The Spring Palace yesterday's new ceremony note, the big gift to the empress dowager's marriage
These are the two sentences in the "Jianyi Palace Words" written by Zhang Huangyan of the Southern Ming Confucian, referring to the mystery of the empress dowager's marriage, one of the three major cases in the early Qing Dynasty. The empress dowager was the biological mother of the Shunzhi Emperor and the wife of Emperor Taiji, Empress Xiaozhuang; the next object of marriage was Emperor Taiji's half-brother and uncle of the Shunzhi Emperor, Dolgun. This poem was written by the Southern Ming Dynasty, full of Huayi arguments, "Jianyi" is so barbaric, even disregarding the Gangchang etiquette, the little uncle married his sister-in-law, which is really intolerable. Psychologically and emotionally, it is natural to hope to smear "Jianyi". But is the empress dowager really fake? We can get a glimpse of the evolution of the title of Dorgon during the Shunzhi Dynasty.
Dorgon and Filial Piety
I. Evolution of the dorgon title
In the eighth year of Chongde (1643), Emperor Taiji died, and the Shunzhi Emperor succeeded him at the age of six. The emperor of the Qing Dynasty can be described as an orphan and a widow, and the nobles of the Eight Banners are looking at the tiger; the external Ming Dynasty Chongzhen Emperor is still dying and struggling, trying to revitalize the Ming Dynasty. The internal and external environment of the Qing Dynasty was not optimistic. Shunzhi, who succeeded to the throne at the age of six, naturally needed the help of the auxiliary chancellor, and the Emperor Taiji left him with Zilharang and Dolgun, who were also called regents. In the first year of Shunzhi (1644), Dorgon entered the Central Plains, and in September Xiaozhuang and Shunzhi were capitalized in Beijing. After entering the customs, the title of Dolgun changed significantly.
Shunzhi and Xiaozhuang
?? On the first day of October in the first year of Shunzhi, the Shunzhi Emperor once again sacrificed heaven in Beijing to show that he was destined for the destiny of heaven (the second succession ceremony, the first time in Shengjing) and issued an edict on the tenth day, sealing Dolgun as "
Uncle Regent
”。 Only because Dolgun single-handedly handled the war against the Ming Dynasty and recruited Wu Sangui, the defender of Shanhaiguan, the Qing army almost reached Beijing without bloodshed, and Dorgon's merits were too great, far from being comparable to Zilharang, the Prince of Heshuo Zheng.
?? In the second year of Shunzhi (1645), under the command of Dolgun, the Qing army keyang prefecture, DingjiangNan, the unification war was surprisingly smooth. Dorgon's merits rose to a new level, and the Qing Dynasty began to discuss the reward for Dorgon. Zilharan proposed: "(to Dolgun)
All ceremonies should also be added. ”
Zhao Kaixing was busy holding the stinky feet on the loose:
"The subject thought that he should add an imperial character to his uncle, and that he should distinguish between the upper and lower levels and respect the body" (Records of the Ancestors of the Qing Dynasty)
In the end, the edict of the Ministry of Rites to Dorgon was signed with "
The Emperor's uncle, the Regent
" is the main language.
Dolgun
?? In 1648, the defeat of the Southern Ming Dynasty was decided, and the war for the unification of the Qing Dynasty was basically over. In November of the same year, the Shunzhi Emperor
"Honor the ancestors with heaven, and the four ancestors enter the temple."
The ceremony of the Qing royal family entering the Temple was held, showing the legitimacy of the Qing Dynasty's entry into the Central Plains. In this grand ancestral worship ceremony, it is inevitable to greatly reward Dorgon and directly upgrade to Dorgon
"The regent of the emperor's uncle is the regent of the emperor's father, and whoever enters the will of this chapter, the regent of the emperor's father"
。 (Donghualu Vol. VI) At this point, the so-called "imperial father" problem finally emerged. It also involves the "private affair" of Dorgon and his sister-in-law Xiaozhuang.
Second, the difference between Manchu and Chinese translations
It should be pointed out that although the Qing Dynasty was an orthodox Chinese dynasty, it was an ethnic minority after all, and it had just entered the customs, still retaining the atmosphere of ethnic minorities, and it was inevitably incompatible with the culture of the Central Plains. For example, the official script of the Qing Dynasty was Manchu, and the edict was written in Manchu first and then translated into Chinese. This raises the issue of translation.
According to the original Manchu edict contained in the Manchu Inner Kingdom History Archive, the original Manchu inscription "Emperor Uncle Regent" was written as "dorobealihahani."
ecike
amawang" (literally translated as: Khan's regent's uncle father king), when it comes to "Emperor Father Regent", it is written as "dorobealihahaniamawang", and "ecike" (uncle) is removed, so it becomes Khan's father. However, the Manchu Emperor or Emperor Amma should be written as "hanama", so the real "Emperor Father Regent" does not appear in the Manchu edict.
Filial piety and Shunzhi
3. Analysis of the causes of ambiguity
In fact, from the first title "Uncle Regent" to the second "Emperor Uncle Regent" there has been a difference, from the Chinese characters can not be seen, but there is a big difference in Manchu. In the early years of Shunzhi, the regent was two people, Dolgun and Zilharang (Shunzhi cousin), so the earliest manchu writing of "uncle regent" was the word "uncle" in the front, and the word "regent" in the back, that is, ecikedorobealihawang first affection, and then power.
However, after entering the customs, Dolgun Gong was highly powerful and powerful, and Zilharang could not lift his head at all, so he had the idea of "The Emperor's Uncle Regent". Later, in the fifth year of Shunzhi (1648), the Manchu edict given to Dorgon was written as "regent" in front, with "uncle" in the center, and finally the word "father king", which was written above: Khan's regent's uncle, the father and king. The mention of the "regency" with strong political implications in the front naturally shows the power of Dorgon, although Dorgon is on the throne, but the whole world is beaten by him, and the child sitting on the throne is Shunzhi, and Dorgon naturally cannot be put in his eyes.
Shunzhi Emperor
"Father King" is behind, but this "Father King" is not the father king of Chinese, but follows the word "uncle", which can be understood as respect for "uncle", because Dorgon's credit is too great, how to show respect is not too much! Just as King Wu of Zhou called Jiang Taigong "Shang Father" and Xiang Yu called Fan Zeng "Ya Father".
Bilingual edicts of the Qing Dynasty
4. Manchu custom of honoring the elder as the father
If you dig a little deeper, the Manchus do have the custom of honoring their elders as their fathers. Far from mentioning, in the tenth year of the Mandate of Heaven (1625), Nurhaci ordered his close subjects, close bodyguards, and son-in-law to call Nurhaci himself "Father Belle"; ordinary bannermen should call Nurhaci "Great Khan". The word "Father" is used to show respect and closeness. Just as after the Qing Dynasty entered the customs, it showed kindness to the emperor's Manchu ministers to be called "slaves" and at the same time raised their respect for the emperor. Naturally, manchu ministers could not be real slaves, so naturally "Father Belle" could not be the real father.
This is even more necessary externally, the oath given to the Manchus by the Mongols in the eighth year of the Mandate of Heaven
"If you go against the Khan's father, beg for the heavens"
(The Old Manchu Archive).
Eight Banners of the Qing Dynasty
Similarly, after the Shunzhi Dynasty, there was still a custom of calling "father". As seen in the Manchu Old Archives, the Kangxi Dynasty was able to call the emperor "Emperor Amma" (Emperor Father, Manchu writing hanama) roughly as follows: the emperor's own children, the emperor's sons and nephews, high-ranking Eight Banner ministers who had a good relationship with the emperor, and close relatives and attendants. The pro-prince Shangshu did not need to look at himself, but the emperor's sons and nephews were also used in this way, such as the Kangxi Cousin's nephew and the Prince of Jian, Ya'erjiang'a, who played the matter of choosing a son-in-law for the daughter, and his son-in-law used the term "Emperor Ama" (Emperor Father) four times. Senior ministers of the Manchu Eight Banners can also be used, such as the governor of Liangjiang, Fu Rata Shangshu Kangxi, who used the "Emperor Amma" (Emperor Father) to show respect. Another example is that Kangxi's close attendant Lou Zheng'e once fell ill
"Emperor Amma (Emperor Father) is so worried about the slaves, specially sent down to Brother And so on, come to see and greet me,"
("Manchu Zhu Batch Fold")
Kangxi: So many people call it Shu Daddy?
Fifth, the mystery of the empress dowager's marriage
Based on the opinions of the academic community, the academic community still has no unified opinion on the mystery of "marrying the empress dowager".
The first view is also based on Manchu customs, believing that the Manchus at that time did not accept Confucian traditional Chinese culture on a large scale, and that the "concubine" thing could have happened. Shunzhi succeeded to the throne at a young age, this seat is really unstable, how orphans and widows face the courtiers who are looking at the tigers under the hall, the same Eight Banners are born, the children deserve to be the Great Khan, why I have outstanding military achievements. Subjugating people by force is also the custom of ethnic minorities. In this case, Xiaozhuang, out of the safety of his own life and son's life and the stability of his position, was likely to be forced to marry Dorgon in an attempt to win over the powerful regent Dorgon to help his son Shunzhi. In the Shunzhi generation, although Dorgon was rampant, he did not dare to cross the thunder pool and take the throne.
The second view, as stated in this article, is only out of shunzhi and others' great respect and solicitation of dorgon's merits, and the use of the word "father" to refer to the powerful Dorgon, indicating the emperor's own respect and importance to Dorgon. Therefore, the "regent of the emperor's father" was definitely not because the empress dowager married, and the empress dowager did not marry the king of the domain.
Wen Shijun said:
From the perspective of ethnic minority customs, in order to prevent the outflow of property, the matter of the mother-in-law and the sister-in-law will happen nine times out of ten, and the current property is the world and the imperial power. However, regardless of whether the matter of "marrying the empress dowager" was in line with the Manchu customs at that time, and could not be excessively despised and ridiculed because the Manchus or foreigners at that time were not excessively despised or ridiculed. As Mr. Chen Yinke said, even if China was at its peak in the Sui and Tang dynasties, the Sui and Tang dynasties were naturally Chinese orthodox, but "incest" between the royal family was not uncommon. Emperor Sui seized his sister-in-law, Emperor Taizong of Tang seized his sister-in-law, Emperor Gaozong of Tang 's mother-in-law (Wu Zetian was a talented person of Emperor Taizong of Tang, and counted as Emperor Gaozong's young wife), and Emperor Xuanzong of Tang robbed his daughter-in-law (Yang Guifei was originally the wife of Emperor Xuanzong's son Li Mao) to be such an "incestuous" dynasty according to Song Ru's standards! With the sinicization of ethnic minorities, a set of civilized etiquette systems of Han Confucianism has gradually penetrated into the culture of ethnic minorities, and ethnic minorities have also taken their own ethnic cultures and discarded them, and Han culture and minority cultures have been continuously integrated, and finally jointly formed Chinese culture.
bibliography
1. "Records of the Ancestors of the Qing Dynasty, Volume XVI", Chinese Literature Bureau, 1971
2. Jiang Liangqi, "Donghualu Volume VI", Zhonghua Bookstore, 1980
3. Yang Zhen, "The New Detective of the "Emperor Father and Regent"", Qing History Research, February 2017, No. 1
4. Teng Shaozhen, "The Study of the Empress Dowager's Marriage hook shen - Refuting the Empress Dowager's Marriage Theory", Manchu Treatise, Series IV, April 2014
(Author: Haoran Wenshi Purple Orange)
This article is the original work of Wenshi Science Popularization Self-media Haoran Wenshi, and unauthorized reprinting is prohibited!
The pictures used in this article are from the Internet except for special instructions, if there is any infringement, please contact the author to delete, thank you!
We will provide you with wonderful historical articles every day, and we kindly ask all readers and friends to pay attention to our account! Your likes, retweets, comments, this is the best support for us!