易代之际的遗民园林雅集与文学书写——以水绘园与稊园为中心

水绘园和稊园的设计都出于对现实中王朝兴替带来的痛苦的规避，但又各具特色，分别代表了明末清初与清末民初遗民园林的两种典型。易代之际的遗民园林雅集是“诗可以群”的文化传统与文人雅集的文化记忆之承续，“园隐”则是园林雅集文学书写的一大主题，是易代之际文人面临复杂的政治环境和生存困境后作出的安全选择。遗民园林对易代之际文化传承起到重要作用，象征着“精神桃源”。易代之际的遗民借助现实的文化空间，将非常态的人生境遇、改朝换代的沧桑之感揉进纵情逸乐的极致享受中，勾连起对往事的追忆与挽留，代表着一种重返故国、回归故园的人生渴望。园林的封闭性与自足性隔绝了永失故园的沉痛悲苦，代替故园成为一处超越现实的精神存在，存放鼎革之际的文化记忆，寄托着遗民们对现实世界与个人处境的迫厄之感与避世之愿。

The Garden Elegant Assembly and Literary Writing of the Adherents at the Time of the Changes of Dynasties：Centered on the “Shui Hui Garden” and the “Ti Garden”

Both “Shui Hui Garden” and “Ti Garden” are designed to avoid the pain caused by the changes of dynasties in reality, but they have their own characteristics, representing two typical types of relic gardens in the late Ming and early Qing Dynasties and the late Qing and early Republic of China respectively. The garden assembly of the adherents are the continuation of the cultural tradition that: “ Poetry Can Make People Harmonize” as well as the cultural memory of the Elegant Meeting. The “Garden Seclusion” is a major theme in the literature of the garden elegant assembly and a safe choice made by the literati after facing the complex political environment and living difficulties. The gardens played an important role in the cultural inheritance at the time of the changes, symbolizing the “spiritual paradise”. With the help of the real cultural space, the adherents at the time of the changes of dynasties put the extraordinary life circumstances and the vicissitudes of changing dynasties into the ultimate enjoyment of indulgence and pleasure, and linked up the memories and retention of the past, representing a desire to return to their homeland. The closeness and self-sufficiency of the garden cut off the pain and suffering of losing the homeland, as a spiritual existence beyond the reality, stored the cultural memory, and placed the survivors'' sense of distress and desire to escape the eternal loss of the world.