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朱舜水「安南供役紀事」箋註
Annotation to Chu Shun-Shui's 'Memoirs of Service in Annam'
並列摘要
The Memoirs of Service in Annam 安南供役紀事compiled by Chu Shun-shui 朱舜水(1600-1682), a Confucian scholar of late Ming, records how he was conscripted in 1657 and forced to render service at the Annamese Court for a short period. The Memoirs open with a preface, and then go on to narrate in diary form his activities, feelings and conversations with Annamese officials in the two and half months when he was obliged to render his service at the Court. The following correspondences have been included in the Memoirs: 1) Letter to Ong Cai Tau 翁該艚. 2) Reply to letter from Cai Tau. 3) Reply to the Annamese King. 4) An ode on the character of ＂Chueh＂ 堅確賦. 5) Posters to civil and military officials at various levels. 6) Letter purposely left behind as a souvenir. 7) Letter to the King bidding farewell. 8) Letter written on behalf of the King, with a summary. 9) First memorial to Regent Prince Lu 監國魯王. 10) Second memorial to Regent Prince Lu. At the end of the work is an epilogue by Chu Shun-shui himself and another one by Shih Tu-li 釋獨立. The whole criticized text of the Memoirs is given in this article. Formerly both Chinese and Japanese scholars viewed Chu Shun-shui as a scholar of the Yang-ming 陽明 School, loyal to the Ming dynasty and tended to emphasize his spirit in upholding righteousness and honour together with his moral influence on the Mito 水戶 School of Japan after he was naturalized to that country in 1659. For this reason, whenever the work Memoirs of Service in Annan is discussed, scholars are apt to dwell on Chu Shun-shui's refusal to prostrate before the Annamese King, as was the local custom, in order to uphold China's honour and in compliance with the spirit of the Yang-ming School. True, Chu Shun-shui has painstakingly tried to justify his behaviour in the Memoirs. But so far scholars have not made any thorough-going attempt to investigate into such problems, as the internal situation of Vietnam at that time, the rivalry between the Trinh Lords 鄭主 in the North and the Nguyen Lords 阮主 of the South, the reason why Chu was conscripted and made to render service at the Annamese Court and whether it was the Trinh Lord or the Nguyen Lord who detained him at the Court. The author begins by explaining the relations between Chu and various regimes of late Ming (Prince Fu 福王, Prince Lu and Lord Cheng 鄭藩), the reason why he refused to take up service with these regimes though he had been repeatedly invited to do so, and his aims in his many trips between China (at Chou-shan 舟山), Japan (at Nagasaki) and Annam (at Faifo), and then with an historian's point of view, he examines and analyzes all Chu Shun-shui's activities and statements as recorded in his Memoirs, and gives detailed annotations on the Vietnamese terms, official ranks and names of people and places contained in the text. Finally, the author describes in considerable detail the rivalry between the Trinh and the Nguyen Lords, and attempts to verify the following facts: 1) It was the government of Chua Hien 賢主 (i.e. Nguyen Phuc-tan 阮福瀕, 1648-87) in Cochinchina (now Central Vietnam) which detained Chu and made him serve at his Court. Chu was brought from his residence at Faifo (i.e. Hoi-an, 會安, Central Vietnam) to Chiem-thuong 占上 (citadel of Quang-nam), and then through Han-ne 旱泥 (i.e. Han-shun 旱汛 now Da-nang) to Ngoai Dinh Cat 外營沙(near the town of Quang-tri) where Chua Hien was stationing for reviewing his troops. Chu was arrested on the 3rd of the 2nd lunar month (March 17, 1657), detained until the 21st of the 4th lunar month (June 2, 1657) and then was released and granted permission to return to Faifo. Though Chu Shun-shui had aroused anger on the part of Chua Hien and the officials by his refusal to kneel before the monarch when he was first brought before the king on the 8th of the 2nd lunar month (i.e. March 22, 1657), he was very co-operative and willing to comply with the various demands of the Nguyen officials during his subsequent service at the headquarters of the Chua for more than two months. He answered fully the inquiries of the brother of the Chua and other Nguyen officials who came to ask for explanations of the various Chinese classics, but he always assumed an air of arrogance. 2) In early 1657, the Nguyen Lord of the South gained an absolute supremacy over the Trinh in their long continuing fight. Led by Nguyen Huu-tien 阮有進, Nguten Huu-dat 阮有鎰 and other generals, the Nguyen army not only overran North and South Bo-chinh 南北布政(present-day province of Ha-tinh 河靜省), but also captured the seven prefectures of Nghe-an province 乂安省. The Nguyen army was then stationed at the southern bank of the river Song Ca, ready for a northern expedition. Chua Hien, taking advantage of his military supremacy, actively co-ordinated all the anti-Trinh powers in the North as a preparatory step for his possible expedition to North Vietnam. In order to coordinate the northern anti-Cheng factions, Chua Hien felt the need of some Chinese ＂Lettré＂ to perform clerical work for the Nguyen government. As a result, the Chua ordered Dinh 營 (the local governor) of Quang-nam to fetch some ＂people who can read and write＂ 識字人, and Dinh of Quang-nam in turn ordered Cai-phu 該府 at Faifo to get some people. Chu was then conscripted for this purpose. One of the powerful nobles in North Vietnam who responded most enthusiastically to Lord Nguyen's call was Pham Huu-le范有禮 of the province of Son-tay 山西. Pham Huu-le dispatched his son Phuong 鳳 with a confidential letter to see Chua Hien across the border. The letter which Chu wrote for the Annamese King (Chua Hien) and included in his Memoirs is regarded as an answer from Chua Hien to Pham Huu-le's confidential letter. The whole letter was Chu's composition. 3) As early as 1646, Chu Shun-shui had intended to take up permanent residence at Faifo, The Chinese quarter (usually called Dai-duongnhai 大唐街) at Faifo was inhabited mostly by Fukienese. But at this time, many Ming refugees who were not Fukienese also arrived here. Chu was one of Wai-chiang-jen 外江人(non-Fukienese), but he did not stay in the Chinese quarter, instead he lived at Nhat-ban-dinh 日本營(i.e. Nihon-machi 日本町), rented a house from the Japanese Gonbe 權兵衞. He mentioned that he owned another Japanese Yazaemon 彌左衞門40 lang and 8 tien of money 銀四十兩八錢. After he was conscripted to the Court, he intended to entrust another Japanese Sogoro 蘇五呂(宋五郎) to take his clothing and other belongings to Japan. Thus, it may be seen that Chu Shun-shui was on very good terms with his Japanese friends at Faifo, and it is no wonder that he never returned to Vietnam after he became a naturalized Japanese two years later. 4) After Chua Hien learned that Chu Shun-shui did not mean to offend him by refusing to kneel before him, he was at ease again and sincerely invited Chu to take up service in his government. Later when he learned that Chu was unwilling to take up any civil service in Annam, he did not detain Chu any more but permitted him to return to Faifo. So, to speak without prejudice, Chu's noble patriotism and national pride was no doubt praiseworthy, but Chua Hien's open-mindness and forgiving spirit was also worthy our respect.