清初君主與《資治通鑑》及《資治通鑑綱目》

Early Qing Emperors and the Zizhi tongjian and the Zizhi tongjian gangmu

何冠彪(Ho Koon-piu)

《中國文化研究所學報》 新7期 (1998/01) Pp. 103-132

https://doi.org/10.29708/JCS.CUHK.199801_(7).0005

並列摘要

This article investigates thetheatrient of the two famous fan Chinese historical works, the Zizhi tongjian (hereafter Tongjian) and the Zizhi tongjian gangmu (hereafter Gangmu), by early Qing emperors. The Tongjian was first brought to the attention of the Qing court in 1629 as a gift from Korea. It was translated into Manchu in Emperor Shunzhi's reign. Both Emperors Shunzhi and Kangxi used this translation as the prescribed textbook to learn Han Chinese history at their early age. Kangxi made much more effort in studying Han Chinese history than his ancestors. In addition to studying the Tongjian himself, he gained further knowledge of the historical works from the classics colloquia and daily sessions by his lecturers who introduced the Gangmu to him. However, his primary concern was still the Tongjian. During the second decade of his reign, Kangxi engaged himself in three aetivities concerning the two works. Firstly, he compiled his lecturers' expositions and his commentaries on the Tongiian and published a hook entitled Riiane Tongjian jieyi Secondly he studied the Tongjian, the Gangmu, and a third related work Gangmu daquan systematically with a view to establishing a definitive edition for them, He also wrote comments and interpretations along the texts of the three works. Thirdly, he set up a study for the translation of the Gangmu and its sequels the imperial palace and acted as the advisor and editor of the translation. The role he played in these activities suggests that Kangxi's interest in Han Chinese historical works shifted from the Tongjian to the Gangmu. It was a result of the changes in political conditions and the increase in his knowledge and understanding of Han Chinese culture. By then Kangxi had already pacified the rebellions of the Three Feudatories and subjugated Taiwan; he had become the ruler of a strong and united empire. On the other hand, his many years of industrious study of Confucian classics and Han Chinese historical works had provided him with profound insights into Han Chinese culture and history. The passive role of learning the art of ruling from history would no longer satisfy him. Instead, he would like to actively use history as a tool of ruling, As a result, he selected the Gangmu (which was written under the ＂principle o praise and blame) to replace the Tongjian (which was written under ＂principle of truthful record＂) as the prescribed historical textbook. When he published his definitive edition of the Tongjian, the Gangmu, and the Gangmu daquan, he omitted altogether the portion of the Tongjian. Emperor Yongzheng had not personally engaged in any writing or editing of the Tongjian and the Gangmu. However, he bestowed his father's publications on the latter widely to his officials. Emperor Qianlong was a close follower of Kangxi. Instead of using the Gangmu and its sequels to moralize his subjects, Oianlong compiled new histories in the style of the Gangmu. Not only did Qianlong write comments and interpretations for these new histories he also singled out some of the comments and interpretations and arranged them for publication as the guideline for studying history. As Qianlong wanted to become the sole judge of history at his time, he ordered his officials to revise Kangxi's works on the Gangmu in accordance with the guideline.