臺灣鸞堂的研究成果可說相當豐碩，然對於婦女參與鸞務或鸞堂活動 的研究卻有如鳳毛麟角。鸞堂在埔里民間信仰所佔份量甚重，許多鸞堂其女 鸞又佔多數，顯見唯有對女鸞作進一步的研究，對鸞堂信仰系統才能有更全 面性的瞭解。因此，本文主要以南投縣埔里鎮育化堂上了年紀的女鸞生為研 究對象，試圖勾勒女鸞的宗教生活，期能增補臺灣鸞堂研究的部份闕如及婦 女宗教生活的圖像。 本文首先就育化堂作概括性介紹，說明鸞生年齡層分佈及性別比例、女 鸞入鸞的動機，以及女鸞入鸞的時間；其次，宗教道途上的女鸞，描述這些 上了年紀的女鸞，艱辛的習經之路，修行及歡喜的宗教生活；再者，透過 「參與觀察」育化堂例行的宗教活動，如一般「神明生」祝壽日（以城隍爺為 例）、為主祀神（以關聖帝君為例）祝壽，以及每月逢七的「乩日」—扶鸞降筆 等儀式，說明男、女鸞生參與鸞堂宗教儀式活動的情形，及其宗教實踐上的性別差異；最後，「看不見」的女鸞，論述何以「看不見」，誦經是女鸞主要 的宗教實踐之一，也是人們對於老年婦女最為熟悉的既定印象，或正因如 此，以致人們漠視或忽視此一宗教實踐的重要性，在男鸞幾乎不誦經的情形 下，女鸞勤於誦經的行為，對於恩主信仰實與男鸞有着相輔相成的力量及重 要性。總的來看，這些老年婦女不無因她們的宗教實踐而扭轉原處於劣勢社 會的處境。

There have been quite a few studies of phoenix halls in Taiwan. Yet rarely did they concentrate on the female disciples of the phoenix or their participation in the phoenix hall’s matters. Phoenix halls constitute a majority of the sectarian religion in Puli. In these phoenix halls, the number of female disciples largely exceeds that of the males. Obviously, we need an in-depth investigation on the female disciples of phoenix to render a more comprehensive picture of the phoenix hall system. In this study, I investigate senior female disciples of phoenix in the Yuhua tang in Puli, Nantou to depict their religious life, hoping to contribute to our understanding of the phoenix halls and women’s religious lives. I start with a general introduction of the Yuhua tang, describe the age and gender distribution of the disciples of the phoenix, their motivation to become such disciples, and their time of initiation. Secondly, I give an account of the induction of these senior phoenix hall disciples, their hardship of apprenticeship and moral cultivation, their joy of religious life. Through participatory observation of the Yuhua tang’s regular activities, such as birthdays of general deities (for example, God of City and Moat), birthday of the main deity (Emperor Guan), and the 7th day of every lunar month (ritual day of the spirit-writing), I portray the circumstances of the disciples’ participation, both male and female, and the gender differences in their religious practices. Finally, I comment on the “invisibility” of the female disciples of phoenix. One of their principle religious practices is reciting scripture. It is also the familiar stereotype the society as a whole regards senior woman. Perhaps just because of that, people ignore or disregard the importance of such practice. While the male disciples of phoenix almost never recite scripture, the diligent scripture-reciting of their counterparts is an important factor that complements their efforts in upholding the cult of the Enzhu (Benevolent Lord). To sum up, these senior women are able to reverse their disadvantaged societal status with their religious practices.