考察陳曾壽在偽滿時的日記、詩作及與京津地區遜清故老的唱和，可發現偽
滿初期的惡劣環境曾刺激了他與部分同人的寫作，使舊詩的意義在他們手中不減
反增，具有見證國事機密與安頓個人生命的雙重價值。「局中人」的位置本使陳
曾壽頗感憂愁，但透過韓偓、陳與義等典範，它在舊詩中被轉化為一種記述偽滿
情形的寶貴視角，詩歌也得以成為對抗現實的行動。但偽滿的濁惡與孤獨仍是其
痛苦之源，陳氏開始自覺借詩歌「製造」幽居，將其「山中僻處」的孤立之境轉
化為「山中樂事」的隱逸之境；而回津期間的阿育王寺唱和，則藉助了舊詩特有
的唱和形式，體現和鞏固了曾壽同人間的呴濡之誼與遁世理想。「紀恩室」題詠
更進一步展示了遺民們以詩歌安頓生命的深度：本為紀念溥儀之優遇而有的「紀
恩室」，其意義卻在同人題詠中逐漸由「紀恩」轉向「紀忠」，成為一座肯定遺

民品格的精神豐碑。

An examination of Chen Zeng-shou’s diaries, poetry and poetic exchanges with
Manchu loyalists in the Beijing-Tianjin region during the early years of Manchukuo
reveals that the harsh environment stimulated his writing and that of some of his
contemporaries. The signifi cance of classical poetry, in their hands, not only remained
undiminished but even increased, serving the dual purpose of witnessing state secrets
and providing solace for their personal lives. While his position as an “insider”
initially caused Chen Zeng-shou considerable anxiety, through the examples of Han
Kui and Chen Yuan-yi, this position was transformed in his poetry into a valuable
perspective for recording the situation in Manchukuo, with poetry becoming an
act of resistance against reality. Yet, the depravity and loneliness of Manchukuo
remained a source of suffering. Chen began consciously using poetry to “create”
seclusion, transforming his isolated existence in “a secluded mountain retreat” into
the idyllic setting of “mountain pleasures.” The poetic exchanges at the A-yu-wang
Temple during his return to Tianjin further utilized the unique form of classical poetic

exchange to embody and solidify the bonds of friendship and the ideal of seclusion
among Chen and his peers. The inscriptions on the “Ji En Shi” (Memorial Hall of
Gratitude) further demonstrate the depth to which these loyalists used poetry to fi nd
solace: originally intended to commemorate Pu Yi’s benevolence, the meaning of
the “Ji En Shi” gradually shifted in the poems of its contributors from “gratitude” to
“loyalty,” becoming a spiritual monument affi rming the character of these loyalists.