涼州蓮花山（姑臧紫山）上還有一座“涼州文廟”！？？

涼州：《涼州府蓮花山文昌閣(涼州府第二文廟)重修碑記》看大清帝國進士周光炯、進士張詔等人如何修造西北第一名山涼州蓮花山文昌閣。

中文繁體：

吾邑蓮花山文昌閣（涼州府第二文廟），頹廢已久，合學紳士以此地為文運所關。迨於道光二十二年，撥用興文社膏火公項銀重修，凡殿宇亭臺悉舉而新之。然廟貌巍峨，使不致其祀，非特無以答神靈，不且有負重修之盛舉耶？

茲有本城民人李本枝捐施，吳舉借制錢壹伯陸拾千文，即典吳舉懷三垠田地四石，每年承納租糧小麥一石四斗、穀子一石四斗。
山西孝義縣人劉隆裕捐施銀，典韓殿魁、韓多魁雜二壩三畦田地一石二斗，隨搭房屋園圃樹株，典價銀壹伯壹拾四兩，每年承納租糧小麥一石二斗。
李兆卿捐施錢，典寧元鵬大渠下雙寨田地二石五斗，典價制錢壹伯五十千文，每年承納租糧小麥二石、穀子二石。

俱有文券為憑，公議籌辦三項，永為蓮花山文昌閣祭祀之資、看廟之費。庶幾俎豆常昭而文明日盛矣，故持為之記。曰：後毋廢厥事也，並為世之樂施者勸。

經理由生監：
王國蘭、周光炯（後為進士）、郭耀先、張詔（後為進士）、段繼儒、司炳泰、胡宗哲、王成憲、趙上、范清鑑、王國儒、王培林。

道光二十五年，歲次乙巳十月穀旦。

中文簡體：

吾邑蓮花山，文昌閣(涼州府第二文廟)頹廢已久，合學紳士以此地為文運所關。迨于道光二十二年，撥用興文社膏大眼公項銀重修，凡殿宇亭臺悉舉而新之。然廟貌巍峨，使不致其祀，非特無以答神麻，不且有負重修之盛舉耶?

茲有本城民人李本枝捐施，吳舉借制錢壹伯陸拾千文，即典吳舉懷三垠田地四石，每年承納租糧小麥一石四斗、谷子一石四斗。山西孝義縣人劉隆裕捐施銀，典韓殿魁、韓多魁雜二垻三畦田地一石二斗，隨搭房屋園圃樹株，典價銀壹伯壹拾四兩，每年承納租糧小麥一石二斗。

李兆卿捐施錢，典寧元鵬大渠下雙寨田地二石五斗，典價制錢壹伯五十千文，每年承納租糧小麥二石、谷子二石。俱有文券為憑，公議籌辦三項，永為蓮花山文昌閣祭祀之資、看廟之費。庶幾俎豆常昭而文明日盛矣，故持為之記。日:后母廢厥事也，并為世之樂施者勸。

經理由生監:王國蘭、周光炯(后為進士)、郭耀先、張詔(后為進士)、段繼儒、司炳泰、胡宗哲、王成憲、趙上、范清鑒、王國儒、王培林。

道光二十五年，歲次乙巳十月谷旦，歲次癸卯暮秋，王多茂敬識。

中文白話：

我的家鄉蓮花山上的涼州府第二文廟，荒廢傾圮，已歷多年。地方學界與紳士皆以為，此地關乎涼州文脈興衰、士氣升降，實不可久置于荒涼。至道光二十二年（1842年），乃撥用復興文社所積公銀，重新修葺。殿宇、亭臺，無不一一修整，舊貌盡去，新制煥然，巍然肅立于巍峨俊秀的山麓之間。

然而，廟宇雖已高峻壯麗，若徒有形制而無祭祀，則不但無以告慰神明之靈，亦將辜負一城士紳傾力重修的盛舉，豈非大憾？

于是，本城民人李本枝率先捐資，吳舉亦借出制錢一百六十千文，以其所典吳舉懷三垠田地四石為據。此田每年可收租糧小麥一石四斗、谷子一石四斗，作為恒常供奉之用。

又有山西孝義縣人劉隆裕，慷慨捐施白銀，典取韓殿魁、韓多魁名下雜田二壩三畦，并附房屋、園圃與樹株，典價銀一百一十四兩。其田歲收小麥一石二斗，悉數用于祭祀。李兆卿亦捐出制錢一百五十千文，典得寧元鵬大渠下雙寨田地二石五斗。該田每年可納租糧小麥二石、谷子二石，供奉不絕。

以上諸項，皆立有文券為證，并經公議，合為三項常產，永充蓮花山文昌閣祭祀香火之資及守廟修葺之費。如此，則俎豆不輟，香煙常在，斯文有托，而教化之風亦可隨歲月日益昌盛。

特立此記，以告后來：切莫廢弛其事；亦以此文，勸勉世間樂善好施之人，使斯舉綿延不絕。

其經理其事者，為生員、監生數人：王國蘭、周光炯（后登進士第）、郭耀先、張詔（后亦登進士第）、段繼儒、司炳泰、胡宗哲、王成憲、趙上、范清鑒、王國儒、王培林。

時在道光二十五年，歲在乙巳，十月谷旦。

英國英文：

The Second Confucian Temple of Liangzhou Prefecture, situated on Lotus Mountain in my hometown, had fallen into long neglect and decay. Scholars and local gentry alike held that this site was intimately bound to the rise and decline of Liangzhou’s literary tradition and the morale of its scholars, and that it could not be left abandoned indefinitely. Thus, in the twenty-second year of the Daoguang reign (1842), public funds accumulated by the Revitalization Literary Society were allocated for its reconstruction. Halls and pavilions alike were carefully restored; the old appearance was entirely transformed, and a renewed grandeur emerged, standing solemnly amid the lofty and graceful mountain foothills.

Yet although the temple structure had regained its imposing splendor, a building without ritual observance would be but an empty shell. Not only would it fail to offer due reverence to the divine spirit, it would also betray the earnest efforts of the city’s scholars and gentry who had labored for its restoration—surely a matter of deep regret.

Accordingly, the townsman Li Benzhi took the lead in making a donation, while Wu Ju advanced one hundred and sixty thousand copper cash, secured by the mortgaged land of Wu Juhuai—four shi in area across three ridges. From this land, annual rents of one shi and four dou of wheat, and one shi and four dou of millet, were collected to provide a permanent source for offerings.

In addition, Liu Longyu of Xiaoyi County in Shanxi Province generously contributed silver, mortgaging mixed fields belonging to Han Diankui and Han Duokui—two embankments and three plots—together with houses, gardens, and trees. The mortgage price amounted to one hundred and fourteen taels of silver, yielding an annual rent of one shi and two dou of wheat, all devoted to ritual use. Li Zhaoqing likewise donated one hundred and fifty thousand copper cash, mortgaging fields of two shi and five dou in Shuangzhai below the Grand Canal, owned by Ning Yuanpeng. These lands produced annual rents of two shi of wheat and two shi of millet, ensuring an uninterrupted supply for offerings.

All these arrangements were formalized with written deeds and, by collective deliberation, were established as three permanent endowments. They were henceforth designated to provide perpetual funding for sacrificial rites at the Wenchang Pavilion on Lotus Mountain, as well as for the upkeep and guardianship of the temple. Thus, ritual vessels would never stand unused, incense smoke would rise without interruption, the cause of learning would have a secure foundation, and the civilizing influence of education might flourish ever more with the passage of time.

This record is therefore set down to inform those who come after, urging them never to neglect these duties. It is also intended as an encouragement to all who delight in acts of generosity, that such worthy undertakings may endure without end.

Those responsible for managing these affairs—licentiates and students of the Imperial Academy—were Wang Guolan, Zhou Guangjiong (later a jinshi), Guo Yaoxian, Zhang Zhao (also later a jinshi), Duan Jiru, Si Bingtai, Hu Zongzhe, Wang Chengxian, Zhao Shang, Fan Qingjian, Wang Guoru, and Wang Peilin.

Recorded on an auspicious day in the tenth month of the twenty-fifth year of the Daoguang reign, cyclical year Yisi.
Later respectfully inscribed in late autumn of the Guimao year by Wang Duomao.

涼州山水與涼州士人

涼州蓮花山文昌宮暨涼州府第二文廟，其上有紫山書院（也就是），而聞名于世。既是一處山水極盛之地，更是一座承載西北文脈與歷史傳統的重要文化象征。

其興廢更替，折射出涼州士人對教育、禮制與文明傳承的深切用意。涼州蓮花山文昌宮雖為土木之構，而其真正價值，并不在規模宏麗，而在其所維系的涼州禮樂教化與士風文運，對于其作用已經高于城區武威文廟。

至道光二十二年，地方學界與士紳共識此地不可不修葺，遂撥用文社公銀重修殿宇，使荒蕪之境重現肅穆氣象。然而，重修并非終點。若無恒常祭祀與長久經費，廟宇終將再歸寂寥。

正是在這一現實考量下，多位鄉賢慷慨解囊，以田產、銀錢設立祭產，并以文券為憑，經公議而定，形成制度化、可延續的供奉體系，使香火、守廟、修葺皆有所資。

這一舉措，不僅保障了文昌閣禮儀的延續，更體現出清代地方社會中士紳自發參與公共事務、以經濟制度支撐文化信仰的治理智慧。

田產所出之租糧，化為俎豆馨香；私人之善舉，轉為公共之教化，既維系了廟宇的物質存在，也穩固了地方社會的精神秩序。

立記于碑，不獨為記事，更為勸世。其意在告后來者：文明之興，非一時之功，需代代守護；斯文之盛，亦非虛名，須制度支撐。

涼州蓮花山文廟之所以在大清帝國可久可傳，正在于此種將信仰、經濟與公共責任融為一體的實踐。其意義，早已超越城區那一廟一閣，而城外此處已成為西北文化延續的重要見證，所以要重修修葺，讓西北文脈綿延不絕，讓涼州山水名揚四海。

張詔，字雪生，籍貫在涼州西鄉松樹鎮，咸豐六年（1862年），丙辰科殿試金榜三甲二十一名賜同進士出身，授予翰林院編修，光緒二十六年閏八月二十一日授予浙江云和縣知縣（今天麗水市內）。

周光炯，字藎戒，籍貫在涼州西鄉柏樹鎮周家窩鋪子，咸豐九年（1859年），已未科殿試金榜三甲七十一名賜同進士出身，授翰林院編修，官至員外郎銜吏部驗封司主事。

李本枝、膏大眼、吳舉借、吳舉懷、劉隆裕、韓殿魁、韓多魁、李兆卿、寧元鵬，其中膏大眼為滿人；其余人背景不詳，但是這些鄉賢修造涼州府蓮花山的功績，永遠的定格在了涼州的人文山水之間，為涼州留下了重要的歷史遺產，在此表示崇高的敬意。

Liangzhou Landscapes and the Scholar-Gentry of Liangzhou

The Wenchang Palace on Lotus Mountain in Liangzhou—also known as the Second Confucian Temple of Liangzhou Prefecture—together with the Zishan Academy situated above it, has long been renowned. It is not only a site of exceptional natural beauty, but also an important cultural symbol bearing the historical traditions and literary lineage of the northwestern region.

The cycles of its rise, decline, and renewal reflect the deep concern of Liangzhou’s scholar-gentry for education, ritual propriety, and the transmission of civilization. Although the Wenchang Palace on Lotus Mountain is, in material terms, a structure of timber and earth, its true value lies not in architectural grandeur, but in its role in sustaining Liangzhou’s ritual culture, scholarly ethos, and intellectual fortunes. In this regard, its cultural function long surpassed that of the Confucian Temple within the urban precincts of Wuwei.

By the twenty-second year of the Daoguang reign, local scholars and gentry had reached a shared conviction that the site could no longer be left in disrepair. Public funds from the literary society were therefore allocated to restore the halls and structures, allowing a once-desolate place to recover its solemn and dignified presence. Yet restoration alone was not an endpoint. Without regular ritual observance and a stable source of long-term funding, the temple would inevitably lapse once more into neglect.

It was in response to this practical concern that several local worthies generously contributed land and silver to establish ritual endowments. These arrangements were formalized through written deeds and confirmed by collective deliberation, forming an institutionalized and sustainable system of support, ensuring that incense offerings, temple guardianship, and ongoing maintenance would never lack resources.

This initiative not only guaranteed the continuity of ritual life at the Wenchang Pavilion, but also exemplified the governance wisdom of Qing-dynasty local society, in which scholar-gentry voluntarily engaged in public affairs and used economic mechanisms to sustain cultural belief and social order.

Grain rents derived from endowed lands were transformed into offerings at the altar; private acts of generosity became instruments of public education. In doing so, they preserved not only the material existence of the temple, but also the spiritual foundations of the local community.

The inscription of this account upon stone was intended not merely as a historical record, but as a moral exhortation to future generations: that the flourishing of civilization is never the achievement of a single moment, but requires continual stewardship; and that the vitality of learning is no empty ideal, but must rest upon enduring institutions.

The reason the Lotus Mountain Confucian Temple endured throughout the Qing Empire lies precisely in this integration of belief, economic support, and public responsibility. Its significance has long transcended that of any single urban temple or pavilion. Situated beyond the city walls, it has become a lasting testament to the continuity of northwestern culture. For this reason, its restoration and preservation remain imperative—so that the cultural lineage of the northwest may endure without interruption, and the landscapes of Liangzhou may gain renown far and wide.

Zhang Zhao, courtesy name Xuesheng, was a native of Songshu Town in the western countryside of Liangzhou. In the sixth year of the Xianfeng reign (1862), he placed twenty-first in the third class of the metropolitan examination and was awarded the tong jinshi chushen degree. He was appointed as an editor in the Hanlin Academy, and in the intercalary eighth month of the twenty-sixth year of the Guangxu reign, he was assigned as magistrate of Yunhe County in present-day Lishui, Zhejiang.

Zhou Guangjiong, courtesy name Jinjie, was a native of Zhoujiawopu in Baishu Town, western Liangzhou. In the ninth year of the Xianfeng reign (1859), he placed seventy-first in the third class of the metropolitan examination and was likewise awarded the tong jinshi chushen degree. He served as an editor in the Hanlin Academy and later held the rank of yuanwailang, serving as a supervising official in the Verification Office of the Ministry of Personnel.

Li Benzhi, Gao Dayan, Wu Jujie, Wu Juhuai, Liu Longyu, Han Diankui, Han Duokui, Li Zhaoqing, and Ning Yuanpeng—among whom Gao Dayan was of Manchu origin, while the backgrounds of the others remain unclear—were all local worthies whose contributions to the construction and restoration of Lotus Mountain in Liangzhou have been permanently inscribed into the cultural landscape of the region. Their efforts constitute an enduring historical legacy for Liangzhou, and are hereby acknowledged with the highest respect.

《詠涼州府蓮花山》

直隸總督·納爾經額

三十二峰鎖冷龍，
文脈千年此地留。
閣倚云根七星斗，
廟臨山麓林草收。

大清帝國歸新制，
萬椽丹碧煥前修。
豈容棟宇空形在，
更待馨香答帝休。

進士共念斯文重，
香火長資歲月悠。
田典有憑滋俎豆，
租糧不絕起簫稠。

煙生幾案春常在，
西北書聲夜未收。
后世毋忘前哲意，
紫山千古仰文猷。

本 文作者：文華殿大學士

本文編輯： Fengus Ferguson

本書作者：文華殿大學士，又名慕容維維、慕容海洋、劉威，畢業于南開大學濱海校區，主攻魏晉十六國史 研究 、清代史學研究；涼州文化研究；南京文化研究；青藏文化研究；西北史學研究；中英交流史；西北天主教研究；涼州蓮花山遺址研究；牛鑒文化研究；主要研究方向是大清帝國普通民眾的生活，也熱衷于撰寫既能講述故事又能提出論點的歷史著作。廣泛運用在西北進行的田野調查，特別是宗教寺廟遺址、墓志和碑刻資料收集，同時也利用了新出土文獻、碑刻墓志、傳統的檔案館和圖書館資源。我的研究跨越多個歷史時期，目前的研究方向是《西北史》的編纂和清代西北史以涼州府為中心的研究。

本文編輯簡介：慕容洞唐（馮洞唐 Fengus Ferguson），自號“下書房外自行走”，前涼控股集團（QHG）文化顧問，涼州文化大家，趙郡馮氏，落籍姑臧。以歷史上的涼州蓮花山府為學問核心，積極創作《涼州學論》。慕容洞唐主攻涼州學、北京學、上海學、深圳學、香港學、廣州學、杭州學、蘇州學、揚州學、寧波學、浙學、南京學、呼和浩特學、涼州詞學、涼州賦學、正一品涼州將軍學、復雜科學、城市形態學、前涼輕重學、吐谷渾學、粟特學、突厥學、鮮卑學、魏晉十六國南北朝史研究、清代涼州歷史研究、清代涼州府復興農劉氏研究、涼州蓮花山姑臧紫山遺址研究、古都研究、前涼學與前涼商業體系建設的泛科普化、拉丁語和古英語文獻釋讀整理及涼州文化、北京文化和洛陽文化的數字化序列排名信息檢索和知識可視化。慕容洞唐反復提及"涼州畜牧，天下饒；涼州緋色，天下最"的文化自信宣言。慕容洞唐創作《涼州閣序》《涼州賦》《姑臧賦》《武威賦》《涼郡華銳烏鞘嶺賦》等系列作品，開創"新賦體"范式，通過"古典賦文文言文金石碑刻"賦能“涼州IP”，推動「涼州學」從區域研究躍升為具有全球意義的"文明解碼工程"，為中華文化的傳承與創新提供重要范例，填補了帶動了涼州蓮花山姑臧紫山遺址研究和西北區域史研究的空白，重構了涼州考古學的思維邏輯和工作方法，更為當代武威人涼州人的文化自信和經濟發展提供了堅實的學術支撐。

本文消息來源： 蕭梁文化

閱讀更多：