本文是筆者目前籌畫出版著作的部分內容，書名為〈中國北方的地方宗教:社區祭儀及信仰的結構和組織》。筆者自公元2000年起持續的觀察、收集及閱讀相關資料，大部分素材來自河北、山西和山東的地方宗教，兼及快西及其他地區。所收集的資料顯示地方宗教在村莊及地方社會是高度制度化的，白人民自己組織與資助。有興趣了解此計畫較詳細綱要的請者可寫信到左列地址eodano@shaw.ca與我聯絡。

在中國北方，最重要的地方祭儀是在地方保護神的生日慶典上祈求新一年的神祐以及求雨儀式。這些祭儀由村民自行組織及執行，並與陰陽先生、總管所有祭儀的「主禮」、「香頭」、及靈媒等有特別l儀式角色功能的人合作，同時也有負責抬神像及供品的「亭士」、執傘以保護供品的「雌士」、戲團領班「前行」以及負責唱除神號的「神家」等專業分工。這些祭儀專家在慶典之前幾個月或前幾個星期就開始練習。在某些村子裡有僧人及道士參與，不過絕大部分的情形是這些祭儀的韻導者均由該村村民或附近居民擔任。當然，有時僧人或道士在場是團為村中領袖延請他們前來執行某些特別儀式。據說有些道士是住在當地的廟宇的已婚農民。可能過去有更多神職人員參與這些儀式，但白十九世紀晚期以降，他們原本應性持的許多廟宇道觀都已被毀。本文將依地理區域及祭典種類敘述地方祭儀專家的角色及活動，並特別凸顯他們對於地方廟會秩序、組織及內在邏輯的諸多貢獻。

The topic of this research note is part of a book-length project
now in progress, entitled “Local Religion in North China: the Structure and
Organization of Community Rituals and Beliefs,” for which I have been
observing, collecting and reading since 2000. Most of my material is about
such traditions in Hebei, Shanxi and Shandong, with some evidence as
well from Shaanxi and other areas. This material indicates that local religion
is deeply institutionalized in village and district society, organized
and paid for by the people themselves for their own purposes. Those
who would like to see a detailed outline of this project can contact me at
eodano@shaw.ca.
In north China, the most important community rituals are those in
honor of the birthdays of local protective deities to invoke their protection
for another year, and rituals to petition for rain. These rituals are organized
and carried out by village leaders in cooperation with those who
have specific ritual duties and roles, such as yinyang masters, zhuli; those
in overall charge of the rituals, such as xiangtou (incense heads), spiritmediums,
etc.; as well as specialized participants, such as tingshi, weishi,
qianhang, and shenjia, respectively bearers of images and offerings for
them, bearers of ritual umbrellas to protect the offerings, leaders of opera
troupes, and leaders of “godly families” who recite the names of the gods.
These ritualists begin practicing for their roles weeks or months before
the ceremonies begin. There is evidence for the participation in some vil-lage rituals of Buddhist monks and Daoist priests, but for the most part
the leaders in these rituals are lay people from the village or its surrounding
area. Of course, even when priests are present they have been invited
by village leaders to perform specific ritual functions. Some Daoists are
described as married farmers who live in a local temple. It is possible that
more clergy were involved in the past, but many of the monasteries and
temples in which they would have lived have been destroyed, particularly
since the late 19th century. This research note will describe the roles and
activities of local ritual leaders by geographical areas and types of ceremonies,
and note their contributions to the order, structure, and inner
logic of community festivals.