权力的场域:清初平南王尚可喜在广东的寺庙建设及其权力运作

Power of Place and Place of Power： Seignior Shang Kexi＇s Temple-Building Career in Guangdong in the Early Qing

本文以清初平南王尚可喜在广东所建寺庙为例，探讨宗教场所于明清易代之际在政治权力运作中所扮演的角色。尚氏兴建及重修的寺庙体现了几类模式：建于原战场上的庙宇被用于铭记战功而遗忘屠杀，借助其所奉祀的神明将残酷的战斗历程合法化、将获胜方的凯旋神圣化，进而确立新朝的统治根基；名山古刹由于长期以来本身已成为权力的载体与欲望的对象，政客通过介入宗教事务、规训宗教领袖、重置寺庙景观等方式对其进行操纵，强化政治对宗教领域的控制；在边陲之地模仿京师制式所建的庙宇演化为一种建筑上的隐喻，一方面向中央政权致效忠之意，另一方面彰显出异族将领模拟皇族风格的野心。这三种经营宗教场所的模式有机地结合在一起，共同支撑着尚可喜在岭南当地的权力及其与清廷之间的微妙关系。

This paper reflects on sacred places＇ role in the political world in the late imperial China. Focusing on Shang Kexi＇s religious activities in his prefecture Guangdong during the Ming-Qing transition, this paper explores Shang＇s strategies of constructing and reconstructing Buddhist temples, as well as the functions of these temples in his power operation. As a former Ming general who surrendered to the Qing and got conferred as a seignior by the new government, Shang Kexi endeavored to demonstrate his local authority and establish his subtle relations with the central government through （re）building sacred places. On the basis of a close reading on records in many local gazetteers and other historical texts, I find that, using these religious sites as a tool in his political life, Shang allied himself with deities so as to legitimize and even sanctify his military victories, rearranged local Buddhist landscapes in order to discipline the Sangha community, built temples in Beijing style to send greetings to the Emperor in the capital from a remote locality, while at the same time negotiating with the central government to obtain greater autonomy in his own territory.