鼎革鉅變之後，清初出現許多捨棄家庭，遠游苦行的文人，嶺南屈大均（ 1630-1696）即為其一。本文主要探究屈大均從康熙四年（1665）到七年（ 1668）之間，遠赴西北秦晉之地的用心及其意義。首先考察屈大均將西北秦地更稱「宗周」的用心，指出其懷古悼今，以秦喻清，嚴分華夷的遺民心緒。其次析論屈大均觀看、書寫華山的獨特人文視角。屈氏將五經比附五嶽，華山之奇險峻峭，就像《春秋》嚴而近殺的嚴苛筆法，而其雄偉山勢，在屈大均筆下幾乎就是君臨天下的華夏化身。最後，屈氏以極頑強的意志征服峻山險塞，展示自我遺民身分之可堪檢驗，及其嚴辨華夷的決心。在抗清勢力漸露頹態之際，屈大均以苦行歷險的肉身實踐向世人宣誓自己作為遺民的堅決心志。這種刻意選擇的游走姿態，也正是易代之際異於平世的特殊游走景觀。

Following the founding of the Qing dynasty in 1644, many literati abandoned their families to embark on ascetic peregrinations. This article investigates the travels of one such literatus, Qu Dajun of Lingnan 嶺南, who traveled to Qin and Jin in the northwestern part of China between 1665 and 1668. First, the article examines Qu’s motive in changing the name of Qin to Zongzhou, which suggests that he sought to identify the area with the Zhou dynasty, and the people there were the descendants of Han nationality. His use of this appellation indicates that he cherished the memory of the past and lamented the present, that he intended to compare Qin to Qing清, and moreover that he sought to differentiate Han from non-Han peoples. Second, it analyzes his unique humanist perspective in writing about Mt. Hua華山. Qu compared the Five Classics to the Five Sacred Mountains of China, asserting that the precipitous terrain of Mt. Hua was like the austere writing style of the Spring and Autumn Annals春秋, and that its majestic terrain resembled an incarnation of Huaxia 華夏 ruling the world. Finally, the article describes how he conquered the precipitous mountain with his tenacious will, demonstrating his resolution to not only prove his loyalty to the Ming but also to differentiate Han from non-Han peoples. During a time of weakening anti-Qing resistance, Qu Dajun used his ascetic practice to firmly declare himself a Ming loyalist. Qu’s conscious decision to this effect represents the type of unique traveling perspective adopted by individuals during dynastic transitions.