南臺灣鄭成功以外鄭氏時期人物祀神初探

An Introductory Survey on the Worshipped Deities from the Cheng Dynasty Other than Koxinga in Southern Taiwan

臺灣先民諸多移自閩粵，風俗民情亦多由原鄉輾轉入臺，傳統民間信仰中的神明，不論全國性神明（如關公、觀世音等）或閩粵鄉土性神明亦陸續傳進臺灣，歷三、四百年發展，寺廟信仰的分佈終成今日模樣。其中，聖賢祀神乃為當前臺灣地區神明信仰的最主要對象，範圍至為廣泛。

 

因之，目前所見祀神多為有功於國、有德於民的歷代聖賢。一般而言，臺灣地區祀神，除全國性神明及閩粵鄉土性神明外，在地鄉土性神明如鄭氏時期人物除鄭成功與整個臺灣歷史因素較顯著，供奉較普遍外，陳永華總制也漸為膜拜對象，其餘鄭氏時期人物祀神的祭祀範圍多為與其事跡相關的鄰近地區為限，如永康二王廟鄭府二千歲鄭經僅二王地區主祀，路竹華山殿明寧靖王朱術桂亦僅路竹竹滬地區主祀，該類相關祀神多因侷限各地，未為普遍信仰，惟就各地開發史上當有一定之事蹟留供後人憑弔追憶，本文試圖以南臺灣地區探索鄭成功以外的鄭氏時期人物祀神，了解該祀神在各地歷史上的相關事蹟、地區分佈以及相關奉祀的原由。

 

Leaving their native land in Fujian and Guangdong for Taiwan, China, the early immigrants also brought with them the folk cultures from their birthplaces as they traveled all the way to settle down in the foreign land. It was through the same journey that the deities, be it the nationwide gods such as Guan Kong (關公, also known as Guan Yu) and Guan Yin (觀世音, also known as Guanshiyin or bodhisattva) or the local gods in Fujian and Guangdong, were introduced to Taiwan one following another. Throughout the three to four centuries of religious development, the deities and temples map has become what it is today, with the worship of Sheng-Hsian Gods (saints and sages) as the major and the most widely-practiced one in contemporary Taiwan.

 

Accordingly, most of the deities being worship used to be the living saints and sages in the past dynasties who either made great contribution to the country or great moral models for the people. Generally speaking, apart from the nationwide gods or the local gods from Fujian and Guangdong as mentioned above, the common local worship in Taiwan is not limited to Cheng Cheng-Kong, as an important historical figure in the Cheng Dynasty in Taiwan, but also the General Chen Yung-Hua from the same period who later became another popular deity, while other deities from the Cheng Dynasty are mostly worshipped in the area and the vicinity where they made their names famous, such as Tīnn King (鄭府二千歲鄭經)of Yungkang’s The Second King Temple (二王廟, Lī-ông Temple in Taiwanese or Er-Wang Temple in Mandarin) only worshipped in the Lī-ông (Er-Wang) region as the main deity, and the Ming-Dynasty Prince of Ningching Chu Shu-Kui of Luchu Huashan Temple only in the regions of Luchu and Chuhu. Although the worship of deities belonging to local regions and communities has never become a common religious belief, there are still plenty of stories about the deities related to the local history for us to memorize and pay respect to. This paper thus attempts to provide an introductory survey on the worshipped deities from the Cheng Dynasty other than Cheng Cheng-Kong in Southern Taiwan to look into the history and stories of the deities in their respective regions, their distribution, and the reasons of them being worshipped.