歷史 - OUR TOWN

萬世師表——孔子如是說

Rose — Mon, 27 May 2024 02:53:45 +0000

The Teacher for All Ages— Thus Spoke Confucius

文／蔡子容

儒學一直以來都是中華文化道德史最重要的起源之一，儒家的核心價值也一直都是備受推崇的主流思想，作為將儒的思想發揚光大的孔子，不只以「學」一字開啟了教育普及的大門，也奠定了自身在思想界與教育界的地位，他對「仁」的探討、對「天」、「命」的解釋，使得儒學不僅僅只局限於人文道德與社會政治，更是為此學說增添了一分宗教色彩，更被後世的百姓奉為崇拜與信仰的對象，儼然變成了當今台灣地方信仰不可或缺的部分。

Confucianism has always been one of the most important origins of the moral history of Chinese culture. The core values of Confucianism have consistently been upheld as mainstream thought. Confucius, who greatly promoted Confucian thought, not only opened the door to widespread education with the concept of "learning," but also established his own status in the realms of thought and education. His exploration of "benevolence" and his explanations of "heaven" and "fate" expanded Confucianism beyond just human ethics and social politics, adding a religious dimension to the doctrine. As a result, Confucianism has been revered and worshiped by later generations, becoming an indispensable part of local beliefs in contemporary Taiwan.

簡述至聖先師的學與教

A Brief Summary of the Learning and Teaching of the "Great Sage and Teacher" Confucius

孔子本名孔丘，字仲尼，相傳他的先祖是出奔到魯國的殷商王室，在父親早逝後，家道中落，雖說從小貧苦，但孔子卻深知「學」的重要性，在十五歲時便「志於學」——立志專心求學，他敏而好學且不恥下問，就如同他自己所說的那般：「三人行，必有我師焉！」只要對方有學問、有才識，無論身分地位為何、無論出身家境為何，他都能謙遜地與之交流，做到真正的「學無常師」。

Confucius, whose given name was Kong Qiu and courtesy name Zhongni, is said to have descended from the royal family of the Shang dynasty, which had migrated to the State of Lu. Despite facing poverty after his father's early death, Confucius understood the importance of "learning" from a young age. At fifteen, he dedicated himself to studying. He was intelligent, eager to learn, and unashamed to ask questions. As he famously said, "When three people walk together, there is always something I can learn from them." He believed in learning from anyone with knowledge and talent, regardless of their status or background, embodying the principle of "having no constant teacher."

他開班授課，廣收天下學子為弟子，但凡能交上他所規定的拜師費「束脩」，他皆來者不拒，這種「有教無類」的私學制度打破了「學在官府」的傳統，讓知識不再被貴族所壟斷，平民老百姓甚至賤民都能享有受教權，讓封閉的階級制度有了流通的可能性，也證明了他作為至聖先師對於整個社會的貢獻。

Confucius started a private school, accepting students from all over, as long as they could afford the modest tuition fee. His inclusive approach, known as "teaching without discrimination," broke the tradition of knowledge being confined to government officials. This allowed ordinary people, even those of low status, to access education, challenging the rigid class system and proving his immense contribution to society as the "Great Sage and Teacher."

而他之所以會持有這種態度，原因離不開儒家的核心思想「仁」。若是熟讀《論語》便可知，雖「仁」一字被提及高達百次之多，但孔子從未給「仁」一個明確的定義。當子貢問仁時，孔子回答道：「夫仁者，己欲立而立人，己欲達而達人。」意思是：「所謂仁人，只要能做到自己想成功時也幫別人成功，自己想得到時也幫別人得到，就可以了。」當仲弓問仁時，孔子說道：「己所不欲，勿施於人。」白話來說便是：「自己不願做的，不要強加於人。」換司馬牛問仁時，孔子回道：「仁者其言也訒。」意味著：「仁者言談謹慎。」由此可知，孔子會依不同弟子、不同時期與不同心境回答問題，雖說沒有固定的說法，但大抵離不開仁愛、禮樂、信義、孝悌、忠恕、恭敬等道德修養的範圍。從此議題中，我們不只可以看見孔子如何「因材施教」，也得以知曉孔子是如何期盼弟子們能夠陶養自身的德行與性情，擁有寬闊的胸襟與對他人的關懷，並將所學回饋於哺育自己的社會上。

His attitude was deeply rooted in the Confucian core value of "benevolence" (ren). The "Analects," a collection of his teachings, mentions "benevolence" over a hundred times, yet Confucius never defined it explicitly. When his disciple Zigong asked about benevolence, Confucius responded, "A benevolent person helps others achieve what they wish to achieve." To Zhonggong, he advised, "Do not impose on others what you do not wish for yourself." When asked by Sima Niu, he replied, "A benevolent person is cautious in speech." These varying answers highlight Confucius's adaptive teaching style, addressing each student's context and needs, while emphasizing moral qualities like kindness, propriety, trustworthiness, filial piety, loyalty, tolerance, and respect. From this discussion, we can see how Confucius practiced "teaching according to ability" and aimed to cultivate his students' moral character and temperament. He hoped they would develop broad-mindedness and empathy, using their knowledge to contribute positively to society.

始於祭孔

The Origin of the Confucius Worship Ceremony

為紀念孔子對中華文化發展的貢獻，孔子過世的第二年便為孔夫子立廟，保存了孔夫子生前所穿戴的衣、冠、琴、車、書等遺物，為史上第一座孔廟，如今的山東曲阜孔廟的前身。而漢高祖劉邦則是第一位以太牢之禮（全牛、全羊、全豬）祭祀孔子的君主，從今往後，只要諸侯卿相到魯國地界，就都會先去拜謁孔子才會開始工作上任。

To commemorate Confucius's contributions to Chinese cultural development, a temple was erected in his honor the year after his death. This temple preserved his personal belongings, such as his clothes, hat, zither, chariot, and books, marking the first Confucian temple in history and serving as the precursor to today's Confucius Temple in Qufu, Shandong. The first emperor to offer a grand sacrificial ceremony to Confucius, involving a full bull, sheep, and pig, was Liu Bang, the founding emperor of the Han Dynasty. From then on, any noble or official visiting the State of Lu would pay respects to Confucius before commencing their duties.

據《禮記》〈文王世子〉中記錄到：「凡學，春官釋奠於其先師，秋冬亦如之；凡始立學者，必釋奠於先聖先師。」其中，「釋奠」便是指祭祀先師，是周朝時弟子表達對師長的懷念與尊敬的時刻，當時的先師並沒有任何指稱，只是到了隋唐時期，此一詞語漸漸被用於代稱孔夫子，於是釋奠變成為祭孔儀典的專稱。

According to the "Book of Rites" (Liji), specifically the chapter "Wen Wang’s Heir," it is recorded: "Whenever there is a school, the officers of spring will offer sacrifices to the former teachers, and in autumn and winter as well; whenever a school is established, sacrifices must be made to the former sages and teachers." The term "sacrifices" (釋奠) refers to ceremonies honoring former teachers, a tradition from the Zhou Dynasty where students expressed their remembrance and respect for their teachers. Initially, these ceremonies did not refer to any specific teacher. However, by the Sui and Tang dynasties, this term gradually came to be associated with Confucius, transforming the sacrifice ceremony into a specific ritual dedicated to him.

釋奠

Sacrificial Ceremony to Confucius

釋奠典禮的規格在各朝各代都有所不同，但不外乎都是隨著孔夫子的封號而越來越隆重，儀節越發繁複，參與人員也越來越多，但儀典中的講禮、行禮與盡禮正式代表著到達「仁」的唯一途徑。

The specifications of the sacrificial ceremony to Confucius, known as "Shidian," have varied throughout different dynasties, becoming increasingly grand and complex as Confucius's titles grew more prestigious. Despite these changes, the essential elements of paying respects, performing rituals, and fulfilling ceremonial duties remained constant, representing the singular path to achieving "benevolence" (ren).

最初，漢高祖在曲阜孔廟以太牢重禮祭孔；漢平帝元始元年，孔子被追封為「褒成宣尼公」；多年後，漢明帝在太學與郡縣學祭祀孔子與其門下七十二弟子，開啟了各地學府祭孔的傳統；到了魏晉南北朝時期，祭孔規章制度都開始以「王者之制」為範本，孔廟的建立則從「坐西朝東」改為「坐南朝北」的帝王位，樂舞採用宮懸與六佾；唐宋以後，孔子開始被稱聖（先聖）、稱公（隆道公）、稱王（文宣王），唐玄宗主祀的祭孔大典更是用上了八佾，制同天子；明清開始，孔子被封為「至聖先師」，成為眾所皆知的萬師之表。

Initially, Emperor Gaozu of Han offered a grand sacrifice to Confucius at the Confucius Temple in Qufu. In the first year of Emperor Ping of Han's reign, Confucius was posthumously honored with the title "Duke of Extolled Achievement." Many years later, Emperor Ming of Han initiated the practice of sacrificing to Confucius and his seventy-two disciples in the Imperial Academy and local schools, establishing a tradition of honoring Confucius in educational institutions nationwide. During the Wei, Jin, and Southern and Northern Dynasties, the regulations for sacrificing to Confucius began to follow the "royal system." The orientation of Confucian temples shifted from "facing east while seated west" to "facing north while seated south," akin to imperial positions. The music and dance adopted the court's "six-row dance" format. In the Tang and Song dynasties, Confucius was elevated in status, being referred to as the "Former Sage" (先聖), "Duke of Promoting the Way" (隆道公), and "King of Propagated Culture" (文宣王). The grand sacrificial ceremony presided over by Emperor Xuanzong of Tang even employed the "eight-row dance," matching the ceremonial standards for the emperor. During the Ming and Qing dynasties, Confucius was enshrined as the "Great Sage and First Teacher," recognized as the paramount teacher of all time.

伴隨著釋奠規模的擴大，祭孔時的禮儀、祭器、頌詞與樂舞等不免開始因地而異，台灣北、中、南部也各有不同，如北部是「明制樂佾」、中部為「明制樂，清式舞佾」、南部則是「清制樂佾」，只有祭孔日期是依照蔣經國先總統所訂定的孔子誕辰紀念日（九月二十八日，同為教師節），但無論祀典體制、規章如何，此祭奠儀式都代表著儒家所重視的禮樂教化，更是提醒全國人民「以禮治國」的理念。

As the scale of the Shidian ceremony expanded, the rituals, sacrificial vessels, hymns, and dances began to vary by region. In Taiwan, the northern, central, and southern regions each have distinct practices: the north follows the "Ming Dynasty music and dance" tradition, the central region uses "Ming Dynasty music with Qing Dynasty dance," and the south employs "Qing Dynasty music and dance." However, the date for the ceremony is universally observed on September 28th, designated as Confucius's birthday and also Teacher's Day by former President Chiang Ching-kuo. Regardless of the specific rituals and regulations, the sacrificial ceremony underscores the Confucian emphasis on ritual and music education. It serves as a reminder to the nation of the Confucian principle of "governing the country with propriety."

聖之時者

The Timeless Sage

孟子作為歷史上另一位重要大儒就曾經這樣說過：「孔子，聖之時者也。」其意為孔子的思想能適用於任何朝代，孔夫子以孜孜不倦的態度不斷學習向上，又以誨而不倦的精神教育世人何為「仁、義、禮、智、信」，他的個人人格、學識、對當代思想的貢獻、對後世社會的影響是無庸置疑的，這麼一位不靠家世背景、投入終身學習、將自身奉獻給教育的偉人值得我們的尊崇，如今民眾能夠接受普及教育，也都是透過這位聖人所奠定的基礎才得以實現，我們應當時刻感謝他的付出與努力，思考他所提出的價值觀與所依循的人生目標，能帶給我們什麼樣的啟發與指教，為成為一位更好、更堅強的人而努力吧！

Mencius, another significant Confucian scholar in history, once remarked, "Confucius is a sage for all ages." This statement implies that Confucius's ideas are applicable across all eras. Confucius demonstrated an unwavering commitment to learning and self-improvement, and he tirelessly taught others the principles of "benevolence, righteousness, propriety, wisdom, and faith." His personal character, scholarly contributions, impact on contemporary thought, and influence on future societies are indisputable. Confucius, a great man who did not rely on his family background, dedicated his life to learning and education. He is deserving of our utmost respect. The widespread access to education that people enjoy today is built upon the foundation laid by this sage. We should constantly be grateful for his dedication and efforts. Reflecting on the values and life goals he proposed can provide us with inspiration and guidance, motivating us to strive to be better and stronger individuals.

資料來源：

孟子和荀子的故事

Rose — Thu, 23 May 2024 12:58:33 +0000

The Story of Mencius and Xunzi

文／龔楚茜

在中國古代哲學史上，儒家思想有著極其重要的地位，而孟子和荀子作為戰國時期儒家的代表人物，對於儒家思想體系的發展和傳承，都做出了卓越的貢獻。孟子作為重要的傳承者，對孔子的思想進行了繼承和發展，提出了以仁義為本的政治理念，強調了個人修養和品德的重要性；而荀子則在儒家的基礎上對禮的重要性，進行了深入的思考和探索，並提出了不斷積累知識和德行的重要性，對後世的教育和學術發展產生了深遠的影響。

In the history of ancient Chinese philosophy, Confucianism holds an extremely important position. Mencius and Xunzi, as representatives of Confucian thought during the Warring States period, made outstanding contributions to the development and transmission of the Confucian ideological system. Mencius, as a key successor, inherited and developed Confucius’s ideas, proposing a political philosophy based on benevolence and righteousness, emphasizing the importance of personal cultivation and virtue. Xunzi, on the other hand, delved deeply into the importance of ritual on the foundation of Confucianism and emphasized the importance of continually accumulating knowledge and virtue, profoundly influencing future generations in education and academic development.

孟子與孔子的關係

Relationship between Mencius and Confucius

孔子作為儒家思想的奠基人，被尊稱為「至聖先師」，他的思想影響了千百年來的中國文化與社會。而孟子則是孔子思想的重要傳承者之一，他在自己的著作中多次提及孔子，對其思想進行了繼承和發展。在《孟子．公孫丑上》第2章中，孟子明確表示自己所願學習的對象是孔子，並表達了對他的尊重和追隨。可以從這些文字中得知他對孔子有著極大的崇敬之情。同時，在《孟子．離婁下》第22章中，孟子也表達了對孔子門下的一種嚮往之情，但也透露了自己追隨其他學者的意願。這表明了孟子雖然受孔子影響深遠，但在學術上仍保持著獨立思考的態度。

Confucius, as the founder of Confucian thought, is revered as the "Supreme Sage Master." His ideas have influenced Chinese culture and society for centuries. Mencius is one of the important inheritors of Confucian thought, and he frequently mentioned Confucius in his writings, inheriting and developing his ideas. In "Mencius: Gongsun Chou I," Chapter 2, Mencius explicitly stated that he wished to learn from Confucius and expressed his respect and followership. These texts reveal his great reverence for Confucius. Moreover, in "Mencius: Li Lou II," Chapter 22, Mencius also expressed a longing for Confucius’s school but revealed his willingness to follow other scholars. This shows that while deeply influenced by Confucius, Mencius maintained an independent academic stance.

孟子的生平

The Life of Mencius

孟子出生於鄒國，早年受業於孔子的孫子「子思」的門下弟子，在後來的學術生涯中對孔子的儒家思想進行了深入的研究和發展。孟子曾試圖遊說梁惠王、齊宣王等諸侯王，使他們採納自己的政治主張，然而由於當時重視利益、戰爭盛行，他的理念並未受到各國的重視和認可。

儘管如此，孟子的思想依然對中國古代政治和社會產生了深遠的影響。孟子的思想不在當時受到重視，但是對後世的政治理論和實踐產生了深遠的影響，成為了中國古代政治思想的重要組成部分。

Mencius was born in the State of Zou and studied under disciples of Confucius’s grandson, Zisi. During his academic career, he deeply explored and developed Confucian ideas. Mencius tried to persuade rulers like King Hui of Liang and King Xuan of Qi to adopt his political ideas, but due to the prevailing focus on benefits and warfare at the time, his concepts were not widely recognized or adopted. Despite this, Mencius's thoughts still profoundly impacted ancient Chinese politics and society. Although not highly regarded in his time, his thoughts deeply influenced later political theory and practice, becoming an essential part of ancient Chinese political thought.

荀子的生平

The Life of Xunzi

荀子出生於趙國，在五十歲時前往齊國遊學並傳授弟子儒家思想。荀子對當時的政治持有批評態度，他主張道德和德行的重要性，也反對墨家等其他學派的一些觀點。然而，盡管他在齊國曾擔任過祭酒，也在楚國做過蘭陵令，最終定居在蘭陵，過上了隱居的生活。

Xunzi was born in the State of Zhao and traveled to the State of Qi at the age of fifty to teach and impart Confucian thought. Xunzi held a critical view of the politics of his time, advocating the importance of morality and virtue and opposing some views of other schools like the Mohists. Despite holding significant positions in Qi and later in Chu, he eventually settled in Lanling, leading a reclusive life.

荀子的思想主張對儒家、墨家等都產生了一定的影響，但同時也受到了一些批評。有人認為他過於信奉神祇，迷信巫術，疏遠了儒家正統。然而，荀子的思想在當時仍然具有一定的影響力，同時他也強調了持續積累知識和德行的重要性。他認為，學習是一種不斷向前推進的過程，需要通過持之以恆的努力和不懈的探索來不斷提升自己。他主張學習應該從誦讀經典開始，然後進行反思和實踐，最終將所學應用於生活實踐中。

Xunzi's views had a significant impact on Confucian and Mohist schools, among others, but also faced some criticism. Some believed he overly revered gods and indulged in superstition, straying from orthodox Confucianism. Nevertheless, his ideas were influential in his time and emphasized the importance of continuous knowledge and virtue accumulation. He believed learning was a relentless forward process, requiring persistent effort and ceaseless exploration.

孟子的政治思想

Mencius's Political Thought

孟子的政治思想貫穿於對天命的理解和對外交政策的主張中。他認為政治的根本在於為人民服務，強調君主的合法性來源於人民的支持與信任，而非來自於天賦或血統。因此，政治的目標應該是確保人民的利益。孟子提出的「天命轉移」在當時的政治理論中是一個重大的革新，強調政治統治的合法性應建立在人民的基礎之上。他主張以「仁義」為本的政治理念，認為君臣和君民之間應該建立在道德和公正的基礎上，強調個人修養和品德的重要性。孟子提出的「仁政」，強調了政治的人本性，他主張君王應當以民為本，對民眾實行仁政，保障民眾的基本權益和福祉。

孟子在他的著作中強調了以義為出發點的重要性，並提出了一系列觀點來闡釋仁義之道在社會生活中的應用。他區分了君子與小人的區別，指出君子注重義，而小人注重利。孟子強調了「善政得民心」的重要性，他的政治思想以仁義為本，對當時的政治體制和社會秩序產生了深遠影響，也影響了後世的政治哲學和道德理念。

孟子主張國與國之間應以「仁義」相待，而非以武力侵略。他認為大國應尊重小國的主權和利益，建立互惠互利的關係。這種外交理念反映了對仁義的高度重視，並讓國與國之間的互動建立在道德和公正的基礎上。

Mencius's political philosophy is evident in his understanding of divine mandate and foreign policy proposals. He believed that politics fundamentally served the people, emphasizing that the legitimacy of rulers derives from the people’s support and trust, not from divine right or lineage. Thus, political objectives should aim to ensure the people's welfare. Mencius introduced a significant innovation in the political theories of his time with the idea of "the Mandate of Heaven," highlighting that political legitimacy should be based on the people’s foundation. He advocated for a political philosophy based on "benevolence and righteousness," suggesting that relationships between rulers and subjects, and among citizens, should be based on morality and justice, underscoring the importance of personal cultivation and virtue. His concept of "benevolent governance" emphasized the human aspect of politics, advocating that rulers should prioritize the people, implementing policies for their benefit and welfare.

荀子的教育觀

Xunzi's View on Education

荀子在《荀子．勸學》中深入探討了學習的價值和重要性。他指出，學習是永無止境的，如同青出於藍勝於藍，冰比水更為寒冷，這比喻強調了學習的積極性和持續性，君子應不斷學習、反省，實現智慧和行動的無過。荀子認為，通過廣泛的學習和不斷的反思，人才能不斷提升自我，實現個人的成長和進步。

他主張的廣泛學習和持續進取的精神，成為後世教育思想的重要一環，對儒家教育、科舉制度和現代教育體系都有啟示意義。在《勸學》中，他強調了學習的重要性，透過一系列生動的比喻和深刻的分析，闡述了持續學習的必要性和積累的重要性。他指出，唯有持續不懈的努力和追求，才能取得成功。

他的思想強調教育的目的在啟迪智慧、培養品德，並強調個人修養和道德的重要性。此外，荀子主張學術研究要堅持不懈與不斷追求卓越，他的勸學之道鼓舞了後世學子，激發了他們對知識的渴望和真理的追求，更推動了中國古代學術的繁榮發展。

荀子的思想充滿哲學的深度和辯證的鋒芒，他提出的「性惡」一直是儒家思想的重要議題。他認為人性中雖然有本惡，但善良是可以通過教化、禮義的培養實現的。他以天、人之道相比，闡述人性惡的本源，並提出了對性與偽關係的新思路。

In "Xunzi: Encouraging Learning," Xunzi thoroughly explored the value and importance of learning. He stated that learning is endless, suggesting that just as "blue comes from indigo and yet is bluer than it," learning is about progression and continuity. He believed that through broad learning and constant reflection, individuals could continually improve and advance personally. His advocacy for extensive learning and relentless pursuit has influenced educational thoughts significantly, impacting Confucian education, the imperial examination system, and modern educational frameworks. In "Encouraging Learning," he highlighted the necessity and importance of continuous learning through vivid metaphors and profound analysis, emphasizing that success comes only through persistent effort and pursuit.

孟子與荀子：儒家思想的光輝傳承

Mencius and Xunzi: The Glorious Transmission of Confucian Thought

在孟子和荀子的思想中，我們見證了兩位偉大思想家對中國古代哲學的深遠貢獻。他們的思想不僅塑造了當時的政治與社會觀念，也影響了後世數百年的文化發展。無論是孟子所強調的仁政理念，還是荀子對於教育的著重，都在當時與後世展現出深刻的現實意義與價值。他們的思想承襲、發展了儒家傳統，同時也開拓了新的思維領域，為中國古代文化的多樣性和豐富性注入了新的活力。

In the thoughts of Mencius and Xunzi, we witness the profound contributions of two great thinkers to ancient Chinese philosophy. Their ideas not only shaped the political and social concepts of their time but also left a lasting legacy on the development of Chinese culture and society. Through their intense exploration of Confucian principles, Mencius and Xunzi have provided a rich source of wisdom for future generations, shaping the trajectory of philosophical thought in China and beyond.

資料來源：

文藻外語大學徐漢昌教授

蓮池潭的水源頭與左營的埤塘

Rose — Wed, 10 Apr 2024 07:56:26 +0000

Water Sources of the Lotus Pond and the Ponds in Zuoying

文、攝影／郭吉清

洲仔溼地與蓮池潭 (2006年8月)

Jhouzih Wetland and Lotus Pond in August 2006

蓮池潭的水源來自何處？許多人不瞭解。

Many people have no idea where the water sources of the Lotus Pond come from.

1894年《鳳山縣采訪冊》記載：蓮池潭在興隆里，周十里許，中有活泉，為聖廟泮池，每逢荷花盛開，香聞數里，昔人目為八景之一。依據地質考古證據顯示，距今約一千年前，蓮池潭與向東到大樹丘陵、向南到今凹子底的地區，皆是「古高雄灣」的範圍，海水降退後，低窪處形成埤塘與河溝。本區域內的蓮池潭、內惟埤、金獅湖、檨仔林埤、阿彌陀埤、菜公埤、客仔埤、七番埤、愛河、南海大溝等，今天看來都是「滄海桑田」時空變遷的歷史遺跡。

According to the Fengshan Prefecture Interview Book, “Lotus Flower Pond is located in Singlong Village. It measures about 5 kilometers in circumference. There is a living spring at the center, which serves as the reservoir pond for the temples. When the lotuses are in full bloom, the fragrance travels several kilometers, making it one of the eight attractions of the Lotus Pond.” According to geo-archaeological evidence, approximately 1,000 years ago, areas stretching from the Lotus Pond to the hills in Dashu in the east and to present-day Aozidi in the south were all part of the “ancient Kaohsiung bay.” As the seawater receded, ponds and canals formed in low-lying areas. In that sense, the Lotus Pond, Neiwei Pond, Jinshi Lake, Shezilin Pond, Amituo Pond, Caigong Pond, Kezi Pond, Cifan Pond, Love River, and Nanhai Big Canal in the district are all historical relics resulting from changes in the geological process.

蓮池潭因為「中有活泉」終年有水，不會乾涸，早期「左營社」原始居民人口數不多，供應生活用水無虞。隨著漢人移民大量擁入，水稻種植等大量農業用水，造成蓮池潭的「自然活泉」漸趨不足供應。清道光22年（1842年），鄉紳鄭蘭、鄭宣治等人，完成知縣曹瑾所規劃的「曹公新圳」圳道開鑿，對蓮池潭加以擴建，並開闢圳路引潭水灌溉四周的農田千餘甲，使興隆里成為豐衣足食的富裕之城。清代「曹公新圳」的水源頭，位於九曲堂的「三孔水門」，距離「曹公舊圳」的「五孔水門」只有500公尺。曹公新圳主幹道沿著大樹丘陵南邊向西前進，流到約15公里遠的蓮池潭。曹公新圳三孔進水口，標高為19公尺，離新圳頭最遠的蓮池潭標高為5.1公尺，如果主圳道不設在高程，則圳水無法到達如此遠。

With “a living spring at the center,” the Lotus Pond has never dried up, providing year-round access to water for domestic use to residents in the “Zuoying Community” in the early days. However, as more Han Chinese immigrants flocked into the areas, the demand for water for rice cultivation surged, and the water supply from the “natural living spring” of the Lotus Pond became insufficient. In the 22nd year of the reign of Emperor Daoguang of the Qing Dynasty (1842), local gentry, including Lan Jheng and Syuan-jhih Jheng, completed the Caogong New Canals excavation project planned by Magistrate Jin Cao. The project involved expanding the Lotus Pond and building canals to draw water from the pond to irrigate several thousand square meters of farmland in the surrounding areas, transforming Singlong Village into a prosperous area with an abundance of food and clothing. The water source of the Caogong New Canals originated from the Three-spillway Watergate in Jioucyutang, located just 500 meters away from the Five-spillway Watergate for the Caogong Old Canals. The main channel of the Caogong New Canals ran westward from the south of the hills in Dashu to the Lotus Pond located 15 kilometers away. The Three-spillway Watergate is at an elevation of 19 meters, while the Lotus Pond, which is located at the farthest end of the new canals, is at an elevation of 5.1 meters. The main channel had to be built at a higher elevation to ensure that it could extend far enough for irrigation purposes.

清代曹公新圳開鑿至今已有180餘年，主圳道除頭尾有些許改變外，其他則維持原來路線沒有更動，可謂現代城市歷史的傳奇故事。曹公新圳「三孔涵」進水口於道光24年(1844年)完成，位於在舊圳上游五百公尺處，水門形制與舊圳相同，日治時期新圳還是由此進水。民國40年之後，於舊圳圳頭南方不遠新建電動抽水站(今曹公圳九曲抽水站)取水，新圳圳頭至曹公一號橋之間的水道因而廢圳，土地由高雄農田水利會依廢地處理出售。目前「三孔水門」屬私人土地，正進行土地重劃建造廠房，經高雄市文化局協調，三孔水門得以保存下來，日治時期加蓋的三道鋼筋水泥閘門清晰可辨，橫架上刻有「新圳制水門」。曹公新圳來到半屏山的「洲子洋瓣圳」，原來由「洲子」聚落注入蓮池潭。日治時期改由新開鑿的「洲子洋圳」(今高鐵路) ，經目前的原生植物園，通過縱貫鐵路底下「暗渠」注入蓮池潭。2022年因鐵路地下化開鑿隧道，曹公新圳原來在鐵路底下的「暗渠」，改為地上的「進水池」方式注入蓮池潭。

After more than 180 years since the construction of the Caogong New Canals, the main channel maintains its original course, with only minor changes at the beginning and end sections. This has made the channel a legendary historic relic in modern times. The Three-spillway Watergate of the Caogong New Canals was built in the 24th year of the reign of Emperor Daoguang (1844). It is located 500 meters upstream of the old canals and shares the same structure as that of the old canals. It remained in operation as the water inlet for the new canals during the Japanese Colonial Period. In 1951, an electric water pumping station (now known as the Caogong Canal Jiouchiu Water Pumping Station) was built near the south of the head of the old canals to extract water. The water passage between the head of the new Canals and the Caogong First Bridge therefore ceased operation. The land was subsequently sold by Kaohsiung Irrigation Association as wasteland. Currently, the land where the Three-spillway Watergate is located is privately owned and is undergoing rezoning for factory construction. Through negotiations by the Kaohsiung City Cultural Bureau, the Three-spillway Watergate has been preserved. The three reinforced concrete gates, constructed during the Japanese Colonial Period, and the engraving that reads “New Canal Watergate” on the horizontal frame, remain visible to this day. Among the new canals, the Jhouzihyangban Canal extended to the Banpingshan Mountain and then flowed into the Lotus Pond via the Jhouai Community. The canal was later replaced by the Jhouzihyang Canal built during the Japanese Colonial Period. The newly-built canal passed through what is now the Indigenous Botanical Garden and then flowed into the Locus Pond via the culverts under the Western Trunk Railway Line. In 2022, as part of the tunnel excavation work of the Underground Railway Project, the underground culverts were replaced, and the Caogong New Canals flowed to the Lotus Pond via the water inlet pools on the ground instead.

曹公新圳主幹道簡圖 (底圖﹕《google地圖》，郭吉清加註)

The map of the main channel of the Caogong New Canals (A snapshot of Google Map with labels added by Ji-cing Guo)

曹公新圳三孔水門現況

The current status of the Tree-spillway Watergate of the Caogong New Canals

曹公圳九曲抽水站

Caogong Canal Jiouchiu Water Pumping Station

九曲抽水站沉沙池

Sedimentation Basin of the Jiouchiu Water Pumping Station

原生植物園曹公新圳

The canal that passes through the Indigenous Botanical Garden

蓮池潭乾涸景況

The drying up Lotus Pond

原生植物園曹公新圳閘門

The wategate of the Caogong New Canals in the Indigenous Botanical Garden

綠廊道蓮池潭進水池

The water inlet pool at the Lotus Pond in the Green Corridor

如前所述，清代左營地區遍布大小埤塘，曹公新圳的圳道將這些埤塘串聯起來，形成綿密的灌溉系統，土質肥沃的耕地，造就左營人的豐衣足食，聚落人口大量增加。洲仔聚落東邊的稻田一望無際，微風吹來有如海浪翻滾，這一大片水稻田因此稱為「洲仔洋」、又稱為「大洋田」，有如人間美景﹗這些大小埤塘，蓮池潭、內惟埤(縮小)、金獅湖、檨仔林埤(縮小)、七番埤(縮小)目前仍然存在。其他的阿彌陀埤(目前的新光國小、左營國中) 、菜公埤(目前的福山國小、福山國中、新莊高中)、客仔埤(目前的微笑公園、自由黃昏市場)則已消失轉變為學校與公園用地。

As described above, during the Qing Dynasty, ponds of various sizes dotted present-day Zuoying District. The Caogong New Canals interconnected these ponds to form an extensive irrigation system, transforming the land into fertile farms and contributing to the increase in agricultural productivity and the growth of population in Zuoying. There was once a wide expanse of rice paddies to the east of the Jhouzi Community. When the breeze swept through, the rice plants swayed, creating the illusion of rolling waves. The mesmerizing beauty of the rice paddies inspired names such as “Jhouziyang” and “Dayangtian,” both implying that the rice paddies resembled oceans. Among these ponds, the Lotus Pond, Neiwei Pond (shrunk), Jinshi Lake, Shezilin (shrunk), and Cifan Pond (strunk) remain today. Others, including Amituo Pond (now the Singuang Elementary School and Zuoying Junior High School), Caigong Pond (now the Fushan Elementary School, Fushan Junior High School, and Hsin Chuang Senior High School), and Kezi Pond (now the Smile Park and Freedom Sunset Marke) have been repurposed as schools or parks.

日治時期左營埤塘分布圖 (底圖﹕1904年《台灣堡圖》，郭吉清加註)

The distribution of ponds in Zuoying during the Japanese Colonial Period (A snapshot of 1904 Taiwan Hozu with labels added by Ji-cing Guo)

隨著城市開發腳步極速的前進，都市土地寸土寸金，「文化資產保存」概念往往不敵經濟價值優先考量的傳統思維，因此，水圳與埤塘的保存更需要大量優質的城市公民，不斷努力的倡議與宣傳，以期共創「水與綠」的優質城市生活環境﹗

To accommodate rapid urban development, land in urban areas has become increasingly expensive. The preservation of cultural assets is often overshadowed by the imperative for economic growth. In this context, it requires the collective effort of exemplary urban citizens to advocate for and promote the preservation of canals and ponds, creating a quality urban living environment characterized by abundant water resources and green spaces!

臺灣糖業百年發展故事

DC — Sun, 14 Jan 2024 15:39:45 +0000

文／林亭妤

「糖」，在我們日常生活中，扮演著極為重要的角色。在任何的食品加工、料理烹調中，都需要糖類，因此，製糖產業可被視為一個國家發展程度的指標。而就以台灣來說，糖類曾經相當蓬勃發展，其生產量與出口量，和其他產品相比是獨佔鰲頭、無可匹敵的。無論是荷治時期、明鄭時期、清領時期、日治時期亦或是民國時期，都少不了它吸「金」的存在，是不容忽視的！本篇文章將帶您一同回顧台灣糖業百年來的發展史，講述相關歷史概況與重點事件，一步步倒流時光，探究台灣糖業的興衰。

糖於臺灣的誕生與萌芽

我們都瞭解糖的主要原料為兩種，一是主要生長在高寒地區的甜菜，二是生長在亞熱帶的甘蔗，而台灣就屬後者，高溫潮濕、雨量充沛、土壤肥沃皆適合種植甘蔗。而究竟台灣何時開始種植甘蔗呢？以文字有相關紀錄以來，推論是從元代開始，根據元朝汪大淵所撰寫的島夷志略中有一句話是說：「琉球人煮海水為鹽，釀蔗漿為酒」，因而判定於元代，臺灣就有種植甘蔗的紀錄。不過，內容所提及的「琉球」，因尚無法確定指的是「臺灣」，所以仍舊存有爭議。

與荷蘭人的「甜蜜」碰撞

糖類發展的確立，真正一直是到荷治時期，荷蘭人於1624年佔領台灣後，從巴達維亞城日記中，提到「蕭壠社產甘蔗」，（蕭壠社為今台南佳里一帶）便可知當地的原住民，也就是平埔族人已經開始懂得種植與利用甘蔗。但當時的原住民生活還是以狩獵為主，並不需要高度商業貿易，因此精緻「糖」的技術，並沒有像漢人運用的相當純熟與廣泛。

在荷治時期，當荷蘭人得知臺灣的氣候及土地適宜種甘蔗，便雀躍不已，像這樣的高經濟作物，使他們看見了「商機」，便決定大撈一筆！於是積極獎勵蔗農種植甘蔗來製糖，也改良了技術，促使糖類產量大增，讓其作為主要出口商品，輸出至日本、波斯、巴達維亞等地進行貿易。此外，大家知道嗎? 台灣歷史上最著名的抗荷事件—郭懷一事件，便是漢人農民因不滿荷人嚴重課稅，爆發的武裝流血衝突，當時總共造成三千餘漢人喪生，等同於當時漢人總數的四分之一人口。從過去歷史事件可得知，荷蘭人擔憂的只有糖業生產能否持續進行，有相關人士表示：「漢人農夫是為公司增加收益最好的蠶。」，也曾形容福爾摩沙島上的人為「釀蜜的蜂種」，並惋惜地説：「少了這群工鋒，將無法讓公司（荷蘭東印度公司）生存下去。」從前述的對話過程，不免可感受到，荷蘭人對糖業的重視，與不顧來台漢人的生存與權利。且深刻了解到在荷蘭人的高壓統治下，當時的人民生活是多麼地苦不堪言，皆迫於無奈淪為貿易競爭中投資賺錢的工具。

糖業發展的逐漸茁壯

在1661年荷蘭人被鄭成功驅逐之後，臺灣於明鄭時期，糖類的發展就有了更不同的變化，因當時臺灣為反清復明的據點，需進行屯田墾荒，解決軍隊缺糧問題，因此著重在發展稻米，糖產量逐漸下降。不過，仍需透過貿易來賺取資金以換取鐵與銅來製造武器，因此「種蔗製糖」慢慢受到技術的改良，越來越精緻。當時糖類在貿易中的出口量仍相當可觀，年產量可達到18,000公噸。

於清領時期，糖業持續茁壯發展。相對於荷治及明鄭時期的專制態度，清廷對糖業的態度較為自由且放任，甚至不強制也不約束。當時，糖的生產主要在舊式糖廍進行，糖廍是製糖的場所，由麻竹與茅草搭建，利用牛隻轉動石車進行齒輪推動，壓榨甘蔗。隨後，糖蔗汁再在熬糖屋中煮成粗糖。全台當時有1000多間糖廍，其中八成集中在臺南。這項製糖技術從「番社采風圖」（下圖）中可見，從圖畫中，可清楚看到漢人正在工作，原住民並未參與的景況，足以顯示這項技術是由中國傳入臺灣。在清朝的統治下，糖業有了蓬勃的發展，或許是因為受到政府較少的干涉，再加上糖廍的運作，使得糖業有如虎添翼般，特別是開港後，更達到了巔峰。

「番社采風圖-糖廍」，圖中可見漢人於糖廍內與周邊分工進行製糖工作。
（中央研究院歷史語言研究所. (2022). 番社采風圖 (Version 2022-07-06T03:29:20.991648) [Data set]. https://data.depositar.io/dataset/de183）

糖的精英部隊－淬鍊與成熟

1894年，因甲午戰爭台灣被割讓給了日本，從此開始長達五十多年的日治時期。那麼糖業發展，除了因技術的不斷改良，持續發展，同時也訂定了許多有系統性的制度，開始將糖業視為一個「經營模式」。例如將舊式糖廍改良為新式糖廠，讓生產力與效率大為提高。此外，也開始有了「會社」的存在，以便控管甘蔗原料與收購價格。在當時便產生了一句台灣人都耳熟能詳的諺語「第一憨，種甘蔗給會社秤。」，便是在描述會社給予的價格過低，甚至會在磅秤上動手腳，導致有不公的現象產生。但從整體來分析，糖業得到了相當有秩序的工業化穩定模式，除了在外銷上有驚為天人的表現外，於1939年，糖年產量為140萬頓，榮登世界第三之寶座。此外，日治時期的糖業也間接帶動了甜點、罐頭等相關產品發展，讓「糖」有了更多樣的變化，影響日後台灣人的飲食與消費習慣。

光輝不再，但絕不是終點。

臺灣光復之後，到了民國時期，國民政府成立台灣糖業股份有限公司（簡稱台糖），接手日治時期主要四大會社以及其餘的糖廠，也修復因二戰受毀損的各項設備。1950-1960年代雖為台灣經濟起步之時，但國際糖價低迷，政府也以增產糧食為主要方向，因此糖業的生產與外銷皆不同於以往如此欣欣向榮。台糖公司意識到無法只靠糖業生存，漸漸朝向多方面經營發展，除糖廠外，也開發畜牧業，甚至也涉略醫學界，與國外公司合作成立抗生素工廠。

這百年間，糖業發展發生許多劇變，在底谷與翻身、停滯與衝刺間不停來來回回，雖曾經一枝獨秀，獨佔銷量排行榜，但最終，也必須為了順應時代，走向不同的道路前進。不過這並不是宣告榮景逝去，「糖」會繼續以其他面貌存在你我的生活當中。透過糖業發展故事，也引領我們認識每一時代的背景與潮流。不單只是敘事歷史，而是實實在在刻畫了在這片土地上生活的人們，內心純樸、刻苦耐勞的光陰故事。

資料來源：

東門宴

DC — Tue, 09 Jan 2024 08:54:39 +0000

文、攝影/張雅庭

高雄左營區，想到的大部分都是左營的高鐵跟新光三越這些現代化的建築地標對吧?但只要往不同的地方走去，就發現你從一個現代化的地方轉眼間來到了令人懷舊的氛圍裡。這次就來介紹舊城裡四個城門的其中一個-東門。

高雄市左營区と言うと、左営の高鐵（新幹線）や新光三越などの近代建築のランドマークが思い浮かびますよね。しかし、他の方向に歩いて行くと、近代的なものから変わってしまっているところに懐かしい雰囲気の中に入り込むことに気づきます。今回は、旧市街にある4つの城門のうちの一つ―東門を紹介させていただきます。

東門又稱鳳儀門，其名稱的由來是因為面對東南方的鳳山丘陵才得名。可以走見城之道沿著城峰路的空中步道一路走去東門，在半路上還可以從空中俯瞰幾乎整個眷村的風景。

東門は鳳儀門と呼ばれ、南東の鳳山丘に面していることからその名が付けられました。見城之道を歩いて、城峰路もスカイウォークに沿って東門に歩いて行き、途中でほぼ眷村の全体風景が見渡すことができます。

東門有著跟北門一樣的閩南式大門，從那邊進去往上走就直接登上東門的頂端。其城牆有著名為「雉蝶」的紅磚砌築，作用是為了掩蓋城牆上的士兵，每一個雉蝶中間還有特意挖一個孔洞，能夠窺看敵人的動向，而兩座雉蝶的中間缺口則是用來便於士兵射擊用。

東門は北門と同じような閩南式の大門があり、上に登ると東門の頂上に到達します。城壁は「雉蝶（チーディエ）」と呼ばれる赤いレンガで築かれております。これは城壁上の兵士を隠すために作ったものです。雉蝶の中央には特に穴が掘られており、敵の動きを窺うことができます。また、二つの雉蝶の間の隙間は、兵士が射撃しやすくするためのものです。

從雉蝶探頭往下看，能夠看到彷彿處在電視劇般的護城河，其屬防禦型設施，且是舊城目前保存城墻中唯一僅存的護城河。原本是屬於曹公新圳的灌溉來源之一，被稱為「龜頭涵圳」，但因為都市的開發根道路的開闢而重新改造過一次。

雉蝶から覗き込むと、テレビドラマのような防城河が見られます。これは防御型の施設で、旧城の中にある唯一残されている護城河です。元々は曹公新圳の灌漑源の一部で、「龜頭涵圳（キトウカンシン）」と呼ばれていましたが、都市の開発と道路の整備によって建直されました。

護城河的盡頭有一個水關，為「左營舊城東門北端水關」(又名「水洞」)，是城牆結構的一部份，也是城池的排水系統，其作用是為了將城內的水排入護城河。目前全台僅剩下左營舊城擁有存水關，東門的位於南北兩側，且兩側的水關都有各自的方式施工。

護城河の終点には水門があります。これは「左營舊城東門北端水門」（「水洞」とも呼ばれています）です。これは城壁構造の一部で、都市の排水システムの役割を有し、城内の水を護城河に排水することです。現在、全島で左營旧城しか水門を所有しておりません。東門には南北に位置しており、両側の水門はそれぞれ異なる工事方法があります。

當然東門不只這些景觀，下次有時間時不妨到郊外踏個青，順道散步到各個城門去欣賞其歷史的涵意吧。

もちろん、東門の風景はこれだけでなく、次回お時間があれば、この近くにも散策してください。その際に、各城門を散歩しながら、その歴史を味わおう・楽しもうを薦めたいです。

台灣與高雄的歷史

DC — Thu, 31 Aug 2023 12:16:22 +0000

The History of Taiwan and Kaohsiung

文／高雄師範大學、文藻外語大學退休教授張守真

Author: Zhang Shouzhen, the Emeritus Professor of National Kaohsiung Normal University and Wenzao Ursuline University of Languages.

17世紀的東亞地圖：朝鮮、日本、明末中國、澳門（Macau, Portugal）、東番（Formosa）、呂宋（Manila, Spain，菲律賓（ 1543，Las Islas Filipinas in honor of Philip II of Spain）、1619年荷蘭東印度公司於雅加達（Jakarta），設巴達維亞（Batavia）總部、麻六甲蘇丹國（Malacca Sultanate, Portugal ）、越南、暹邏（今泰國）、錫蘭（1656-1796荷蘭；1796-1948英國，1972稱Sri Lanka）、臥亞（Goa, Portugal）

The 17th-century East Asian map included North Korea, Japan, and China, which was under the rule of the late Ming dynasty. Macau, a Portuguese colony, and Formosa, the Dutch name for Taiwan, were featured on the map. Manila, the capital of the Spanish Philippines (Las Islas Filipinas), was another notable inclusion. In 1619, Jakarta, then known as Batavia, was established as the capital of the Dutch East Indies. The Malacca Sultanate, a powerful kingdom in the Malay Peninsula, was also shown on the map. Vietnam, Siam (now Thailand), and Ceylon (Dutch colonization (1656-1796); British colonization (1796-1948); known as Republic of Sri Lanka since 1972) were other noteworthy regions depicted on the map. Goa, a Portuguese colony in India, completed the diverse picture of 17th-century East Asia.

1.從海空交通運輸、戰略地位來看，臺灣位於東亞的核心地位，可見其重要性。

1. In East Asia, the location of Taiwan plays a pivotal role in terms of sea-air transport freight from a strategic perspective.

2.高雄「逍遙園」主人，西本願第22代教主大谷光瑞稱：「臺灣是日本帝國的如意寶珠。」「高雄於都市勝景為臺灣第一；港灣的機能是中繼港第一名，重輕工業地屬我（日本）領土中第一流。」

2. The historical villa Xiaoyao Garden in Kaohsiung was once owned by Otani Kozui, the 22nd patriarch of the Nishi Hongan-ji. Otani Kozui described Taiwan as a "jewel" of the Japanese empire. “The city view of Kaohsiung is the highest function of any transit harbor in Taiwan. Additionally, the land use of the heavy and light industries in Taiwan serves the best in all Japanese territories.” Otani stated.

1603年1月（明萬曆30年12月），浯嶼（今金門）營將沈有容前來臺灣西部沿岸，追剿倭寇（日本海盜），倭破，收泊於大員(今安平)。連江陳第隨行，1604年（萬曆32年）春，歸著《東番記》稱：「東番（今臺灣）夷人（平埔族）不知所自始，居澎湖外洋海島中；起魍港（荷蘭語：Wankan，今布袋港）、加老灣（今臺南安南區土城子），歷大員(Tayouan，今安平)、堯港（高雄市茄萣區）、打狗嶼(荷蘭語：Tankoya，今旗後，旗津)、小淡水（今高屏溪）、雙溪口（嘉義朴子溪口）、加哩林（彰化二林）、沙巴里（新北市淡水區）、大幫坑（大坌坑，新北市八里區），皆其居也。」

In January 1603 (December, year 30 in the reign of Wanli Emperor of the Ming Dynasty), You-Rong Shen, the commander of the Wu-yu Navy Base (now Kinmen) successfully expelled Japanese pirates (Chinese: 倭寇; pinyin: wō kòu) from the east shore of Taiwan, later berthing at Dayuan (now Anping). Di Chen, the Ming philologist from Lienchiang accompanied Shen described in his work Dōng Fān Jì (東番記) in the spring of 1604 (year 32 in the reign of Wanli Emperor):

“The exact time of the arrival of the barbarian (Pepohoan) in Dong Fan (now Taiwan) is lost to history, but they have made the outer sea islands of Penghu their home for centuries. The coastal living areas include Wang Gang (now Port of Budai; Dutch: Wankan), Jia Lao Wan (Now Tu Cheng Zi in Annan District, Tainan), Da yuan (now Anping; Dutch: Taoyuan), Yao Gang (now Qieding District, Kaohsiung), Takao Yu (now Cihou, Qijin; Dutch: Tankoya), Xiao Tamsui (now Gaoping River), Shuang Xikou (now Puzi Estuary, Chiayi), Jia Li Lin (Erlin, Changhua), Sha Ba Li (Tamsui District, New Taipei City), Da Bang Keng (now Da Ben Keng of Bali District, New Taipei City).”

「始皆聚居海濱，嘉靖末，遭倭焚掠，迺避居山。」「居山後，始通中國，今則日盛。漳、泉之惠民，充龍（泉州府同安縣充龍社）、烈嶼（今小金門）諸澳，往往譯其語，與貿易，以瑪瑙、磁器、布、鹽、銅簪、環之類，易其鹿脯、皮、角。」

“Originally, all Pepohoan resided in villages along the coast of Taiwan. During the waning years of the Jiajing Emperor's reign, they were ravaged by Japanese pirates and compelled to seek refuge in the mountains." “After settling down in the mountains, the Pepohoan people began to trade with Chinese merchants from Zhang and Quan. The merchants from Chonglong (Chonglongshe, Tong'an County, Quan Zhou Prefecture), and Lieyu (now Little Kinmen) often translated for the Pepohoan and traded goods such as agate, porcelain, cloth, salt, copper hairpins, and rings for deer jerky, skins, and antlers.”

1617年（萬曆45年），張燮，《東西洋考》載臺灣西部航海「針路」（航線）各重要港口：

Xie Zhang (Chinese: 張燮; pinyin: Xiè Zhāng) was the author of Investigations on the East and West Seas (Chinese: 東西洋考; pinyin: Dōng Xī Yáng Kǎo) which recorded all major ports in east Taiwan with “the needle route” (a sailing route with the assistance of a compass needle) in 1617 (year 45 in the reign of Wanli Emperor).

「東番，人稱小東洋，從澎湖一日夜至魍港（荷蘭語：Wankan，今布袋港），又一日夜至打狗仔（荷蘭語：Tankoya，今旗後，旗津）；又用辰巽針，十五更，取交里林（彰化二林），以達雞籠（Kelang 或 Quelang，今基隆）、淡水。」

“Dong Fan (the east side of Taiwan) was known as Little Dong Yang. Starting from Penghu, it took a day and a night to sail to Wang Gang (now Port of Budai)”, and another day to sail to Takao (now Cihou and Qijin; Dutch: Tankoya). Upon arrival, the ship voyaged to Jiao Li Lin (Now Erlin, Changhua) and headed southeast with the guide of compass needles named Chen and Xun at 3 AM. Then, the ship sailed to Quelang/Kelang (now Keelung and Tamsui).

可知臺灣西部沿岸的港澳如打狗、魍港、交里林、雞籠、淡水等地，於17世紀初葉，已成為漢人東洋航線上重要的港口。

With all the information provided, it is known that ports along the western coast of Taiwan, such as Takao (now Cihou and Qijin), Wang Gang (now Port of Budai), Jiao Li Lin (now Erlin, Changhua), Quelang/Kelang (now Keelung and Tamsui), became pivotal ports on the Chinese maritime route to East Asia by the early 17th century.

荷蘭時代（1624-1662），Formosa 已可見 Tankoya （打狗仔，旗後），Apen bercht（Apen Hill，猿山，壽山）The villages of Tankoya (now Cihou and Qijin) and Apen bercht (now Apen Hill, Monkey Mountain, Shoushan) were already formed in Formosa (Taiwan) during the Dutch Formosa era (1624 to 1662).

從荷蘭於1624年，進佔大員（Tayouan，今臺南安平），

In 1624, the Dutch occupied Da Yuan (now Anping District, Tainan; Dutch: Tayouan).

（1）「1633年1月14日－15日：有二十一艘漁夫的戎克船出航前往中國沿海，下午有十八艘漁夫的戎克船從南部來，載來約一萬五千條烏魚，戎克船打狗號護送他們回來以後，立刻又去南部，要去護送剩下的漁夫的戎克船。」

(1) “From January 14 to 15, 1633: 21 fishing junks sailed to offshore China. In the afternoon, 18 fishing junks returned from the south, carrying about 15,000 flathead grey mullets. Upon their return, the Takao Junk immediately sailed south to escort the remaining ships.”

（2）1643年開始，幾乎每周都有大員（Tayouan，今熱蘭遮城）的戎克船，前往打狗（Tankoya，今旗後）運載著柴薪。

(2) Almost every week after 1643, junks from Da Yuan (now Fort Zeelandia; Dutch: Tayouan) sailed to Takao (now Cihou and Qijin) and carried back firewood.

資料來源：江樹生譯，《熱蘭遮城日誌》，第二冊至第四冊，臺南市政府，1999年，2002年至2007年。
Resources: The Dutch on Formosa 熱蘭遮城日誌 (Vols.2-4), tr. Chiang Shu-sheng 江樹生, Tainan City Government, (1999), (2002-2007).

打狗仔（Takau，Tankoya）地名由來：

The origin of Takao (Dutch: Takau/Tankoya):

1. 伊能嘉矩從西拉雅族語解讀，認為是「竹林」的意思。

1. In Siraya, Ino Kanori, the Japanese scholar believed Takau/Tankoya represented a “bamboo forest.”

2. 另從馬卡道族語解讀，認為是「雞社」的意思。

2. In Makatto, Ino interpreted Takau/Tankoya as “hanhouse.”

3. 翁佳音（中研院）從荷蘭語Tankoya（Takau，打狗仔）其發音類似「銅（打）鼓仔」，認為是「海浪拍岸，聲音響亮的地方」的意思。

3. Jiayin Weng, the research fellow in Academia Sinica believed the pronunciation of Takao/Tankoya in Dutch was similar to “drumming” in Hokkien, presenting the idea of “The place where the waves splashed against the shore, making a loud sound”.

陳文達，〈山川〉，《鳳山縣志》，臺灣銀行經濟研究室，1719年（康熙58年），頁5載：

Published by the Economic Research Department of the Bank of Taiwan, the Fengshan County District Records written by Wen-Da Chen in 1719 (in the reign of Kangxi Emperor) stated on page 5:

「於大海之濱者，曰打鼓山（俗呼為打狗山，原有番居焉。至林道乾屯兵此山，欲遁去，殺土番取膏血以造舟；番逃，而徙居於今之阿猴社）；水師之營壘在焉。」

“Gushan, a town on the coast that was once home to aboriginals, also known as Da Gou Shan in the past, housed a major naval base till this day. After Dao-Qian Lin was stationed in the mountains, he decided to desert from the military, committing a brutal massacre of the aboriginals and using their blood to build ships for his escape. The aboriginals were forced to flee, seeking refuge in A Hou She.”

「從打鼓山蜿蜒而下，勢若長蛇，為蛇山：是邑治之右肩也。隔海參差、遠近浮沉而列於打鼓山之左右者，西有石佛（大石屹立於海中，形似佛，故名。舟經此，鳴金鼓以獻紙）。」

“Snake Mountain, historically known as Shou Shan, is fittingly named for its serpentine shape, elegantly sloping away from Da Gu Shan. Situated to the right of Fengshan County, this distinct geological feature forms a striking landscape. Lying on both sides of Da Gu Shan, the islets of Shih-fo and Liang-san are nestled amidst the ocean, standing apart yet cradled by the rhythmic embrace of the waves. In addition, the Shih-fo islet is named after the shape of Buddha. When the ship sailed by the islet, seafarers would be engaged in rituals for good fortune by playing drums and spreading papers.”

「有橫列於東南形似飛鳳，曰鳳山。又有數小峰圓淨豐滿，錯落於鳳山之東北者，曰鳳彈（形似卵，俗呼為鳳卵；文廟視此為案山）。其在西南而與鳳山相附者，曰鳳鼻（有小崙形似鼻，故名）：悉皆環拱於邑治之前，而為邑之對山也。」

“Extending southeastward, the mountain's contour strikingly resembles a soaring phoenix, giving rise to its name, Fengshan, or Phoenix Mountain. To the northeast of Fengshan, a collection of smaller hills dot the landscape, their forms reminiscent of phoenix eggs nestled amidst the terrain. This scenic arrangement is not just a natural wonder but also holds cultural significance, especially for the Confucius Temple in Fengshan, which regards these hills as auspicious supporting elements in Fengshui, enhancing the spiritual and historical essence of the area. The remaining hills, representing the phoenix's nose, on the southwestern side of Fengshan, form a harmonious ensemble that surrounds the town center, adding an auspicious dimension to its Fengshui.”

「其在打鼓山之西南，曰旗後山（山不甚高，臨於海邊）；為漁人採捕之區也。」

Located southwest of Da Gu Shan is Cihou Mountain, a low-lying mountain that borders the sea, which is a fishing area for fishermen.