清代枋寮義民祭祀圈有十四大聯庄，然為何其北臨之「南桃園東側北境」之「中壢十三庄輪祀圈」、與南臨之清代中港堡客庄地區的「頭份義民祭祀圈」，乃至清代苗栗堡客庄地區，都未被納入清代竹塹地區枋寮義民祭祀圈的第十五、十六、十七大聯庄？本文將以去清代臺灣時期未遠的1926年日本人調查報告《臺灣在籍漢民族鄉貫別調查》（以下簡稱《1926年漢籍調查》）中，所得臺灣客家人的「祖籍府州別」資料，來探討清代枋寮義民祭祀圈為何僅限於十四大庄的歷史現象。亦即，清代枋寮義民祭祀圈為何僅限於竹塹城郊外的十四大庄，跟臺灣客家人內部的「祖籍府州別」不同，以致所操主流客語腔調也隨之不同有很大關係。清代枋寮義民祭祀圈十四大庄，主要特色是潮州裔客家人（多口操饒平或大埔腔客語）、與惠州裔（多口操海陸腔客語）客家人比例偏高，而嘉應州裔（多口操四縣腔客語）比例則偏低；而未納入枋寮義民祭祀圈之北臺灣其他客庄，嘉應州裔客家人比例大多偏高。

There were 14 village alliances within the ritual sphere of theYimin Temple in Fangliao during the Qing dynasty. One wonders whythe ritual sphere excluded three other such village alliances, the 13 villagealliances of Zhongli to the north, the Toufen Yimin sphere to thesouth, and the Hakka villages in Miaoli.In this study, I use data from the 1926 Survey of Ethnic-HanTaiwanese’s Ancestral Registry conducted by the Japanese government toinvestigate why the Fangliao ritual sphere was limited to the 14 villagealliances.I will argue that reasons for the limitation lie in the different immigrantgroups’ ancestral domiciles and their respective Hakka dialects.While Chaozhou (speaking in Raoping or Dapu dialects) and HuizhouHakka (Hailu dialect) people dominated the Fangliao 14 village alliances,the Jiaying Hakka descents remained a minority within. The threevillage alliances not included in the Fangliao Yimin Temple’s ritualsphere are mainly of Jiaying descents.