辛亥革命之後，一批前清遺老來到香港。他們懷著思念前清的 「記憶意圖」，以詩文書寫了宋王臺、侯王廟等四個宋季古蹟。這些古 蹟因此被組成一組文化景觀，成為了遺老的「記憶所繫之處」。遺老以 宋王臺象徵政治與文化的正統，以侯王廟象徵忠臣死節，藉此建構其 「遺民」身分。不過他們的「記憶意圖」因欠缺集體化與延續性而不 為香港人理解；而古蹟亦無助於香港人建立身分認同，故未能成為香 港人的「記憶所繫之處」。到了冷戰時期，有關的古蹟多已湮滅，「宋 王臺」只剩下一個石碑，獨侯王廟保全完好。1949 年，大陸政權易 手，一批國民黨知識分子來到香港，剛巧遇上港英政府改遷宋王臺。 他們把握了這個機會，透過歷史考證挪用了宋王臺的正統記憶，以表 達「民國才是正統」的新記憶意圖，卻擺落了侯王廟的忠臣記憶，也 否定了遺老的侯王廟書寫，結果侯王廟的記憶被歷史化，侯王廟則轉 化為「歷史所繫之處」。因此，雖然「宋王臺」石碑的規模無法與侯王 廟相比，但其記憶卻反因為改遷與國民黨人的挪用而得到一定程度的 延續。可見「記憶意圖」對「記憶所繫之處」及身分建構實起了決定 性的作用；也可見到，當歷史考證結果與記憶一致時，歷史是記憶的 支援；若不一致，則歷史就是對記憶的撼動。

Some Qing loyalists came to Hong Kong after the 1911 Revolution. They expressed their memorial to the Qing Dynasty, which was their “memorial intention”, by their writings to four historical sites of late Song Dynasty, including Song Wong Toi and Hou Wong Temple. The sites became a group of cultural landscape and their Lieux de mémoire. Song Wong Toi represented the orthodox view of the traditional Chinese politics and culture, and Hou Wong Temple represented the traditional loyalists. These representations helped the Qing loyalists to construct their identity. However, since their memorial intention lacked collectivization and continuity, no local Hong Kong people understood their ideas. In the Cold War era, The Chinese regime was handed over in 1949. Some former Kuomintang officials and educated elites came to Hong Kong. They made use of the memory of Song Wong Toi to express their new memorial intention that “The Republic of China is the orthodox regime”, and negated the memory of Hou Wong Temple. So the memory of Hou Wong Temple was “historicalised” and t became Lieux d’ histoire. The memorial intention is the determining factor to Lieux de mémoire and the construction of identity.