摘要

石頭崇拜在各個族群普遍存在著，客家人也有其石頭崇拜的歷史，是自然崇 拜的一種型式。客家人的石頭崇拜，在不同的時空環境中演釋出不同的方式。

台灣的客家人播遷自大陸原鄉，其中南部六堆地區和北部桃竹苗地區是兩大 集居地。就北部桃竹苗地區的客家人而言多分布於沿山的丘陵地，多石的環境顯 現出的石頭崇拜與南部客家人和一樣移民自大陸的閩南人崇石信仰有明顯的不 同，其中最為特殊的就是石爺、石哀的信仰。這種石頭崇拜有來自原鄉認神為契 父母習俗的延續，也與閩南族群的石頭公信仰在功能上有相似處，但是在稱呼上 與性質上卻更為地域性與特殊性。

本文從桃竹苗地區客家人現存的石爺、石哀崇拜中收集相關資料，分析此地 區客家人這一石頭崇拜現況，試圖解讀桃竹苗地區客家人石爺、石哀崇拜的形 成、發展及其特殊性。經過資料收集與分析，歸納出三點發現：（1）桃竹苗客 家人石爺、石哀崇拜之形成與石頭本身的特性、原鄉習俗、移民到台灣的多石居 住環境、乃至於原住民的靈石信仰有所關聯；（2）桃竹苗客家人的石爺、石哀 信仰的發展，因著社會變遷與社區營造呈現出兩極化；（3）桃竹苗客家人的石 爺、石哀的神格低於土地公且有性別地域性的特徵。

Stone-worship has been widely practiced by peoples around the world. Hakkas’ stone-worship, like other ethnic groups, is nature worship too; however, it has been developed in various forms under different circumstances and times.

Those Hakkas settled in Taoyuan, Hsinchu, and Miaoli counties, has revealed their stone worship obviously different from that of those southern Hakkas and Hokkiens, especially the worship of Shiye and Shiai. This stone-worship has its inherited custom from the homeland and similar function of Hokkiens’ Lord Stone worship. Nevertheless, its appellation and attribution are localized and unique.

This study aims to interpret the formation, development, and particularity of the stone-worship, and reveals three findings: A. Its formation relates with the stone substance, the custom from the homeland, the rocky environment, and the spiritual stone-worship of aborigines. B. Its development directs toward opposite ends due to social change and community empowerment. C. Its deity level is lower than the Earth God, and that its gender strongly implies locality.

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