北京的耶穌會花園有三，分別隸屬於西堂（后稱南堂）、東堂和北堂，它們不僅是當時文人的休閒之地，還是展示西洋奇器以及交流自然學知識的重要場所。其中北堂花園因其獨特的功能和屬性，成爲了十八世紀北京最爲重要的公共空間和文藝復興知識中心，它的存在還為後來的清宮苑囿以及圓明園西洋樓提供了如植物栽培、水法、園藝等方面的範式。在研究上，對北堂花園形制和功能的重構一定程度上能夠幫助我們了解幾個耶穌會花園間的形制差異、功能劃分及其各中的關係，並為研究西洋花園東傳提供補充材料。三堂之中，西堂和東堂花園僅見於文獻，而且多出自清早期的筆記文學，清中期後記述偏少。北堂花園雖出現較晚，但圖像材料相對豐富。在比對中西材料的基礎上，本文首先對北堂花園和北京教會政治間的關係進行考察，探究其緣起。其次，再通過中國及朝鮮文人的記載以及傳教士書信，來看水法、植物學以及園藝學等其它文藝復興知識在北京耶穌會花園中展示和傳播的方式。最後，還將通過分析北堂花園自身形制的分析，來尋找其人文主義的文化脈絡，重建其背後的身份、隱喻及其可能的政治意象。

In the early modern world, the Jesuit garden arguably became a transcultural phenomenon materializing the transfer of both elite knowledge and ideas. This paper elaborates the transcultural dimension of the Jesuit symbolic garden by focusing on the so-called ＂Beitang gar rden＂ in eighteenth-century Beijing, built in Baroque style by French Jesuits. As witnessed bya number of Chinese and Korean, however, the Beitang garden was not the only tangible garden constructed by Jesuit missionaries. As their other counterparts in Europe, garden spaces were essential to Jesuit residences in Beijing. Throughout the seventeenth and eighteenth centuries, these gardens in which advanced European knowledge of cultivation, mechanism was applied, were gradually turned into a dynamic space of increasing Jesuit botanic and cosmopolitan learnings. Considering their unique social and political functions within sacred spaces, this paper will first synthesize the relevant facts to re-contextualize the construction of these garden spaces by examining various forms of their visual representation. Relying on written records made by the Korean travellers, this paper will furthermore elaborate how concrete spatial arrangements and pattern designs through which certain attitudes and ideas are conveyed became accessible for the Beijing Jesuits. Based on these discussions, this paper captures the transcultural moment of Jesuit garden spaces by demonstrating the ways in which a French Jesuit garden was transferred into an eighteenth-century Jesuit space in Beijing.