保安善會是流行於皖南的一種儺俗，亦稱「瘟舟善會」、「大年會」和「保安會」，簡稱則作「善會」。在徽州的一府六縣中，歙縣、績溪和休寧均有保安善會的做法。本文利用各類文書資料，力圖復原 1941年歙縣大梅口保安善會的細節過程，並勾稽「五隅」的不同形態，指出：「五隅」的劃分城鄉皆有，可大可小，具有相當的靈活性。「五隅」既是一種民間約定俗成的地理劃分，又是一個迎神賽會的組織機構，並由此衍化而為處理超越單個家族公共事務之基層組織，在一些地方，它實際上與後來的文會組織之作用頗相類似。不過，五隅組織與文會又有所不同，其間的區別可能在於各地文化水準之差異。一般說來，文會係由有功名（或至少有文化）的讀書人所組成，而五隅組織之參加者則重在有見識、能代表本隅利益者即可勝任。因此，在一些文風不競的地區，五隅組織便起着類似於文會那樣的作用，成為當地最為重要的議事機構。另外，從地方基層組織發展的一般趨勢來看，為處理一定地域範圍內的社區公共事務，五隅組織可能較早出現。此後，隨着各地文風的興盛，文人達到一定的規模，文會組織開始出現，逐漸取代了五隅組織，成為地方上最為重要的議事機構。換言之，由徽州社會發展的基本軌跡推測，除了宗族、文會之外，五隅反映了地方基層組織較為原始的型態，而這則是既往的徽州研究所不曾涉及的重要問題。

The Tranquility Festival (Bao’an shanhui) is an exorcist festival prevalent in southern Anhui, also known as Wenzhou (pestilence boat) Tranquility Festival or Danian (great annual) Festival, Bao’an Festival, or in short, Well-being Festival (shanhui). The Tranquility Festival has existed, within the jurisdiction of Huizhou, in Shexian, Jixi and Xiuning. In this article, I employ various documents to reconstruct details of the Tranquility Festival in Big Meikou, Shexian. I will also describe different forms of wuyu (“five sectors”), their distribution in both urban and rural areas and their very flexible scopes. The “five sectors” is a conventional geographical division and a network for temple fairs. It evolved into a fundamental local unit that handled public affairs beyond that of a single clan. In certain places, its functions were very similar to those of the literati association wenhui. However, the “five sectors” organization differs from the wenhui, mostly in their levels of literacy. In general, wenhui was organized by degree-holding (or at least educated) intellectuals. The “five sectors,” on the other hand, was composed of people who were sensible and capable of pursuing interests for their locality. Therefore, in poorly educated areas, the “five sectors” network also functioned like wenhui and served as the most important council institution. According to the usual evolution stages of local network, in order to handle public community affairs, the “five sectors” network most likely appeared first. Later, when literacy and education reached a certain level, the wenhui started to appear and gradually replaced “five sectors” to become the most important council institution. Other than lineages and wenhui, the “five sectors” represented an original form of local fundamental network. This is an issue which previous studies on Huizhou have never touched on.