本文關(guān)鍵詞： 大澤山 女神 民間信仰 地方社會　出處：《山東大學(xué)》2010年碩士論文　論文類型：學(xué)位論文

【摘要】： 山東省平度市大澤山地區(qū),有著悠久的民間信仰歷史,其日照庵附近現(xiàn)存有一百余通功德碑,記載了晚清民國時期大澤山周邊百姓去大澤山進香的事跡及進香者的名字,向我們展示了清末民初時期大澤山地區(qū)繁盛的女神信仰。 根據(jù)文獻、碑刻記載及田野調(diào)查資料可知,大澤山地區(qū)最為主要的女神有三位：泰山老母、無生老母與大澤老母。這三位女神并不是同時并存于大澤山上,其中泰山老母是在大澤山上出現(xiàn)的最早、信仰持續(xù)時間最長的女神：無生老母雖是出現(xiàn)最晚,卻是發(fā)展最為迅速的女神；大澤老母出現(xiàn)要早于無生老母,雖然發(fā)展道路頗為隱秘,卻也一直得以承續(xù)。那么,這三位女神作為大澤山女神信仰的重要對象,她們之間又有著怎樣的關(guān)系呢? 泰山老母是大澤山上最早的女神,在大澤山地區(qū)擁有著眾多的信眾,信仰基礎(chǔ)是十分穩(wěn)固的。但是隨著大澤山自我意識的覺醒與提高自我價值愿望的迫切要求,擁有一位大澤山自己的女神就成為不可的趨勢,大澤老母正是在這種迫切要求之下應(yīng)運而生的。不過,大澤老母作為一位新的女神,無論是名望還是信眾基礎(chǔ),都不足以與泰山老母相抗衡,于是在短暫的興盛之后沉寂。而1931年出現(xiàn)在大澤山上的無生老母,卻贏得了民眾無上的崇敬,一時間成為比泰山老母知名度還要高的大澤山女神。以至于大澤山原以泰山老母生日為主的山會,也將正日子改在了無生老母的誕辰,同時山會的規(guī)模也由原來的“十?dāng)?shù)日”延長到了一個多月。 大澤山地區(qū)的信眾,主要是以昌邑、平度、掖縣三地為主,其中昌邑尤多。在大澤山地區(qū),一直有著“無生老母娘家是昌邑”說法�？梢哉f昌邑是大澤山地區(qū)女神信仰最為重要的支持者,也是大澤山女神信仰發(fā)展前期的中堅力量。在大澤山女神信仰發(fā)展的中后期,平度、掖縣的信仰力量不斷壯大,尤其是平度,逐漸取代昌邑成為了大澤山女神信仰的主要領(lǐng)導(dǎo)者。在大澤山上的女神們此消彼長的同時,昌平掖三地的信仰力量其實也有一個消長的過程。 由于抗日戰(zhàn)爭的爆發(fā),大澤山地區(qū)的女神信仰被戛然截斷。直到上世紀九十年代,大澤山上的智藏寺、日照庵才得以重修,民眾又開始有了在山上的信仰活動。在信仰中斷了七十余年之后,呈現(xiàn)在我們面前的信仰主體是昌平掖三地的信眾,信仰對象卻突出了無生老母與大澤老母,泰山老母反倒淡出了人們的記憶。而對于無生老母與大澤老母,人們也說不出明確的區(qū)分。2008年的11月15日(農(nóng)歷十月十八日),大澤山日照庵舉行了盛大的立碑儀式,來自昌邑88名信眾在日照庵內(nèi)立碑拜神。大殿中有“碧霞元君”、“觀音菩薩”和“老母娘”(即無生老母)的塑像,有意思的是,他們保持了“碧霞元君”與“觀音菩薩”塑像前原有的神牌,卻唯獨在無生老母神像前擺上了有“岱澤老母”字樣的神牌,遮蓋了原有的“老母娘”神牌。由此可見,在他們心目中,“無生老母”與“大澤老母”就是同一個神,或者更確切的說,“無生老母”就是“大澤老母”。 可見,在現(xiàn)在的大澤山女神信仰中,泰山老母了沒有強大的優(yōu)勢,而無生老母與大澤老母卻有著合二為一的趨勢。重修后的日照庵神靈格局與抗戰(zhàn)之前是不一樣的,這是否也會對大澤山地區(qū)女神信仰的發(fā)展產(chǎn)生影響?大澤山女神信仰最終會如何,尚有待時間的驗證。
[Abstract]:Shandong Province Pingdu Dazeshan area, has a long history of folk belief, near the sunshine an existing one hundred Yu Tong merit monument, recorded in the period of late Qing Dynasty Dazeshan surrounding people go to the deeds of Ozawa Yasusumuka and pilgrims name shows during the late Qing Dynasty period Dazeshan area prosperous goddess belief to us.
According to the literature and field survey data, inscriptions recorded the Ozawa mountain area the main goddess three: Taishan mother, no mother and mother Ozawa. The three goddesses not coexist in Ozawa hills, Taishan where mother is in Ozawa on the hill at the earliest, the longest duration of faith Goddess: no birth mother is the latest, the goddess is the most rapid development; Ozawa's mother appears earlier than no mother, although the development of the road has been secretive, but also can be inherited. Then, the three goddesses as an important object of Ozawa mountain goddess worship, among them how the relationship?
Taishan is the earliest Mother Ozawa Hill goddess, in the Ozawa hills area has a large number of followers, belief foundation is very solid. But with the awakening of Ozawa hill of self consciousness and urgent requirement of improving the desire of self value, with a Ozawa Hill their goddess can not be the trend, Ozawa is the mother is born in this urgent demand under. However, Ozawa's mother as a new goddess, regardless of fame or believers, are not enough to compete with the old Taishan, and after a short silence. No mother and prosperity in 1931 in Ozawa hills, won the people supreme reverence for a time, as her popularity was even higher than Taishan's Ozawa Hill goddess. Ozawa hill in Taishan that the original mother birthday based hill, will be a positive day change in the birth mother's birthday, at the same time, the size of the mountain From the original "ten day" was extended to more than a month.
Ozawa hill area of believers, mainly in Changyi, Pingdu and Yexian three, including Changyi. Especially in the Ozawa hills area, there has been no health mother home is Changyi ". It can be said that Changyi is the most important supporter Ozawa mountain goddess worship, is Ozawa mountain goddess belief development backbone early strength. Roughness in Ozawa hills goddess worship in the late development, the growing strength of faith, ye Xian, especially Pingdu, replaced Changyi as the main leader of Ozawa mountain goddess worship at Mount Ozawa. The sisters of this elimination he long at the same time, Changping in three places actually have the power of faith a process of growth and decline.
Due to the outbreak of the Anti Japanese War, Ozawa hill area of goddess worship was interrupted suddenly. In 90s until the last century, Ozawa hill, chizo temple, Temple of sunshine was able to rebuild, people began to have the belief activity on the mountain. After more than seventy years of interruption in faith, presented in front of us is the main belief in Changping in three the congregation, the object of faith has highlighted no birth mother and mother Ozawa, the old Taishan was faded out of memory. And there is no health mother and mother Ozawa, people did not distinguish between.2008 years (November 15th the 18th day of the tenth month of the Chinese lunar calendar), Ozawa Yasuterua held a grand ceremony erected from Changyi. 88 worshippers in the sunshine in an erected worship. "Bixiayuanjun hall", "Avalokiteshvara" and "old mother" (i.e., no mother) of the statue, it is interesting that they keep the "bixiayuanjun "God card with the" Avalokiteshvara "statue, but in the absence of health mother statue is placed on the" mother Dai Ze "God card, covering the original" old mother "God card. Thus, in their minds," no mother "and" mother Ozawa "is the same a God, or rather," no mother "is the" mother Ozawa ".
Visible, in what is now the Ozawa mountain goddess worship in Taishan, mother without a strong advantage, but no life mother and mother Ozawa has be made one trend. After the sunshine before an anti Japanese war pattern and the gods are not the same, whether this will have an impact on the development of Ozawa mountain goddess worship Ozawa? The mountain goddess faith finally how to verify still needs time.

【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2010
【分類號】：B933

【引證文獻】

相關(guān)碩士學(xué)位論文 前1條

1 王軼凡;青島市濱海景區(qū)規(guī)劃建設(shè)中的相關(guān)問題探討[D];西北農(nóng)林科技大學(xué);2012年

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本文編號：1537375