來生大留種子:徽人金聲的鼎革歲月與歷史記憶

明中葉後，朝廷對社會的控制日趨動搖，各地出現「地方轉向」（local turn）之趨勢，徽州在商業、血緣、文化等情勢影響下，發展出以宗族為核心的徽州商幫，還有對徽州的認同意識。出身徽商世家的金聲（1598－1645）是徽州具有代表性的地方菁英，他於明清之際率領徽州抗清運動與清軍交戰。本論文將對金聲進行個案研究，期望透過他的生命經驗，去檢證徽州意識在明清鼎革時期發揮的作用與侷限；金聲過世後，地方鄉里在徽州意識的凝聚下保存金聲的歷史紀錄，於合適的時機重新塑造其形象為徽州所用。金聲在家庭、姻親的支持下，於激烈競爭的科舉考試中考上進士，提升了家庭在鄉里的地位。他在朝廷任官時積極參與對滿洲人的戰爭，並與天主教傳教士、佛教僧侶交流武備知識。然而金聲與他的朋友們無法自明廷獲得足夠的裝備與人力支援，紙上談兵所得之知識也禁不起實戰檢驗，很快在戰場上遭到嚴重挫敗。心灰意冷之下，金聲辭去北京的官職，回到徽州還古書院進行教育工作，也將天主教的信仰帶入徽州。但新的宗教在徽州士紳社群不受歡迎，金聲也在人情壓力下脫離天主教信仰。金聲除了著書育人，也因應晚明混亂的時局，致力組織鄉人參與鄉約，維持地方治安，也成功在黔兵入侵徽州時予以擊退。然而，徽人面對清軍時顯得無力，難以團結抵抗，這暴露了徽州鄉約的侷限。面對不利的局面，金聲決定殉國。他作為一名負責任的家長，並沒有一走了之，於就義前也謹慎地安排子女的出路。當清廷收緊對歷史記錄的控制時，徽州宗族保護了金聲的歷史形象。他們尋找合適的時間點使金聲的形象浮上水面，令他在乾隆朝（1736－1795）時成為忠節典範。金聲形象之演變並未就此止步，晚清朝廷衰退時，金聲抗清的事蹟被漢族士大夫所提倡，甚至捲入晚清民國「地方意識」敘事競爭之中，而這種對歷史形象的運用成全了金聲本人「作年譜留以傳」的企盼。金聲在鼎革時期的人生抉擇與他去世後歷史形象的演變，反應了徽人群體自明到清的生存策略。他的故事是一面良好的透鏡，幫助我們從多元角度切入明清徽州史。

關鍵字

金聲（1598–1645）；徽州鄉約；明末天主教；明清鼎革；歷史記憶；乾隆朝重修歷史；晚清省籍意識

並列摘要

In the late Ming period, the imperial court’s control over society became increasingly difficult to impose, and a trend emerged towards a so-called “local turn” in south China. Influenced by the commercialization of the economy, kinship associations, and cultural situations, “mercantile lineages” began to form in the Huizhou region. Jin Sheng (1598–1645), who came from a family of Huizhou merchants, was a representative local elite in Huizhou and a leader of Huizhou’s anti-Qing movement in the Ming-Qing transition. This thesis examines the case of Jin Sheng and Huizhou consciousness in the Ming-Qing transition; after Jin Sheng’s death, local villagers preserved Jin Sheng’s historical records for the cohesion of Huizhou consciousness and reshaped his image for Huizhou at suitable times. With the support of his family and in-laws, Jin Sheng passed the highly competitive imperial examinations and elevated his family’s status in his hometown. He actively participated in the war against the Manchus while serving as an official at the imperial court. He also interacted with Catholic missionaries and Buddhist priests and acquired military knowledge. However, Jin Sheng and his friends never obtained sufficient equipment and troops from the Ming court, and the knowledge gained on paper could not stand the test of actual warfare. Disheartened, Jin Sheng resigned from his official position in Beijing and returned to Huizhou to carry out educational work at the Huizhou Huangu Academy（還古書院）. In this process, he brought the Catholic faith to Huizhou. However, local elites in Huizhou had not welcomed the new religion, and Jin Sheng abandoned the Catholic faith. In addition to writing and educating people, Jin Sheng endeavored to organize villagers to participate in township covenants to maintain local security in response to the chaotic situation of the late Ming and successfully repelled the Guizhou army（黔兵）when they invaded Huizhou. However, Huizhou was powerless when attacked by the Qing army, and people could not stay united in their resistance, which revealed the limitations of the binding effects of Huizhou covenants. Confronted with a difficult situation, Jin Sheng eventually chose to be a martyr for the Ming dynasty. Jin Sheng did not walk away quietly. As a responsible patriarch, he carefully made arrangements for his children before death. When the Qing court tightened its control over historical records, Huizhou lineages protected Jin Sheng’s historical image. He became a paragon of loyalty during the Qianlong reign (1736–1795). When the Qing dynasty was in decline, Han Chinese scholars promoted the historical image of Jin Sheng. They even incorporated Jin Sheng’s historical memory into the narrative of “local consciousness.” It was in line with the desire of Jin Sheng to preserve historical records and “make a chronicle for posterity”（自作年譜留以傳）. The choices Jin Sheng made during the Ming-Qing dynastic transition and his changing historical image after his death reflect the survival strategies of the Huizhou people from the late Ming to the late Qing period. His story serves as an excellent lens that helps us study the history of Huizhou in the Ming-Qing period from multiple perspectives.

並列關鍵字

Jin Sheng (1598–1645) ； township covenants in Huizhou ； late Ming Catholicism ； the Ming-Qing dynastic transition ； historical memory ； rewriting of history during the Qianlong reign ； provincialism