洪山真人原是一位仁慈及于牛马的孤苦农夫,殁后被乡亲们奉为牛马牲畜的保护神。明代中期洪山庙已经遍及中原各地,香火旺盛,其祖庭密县洪山庙庙会也因此成为一处大型的药材交易市场,是同期沿太行山、伏牛山东麓南北分布的众多药材市场中最为繁荣的药市之一。然而,当乾隆初期洪山庙药市臻于鼎盛之时,却被禹州取而代之。禹州迅速成为一个全国性的大型药材集散地,密县洪山庙药市却趋于衰落。两地药市的消长变化与洪山信仰相互交织,显示出专业市场的独特性,非施坚雅市场理论所能概括。此个案研究也对许檀市场层级理论的进一步完善提出了建议。 Hongshan real person was originally a benevolent and cowardly lonely farmer, after being adopted by the villagers as cattle and cattle protection of God. Mid-Ming Dynasty Hongshan temple has spread throughout the Central Plains, incense, incense of its ancestral home Hongshan Temple Fair has therefore become a large medicine market, is the same period along the Taihang Mountains, Funiu Mountain north-south distribution of the most prosperous herbs market One of the drug market. However, when the early Emperor Qianlong Hongshan Temple reached its peak, it was replaced by Yuzhou. Yuzhou quickly became a nationwide distribution center for large medicinal herbs, while Hongshanmia drugstore in Miyun County tended to decline. The changes in the growth and decline of the drug markets in the two cities are intertwined with the beliefs of Hongshan Mountain, showing the uniqueness of the professional market and can be summarized in the non-Shiya market theory. This case study also proposed the further improvement of Xu Tan’s market-level theory.