本論文旨在考察民國時期廣州市正一祈福道館的歷史活動。根據民國 22 年 (1933) 廣州市政府進行的廣州市「卜筮星相巫覡堪輿調查統計」，廣州市民俗稱的「喃嘸道館」大約有二百七十多間，遍佈廣州市內各區界；而職業性喃嘸道士則有五百多人。當時，一般喃嘸道館分為「正一」和「祈福」兩個種類。前者專做禮斗、安神、旺土、脫褐、嫁娶、打齋、建醮等功德法事；後者則只限做旬七、開路、招魂、上山等法事。民國17年，國民政府頒佈「廢除卜筮星相巫覡堪輿辦法」，強制上述營業者改業。民國25年，廣州市政府正式「通令各警察分局，勒令轄內各正一祈福道館執業人等，將所設道館即日歇業，並將招牌拆除，所陳偶像及一切導人迷信書籍器具，務使自行焚燬，責令嗣後不得再有在道館內或赴喪葬喜事人家做拜斗、召亡、做七、放焰口、度仙橋、及一切祈禳等情事，違即行拘究。」自此，廣州市內正一祈福道業大受打擊。1940 年，廣州市淪陷於日本，一些喃嘸道士遷移香港生活，並在 1947 年結合起來成立「中華道教僑港道侶同濟會」，對香港喃嘸道教傳統的發展影響很大。

This paper aims at an interdisciplinary study of the history of local Daoism in early Republican Canton. Through a case study of the ritual specialists of Nahm-mouh Daoist masters during the late Qing and early Republican period, it focuses on how Cantonese Daoism tried to adapt to the changing political circumstances of the early Republican period. According to the findings of an official investigation on the “Occupations of Divination, Astrology, Physiognomy and Palmistry, Sorcery and Geomancy” by the Nationalist government in Canton in 1933, there were more than 276 Nahm-mouh Daoist halls spread all over Canton at that time. They provided almost all the Daoist ritual services for the Cantonese people in the city. In the campaign against superstition and popular religion called the Fengsu Gaige (Reform of Customs), the self-styled progressive Nationalist government in Canton condemned the Nahm-mouh Daoist masters as sorcerers. In 1928 and again in 1936, the government twice ordered the banning of all Nahm-mouh ritual services and closed all Daoist Halls. In order to effectively abolish Nahm–mouh ritual activities in Canton, the city bureau of social affairs and the police force jointly investigated the Nahm-mouh Daoist masters in the city and duly produced a comprehensive report including the names and total number of Nahm-mouh Daoist masters, their home villages and updated addresses of their Daoist Halls. Based upon the 1933 report presently kept in the City Library of Zhongshan in Canton, this paper attempts to reconstruct the history of Nahm-mouh Daoist masters, the geographical distribution of their Daoist Halls, and their ritual activities in early Republican Canton. Due to the Nationalist government’s antireligious policy of destroying Nahm-mouh Daoist ritual activities in public, the Nahm-mouh Daoist halls could not survive intact to 1949. In the wake of the Second World War, some Cantonese Nahm-mouh Daoist masters fled from the war-affected city and moved to Hong Kong in 1940 and restarted their ritual services there. A union of the “Nahm-mouh Daoist Masters Living Abroad in Hong Kong” was organized and found by most of them in 1947, which was to have a great influence on the later development of Daoist ritual traditions in Hong Kong.