淸代 安徽省의 金龍四大王 祀廟 건립과 그 의미 (The Establishment of the Great King Temple and its Meanings in Anhui Province during the Qing Periods)

서지정보

· 발행기관 : 중앙대학교 중앙사학연구소
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· 저자명 : 김두현

초록

本稿是把清代安徽金龙寺大王信仰，主要是水灾对金龙寺大王信仰的传播和祀庙建立的影响，并通过建立祀庙, 分析了该地区官民做了什幺样的祈祷。安徽省内金龙寺大王庙大多数被设在主要河流域商业市镇或长江两岸的圩田地区。在长江․淮河流域及运河沿边居民之间崇拜的金龙寺大王之所以能正式向安徽省传播，首先是安徽的地形特征，即淮河水系和长江水系周边频繁的洪灾，这是对利用水路的客商和运送业者威胁生存的因素。虽然不是一般意义上的自然灾害，但是河川的泛滥和激浪造成的损失只不过是其对象不同，但是因自然因素而引起的共同点。另外，对主要水系延边居民来说，作为保护自己生命和财产的神灵，崇拜金龙寺大王。 本来作为黄河神被国家权力授予了封号, 此后金龙寺大王的性格得到了扩展。看看该信仰向安徽省传播的过程, 可见两者性格重叠。尤其在此过程中，客商和地方官以及绅士层的作用很大。如果只关注四大王信仰的传播主体是商人，那幺金龙寺大王不仅是作为水神的性格，而且还具有一种作为行业神的性格。金龙寺大王信仰被国家权力编入春秋祀典，该信仰的收容和传播更加容易。之所以能得到民间的受容，是因为一般民的现实利益，即水运路的保障和从水灾中得到保佑的期待。金龙四大王庙大部分不是县城, 而是更多的建立乡镇。虽然因为史料的制弱而掌握建设主体的限制很明显, 在创建和重修科程, 商人․绅士层․居民的参与可以推测民间对四大王信仰的受容程度和期待。特别是金龙寺大王信仰传播到安徽省的过程，虽然局限于一部分地区, 客商的作用特别是大, 这一事实使在特定地区形成的四大王信仰成为全国普遍化的作用。 淸代顺治年间以后, 在安徽省内的30馀个州县, 建立总58个所大王庙。太平府属繁昌县荻港镇的大王庙, 廬州府属无为州的大王庙等等, 不是本地人, 而是徽州商人和浙江商人是建立的主体。两个地区都是有水运利点的商业城市, 这可以看出，为了确保客商安全的流通渠道，有期待神灵的护卫心理。虽然因为具体资料的不足，不能确认, 照着五河县的事例, 可以推测在四大王庙里附加了会馆的功能，是水运的保护神，还是作为行业神的崇拜。滁州直隶州属全椒县事例, 也外地人把金龙四大王信仰传播该地区。在该地区, 本来只存在水神晏公庙, 但是全椒县不仅是商人和船舶频繁来往，也是运送国家税的主要重镇，反映了这些特性，是金龙寺大王庙。康熙14年在知县的主导下创立了大王庙，但后来在同治7年重建的时，船户正在参与。根据建设的主体，对四大王神灵的现实利益有一定的差异, 大家都期待着水运的稳定性，因此表现出共同性。这些事例是金龙寺大王信仰被安徽省主要运输路地区移植的, 比起作为河神的性格，金龙四大王的性格似乎是水运的保护神。 可是, 频繁发生的自然灾害也会影响民间信仰的形态。事实上看安徽省内民间祀庙的种类, 也有禹王庙․龍王庙․晏公庙․劉勐将军庙等等. 但这种祀庙大多是比金龙寺大王庙早期成立的。泗州直隶州所属五河县的事例, 突出淮河与浍河‧沱河‧潼河‧漴河交汇的地形的特性。作为最初的五河县渔商会馆建立了，增加了商人会馆的功能。可以看水运保护神或作为行业神的四大王信仰, 在光緖十五年督办五河盐釐许隆阿的主导下, 重建了四大王祀庙。直接的契机就是光緖十三年河南省郑州的‘河决’。在重建之后，也像以前一样在庙里添加了会馆的功能, 因为盐商参与中重建过程，成为鱼上会馆和盐商会馆共存的空间。 盐商参与重建过程是因为担心因水灾导致盐产量减少, 把四大王信仰的特质能够看水运保护神․行业神․河神(水神)的性格。与此相反, 颍州府所属太和县, 宁国府所属泾县, 徽州府所属婺源县, 凤阳府所属凤臺县, 还有长江两岸的圩田地区的四大王庙, 明是有关水害。崇拜四渎神金龙寺大王, 从水患中期待神灵保佑的民间心理作用的结果。

영어초록

This article explores the establishment of the Great King Temple (金龍四大王廟) in Anhui Province as a means of preventing flood disasters. The temple was first established in commercial towns (市鎭) in major river basins or in the polder (圩田) areas on ​both sides of the Yangtze River. The Great King was worshiped among residents along the Yangtze River, the Huaihe River, and the canal, all of which are geomorphic features of Anhui Province, where frequent flooding occurs in shallow water systems that threatens the safety of passengers using these waterways as well as freight traffic. Such flooding not only damages people and property but also damages and changes the riverbeds themselves, which is a natural process. Inhabitants of the main water system worshiped the Great King as a spirit of protection of life and property during frequent floods.
Originally a god of the Yellow River, the Great King was awarded a seal by the state, resulting in the recognition of the Great King as a god of water transportation. Rooted in Anhui Province, where the characteristics of both the earlier and later versions of the god overlapped, the Great King was primarily worshiped by itinerant traders and local officials and gentry. The adoption of Great King worship among merchants facilitated his characteristics as a water and business god (行業神).
Religious rites of the Great King related to spring and autumn were adopted by the state, which accepted and propagated the religion, resulting in such worship taking root in the private sector in relation to waterway security and flood safety. Most Great King Temples were built in rural towns (鄕鎭), where merchants, gentry, and villagers all participated, making it possible to estimate the degree of acceptance and expectations of this civilian faith among followers. In particular, the process of spreading the religion to the Anhui Province, although limited to certain regions, was facilitated by itinerant traders (客商), who helped establish worship of the Great King nationwide.
In Anhui Province, 58 temples were established in 30 subprefectures and districts after the Shunzhi (順治) periods. The Temple of Digangzhen (荻港鎭) in Fanchang (繁昌) County and in the Wuwei (無爲) subprefecture were not built by local people but by Huizhou (徽州) and Zhejiang (浙江) merchants, respectively. Both of these areas were commercial cities relying on water transportation, and there was a psychological expectation to secure a safe distribution channel for visitors. Although it cannot be confirmed due to the lack of concrete data, it seems that worship of the Great King as a god of water transportation and maritime business was a function of guild halls in the Wuhe (五河) District. In the Quanjiao (全椒) District in the Chuzhou (滁州) subprefecture, the Great King was introduced by foreigners; the area originally was a reception site for the temple of Angong (晏公廟), indicating not only the frequent passage of merchants and ships but also the significance of the area for transportation of national taxes.
In the fourteenth year of the Kangxi (康熙) emperor, the Temple of Great King was built under the leadership of the district magistrate. Later, boatmen (船戶) re-established worship in the seventh year of the Dongzhi (同治) emperor. Although the benefits expected from worship of the Great King differed, a common benefit was stability. As the religion of the Great King spread throughout the main transportation route of ​​Anhui Province, his identify as a guardian of water transportation become more prominent than his identity as a river god (河神).
Frequent natural disasters also affect the form of civilian religion. There are various types of civilian temples in Anhui province, such as the Yuwang Temple (禹王廟), the Sea King Temple (龍王廟), the Liumengjiangjun Temple (劉猛將軍廟), and the Angong Temple (晏公廟). Most of these temples were established earlier time than the Temple of the Great King. In the case of the Wuhe (五河) District and the Sizhou (泗州) subprefecture, the Huaihe (淮河), Kuai (澮河), Tonghe (潼河), and Chunghe (漴河) rivers converge; thus, the temple in Wuhe District was built at a Fishmonger’s hall (魚商會館), which later functioned as a guild hall and temple. The Great King as a guardian of water transportation and business directly influenced reestablishment of his temple under the leadership of DubanWuheYanli (督辦五河鹽釐) XuLongA (許隆阿) in the fifteenth year of the Guangxu Emperor (光緖), which included the breaking of an embankment (河決) of the Zengzhou (鄭州) in Henan Province (河南省), during the thirteenth year of the Guangxi emperor. After this reestablishment, the function of the guild hall included use as a temple, Fishmonger hall (魚商會館), and salt merchant hall (鹽商會館). Salt merchants participated in the reestablishment process because of concern about reduced salt production due to flooding.
Thus, the religion of the Great king was superimposed on prior worship of water protection gods, gods of business, and gods of rivers and water. In the Taihe Districe (太和縣) in the Yingzhou subprefecture (潁州府), Jing District (涇縣) in the Ningguo subprefecture (寧國府), Wuyuan District (婺源縣) in the Huizhou subprefecture (徽州府), Fengtai District (鳳臺縣) in the Fengyang subprefecture(鳳陽府), and the polder (圩田) areas of the Yangtze River, flooding was a common concern that supported worship of the Great King, who was believed to provide protection from flood damage.

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