擺接義塚大墓公之研究;Research On The Great Tomb Spirits,Justice Graves In Peitsie

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Title:	擺接義塚大墓公之研究;Research On The Great Tomb Spirits,Justice Graves In Peitsie
Authors:	王菁華;Wang,Ching-hua
Contributors:	歷史研究所碩士在職專班
Keywords:	中元普度;文化資產;大墓公;義塚;擺接;祭祀圈;Peitsie，Justice Graves，Great Tomb Spirits，Religi
Date:	2012-06-13
Issue Date:	2012-09-11 17:54:16 (UTC+8)
Publisher:	國立中央大學
Abstract:	義塚大墓公是先民入臺開墾過程中所形成的地方信仰，其所在的擺接平原位於臺灣北部大漢溪、新店溪及清水坑山脈所環繞的地區，歷史上自西荷時期起即有行政區劃的編制。漢人的入墾約在康熙末年雍正初年間，且最晚應在乾隆中葉就已完成開發；並陸續興築了八股大圳、永豐圳及大安圳等水利設施，這三條水圳流經範圍與義塚大墓公的祭祀圈有相當重疊之處，顯示其與祭祀圈形成有密切之關係。義塚大墓公所為何人？歷來有兩種說法，一為林爽文事件中之難民或義民，另為漳泉械鬥時的犧牲者，不論何種說法，均有相關史料或地方耆老口述歷史的支持。其如何形成龐大的祭祀圈，成為擺接地區的信仰中心之一，是值得研究的議題。就其留存之墓碑而言，與林爽文事件相關，且有相關史料可為印證；但地方耆老集體記憶中的漳泉械鬥說，也不能排除其與大墓公的關係，應是兩者兼而有之，只是時間先後順序不同罷了。其信仰本質原為厲鬼信仰，因赫赫有靈而轉變成有應公的信仰，進而成為擺接地區之共同信仰。龐大祭祀圈之形成則包含了信仰的結合、水利的結合及同祖籍結合三項要素，地域範圍涵蓋清時多為漳人聚落之擺接十三莊（今板橋、土城、中和之大部分地區），其結合呈現出先民在開發拓墾的過程中，所凝聚出互相照應之情誼。從廟體建築之演變、管理組織之遞嬗、經費之有效運用及稽核，可知其運作越來越制度化，也呈現出先人永續經營的理念。年度行事祭典中最重要的是中元普度祭典，不僅在日治時期相當盛大，至今仍保留了傳統科儀與精神，也因而在2012年獲選為新北市第6個文化資產。Great Tomb Spirits of Justice Graves, a local belief which was formed in the process of land reclamation by the ancestors coming to Taiwan. It's located in Peitsie Plains of the northern Taiwan, and it's surrounded by Dahan River, Hsientien River and Chingshuei Pit Mountains. Historically, since the Spanish and Dutch colonial era, there have been establishments of Adminstrative Regions. Approximately, the Han people's reclamation started between the late period of Kangxi and the early period of Yongzheng; at the latest,they finished developing in the middle era of Qianlong. Besides, they successively built several water conservancy facilities including Bagu Great Canal, Yongfeng Canal, and Daan Canal. The flowing ranges of these three canals are overlapping the religious sphere of the Great Tomb Spirits of Justice Graves. This reveals its close relationship with the formation of the religious sphere.For whom were Great Tomb Spirits of Justice Graves built? There are two statements: one is for the refugees or the righteous during Lin Shuangwen Events; the other is for the victims of fighting between Zhangzhou people and Quanzhou people. No matter which is true, they have been supported by the local seniors dictating the history and its relevant historical data. How can the huge religious sphere be organized? How can it become one of the belief centers in Peitsie? This issue is worthy of being researched. Concerning the tombstones being retained till now, they have something to do with Lin Shuangwen Events; furthermore, they are also confirmed by some related historical data. However,through the collective memories of local seniors in groups, it cannot be denied that the statement of fighting between Zhang and Quan has the relationship with Great Tomb Spirits. Therefore, both the facts are sure, but they're different in the chronological order. The nature of the belief was thought to be the ghost belief, but because it has been so famous and efficacious that it has become the common belief in Peitsie regions. The conformation of such a tremendous religious sphere includes the three elements: belief combination, water conservancy combination, and the same ancestral combination. The area range covers Peitsie Thirteen Villages where most Zhangzhou people inhabited during the Ching Dynasty and these places are now most areas for Banqiao, Tucheng,and Zhonghe. All the combinations show the ancestors' mutual friendship of taking care of each other in the process of their development and reclamation on land. In addition; the judgment on the evolution of the temple architecture, the development of management organizations,and the effective use and audit of funds reveals the institutionalized operation and the ancestors'ideas of sustainable management. Of all the annual routine rituals,the most important one is Ghost Festival, not only has been grand since the Japanese colonial era, but also has retained its spirit and technical equipment until today.Thus, it has been selected as the sixth cultural assets of New Taipei City in 2012.
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