠神信仰的考察,有助于揭示水利人格神信仰内部的差异性和复杂性。Local god belief is an important window to study regional folklore and social changes.The legend of Lu Wentai living in seclusion in Fucang and building thirty-six weirs in Baisha stream in Jinhua,Zhejiang province,although constructed by later generations,reflects the geographical environment and early agricultural development history of Baisha stream.Local families,monks,officials and scholars together played an important role in the shaping of Lu Wentai from a man to a god.They expressed their reverence for Lu Wentai together for his contribution to local people and also their hopes for good weather and rich harvests,but they had their own considerations and purposes.The investigation of the god belief of the thirty-six Weirs of Baisha stream is helpful to reveal the difference and complexity of the god belief of water conservancy personality.

关 键 词：白沙溪三十六堰 卢文台 民间信仰 复合型水利工程 

分 类 号：K203[历史地理—历史学]