創業與守文：南宋君臣對高宗中興形象的建構與利用

Abstract

本文關注南宋君臣如何建構政權南渡後首任皇帝——高宗的「中興之君」形象，藉此達成各種政治目的。所謂的「中興」，指的是君主重建原有的王朝與秩序。南宋初年為因應故土喪失，政權不穩的困境，部分臣僚提出「中興兼創業守文之難」、「中興同於創業」的主張，勸諫高宗戮力國事，特別是力行軍事恢復的政策。在紹興和議後，這兩個概念轉為對高宗「中興之君」身份的溢美之詞，並在高宗駕崩之際與太廟的禮儀原則產生矛盾。問題在於高宗在太廟中的名號——廟號，朝廷究竟要著重其建立南宋朝廷的功績，視為「祖」；或是在血緣世系上對北宋皇室的繼承，視為「宗」，牽涉了兩宋關係的政權定位議題。類似爭議甚至延續到南宋晚期對高宗是否配祀於皇帝祭天儀典的討論中，最終朝廷確立其「中興同於創業」的祭祀地位。 對於高宗的「中興之君」形象，還受到南宋中晚期君臣為爭議和戰主張，而利用高宗權威發表的政治論述建構。寧宗朝主政的韓侂冑集團藉由宣傳高宗頒布的親征詔，以及編纂高宗朝的官方史書，建構高宗主張恢復的形象以證明未來發動的北伐是繼承祖宗之志，加強行動的正當性。韓侂冑北伐失敗後，雖然在史彌遠主政下的朝廷曾主張和議，士人論述中高宗主戰形象卻仍然可見。例如：部分臣僚如岳珂、劉克莊等將高宗御筆視為其一生不忘故土，致力恢復的直接證據，而藉由書寫跋文彰顯自身的主戰立場。 在飽受皇位繼承爭議、黨派征伐，以及蒙古入侵困擾的理宗朝，君臣也明顯藉由在御製文書中推崇高宗中興，以回應當前的政治變局與危機。理宗在親政之初便以重修高宗草創的復古殿，並在記文中呈現高宗戮力征戰的形象，宣揚自己恢復故土的熱情。面臨宰相史嵩之的起復爭議時，理宗更以宣稱夢見高宗，撰寫詩文證明自己是正統的皇位繼承人，當今的決策受祖宗支持。本文藉由按時序分析上述高宗中興之君形象的例子與變遷，不僅可從旁考察南宋政局發展，還能看出歷史如何運用於政治論述中，受不同政治目的建構。

This thesis focuses on how did the Southern Song ruling elites construct the image of Emperor Song Gaozong 宋高宗, the first emperor of Song after the government moved to the south. In the writings of the Southern Song elites, the image of Emperor Gaozong usually related to the concept of "dynastic revival" (Zhongxing 中興), which indicates that a ruler rebuilt the original dynasty and restored its order. To solidify the government's power after the loss of its northern territory, some bureaucrats in the early Southern Song argued that "difficulties of making dynastic revival are the same as those of dynastic establishment and preservation" (Zhongxing Jian Chuangye Shouwen Zhi Nan 中興兼創業守文之難) and " dynastic revival is tantamount to establishment" (Zhongxing Tongwu Chuangye 中興同於創業). They requested Gaozong to concentrate on state affairs, especially the military policy of retaking the lost territory. After the conclusion of the Treaty of Shaoxing (Shaoxing Heyi 紹興和議), the two aforementioned arguments started to be used to praise Gaozong as an emperor who makes dynastic revival. However, when Gaozong passed away, the contradiction arose between the compliments and one of the ritual rules of the Imperial Ancestral Temple (Taimiao 太廟). The contradiction centering around Gaozong's temple name (Miaohao 廟號). Should the Song government named him "Zu 祖" because of his achievement of establishing the Southern Song? Or should they named him "Zong 宗" because he had extended the bloodline of the Northern Song royal family? What lies at the heart of this debate was how the Northern Song and Southern Song regimes should be related, and it continued until the late Southern Song. The bureaucrats argued over whether Gaozong qualified to be worshiped by his successors in sacrifice to heaven ceremonies. Finally, the Song government endorsed the argument that "dynastic revival is tantamount to establishment," formalizing Gaozong's role in the ceremonies. Gaozong's image was further shaped by rulers and subjects in the later Song dynasty. They tried to use the emperor's authority to endorse certain political discourses, either in favor of waging wars against their enemy countries or building peaceful relationships with them. During Emperor Song Ningzong's 宋寧宗 reign, the government was dominated by Han Tuozhou 韓侂冑 and his adherents, who portrayed Gaozong as someone who supported irredentism by popularizing the declaration of war issued by Gaozong and by compiling official historical books on Gaozong period. In their effort to retake the lost northern territory, Han and his supporters adopted those measures to legitimize their military actions, which were said to fulfill the ancestor's wish. After Han's military actions failed, the Song government under Shih Miyuan's 史彌遠 control implemented a diplomatic pacification policy. However, the image that Gaozong supported irredentism remained to be found in literati's discourses. For example, bureaucrats like Yue Ke 岳珂 and Liu Kezhuang 劉克莊 used articles written by Gaozong to attest the emperor's lifelong goal of recovering the territory and wrote postscripts of these articles to show their support for irredentism. During the reign of Emperor Song Lizong 宋理宗, there were multiple disturbances, including controversies over succession to the throne, conflicts between political parties and invasions from Mongols. In response, Lizong and his bureaucrats started applauding Gaozong for his achievements in imperial brush (yushu 御書). Not long after controlling the government, Lizong demanded repairment of a hall that was built by Gaozong in the 1130's. Upon its completion, he wrote to celebrate. He described Gaozong as an emperor who spared no effort fighting the wars to recover the territory, as a way to convey his own support for irredentism. As for the contentious decision to proceed with appointing Shih Sungchih 史嵩之 as the prime minister, Lizong claimed that he dreamed of Gaozong, proving that he was the only legitimate successor to the throne and that his decision was supported by his ancestor. This thesis analyzes the evolution of Gaozong's image in chronological order. It not only inspects the evolving political situation throughout the Southern Song dynasty, but also discovers how history was constructed in political discourses to reinforce certain political agendas.