園林與佛寺：清初臺灣官紳的交誼及其場所的重整

清帝國攻佔臺灣之後，撤離了鄭氏政權的貴族、官員、軍隊等，然而還是有一些人留在了臺灣，除了人以外，建築、土地是無法撤走的。因此當清帝國的官員到達臺灣之後，他們並不是來到一個全然荒蕪的所在，而是一個存留許多前朝遺蹟的所在，需要被重新整理成為帝國疆域一隅。本文嘗試從首任諸羅知縣季麒光為出發點，從他在臺灣期間，日常生活中的人事物來窺探清官僚如何在臺灣進行重整，以及留在臺灣的人，如何轉化成大清帝國的百姓。沈光文是季麒光在臺灣結交的好友，然而其南明遺臣的身分，使得史料中的他有著許多矛盾，使得後世史家要考證其生平極為困難。這些矛盾其實是沈光文在入清之後重塑自己身分的過程。除了沈光文外，季麒光所參與的東吟社，也顯示在當時臺灣有既不是官員、也不是幕僚的一群文人活動著。季麒光的詩文集中還有收入他與其他官員的應酬詩文，從這些詩文裡面，我們可以看到當時他們進行日常文人逸樂活動的地方。有的是自己搭建新的庭園、也有在既有的佛寺之中、更也是有像北園這樣是對既有場所進行改造。在作為許多文人宴遊場所的佛寺之中，海會寺擁有清初臺灣眾佛寺中最多的寺產，而它的寺產恰好就位在府治往北方洲仔尾的交通要道上。海會寺寺產的建置，展示了文官在清初田產爭奪過程中的一次嘗試，同時也展示了官員如何使用建設的名義來處理自身職責上的困境。海會寺的對照組是黃檗寺，如果說文官所建的海會寺顯示了重整過程中的變，那武官所建的黃檗寺就顯示了其中的不變，這座佛寺的宗派是本來就活動在此處的鄭氏軍隊所信奉，他們並未因為政權更迭就從此消失在這座島嶼及附近的海域。

關鍵字

季麒光；蓉洲詩文稿；清代臺灣；重整；宴飲雅集

並列摘要

Aristocrats, officials and military of the Zheng regime in Taiwan were all removed by the Qing Empire after its conquest of this island. However, some people remained as well as architecture and lands, which could not be removed easily. This shows that the Qing officials dispatched to Taiwan did not encounter a deserted wasteland, but a place where many remains of the previous regime existed, and a space which needed to be reorganized and consolidated into the empire. This research focuses on the Qing officials in Taiwan, and their efforts on turning the territory of the Zheng regime into a part of the Qing Empire. It especially targets Ji Qiguang, the first magistrate of Zhuluo County. Instead of concentrating on Ji’s political life, this research pays most attention to his leisure activities, which indicate how officials rearranged Taiwan during Ji’s tenure. The leisure activities of Ji also tell us how the people under the ruling of the Zheng regime changed themselves into subjects of Qing. In Taiwan, Ji Qiguang came across Shen Guangwen, an official of the Southern Ming. Shen’s life is difficult to investigate, for there are numerous inconsistent descriptions about him in historical records. These inconsistent descriptions of Shen actually show the process of his self-reshaping under the rule of Qing. Moreover, the club activities of Ji reveal that there were more literati involved in the rearrangement of Taiwan. In the Dongyin Club (which means reciting in the east) that Ji Qiguang participated, there were a group of literati. They were neither officials nor staff members in Taiwan at that time. Places where Ji’s activities performed indicate a dual image of Taiwan: alteration and stabilization. One of the most popular places for holding activities was Haihui Temple. It had the vastest monastic property which was located on the thoroughfare from Taiwan prefecture capital to Zhouziwei in the north. Haihui Temple was built by the officials, and its establishment demonstrates the efforts made by the officials in contention for lands with military officers. On the contrary, Huangbo Temple was constructed by the military officers. It was owned by the religious sect that the previous troops of Zheng believed, showing that those soldiers did not vanish after the shifting of the regime. In brief, Haihui Temple revealed the alteration in the process of rearrangement, while Huangbo Temple the stabilization.