Changes
On April 22, 2020 at 11:30:29 AM +0800, 張耘書:
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Updated description of 清代東部後山圖 to
關於後山崇爻形勢的記載,可溯及至藍鼎元《東征集》所記,康熙32年(1693)陳文、林侃等人因風漂流到後山崇爻一帶,前後居住年餘,略通番語,因熟知水路而往返。康熙34年(1695),大雞籠通事賴科、潘冬等七人晝伏夜出,度越重山,從陸路抵達崇爻,受到各番社款待,並促成招撫嚮化。而新撫的崇爻諸社附於阿里山社,次年,南路卑南覓等65社亦歸附納餉。無論是透過水路或者陸路,到東部交易的人數日增,除了官方以極具統治意涵的「番社餉」作為治理手段外,民間的社商或者私出貿易者,也常用蟒甲載貨進入番社,用布、煙、鹽、鍋釜、農具與之貿易。 《諸羅縣志》記載了相當篇幅西部平原上平埔族的風俗或番社,當時的崇爻九社,雖是山後番社,但因歸附納餉,故列入諸羅縣轄內;又如東北山後的蛤仔難三十六社、哆囉滿、直加宣等社因多生番未輸貢賦者,故其地名分註於「山川」,其事見於「外紀」,並未收入正文中。崇爻九社,於今都可辨識,其中水輦一社後因遭疫沒盡,社散人去,崇爻九社,實剩八社。而此九社,多屬於阿美族聚落,分佈於今花蓮市、花東縱谷與東海岸一帶,是漢人經北路前往後山最先接觸的番社,也是該區具有代表性的大社,例如竹腳宣社其勢力甚至到日治時期才為日人所消減。
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