日治時期芝山巖事件與其精神轉換之研究

A Study of the Zhi Shan Yan Incident and the Transformation of the Zhi Shan Yan Spirit in Taiwan under Japanese Colonial Rule

林正和(Masakazu Hayashi)

指導教授 ： 呂紹理

國立臺灣大學/文學院/歷史學研究所/碩士(2017年)

https://doi.org/10.6342/NTU201703670

摘要

日治初期1896年元旦抗日分子結合起來攻擊台北城，而其勢力之一襲擊芝山巖，六氏先生決心要避難時遇到此勢力而被殺害，史稱芝山巖事件。
　　學務部長伊澤修二利用「精神」一詞，強調六氏先生並非是「遭難」，而是「殉難」的。如此六氏先生「殉教」的「精神」變成「六氏的精神」，即為「芝山巖精神」的前身。而後，伊澤修二展開造神運動，請求六氏先生靖國神社合祀的結果，六氏先生變成殉教的神明。
　　台灣教育會接承伊澤修二的造神運動，從事件後至太平洋戰爭結束，每年舉行芝山巖祭典。十周年祭典起進行過去亡教育者於芝山巖合祀的手續，二十周年起其祭典內容廢除佛教的要素，逐漸增加神道的風格。作為昭和天皇「御大典」的事業之一環，1929年成立芝山巖社，成為台灣教育的聖地，包含六氏先生，於此地合祀的亡教育者也成為台灣教育的守護神。
　　芝山巖事件發生後大約二十幾年間，如祭典、石碑、社殿等，台灣教育會以芝山巖空間內的象徵物來發揚「芝山巖精神」。如此過程中，芝山巖社可說是以象徵物來宣揚「芝山巖精神」的最高潮和最後的建造物。
　　接著，1920年代之後一般民眾逐漸地遺忘此事件狀況之下，如書籍、雜誌、新聞、媒體等，台灣教育會以言論來發揚「芝山巖精神」。
　　此精神後來被芝山巖合祀的後代亡教育者繼承、塑造、傳下。從1910年代起包含台灣人亡教育者，逐漸地增加合祀者人數，至1945年總計合祀者人數為六百五十名，其中台灣人合祀者數1943年2月當時總共有七十四名，其百分比占約百分之十三。
　　芝山巖事件相關的書籍、雜誌的文章、報紙的新聞中，多於1920年代後出現，之後不斷地增加，總共出現兩百三十四次。1920年代「芝山巖精神」的定義，如「死而後已」、「犧牲之精神」等，多於以「死亡」的文脈下的言論為主。然而至1940年代此精神包含過去所定義的內容，與當時太平洋戰爭連結，解釋成「皇民化之精神」或「忠君愛國之精神」的例子大幅地增加，其意義透過各作家的想法多元化。
　　戰後日本，六氏先生墓園裡石碑所定義的「芝山巖精神」和六氏先生遺屬意識中的「芝山巖精神」，其意義上都有些許差異。
　　至於戰後台灣，作為傳下「芝山巖精神」的建造物，芝山巖上的石碑和社殿被破壞，並其放置從日治時期至現代有所不同。二戰前後與台灣民主化之後蓋的石碑也描述不一致，現在有些日治時期的石碑復舊，與戰後蓋的石碑並立，凝聚台灣的複雜歷史。

關鍵字

芝山巖精神 ； 芝山巖事件 ； 六氏先生 ； 台灣教育會 ； 伊澤修二

並列摘要

During the early years of Japan’s colonial rule in Taiwan, members of the resistance against the Japanese came together to attacked the Taipei Castle, one unit also attacked Zhi Shan Yan, and killed individuals who became known as the “Six Martyrs”. This incident is called the “Zhi Shan Yan Incident”.
Minister of Education Izawa Shuji used the word “spirit”, to emphasize that the Six Martyrs did not simply meet with misfortune but suffered martyrdom.
The martyrdom spirit of the Six Martyrs became the “spirit of the Six Martyrs”, and was later called the predecessor of “the Zhi Shan Yan spirit”. After that, Izawa Shuji carried out a deities movement, having made a request that the souls of the Six Martyrs should be enshrined together within the Yasukuni Shrine, making them deities of martyrdom.
The Taiwan Educational Association took over the deities movement of Izawa Shuji from the “Zhi Shan Yan Incident” to the end of the Pacific War. They held a Zhi Shan Yan ceremony every year. Starting with the ten-year anniversary ceremony, the association began to have the souls of deceased educators enshrining together at Zhi Shan Yan. By the twentieth anniversary ceremony, Buddhist elements were erased, which led to the gradual increase of a Shinto element. In commemoration of the Emperor Showa Hirohito's ascent to the throne, they established the Zhi Shan Yan Shrine in 1929. It became the holy land of education of Taiwan, including the Six Martyrs and deceased educators, who became the guardian deities.
About twenty years after the Zhi Shan Yan Incident, the Taiwan Educational Association used symbols inside of Zhi Shan Yan to develop “the Zhi Shan Yan spirit” incorporating ceremonies, stone monuments, and a shrine. The Zhi Shan Yan Shrine can be said to be the climax and last constructed symbol to develop “the Zhi Shan Yan spirit”.
After the 1920s, the average person gradually forgot about the “Zhi Shan Yan Incident” along with the Six Martyrs and deceased educator’s contributions. Through books, magazines, newspaper and other media, the Taiwan Educational Association used opinions on public affairs to develop “the Zhi Shan Yan spirit”.
This spirit was taken over, made, and handed down by deceased educators enshrining together in Zhi Shan Yan. Starting in the 1910s the number of people enshrined together gradually increased, including Taiwanese deceased educators. By 1945 that number reached 650 people in total, among them were seventy-four Taiwanese people, making up thirteen percent of all people enshrined there.
Several books, magazines and newspaper articles relating the story of the Zhi Shan Yan Incident appeared after the 1920s, and then continued to increased. Mentions of the incident appeared 234 times in total. The definition of “the Zhi Shan Yan spirit” in the 1920s was tied to ideas such as “persist until death” and a “spirit of sacrifice”, most definitions linked to the notion of death. However from 1940s the meaning of this spirit carried on past definitions, yet with the rise of the Pacific War, the term increasingly became coupled with a “spirit of Japanization” or a “spirit of patriotism and loyalty to the throne”. Writers gave their own definitions, further diversifying the terms meaning.
After the Pacific War, the definition of “the Zhi Shan Yan spirit” on the stone monuments in the tombs of the Six Martyrs in Japan and “the Zhi Shan Yan spirit” in the Six Martyrs family’s consciousness, caused certain changes in its meaning.
The stone monuments and the shrine were destroyed in Zhi Shan Yan following the end of the Pacific War, and its position is different from that of its years under Japanese colonial rule. The description of the stone monuments built around the Pacific War have changed since Taiwan’s democratic transformation. Now that some stone monuments in years Taiwan under Japanese colonial rule have been restored, and stand alongside the stone monuments that were built after Pacific War, bringing together a complicated Taiwanese history.

並列關鍵字

the Zhi Shan Yan spirit ； Zhi Shan Yan Incident ； the Six Martyrs ； Taiwan Educational Association ； Izawa Shuji

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