中文摘要： 在"十姓九汪"的徽州，汪公是汪姓的祖先，又是徽州的地方"土神"，是地域之神。在清代道光年间，围绕着徽州绩溪县登源汪公庙庙产和司马墓坟业的讼争，整体性地呈现了地域崇拜、宗族认同、绅权治理、祭祀礼仪、司法实践、风水观念、地权纠纷等要素的多维度历史实践。汪公在徽州既能成为地域之神，在祭祀圈的地域范围内为里社所祭祀；又因徽州"十姓九汪"，形成一个个地域化村族，在此基础上的联宗组织，祭祀祖先汪华。徽州理学和科举制度结合起来所培养的官绅集团，也为儒学正统化在徽州民间的渗透提供了权力保障。
英文摘要： In Huizhou, where "nine out of ten persons are surnamed Wang," Lord Wang is the ancestor of the Wang clan and also the local "Earth God" of Huizhou. The legal controversy over the properties of Lord Wang Temple and those of the Minister of War Grave in Dengyuan, Jixi County, Huizhou in the Daoguang period of the Qing dynasty manifests multidimensional historical practice as a whole involving regional worship, clan identity, gentry governance, sacrificial rituals, judicial practice, geomantic conceptions, land ownership disputes, and so on. On the one hand, Lord Wang was worshiped as a local deity within the regional sphere of the sacrificial circle; on the other, he was worshiped as an ancestor by the higherorder lineage based on the localized lineage of Wang. The officialgentry group produced by NeoConfucianism and the imperial examination system provided the guarantee of power for the penetration of Confucian orthodoxy among ordinary people in Huizhou.
文科处