謝聰輝。〈南臺灣和瘟送船儀式的傳承與其道法析論〉。《民俗曲藝》184 (2014.6): 9-57。
Hsieh Tsung-hui. “Analysis on the Transmission of 'Pacification of Plagues' Boat Burning Ritual in
Southern Taiwan and Its Involvement in the Daoist/Ritual
Tradition.” Journal of Chinese Ritual, Theatre and Folklore 184 (2014.6): 9-57.
Based on historical documents, Daoist manuscripts and field research reports, this study analyzes the Daoist/ritual system and characteristics of the body techniques of “pacification of plagues” boat burning ritual in southern Taiwan, in an attempt to explore the significances of the living tradition of Daoism in Taiwan.
In addition to preface and conclusion, this article consists of three sections. I first analyze earlier rituals of the “pacification of plagues” and compare several manuscripts with a perspective on the public-ness and private-ness of the organizers of the plague offering rituals. I further explore the relations between Daoist manuscripts of the “pacification of plagues” in
Taiwan, the Divine Empyrean plague exorcism
rituals recorded in A Corpus of Daoist Rituals,
and the Rituals and Liturgies of Sending Royal Boat of Ming-Qing southern . By investigating
the significance of the manuscripts, we can identify the origins and lineages
of these Daoist rituals. Fujian
In the second section, I discuss the boat burning ritual scenario as well as the various roles and duties of the participants recorded in
manuscripts, and the symbolic meanings of the place names to which the plague
commissioners were supposed to report after the mission was completed. I also
analyze the historical significance of a Daoist document of Five-day Offering
Rituals dated 1821 from Xinyuan of Pingdong. Taiwan
Finally, I examine four significant Daoist rituals and liturgies- Divine Lamp of Five Thunders Lightning; Celestial Immortals Feasting and Offering; Pacification of Plagues and Fiends Quelling; and Disaster Dispelling and Plague Offering and identify similarities and differences between Tainan Daoist school and Fengshan Daoist school, as well as characteristics of ritual practitioners’ body techniques.