明代 福建 詔安縣의 寇亂과 陳元光 崇拜

Abstract

The raids and disturbance(寇亂) in Zhaoan(詔安) was the background of Chenyuanguang(陳元光) emergence. In 686, when the boundary people of Fujian and Guangdong started to stir up, Tang dynasty sent troops to suppress it, and in the process, Zhuangzhou(漳州) was established and Chenyuanguang worship began. Song dynasty which was in conflict with powerful Yao, Jin and Yuan, added various kinds of the Title to Chenyuanguang. Jiangjun shrine(將軍廟) of the Liangfengsan(良峰山) was the center of worship at Chenyuanguang in the Joan area. It is estimated that the construction of Nanzhao(南詔) fortress was built in 1354 when anti-Yuan forces broke out in Tingzhou(汀州) and Zhangzhou. However, in the Ming Dynasty, it sought to establish a Confucian order, and applied it to the private spirits, so that it demoted the title of Chenyuanguang to “Zhaolie hou(昭烈侯)”. Even in the 15th century of the Great Rebellion and the 16th century of the Jiating(嘉靖) wokou raids, there was no such story of Chenyuanguang's spirituality in Zhaoan hyun. In order to prevent the raids and disturbances, the Ming dynasty established the Zhaoan county, the sih-dian(祀典) system was reorganized and the magistrate of a county were in charge of the rites in the Jiangjun shrine. With the outbreak of the Jiating wokou disturbance, and the destruction of the Jiangjun shrine, a change has taken place in the Chenyuanguang faith of Zhaoan county. Residents began to relive the worship of the god Chenyuanguang, watching the scene of a disaster in which he could not even protect his shrine. Residents worshipped the reopening of Chenyuanguang's family and department as guardian deities, resulting in the protection of Chenyuanguang for villages and clans. On the other hand, state power intended to accommodate the religious needs of changing residents, so as to stabilize the community and establish order. Its representative activity was to reconstruct the pre-system of Zhaoan county by rebuilding the destroyed Chenyuanguang shrine. The main characters were Litianzha(黎天祚) who was appointed as the magistrate of a county in 1602, and Zhutongyuan(朱統鈨) who took office in 1640. Although Litianzha failed to rebuild, Zhutongyuan, in the midst of the crisis of Ming-Qing replacement, led to the cooperation of the Xu(許) clan, and rebuilt the general's shrine in the castle and operated it as a the sih-dian system. With the outbreak of the the Jiating wokou disturbance, and the destruction of the Jiangjun shrine of the Liangfengsan, a change has taken place in the Chenyuanguang faith of Zhaoan county. Residents began to relive the worship of the god Chenyuanguang, watching the scene of a disaster in which he could not even protect his shrine. Residents worshipped the reopening of Chenyuanguang's family and department as guardian deities, resulting in the protection of Chenyuanguang for villages and clans. On the other hand, state power intended to accommodate the religious needs of residents, so as to stabilize the community and establish the social order. Its representative activity was to reconstruct the pre-system of Zhaoan county by rebuilding the destroyed Chenyuanguang shrine. The main characters were Litianzha who was appointed as the magistrate of a county in 1602, and Zhutongyuan who took office in 1640. Although Litianzha failed to rebuild, Zhutongyuan, in the midst of the crisis of Ming-Qing replacement, led to the cooperation of the Xu clan, and rebuilt the Jiangjun shrine in the city castle and operated it as a the sih-dian system. In addition, with the increasing number of soldiers in the Zhaoan county, Guanyu(關羽) worship appeared, and amid the danger of fall by the Japanese invasion, Gongyoucheng(龔有成) caused a stir in Guanyuism. After the destruction of the Xuanzhong(懸鍾) fortress by the Qianjie(遷界) decree, the two wumiao(武廟) systems were established by transferring the statue of Guanyu to Zhaoan. In addition, as maritime activities became active, people in the coastal area peoples worshipped Mazu(媽祖), and Tianhou(天后) shrine was built, as Qing dynasty gave her a title Tianhou, the tample was established as sidian shrine. In addition, shrines or temples such as Baoshengdadi(保生大帝), Zhaoyuanshuai(趙元帥), and Guanyinpusa(觀音菩薩) were newly constructed to absorb the religious needs of local communities and clans, which have diversified amid the turmoil and socio-economic changes.