聖俗之交：獅山靈塔與南庄宗族研究

Abstract

獅山靈塔附屬於勸化堂，雖然只有近百年的歷史，而筆者認為獅山靈塔在近代南庄開發史中有著無可取代的地位。客家鄉民把獅山靈塔當作是宗族或家族的祖塔，顯示了寺廟靈塔在地方的重要影響力。另一方面，寺廟靈塔的運作，也意涵著南庄地區客家宗族力量的衰微。筆者從自然風水、祖先崇拜、宗教信仰、火葬觀念與原客關係，建構獅山靈塔的歷史地位，探討獅山靈塔何以成為南庄地方部分客家家族之共同祖塔。 嘉慶二十年（1815）廣東嘉應州人黃祈英率眾拓墾三灣，進而入墾南庄田尾、獅山地區，開啟了漢人開發中港溪內山之端緒。祁英孫黃開郎，為教化鄉民，教導扶乩，因而創建勸化堂，而後續有靈塔的興建。因靈塔的風水位置充分符合了客家人的風水觀，且日治時期重視地方衛生，火葬政策的宣導與地方菁英的遠見，獅山靈塔即應運而生。 把骨灰放在宗族祖塔以外的地方，是一項新的觀念。早期獅頭山寺庵有蓬勃的齋廟文化，對於信徒來說，骨灰能安放在寺庵的靈骨塔其實是一種尊榮。日治初期，台灣地區擁有靈塔的寺廟並不普遍。獅山靈塔進駐了上萬的骨灰罈，展現了它在祖先祭祀上的重要性。對於祖塔不敷使用或是沒有祖塔的客家家族而言，獅山靈塔引領地方家族，成了南庄地方客家人的另類祖塔。 南庄客家族群與原住民的關係密切，始於黃祈英家族。超過百年的族群通婚融合與文化互動，客家人的語言、生活習慣、宗教信仰與祖先信仰，已明顯的影響了原住民的傳統文化，尤其是賽夏族原住民。賽夏與客家文化融合的現象，經過了百餘年的變化後，祖塔形式的共同墓，以及接受火化置納靈塔的觀念，是近來最顯著的改變。

The Bone Tower of Shihtou Mountain belongs to Chuan Hua Tang. Although it only has a history of nearly one hundred years, it has irreplaceable position in the development history of Nan-chuang nearby. The Hakkas view it as an ancestral tower of lineage or family, which indicates the important local influence of temple pagodas. On the other hand, the operation of temple pagodas also implies the decline of Hakka lineage forces in Nan-chuang area. To investigate how the Bone Tower of Shihtou Mountain became the common ancestral tomb of some Hakka families in Nan-chuang area, this study discussed the historical status of the Bone Tower of Shihtou Mountain through the viewpoints of Feng Shui, religious belief, concept of cremation, and the relationship between indigenous people and the Hakkas. In 1815, Chi-ying Huang from Guangdong Jiaying led people to reclaim Sanwan, and they further reclaimed the Tianwei area and Shihtou Mountain area of Nan-chuang, which started the development of hinterland of Jhonggang River. In order to educate villagers with planchette writing, the grandson of Chi-ying, Kai-lang Huang, established Chuang Hua Tang, followed by the Bone Tower of Shihtou Mountain . The Feng Shui location of pagoda exactly conforms to the Feng Shui viewpoint of the Hakkas. Moreover, due to the public health education advocated during the Japanese Occupation Period, the promotion of cremation policy, and the foresight of the local elites, the Bone Tower of Shihtou Mountain was constructed. Placing the urns in places besides the ancestral tomb of lineage is a new idea. In early days, the Shihtou Mountain Temple had a prosperous vegetarian culture and to its believers, it is in fact a kind of honor to place urns in the Bone Tower of Shihtou Mountain of the temple. In the early Japanese Occupation Period, most temples in Taiwan did not have columbarium pagodas inside. More than 10,000 of urns have been placed inside the Bone Tower of Shihtou Mountain , which indicates its importance in ancestor worship. To Hakka families who did not have their own ancestral towers or enough space in their ancestral towers , the Bone Tower of Shihtou Mountain became an alternative ancestral tower of the Hakkas in Nac-huang area. The close relationship between the Hakkas and the indigenous people in Nan-chuang started from the family of Chi-ying Huang. After more than one hundred years of intermarriage and cultural interactions, the language, life habits, religious belief, and ancestor worship of the Hakkas have significantly influenced the traditional culture of the indigenous people, especially the Saisiyat. After experiencing the changes over a hundred years, the most significant change in the phenomenon of cultural integration between the Saisiyat and the Hakkas in recent years are the common grave of ancestral tower style and the acceptance of the idea of cremation and placing urns into pagodas.