In the long history of the Qing Dynasty, the reign of Emperor Yongzheng was an era full of controversy and legends. As a diligent and pragmatic monarch, Yongzheng made great contributions to the consolidation of Qing rule. However, during his reign, Zeng Jing, an unknown scholar, became a role to be reckoned with. Zeng Jing was arrested for his anti-Qing remarks, but Yongzheng pardoned him with leniency. What's even more surprising is that Yongzheng deliberately left a testament before his death, not to kill Zeng Jing. However, the wheels of history are always full of drama. When Yongzheng's son Qianlong succeeded to the throne, he made a shocking decision: to put Zeng Jing Lingchi to death. This decision not only violated the last orders of the first emperor, but also triggered countless speculations and discussions among future generations. What was the reason for Qianlong to make such a cruel decision? Why did Zeng Jing's fate take such a dramatic turn? What kind of historical truth and political game are contained in this?
In an ordinary farming family in Yongxing County, Hunan, Zeng Jing was born in the Kangxi period. His father was a farmer, and although his family was not wealthy, he attached great importance to the education of his children. Since childhood, Zeng Jing has developed a strong interest in learning. He was gifted, diligent and studious, and soon made a name for himself in the local area.
However, the road to the imperial examination was not all smooth sailing. Zeng Jing participated in the township test many times, but failed repeatedly. This frustration led him to question the existing system. It was then that a book changed the course of his life.
This book is the work of Lu Liuliang, a famous thinker in the late Ming and early Qing dynasties. Lü Liuliang is a remnant of the Ming Dynasty, and his works are full of criticism of Qing rule and nostalgia for the Ming Dynasty. Zeng Jing read this book by chance, and it was like a treasure. He re-read the ideas in the book and gradually formed his own political opinions.
Influenced by Lu Liuliang's thoughts, Zeng Jing began to have a strong dissatisfaction with the rule of the Qing Dynasty. He believed that the Manchu occupation of the Central Plains was an act of "Yidi invasion of China", and the Han people should rise up to resist. This kind of thinking was not uncommon among the intellectuals of the time, but most people only discussed it in private and did not dare to express it publicly.
However, Zeng Jing went further. He began to secretly compile a book called "The Mystery of the Great Righteous Jue". In this book, Zeng Jing systematically expounded his anti-Qing thoughts. He not only criticized the ruling policies of the Qing Dynasty, but also severely attacked the Yongzheng Emperor personally.
The content of "The Mystery of Great Righteousness" can be described as shocking. In the book, Zeng Jing listed Yongzheng's "ten major crimes", including serious accusations such as "killing his brother and slaughtering his brother" and "forcing his parents to die". He also claimed that Yongzheng was addicted to alcohol every day and abandoned the government. These remarks were undoubtedly a great affront to the imperial power.
Zeng Jing was not satisfied with simply writing books and sayings. He began to secretly contact like-minded people in an attempt to organize an anti-Qing rebellion. Their plan was to co-opt a few influential officials first, then gradually expand their power, and eventually overthrow the Qing dynasty.
In order to achieve this goal, Zeng Jing decided to enlist Yue Zhongqi's support first. Yue Zhongqi was the governor of Sichuan and Shaanxi at that time, and more importantly, he was a descendant of Yue Fei, a famous general of the Southern Song Dynasty. Zeng Jing believes that with Yue Zhongqi's identity and status, if he can join the anti-Qing camp, it will bring a huge boost to their cause.
So, Zeng Jing carefully prepared a letter and sent it to Yue Zhongqi under the pseudonym of "Xia Liang". The letter not only elaborated on the concept of opposing the Qing Dynasty and restoring the Ming Dynasty, but also vigorously incited Yue Zhongqi's national sentiments, hoping that he would "inherit the legacy of his ancestors and expel the Tatars."
This letter eventually became the last straw that crushed Zeng Jing. After Yue Zhongqi received the letter, he immediately reported it to Emperor Yongzheng. Yongzheng was furious and ordered a thorough investigation of the matter. Soon, Zeng Jing's identity was revealed, and he was arrested and imprisoned.
Just when everyone thought that Zeng Jing would face the fate of Ling Chi's execution, Yongzheng made an unexpected decision. Not only did he not execute Zeng Jing, but he personally summoned this audacious scholar. This decision laid the groundwork for later history.
The news of Zeng Jing's arrest soon spread throughout the government and the opposition. Many people believe that this scholar who dared to write anti-Qing books and instigate rebellion by high-ranking officials would inevitably die. However, Emperor Yongzheng's handling of the situation was beyond everyone's expectations.
When Zeng Jing was escorted to the capital, Yongzheng actually summoned him personally. This was extremely rare at the time. Under normal circumstances, a thief like Zeng Jing is not qualified to meet the sky. But Yongzheng seems to have taken an interest in this daring scholar.
In a side hall in the Forbidden City, Yongzheng sat upright on the dragon chair, looking down at Zeng Jing who was kneeling on the ground. The surrounding ministers waited with bated breath for the emperor's thunderous wrath. However, Yongzheng opened his mouth and asked, "I heard that you wrote a book called "The Mystery of the Great Righteous Jue", in which there are many criticisms of me. Are you guilty? "
Zeng Jing raised his head, looked directly into Yongzheng's eyes, and replied, "The minister is guilty." But what the minister said was for the sake of the common people in the world. "
These words should have angered Yongzheng, but Yongzheng showed a hint of a smile. He said, "Since you pride yourself on thinking about the common people in the world, then you might as well tell me what you think I have done wrong?" "
In this way, a peculiar conversation unfolded between the emperor and the anti-thief. Zeng Jing stated his views one by one, including dissatisfaction with Manchu rule, criticism of imperial court policies, and even accusations against Yongzheng himself. Yongzheng listened patiently, interjecting from time to time to refute or ask.
The conversation lasted several hours. In the end, Yongzheng said to Zeng Jing: "I understand your intentions. Although your point of view is skewed, the intention is acceptable. I'm giving you a chance to see for yourself today how I govern this country. "
After saying that, Yongzheng actually ordered Zeng Jing to be released and arranged a low-level official position for him. The decision shocked everyone present. Some ministers immediately knelt down and admonished, believing that letting the tiger return to the mountain would inevitably lead to endless troubles. But Yongzheng insisted on his opinion, he said: "Convincing people with virtue is far better than using torture." I believe that Zeng Jing will understand my good intentions. "
Yongzheng's decision reflects his unique ruling strategy. He is well aware that repression by force alone cannot truly eliminate the voices of opposition. On the contrary, through leniency, not only can they buy people's hearts, but they can also change their views by allowing opponents to experience the policies of the imperial court firsthand.
However, Yongzheng's intentions are not limited to this. The official position he assigned to Zeng Jing was ostensibly a low-level civil official, but in fact it was a position with access to the core secrets of the imperial court. Yongzheng's real purpose was to understand the movements of the anti-Qing forces through Zeng Jing.
In the following days, Zeng Jing did gradually change her opinion of Yongzheng. He witnessed Yongzheng's diligence in handling government affairs, and also witnessed the introduction of many policies that are conducive to people's livelihood. Zeng Jing began to realize that her previous judgment might have been biased.
Yongzheng also often summoned Zeng Jing to ask him about his views on the government. In the process, Yongzheng not only obtained many valuable suggestions, but also learned about some potential anti-Qing forces through Zeng Jing.
Over time, Zeng Jing's status in the court gradually improved. He was no longer the radical anti-Qing element, but became one of Yongzheng's think tanks. This transformation has made many people look at Yongzheng's ruling art with admiration.
However, Yongzheng's decision also buried hidden dangers. Although Zeng Jing has ostensibly been converted, his presence has always been a potential threat. Some conservative ministers have long been suspicious of Zeng, believing that he could betray at any moment.
Just before Yongzheng died, he left a secret edict asking his successor not to kill Zeng Jing. Behind this secret decree, it is impossible to know whether it is Yongzheng's trust in Zeng Jing or the last precaution against this potential threat.
But what is certain is that Yongzheng's series of decisions laid the groundwork for the political turmoil in the Qianlong period later. Zeng Jing's fate took a dramatic turn again.
In the thirteenth year of Yongzheng (1735), Qianlong inherited the throne. As a young monarch, Qianlong was faced with the important task of consolidating his rule and establishing his authority. In this process, he made a series of adjustments and changes to his father Yongzheng's policy.
Qianlong's policy attitude towards the Yongzheng period was complicated. On the one hand, he acknowledges his father's achievements in governing the country; On the other hand, he also tried to show his uniqueness by changing certain policies. This attitude was particularly evident in the handling of Zeng Jing's case.
Soon after Qianlong succeeded to the throne, he ordered Zeng Jing's case to be re-examined. This decision has aroused widespread concern among the ministers of the DPRK and China. Some people believe that this is a manifestation of the new emperor's desire to uphold the legacy of his father; There is also speculation that Qianlong may take more drastic measures against Zeng Jing.
During the retrial, Qianlong carefully read all the files related to Zeng Jing, including the contents of the "Mystery of the Great Righteous Jue". He found that although Zeng Jing had ostensibly surrendered, there was still a question of Manchu rule in his mind. This made Qianlong feel uneasy.
At the same time, the literary prison of the Qianlong period also began to heat up gradually. Compared with the relatively relaxed cultural policies of the Yongzheng period, Qianlong had a stricter control over ideology and speech. He believed that only by completely eliminating opposition could the stability of Qing rule be ensured.
In this context, Zeng Jing's existence has become a thorny issue. On the one hand, he is the object of Yongzheng's amnesty, and rash disposal may be regarded as disrespecting the first emperor; On the other hand, allowing a potential opponent to persist was contrary to Qianlong's ruling philosophy.
After some weighing, Qianlong finally made a shocking decision: to put Zeng Jinglingchi to death. This decision not only violated Yongzheng's will, but also marked a major shift in policy during the Qianlong period.
Qianlong's decision is closely related to his adjustment of the policy on minority nationalities. Although the Qing Dynasty was founded by the Manchus, by the Qianlong period, the Manchu population had become a minority throughout the empire. In order to consolidate his rule, Qianlong emphasized the unity of the Manchus and Han on the one hand, and deliberately maintained the special status of the Manchus on the other hand.
Under such a policy, ideas like Zeng Jing's advocacy of opposing the Qing Dynasty and restoring the Ming Dynasty were undoubtedly a threat to the foundation of the rule. Qianlong believed that the spread of similar ideas must be prevented by severe punishment.
After the news of Qianlong's order to execute Zeng Jing came out, the government and the opposition were shaken. Many people are puzzled by this, after all, Zeng Jing has already shown his intention to return to obedience during the Yongzheng period. But Qianlong's decision was irreversible.
On the day of the execution, the crowd of onlookers in the capital was shoulder to shoulder. When Zeng Jing was escorted to the execution ground, he still maintained the style of a Confucian. It is said that before his execution, he shouted loudly: "After I die, everyone in the world will have their own justice!" This sentence quickly spread among the people and became an important basis for later generations to evaluate this event.
Zeng Jing's death is not only a tragedy for one person, but also a microcosm of policy changes during the Qianlong period. It marked the beginning of a new phase in Qing rule: stricter ideological control, more complex minority policies, and more centralized imperial power.
After this incident, Qianlong's attitude towards the literati became more cautious. On the one hand, he vigorously advocated cultural undertakings and compiled the Siku Quanshu, but on the other hand, he severely cracked down on any speech that might threaten his rule. This contradictory policy continued to manifest itself in later reigns.
At the same time, Qianlong's policies toward ethnic minorities became more complex. On the one hand, he emphasized the unity of the Manchus and Hans, and on the other hand, he maintained the special status of the Manchus through various means. To a certain extent, this policy exacerbated national contradictions and laid hidden dangers for later rule.
The handling of Zeng Jing's case became an important symbol of the policy change in the early Qianlong period. It not only affected the political situation at the time, but also had a profound impact on the rule of the late Qing Dynasty as a whole. The aftermath of this case, which continued to emerge in the following years, became an important node in the study of the history of the Qing Dynasty that cannot be ignored.
The end of Zeng Jing's case was not the end, but the beginning of a series of political, cultural and social changes. During the reign of Qianlong and the history of the Qing Dynasty that followed, this case was like a stone thrown into a calm lake, causing ripples and far-reaching and lasting effects.
First of all, at the political level, Zeng Jing's case became an important turning point in Qianlong's efforts to strengthen ideological control. Emperor Qianlong realized that it was not enough to rely on force to suppress it, and that it was necessary to curb the emergence of anti-Qing rhetoric from the ideological source. As a result, he embarked on a mass implementation of the Literary Prison, cracking down on any speech that might threaten Qing rule.
This practice led to a series of well-known literal prison cases. For example, in the tenth year of Qianlong (1745), the "Yao Nianzu Case" was thought to imply that the Han nationality represented by the word "white" wanted to overthrow the Manchu rule because of the four characters in a poem, which eventually led to the execution of Yao Nianzu's entire family. During Qianlong's reign, similar cases arose one after another, making intellectuals afraid to discuss the government.
At the same time, Qianlong also strengthened the censorship of historical works. He ordered the revision of the History of the Ming Dynasty, deleting many words of praise for the rulers of the Ming Dynasty and adding criticism of the peasant uprisings in the late Ming Dynasty. This practice not only changed the historical narrative, but also affected the cognition of later generations of the Ming and Qing dynasties to a certain extent.
Second, at the cultural level, the impact of Zeng Jing's case is equally far-reaching. On the one hand, Qianlong severely cracked down on anti-Qing speech, and on the other hand, he vigorously advocated cultural undertakings. He presided over the compilation of the Siku Quanshu, a vast cultural project that included a large number of classics in Chinese history and played an important role in the inheritance and development of Chinese culture.
However, the compilation process of the Siku Quanshu was also accompanied by a large-scale literary prison. Many books deemed to contain "anti-Qing" ideas were destroyed or censored. Although this practice has strengthened thought control in the short term, it has also caused immeasurable cultural damage.
At the social level, the impact of Zeng Jing's case is mainly reflected in ethnic relations. Qianlong's hard-line attitude in handling Zeng Jing's case actually reflected his adjustment of his policy toward ethnic minorities. On the one hand, he emphasized the unity of the Manchus and Hans, and on the other hand, he maintained the special status of the Manchus through various means.
To a certain extent, this policy has exacerbated national contradictions. For example, in the twenty-first year of Qianlong (1756), the famous "Guo San case" occurred. Guo San, a Han merchant, was eventually sentenced to death for saying something disrespectful to the Manchus while drunk. This case has aroused widespread social repercussions and has become a microcosm of the Manchu-Han contradictions.
In addition, Zeng's case had a profound impact on the Qing bureaucracy. Through this case, Qianlong sent a clear signal to the courtiers: even those who were trusted by the previous emperor could be severely punished because of ideological problems. This practice strengthened the imperial power to a certain extent, but it also made officials more cautious and did not dare to innovate in any way.
In terms of judicial practice, Zeng Jing's case has also had a far-reaching impact. When Qianlong handled this case, he violated Yongzheng's will. Although this practice demonstrated the supremacy of imperial power, it also shook the authority of the law to a certain extent. A similar situation arose in later cases, where the emperor's will often overrode written law.
It is worth noting that the impact of Zeng Jing's case was not limited to the Qianlong dynasty. In the later Jiaqing and Daoguang years, this case is still frequently mentioned. It became an important reference for evaluating Qianlong's reign, and also became a warning for later monarchs when dealing with similar cases.
In terms of literary creation, Zeng Jing's case has also left a deep imprint. Although it is strictly forbidden to mention this case officially, there are quite a few works in folk literature that covertly address this subject. Most of these works express sympathy for Zeng Jing in a subtle way, and also reflect the people's dissatisfaction with Qianlong's policies.
Overall, Zeng Jing's case, as a landmark event in the early years of Qianlong's reign, had an impact far beyond the case itself. It not only changed the political ecology of the Qing Dynasty, but also profoundly affected China's cultural traditions and social structure. The aftermath of this case has continued to emerge in the history of the late Qing Dynasty and has become an important node in the study of the history of the Qing Dynasty.
As an important event in the history of the Qing Dynasty, the Zeng Jing case has aroused extensive discussion and controversy since the day it occurred. With the passage of time, the evaluation of this case has also undergone many changes, reflecting people's perception and value judgment of history in different periods.
In the Qianlong Dynasty, the official attitude towards Zeng Jing's case was clear. The imperial court characterized Zeng Jing as a rebel, whose ideas were seen as a serious threat to Qing rule. Official history books, such as the Qing Shilu, account of the case, which is entirely from the position of the ruler, describe Qianlong's disposition as a wise move. However, among the people, sympathy for Zeng Jing has never stopped.
In the Jiaqing period, with the passage of time and the change of rulers, the evaluation of Zeng Jing's case began to change subtly. Emperor Jiaqing made adjustments to Qianlong's policies in some respects, including reducing the number of cases in literary prisons. Against this backdrop, some officials have begun to cautiously offer different views on Zeng's case.
For example, the famous scholar Ruan Yuan, when compiling the Zhejiang Tongzhi, took a relatively objective attitude towards Zeng Jing's account. Although he did not directly defend Zeng Jing, he gave a certain affirmation of his knowledge and character. This was already quite a bold move at the time.
In the Daoguang period, as the Qing Dynasty rule gradually declined, the reflection on Zeng Jing's case became more in-depth. Some progressive intellectuals began to see Zeng Jing as a pioneer in the rebellion against autocracy. They argued that although Zeng Jing's thinking was not mature enough, his opposition to Manchu rule reflected the general mentality of Han Chinese intellectuals.
The Taiping Heavenly Kingdom Movement that took place during the Tongzhi period can be seen as a continuation and development of Zeng Jing's thought to a certain extent. Hong Xiuquan and others also advocated the overthrow of Manchu rule and the establishment of Han Chinese regime. This makes people re-examine the historical significance of Zeng Jing's case and recognize the deep-seated contradictions it reflects.
In the late Qing Dynasty, with the introduction of Western thought, the evaluation of Zeng Jing's case took on a new dimension. Some emerging intellectuals began to interpret the case in terms of nationalism and modern democratic thought. They regarded Zeng Jing as a pioneer of national independence, believing that his ideas foreshadowed the germ of modern Chinese nationalism.
For example, the famous revolutionary Zhang Taiyan once spoke highly of Zeng Jing. He wrote in the "Book of Promises": "Zeng Jing's words, although they are not reasonable, but his ambition is commendable. Zhang Taiyan believes that although Zeng Jing's specific ideas may be flawed, his spirit of resistance to foreign rule is worthy of recognition.
In the Republic of China period, the evaluation of Zeng Jing's case became more diversified. Some scholars have begun to delve into the case from an academic perspective. They are no longer satisfied with simple praise and disapproval, but try to understand Zeng Jing's thoughts and actions in a complex historical context.
For example, the famous historian Gu Jiegang conducted a detailed research and analysis of Zeng Jing's case. In his article "Qing Dynasty Scholars' Research on Chinese History", he examines Zeng Jing's thought in the context of the academic trend of the Ming and Qing dynasties, and points out the complexity of his thought and the limitations of the times.
At the same time, some literary works also began to be based on Zeng Jing's case. Most of these works stand on the side of sympathy for Zeng Jing, portraying him as a national hero or tragic figure. Although these works may be biased in historical facts, they reflect the general perception of this historical event among the people.
After the founding of the People's Republic of China, there have been new changes in the evaluation of Zeng Jing's case. Guided by the theory of class struggle, some scholars see Zeng Jing as a representative of the feudal landlord class revolting against the rule of the Manchu aristocracy. Although this view has its own limitations of the times, it also reveals the class contradictions reflected in Zeng Jing's case.
In recent years, with the deepening of historical research and the continuous excavation of historical materials, the understanding of Zeng Jing's case has become more comprehensive and objective. Scholars are no longer satisfied with simple judgments of right and wrong, but are trying to understand the complexity of this case from multiple perspectives.
For example, some scholars have pointed out that Zeng Jing's case reflected not only ethnic contradictions, but also power struggles within the Qing rulers. Qianlong's way of dealing with Zeng Jing was, to some extent, also to consolidate his dominance and draw a line with his father Yongzheng.
There are also scholars who interpret Zeng Jing's case from the perspective of cultural identity. They argue that Zeng's ideas reflect the cultural anxieties of Han intellectuals in the face of alien domination. This anxiety existed not only in the Qing Dynasty, but also in other periods of Chinese history.