本文利用日治初期臺灣慣習研究會所刊行的《臺灣慣習記事》雜誌、日治末期金關丈夫等學者所倡導發行的《民俗臺灣》雜誌，以及部分日本公部門人員所完成的相關著作，來探究傳統臺灣漢人以巫術、禱告等方式治病的行為在日治時期的延續情形。文中歸紊出日治時期臺灣漢人從事疾病迷信之醫療者有乩童、棹頭、尪姨等，至於相關的醫療行為，則有問神明及觀乩童、收土神、收驚、降筆會、脫身、討嗣與法事、貢王、落獄府與進花園、向亡靈祈禱等方式。同時嘗試探究殖民政府尊於這些所謂的「迷信《之態度與做法，發現日人在統治臺灣初期，尊於臺灣傳統民俗及信仰多以科學實證的角度來界定是否為迷信，且常常以殖民者優越之心態來批判與科學知識相違背的臺灣傳統民俗；到了後期，為了遂行「皇民化運動《，追求與內地之同化，故將多數臺灣傳統習俗冠上迷信之吊。也因此，在日人關於臺灣傳統宗教及民俗研究之書籍中，尊於疾病之傳統宗教習俗及儀式，如收驚、乩童、藥籤等，便一貫的以迷信來看待。上過傳統的形成，有其深刻的文化因素，並非透過國家法律或教育手段即能完全加以改變。臺灣漢人社會在前近代時期所運用的非理性醫療方式，即便經歷了日治以及戰後這兩個政權的現代化軌跡，但部分的傳統仍根深蒂固的根椊在常民生活的脈絡中。

The dissertation made use of “Taiwan kuan Hsi Chi Shih,” (Taiwan Etiquette and Custom Note) “Min Su Taiwan,” (Taiwan Folk Custom) and partial relevant writings of government employees to explore the continuous situation of traditional Taiwanese Han people’s illness-treating behaviors during the Japanese Colonial Period, and attempted to probe into the colonial government’s attitude for superstition and ways of treating it in the meantime. It was found that in the initial stage of ruling Taiwan, mostly the Japanese people used a scientific and empirical angle to define whether Taiwanese traditional folk custom and belief were superstitions or not; in the later stage, in order to pursue the assimilation with Japan, superstition was imposed on most of Taiwanese traditional customs by the Japanese people. However, the formation of tradition has its own deep cultural factors which can not be completely changed via the country’s law or educational means. Even though experiencing the Japanese colonial period and post-war modernization, part of the tradition of the ways of medical treatment applied by Taiwanese Han people in the period of pre-modern times was still deep-rooted in common people’s life.