Yongzheng Emperor - Qing

9/11/2019 Yongzheng Emperor - Wikipedia
Yongzheng Emperor
The Yongzheng Emperor (13 December 1678 – 8 October 1735), born Yinzhen, was the fifth
Yongzheng Emperor
Emperor of the Qing dynasty, and the third Qing emperor to rule over China proper, reigned
from 1722 to 1735. A hard-working ruler, the Yongzheng Emperor's main goal was to create an
effective government at minimal expense. Like his father, the Kangxi Emperor, the Yongzheng
Emperor used military force to preserve the dynasty's position. His reign was known for being
despotic, efficient, and vigorous.
Although Yongzheng's reign was much shorter than that of both his father (the Kangxi Emperor)
and his son (the Qianlong Emperor), the Yongzheng era was a period of peace and prosperity.
The Yongzheng Emperor cracked down on corruption and reformed the financial
administration.[1] His reign saw the formation of the Grand Council, an institution which had an
enormous impact on the future of the Qing dynasty.
Contents
Birth and early life
Yongzheng's quote
Succession Prince Yong of the First Rank
Disputes over succession (雍親王 )
Reign Reign 1709–1722
Continued battle against princes
5th Emperor of the Qing dynasty
Descendants of the Ming dynasty's imperial family
Nian Gengyao and Longkodo
Reign 27 December 1722 – 8
October 1735
Cultural and economic achievements
Farming and land tax Predecessor Kangxi Emperor
Local charity Successor Qianlong Emperor
Gentry privileges
Tax privileges Born Aisin Gioro Yinzhen
Religious policy (愛新覺羅胤禛)
Cohong
13 December 1678
Meltage fees and silver
(康熙十七年十月三十
Expansion in the northwest
日)
Identification of Qing with China Yonghe Palace,
Religion Forbidden City
Death and succession Died 8 October 1735
Ancestry (aged 56)
Family (雍正十三年八月二十
In fiction and popular culture 三日)
See also Jiuzhou Qingyan Hall,
Notes Old Summer Palace
References Burial Tai Mausoleum,
Citations Western Qing tombs
Sources
Consorts Empress Xiaojingxian
Further reading (m. 1691; died 1731)
External links Empress
Xiaoshengxian
(m. 1704–1735)
Birth and early life Issue Hongshi

Qianlong Emperor
Yinzhen was the eleventh recorded son of the Kangxi Emperor, and the fourth prince to survive
Hongzhou, Prince
into adulthood. His mother, historically known as Empress Xiaogongren, was originally a court
Hegong of the First
attendant from the Manchu Uya clan. Around the time when Yinzhen was born, his mother was
Rank
of low status and did not have the right to raise her own children. For most of his childhood,
Hongyan, Prince
Yinzhen was raised by Noble Consort Tong, the daughter of Tong Guowei, the Kangxi Emperor's
Guogong of the
https://en.wikipedia.org/wiki/Yongzheng_Emperor 1/14
maternal uncle and an eminent official in the early part of the Kangxi Emperor's reign.[note 1] Second Rank
She died when Yinzhen was just 9 years old. After the birth of more children, Yinzhen's mother Princess Huaike of the
was promoted to a pin and then to a fei,[note 2] and became known as defei or "Virtuous Second Rank
Consort". The Kangxi Emperor did not raise his children only inside the palace. He also exposed
Full name
his sons (including Yinzhen) to the outside world and gave them a rigorous education. Yinzhen
Aisin Gioro Yinzhen
accompanied his father on several inspection trips around the Beijing area, as well as one further
(愛新覺羅胤禛)
south. He became the honorary leader of the Plain Red Banner during the Battle of Jao Modo
Manchu: In jen ( )
between the Qing Empire and the Mongol Dzungar Khanate led by Galdan Khan. Yinzhen was
made a beile in 1689 along with several brothers and promoted to junwang (second-rank
Era dates
prince) in 1698.
Yongzheng
In 1709, the Kangxi Emperor stripped his second son Yinreng of his position as crown prince. (雍正; 5 February 1723 – 11
Yinreng had been the crown prince for his whole life; his removal left the position of heir open to February 1736)
competition among the Emperor's remaining sons (the Kangxi Emperor had 24 sons who Manchu: Hūwaliyasun tob ( )
reached adulthood). In the same year, the Kangxi Emperor promoted Yinzhen from junwang to
qinwang (first-rank prince) under the title "Prince Yong of the First Rank" (和硕雍亲王; 和 Mongolian: Найралт Төв ( )
碩雍親王; Héshuò Yōng Qīnwáng; Manchu: hošoi hūwaliyasun cin wang). Yinzhen maintained
a low profile during the initial stages of the succession struggle. To appoint a new heir, the Posthumous name
Kangxi Emperor decreed that officials in his imperial court would nominate a new crown prince. Emperor Jingtian Changyun
The Kangxi Emperor's eighth son, Yinsi, was the candidate preferred by the majority of the court Jianzhong Biaozhen Wenwu
as well as many of the Kangxi Emperor's other sons. The Kangxi Emperor, however, opted not to Yingming Kuanren Xinyi Ruisheng
appoint Yinsi as his heir apparent largely due to apprehension that Yinsi's political clout at court Daxiao Zhicheng Xian
was beginning to overshadow that of himself. Thereafter, Yinzhen sensed that his father was in (敬天昌運建中表正文武英明寬仁信
favour of re-instating Yinreng as heir apparent, thus he supported Yinreng and earned the trust
毅睿聖⼤孝⾄誠憲皇帝)
of his father.
Manchu: Temgetulehe hūwangdi (
)
Yongzheng's quote
Yinzhen (胤禛: 13 December 1678 – 8 October 1735) had the highest honor to orchestrate the Temple name
imperial ceremonies and rituals during the reign of the Kangxi emperor, which illustrated that Shizong
Yinzhen was well acquainted with the Confucianism traditions and customs. In the imperial (世宗)
court, Yinzhen was also deeply immersed in the state's affairs and heavily engaged in the Manchu: Šidzung ( )
᠊᠊
political debates where he acquired diplomatic skills.[2] As the Yongzheng Emperor ( 雍正 : r.
1723–1735 CE) of Qing China, Yinzhen was indubitably a very diplomatically inclined ruler who House Aisin Gioro
created an institution of a "moral government" based on the Confucian principles. Yinzhen Father Kangxi Emperor
sought four distinctive qualities: loyalty—忠, fairness—公, sincerity—誠, and capability—能, from
Mother Empress Xiaogongren
his subjects in order to run an effective court and to achieve stability.[3] Li Wei (李衛 : February
2, 1687 – December 3, 1738) was a renown recruit among the Qing officials to possess the desired
Yongzheng Emperor
virtues, and was regarded highly by Yongzheng.
Traditional Chinese 雍正帝
A notable quote from Yinzhen captured during his reign as the Yongzheng Emperor in the 1720s
Simplified Chinese 雍正帝
expresses his imperial will:
Transcriptions
⼩事⼩料理,不可因⼩⽽忽之·,⼤事⼤振作,不可因難處⽽隱諱。朕意若果能如此實⼼奉 Standard Mandarin
⾏,以忠正⼀⼀字感化,不數年,賊亦⼈也。⾒文武⼤⾂實⼼忠勇為國,屬員清正愛⺠,營伍 Hanyu Pinyin Yōngzhèng Dì
整⿑,⼠卒曉勇,⽽百姓不懷如是德,不畏如是威,仍去成群為匪者,朕想必無此理也。 Wade–Giles Yung1chêng4 Ti4
— page 190, lines 7–10[3] IPA [jʊ́ŋʈʂə̂ŋ tî]
If it is a trivial matter, do not just simply neglect the issue because it seems insignificant. If it is a complex matter, do not just
simply conceal away the issue because it could become a challenge. To have good governance and dissuade seditionists, is all in
the ruler's wish. If the civilians see a judicious court that is loyal and wholeheartedly for the country, and see that the court
embraces its people; and the civilians feel the virtue in their court marshalls, then the people would not perceive the court as a
threat. Thus, there would be no reason to have seditionaries.[3]
In short, after several years of political chaos, Yongzheng earnestly strived to restore a functional court with "good government",[2]
immediately after he ascended the throne in 1723 CE, to stabilize Qing into a unified and harmonious empire. In 1733 CE, Yongzheng
successfully institutionalized the Grand Council, which allows Qing to relay communication effectively and efficiently from region to region,[4]
thereby enabling the implementation of his domestic reform policy.
With the establishment of his Grand Council, Yongzheng was not only able to discourage corruption, but he was in a position to launch
several domestic reforms beneficial to the empire and its people. Canals and irrigation systems were reconstructed to support agriculture and
maintain farmlands. During famines, he provided relief to the affected regions by distributing resources.[2] In reparation to the people, who
were the backbone of the country, he issued an imperial decree to emancipate slavery under his reign.[5] One of the several tax reform policies
Yongzheng introduced was to shift the head taxation to the property taxation on landowners, which greatly reduced the tax burden on the
civilians. Additionally, Yongzheng was indeed in full support with the construction of orphanages to shelter the orphans, in building
elementary schools to educate the children, and poorhouses to house the paupers.[4] Perhaps the Yongzheng era (雍正: r. 1723–1735 CE) may
have been overshadowed by his predecessor's accomplishments, the Kangxi emperor, and his achievements may not have been as glorious as
his successor, the Qianlong emperor; however, the Yongzheng era did serve as a remediation to the people, and resentments began to
gradually decrease.[3] Hence the Yongzheng era was a peaceful and prosperous reign of Qing China.
Succession
In 1712, the Kangxi Emperor deposed Yinreng again, and chose not to designate an heir apparent
for the remaining years of his reign. This resulted in stiff competition among his sons for the
position of crown prince. Those considered 'frontrunners' were Yinzhi, Yinsi, and Yinti (the third,
eighth and 14th princes, respectively). Of these, Yinsi received the most support from the
Mandarins, but not from his father. Yinzhen had supported Yinreng as heir, and did not build a
large political base for himself until the final years of the Kangxi Emperor's reign. Unlike Yinsi's
high-profile cultivation of a partisan base of support, Yinzhen did so largely away from the
limelight. When the Kangxi Emperor died in December 1722, the field of contenders shrank to
three princes after Yinsi pledged his support to the 14th prince, Yinti.[6]
At the time of the Kangxi Emperor's death, Yinti, who held the appointment of Border-Pacification
General-in-Chief (Chinese: 撫遠大將軍), was leading a military campaign in northwestern China.
Some historians believe that Yinti's appointment implied that the Kangxi Emperor favoured Yinti
and was grooming him for succession by sending him on a campaign to train him in military
affairs. Others, however, maintain that the Kangxi Emperor intended to keep Yinti away from the
Armoured Yongzheng
capital to ensure a peaceful succession for Yinzhen. It was Yinzhen who nominated Yinti for the
post, not Yinsi, with whom Yinti was closely affiliated.
Official court records state that on 20 December 1722 the ailing Kangxi Emperor called seven of his sons and the general commandant of the
Beijing gendarmerie, Longkodo, to his bedside. Longkodo read the will and declared that Yinzhen would be the Kangxi Emperor's successor.
Some evidence has suggested that Yinzhen contacted Longkodo months before the will was read in preparation for his succession through
military means, although in their official capacities frequent encounters were expected.
Disputes over succession

There is a widely circulated legend, persisting even to the present day, that Yinzhen was crowned
emperor after he modified Kangxi Emperor's final will that detailed who will succeed him.[7]
There are two versions of the legend, both of which involves the Chinese character "十" (pinyin:
shí; literally: 'ten'), and by extension, Yunti, Prince Xun. One version involves changing the "十" in
the phrase "transfer the throne to the Fourteenth Prince" (Chinese: 傳位十四皇子) to "于" (pinyin:
yú), which changed the phrase to "pass the throne on to the Fourth Prince" Chinese: 傳位于四皇
子 ).[8] Another version states the character " 十 " was changed to " 第 " (dì), which denotes a
sequence, thus changing the phrase to "transfer the throne to the Fourth Prince" (Chinese: 傳位第
四皇子).[9]
Researchers at Academia Sinica have disproved the theory, as official Qing documents, when
mentioning sons of the Emperor, always list the son's title, as well as the son's rank amongst the
emperor's sons and the son's name.[10] In this case, the will mentions "Prince Yong, Emperor's
Fourth Son, Yinzhen" (Chinese: 雍親王皇四子胤禛), as well as Kangxi Emperor's high regards for Prince Yinzhen (the future
Yongzheng Emperor) Reading a
Yinzhen, and his belief that Yinzhen can succeed on the throne.[11] In this case, changing the will
Book
becomes impossible without leaving obvious signs of alteration, since Yinti, if referenced in the
will, would show up as the Emperor's fourteenth son (Chinese: 皇十四子 ), which contains four
Chinese characters instead of three for Yinzhen, as the Emperor's fourth son (Chinese: 皇四子).
In addition, the will is written in Traditional Chinese, Manchu, and Mongolian. The alteration theory is noted to be based solely on altering
the will's Chinese version, as the will, as written in Manchu and Mongolian, is impossible to alter due to different language characteristics.[8]
Reign
After ascending the throne in December 1722, Yinzhen adopted the era name "Yongzheng" (Chinese: 雍正 lit. "Harmonious Justice") in 1723
from his peerage title "yong" (Chinese: 雍 lit. "harmonious") and "zheng" (Chinese: 正 lit. "just, correct, upright"). It has been suggested that
the second character of his era name was an attempt to cover up his illegal claim to the throne by calling himself "justified". Immediately after
succeeding to the throne, the Yongzheng Emperor chose his new governing council. It consisted of the eighth prince Yinsi, 13th prince
Yinxiang, Zhang Tingyu, Ma Qi, and Longkodo. Yinsi was given the title "Prince Lian" while Yinxiang was given the title "Prince Yi", and these
two held the highest positions in the land.
Continued battle against princes

The nature of his succession remained a subject of controversy and overshadowed the Yongzheng
Emperor's reign. As many of his surviving brothers did not see his succession as legitimate, the
Yongzheng Emperor became increasingly paranoid that they would plot to overthrow him. The
earlier players in the battle for succession, Yinzhi, the eldest, and Yinreng, the former crown
prince, continued to live under house arrest. Yinreng died two years after the Yongzheng
Emperor's reign began.
The Yongzheng Emperor continued to perceive Yinsi and his party, consisting of the princes
Yintang, Yin'e, Yinti, and their associates, as his greatest political challenge in the early years of his
reign. To diffuse their political clout, the Yongzheng Emperor undertook a 'divide and conquer'
strategy. Immediately after ascending the throne, the emperor bestowed on Yinsi the title "Prince
Lian", nominally of the highest noble rank. Yinsi was also then appointed as the Minister of the
Lifan Yuan (Feudatory Affairs Office) and the top-ranking member of the imperial council
18th-century Chinese painting of the
assisting the Yongzheng Emperor; some historians believe his position at the time was essentially
Yongzheng Emperor wearing a
that of a "Chancellor or Prime Minister". By ostensibly elevating Yinsi to a more prominent
European wig and dress, preparing
political role, the Yongzheng Emperor held Yinsi under close watch and kept him busy with affairs to strike a tiger with a trident
of state, reducing the chance of him conducting behind-the-scenes political maneuvers. Yinsi's
allies received notably different treatment. Yintang was sent to Qinghai under the pretext of
military service, but in reality was watched over by the Yongzheng Emperor's trusted protégé,
Nian Gengyao. Yin'e, the tenth prince, was told to leave the capital to send off a departing Mongol
prince, but since he refused to complete this trip as the emperor commanded, the Yongzheng
Emperor stripped him of all his titles in May 1724 and sent him north to Shunyi to languish in
solitude.
The 14th prince, Yinti, born to the same mother as the Yongzheng Emperor, was recalled to Beijing
from his military post. The emperor selected Nian Gengyao to replace Yinti as the commander of
the northwestern expeditionary force. Yinti, who expected to be placed on the throne himself, was
reluctant to recognise the Yongzheng Emperor's succession as legitimate. Yinti was accused of
violating imperial decorum at the funeral proceedings of the late emperor, and placed under house
arrest by the Yongzheng Emperor at the imperial tombs in western Beijing. Historians believe that
their mother, Empress Dowager Renshou, favoured Yinti partly because she raised him herself, 18th-century painting of the
while she did not raise the Yongzheng Emperor. Nonetheless the increasingly sharp conflict Yongzheng Emperor in costume
between her two surviving sons caused their mother great sorrow. She died less than six months
after the Kangxi Emperor.
By forcibly dispatching Yinsi's party to separate locations geographically, the Yongzheng Emperor made it extremely inconvenient for his
rivals to link up and conspire against him. While some of Yinsi's subordinates were appointed to high office, others were demoted or
banished, making it difficult for Yinsi's party to maintain the same set of partisan interests. The Yongzheng Emperor publicly reprimanded
Yinsi in 1724 for mishandling an assignment, eventually removing him from office and then sending him into house arrest. Yinsi was forced to
rename himself "Acina", a derogatory slur in the Manchu language. The emperor also confiscated the assets of Yintang and Yin'e.
Descendants of the Ming dynasty's imperial family

In 1725, the Yongzheng Emperor bestowed a hereditary marquis title on Zhu Zhilian, a descendant of the imperial family of the Ming dynasty.
Zhu was also paid by the Qing government to perform rituals at the Ming tombs and induct the Chinese Plain White Banner into the Eight
Banners. Later in 1750, during the reign of the Yongzheng Emperor's successor, the Qianlong Emperor, Zhu Zhiliang was posthumously
honoured as "Marquis of Extended Grace". The marquis title was passed on to Zhu's descendants for 12 generations until the end of the Qing
dynasty in the early 20th century.
Nian Gengyao and Longkodo

Nian Gengyao was a supporter of the Yongzheng Emperor long before the latter ascended the throne. In 1722, when he was recalling his
brother Yinti from the northwest border in Xinjiang, the Yongzheng Emperor appointed Nian as the commander of the Qing army in
Xinjiang. The situation in Xinjiang at the time was volatile, and a strong general was needed in the area. After several military conquests,
however, Nian's stature and power grew. Some said he began seeing himself as equal to the emperor. Seeing Nian as no longer within his
control, the Yongzheng Emperor issued an imperial edict demoting Nian to the position of a general of the Hangzhou Command. As Nian
continued to remain unrepentant, he was eventually given an ultimatum and forced to commit suicide by consuming poison in 1726.
Longkodo was the commander of the militias stationed at the capital at the time of the Yongzheng Emperor's succession. He fell in disgrace in
1728 and died while under house arrest.
After taking the throne, the Yongzheng Emperor suppressed writings he deemed unfavorable to
his court, particularly those with an anti-Manchu bias.[1] Foremost among these were those of
Zeng Jing, an unsuccessful degree candidate heavily influenced by the 17th-century scholar Lü
Liuliang. Zeng had been so affected by what he read that he attempted to incite the governor-
general of Shaanxi-Sichuan, Yue Zhongqi (a descendant of anti-Jurchen General Yue Fei), to rebel
against the Qing government. Yue Zhongqi promptly turned him in, and in 1730 news of the case
reached the Yongzheng Emperor. Highly concerned with the implications of the case, the emperor
had Zeng Jing brought to Beijing for trial. The emperor's verdict seemed to demonstrate a
Confucian sovereign's benevolence: He ascribed Zeng's actions to the gullibility and naïveté of a
youth taken in by Lü Liuliang's abusive and overdrawn rhetoric. In addition, the emperor
suggested that Lü Liuliang's original attack on the Manchus was misplaced, since they had been
transformed by their long-term exposure to the civilising force of Confucianism.
The Yongzheng Emperor is also known for establishing a strict autocratic-style rule during his
reign. He detested corruption, and punished officials severely when they were found guilty of an
offense. In 1729, he issued an edict prohibiting the smoking of madak,[12] a blend of tobacco and
opium. The Yongzheng Emperor's reign saw the Qing dynasty further establish itself as a powerful
empire in Asia. He was instrumental in extending what became known as a "Kangqian Period of
Harmony" (Chinese: 康乾盛世 ; cf. Pax Romana). In response to the tragedy of the succession
struggle during his father's reign, the Yongzheng Emperor created a sophisticated procedure for
choosing a successor. He was known for his trust in Mandarin officials. Li Wei and Tian Wenjing Portraits of the Yongzheng Emperor
governed China's southern areas with the assistance of Ortai. Enjoying Himself during the 8th
lunar month.
"The Yongzheng Emperor Offering Sacrifice at the Xiannong Altar" in Beijing, Qing dynasty
painting
Cultural and economic achievements
Farming and land tax

During the massive population growth in the Qing dynasty and increasing demand from peasant and military populations for grain, the
Yongzheng emperor launched a grain campaign in which he incentivized officials in local and provincial governments to compete in buying
land meant specifically for farming. The Yongzheng emperor offered officials 5-10 year tax holidays in which they were free from paying taxes.
This campaign led to more than one million new acres of farmable land. While these campaigns led to more food and land for the population
to use for farming, it also led to officials lying about the amount of farmable land they were contributing in order to win the tax holidays.
These tax holidays also pushed the burden of paying the taxes elsewhere.[13]
Local charity
Ethnicity in Qing China could vary depending on where one was from even locally in China. This ethnic separation along with the booming
population led to reduced access to the Civil Service Examinations based on ethnicity and locality. The Yongzheng emperor, in an attempt to
allow for as many people to take the Civil Service Examination as possible, set up special exams for people in rural China. These special exams
were called Miao exams and were located in Yunnan. In the 1730s, landholding shed people such as the Hakka were still not allowed to take
the exams, Yongzheng made it legal for these people to take the exams in an attempt to dispel anger at being excluded from the exams.[13]
A growing number of orphaned children or poor families came with the massive Qing population growth. The Yongzheng emperor sought to
remedy this by mandating that orphanages (also called poor houses) be built in every county. These were funded not by local, provincial or
high level government but privately funded and maintained. These orphanages existed less to help the local population get out of poverty and
more to model how wealthy officials should act towards the impoverished populations.[13]
Gentry privileges
The Kangxi Emperor mandated that scholars that had passed the Civil Service Examination at any level were able to bypass punishments
from the legal system depending on which level of the exams they had passed. Instead of legal repercussions for crimes, criminal officials were
instead recommended to the county education commissioner for counseling. This led to corruption among officials who were no longer bound
by law. In an attempt to stop this the Yongzheng emperor made it illegal to offer privileges to officials going through the legal system. This did
not last long as the Qianlong Emperor reinstated legal privileges for officials that had passed the Civil Service Examination shortly after
becoming emperor after Yongzheng.[13]
Tax privileges
In the mid 1720s Qing empire, complex levels of tax hierarchies put in place by the Kangxi emperor existed to separate the population into
different tax brackets. Households with government officials were in privileged tax brackets that brought with it tax exemptions for not only
the immediate family in the household but also extended family members. The Yongzheng emperor removed these privileged tax brackets as
he saw the local gentry as competition to the throne. Just like the legal privileges that passing the Civil Service Examination offered, soon
after the end of the Yongzheng emperor's reign, the Qianlong emperor quickly reinstated the privileged tax brackets.[13]
Religious policy
Growing distrust of Jesuit missionaries by the Kangxi emperor and later Yongzheng in the early 1720s led to prohibition and action against
the Christian presence in China. The Kangxi emperor had banned foreign missions (outside of Beijing and Guangzhou), and Yongzheng took
this one step further by removing all foreign priests from China. All Christian churches were shut down and repurposed as local public
offices.[13]
Cohong
Chinese merchant houses belonging to Canton station were grouped together under a larger organization by Yongzheng called Cohong in
1725. This group was responsible for policing all trade within the Canton system.[13]
Meltage fees and silver

As silver became more widely used as a currency in Qing china, the validity and purity of the currency being exchanged had to be verified.
Silver taels were sent to official appraisers to do the job of verification. During the appraisal some silver was lost in the process, this lost silver
must be covered by the payer. This extra charge on the lost silver became known as a meltage fee. These meltage fees were a very important
source of income for local governments. It became practice to bribe appraisers to avoid meltage fees. Yongzheng attempted to ban all bribing
to avoid these fees and also officially mandated meltage fees as a source of local income. These mandates helped silver become a major part of
the Qing economy.[14]
Expansion in the northwest

Like his father, the Yongzheng Emperor used military force in order to preserve the Qing Empire's position in Outer Mongolia.[1] When Tibet
was torn by civil war in 1727–1728, he intervened. After withdrawing, he left a Qing Resident (the amban) and a military garrison to safeguard
the dynasty's interests.[1]
For the Tibetan campaign, the Yongzheng Emperor sent an army of 230,000 led by Nian Gengyao against the Dzungars and their army of
80,000. Due to geography, the Qing army (although superior in numbers) was at first unable to engage their more mobile enemy. Eventually,
they engaged the Dzungars and defeated them. This campaign cost the treasury at least eight million silver taels. Later in the Yongzheng
Emperor's reign, he sent a small army of 10,000 to fight the Dzungars again. However, that army was annihilated and the Qing Empire faced
the danger of losing control of Mongolia. A Khalkha ally of the Qing Empire would later defeat the Dzungars.
Following the reforms of 1729, the treasury's income increased from 32,622,421 taels in 1721 to
about 60 million taels in 1730, surpassing the record set during the Kangxi Emperor's reign; but
the pacification of the Qinghai area and the defence of border areas were heavy burdens on the
treasury. Safeguarding the country's borders cost 100,000 taels per year. The total military budget
came up to about 10 million taels a year. By the end of 1735, military spending had depleted half
the treasury, leaving 33.95 million taels. It was because of the cost of war that the Yongzheng
Emperor considered making peace with the Dzungars.
Identification of Qing with China French map of "China and Chinese

Tartary" from the Yongzheng era
Since the Shunzhi Emperor's time, the Qing emperors had identified China and the Qing Empire (1734)
as the same, and in treaties and diplomatic papers the Qing Empire called itself "China".[16]
Since our dynasty began to rule China, the Mongols and other tribes living in extremely remote regions have been integrated
into our territory. This is the expansion of China's territory (Zhongguo zhi jiangtu kaituo guangyuan).
Yongzheng's Dayi juemilu (A Record of Rightness to Dispel Confusion) (Yongzheng emperor, 1983: 5), as translated by Mark Elliott in
The Manchu Way: The Eight Banners and Ethnic Identity in Late Imperial China. (2001) p. 347, modified by Gang Zhao.[15]
During the Kangxi and Yongzheng emperors' reigns, "China" (Dulimbai Gurun in Manchu) was used as the name of the Qing Empire in
official Manchu language documents, identifying the Qing Empire and China as the same entity, with "Dulimbai Gurun" appearing in 160
official diplomatic papers between the Qing Empire and the Russian Empire.[17] The term "China" was redefined by the Qing emperors to be a
multi-ethnic entity which included non-Han Chinese ethnic groups and their territories.[18] China and Qing were noticeably and increasingly
equated with each other during the Qianlong Emperor's reign, with the Qianlong Emperor and the Qing government writing poems and
documents using both the Chinese name Zhongguo and the Manchu name Dulimbai Gurun. Compared to the reigns of previous Qing
emperors such as the Yongzheng and Kangxi emperors, the use of China to refer to the Qing Empire appears most during the Qianlong
Emperor's reign, according to scholars who examined documents on Sino-Russian relations.[19]
The Yongzheng Emperor spoke out against the claim by anti-Qing rebels that the Qing were only rulers of Manchus and not China, saying
"The seditious rebels claim that we are the rulers of Manchus and only later penetrated central China to become its rulers. Their prejudices
concerning the division of their and our country have caused many vitriolic falsehoods. What these rebels have not understood is the fact that
it is for the Manchus the same as the birthplace is for the people of the central plain. Shun belonged to the Eastern Yi, and King Wen to the
Western Yi. Does this fact diminish their virtues?" (在逆賊等之意，徒謂本朝以滿洲之君入為中國之主，妄⽣此疆彼界之私，遂故為訕謗詆譏
之說⽿，不知本朝之為滿洲，猶中國之有籍貫，舜為東夷之⼈，文王為⻄夷之⼈，曾何損於聖德乎。[20]
Religion
Commoners throughout Qing China was extremely diverse and multi-ethnic because not every
region underwent sinification under the Manchu's suzerain. In accordance to the Book of Rites,
Manchus of Qing chose to respect the local's cultural heritage and decided not to force their
subject to acculturate and sinicize. Manchus of Qing acknowledged that each region has the
prerogative to preserve their identity, heritage, and cultural tradition and their religious faith.
Hence, each regions were allowed to keep their belief and way of worshipping the heavens.[21] On
the other hand, since the commoners preserved their ways, Qing, Yongzheng in particular, highly
encourages that Manchu elites should also preserve their ethnic identity and their distinctive ways
of worshipping the heaven as well.[22] The Yongzheng Emperor stated: "The Lord of Heaven is
Heaven itself. . . . In the empire we have a temple for honouring Heaven and sacrificing to Him.
We Manchus have Tiao Tchin. The first day of every year we burn incense and paper to honor
Heaven. We Manchus have our own particular rites for honouring Heaven; the Mongols, Chinese,
Russians, and Europeans also have their own particular rites for honouring Heaven. I have never
said that he [Urcen, a son of Sunu] could not honour heaven but that everyone has his way of
doing it. As a Manchu, Urcen should do it like us."[23] Evidently, the Qing state practiced various
religions, which was similar to the previous dynasty, the Ming. During the Ming, in the mid 1580s
The Yongzheng Emperor offering
an Italian Jesuit, Matteo Ricci not only studied the Chinese language to understand the people and
sacrifices at the altar of the God of
the Chinese culture, he also delved into the Confuscian classics and adopted the scholar's official-
Agriculture, Shennong
literati robe during his stay near the Canton trading province. Introducing China to his religious
faith was in Matteo Ricci's mission, and he successfully built a church in 1601 at Beijing, also
known as the Forbidden City. Johann Adam Schall von Bell, who was a German Jesuit, sent to China in 1619, learned the Chinese language in
1623 in Macau, and was later appointed into the Imperial Astronomical Bureau in 1630 by the Ming, even after the fall of Ming to the rise of
Qing, Johann's presence was welcomed by the Manchu of Qing and was appointed as the head of the Imperial Astronomical Bureau.[24] The
accounts of Matteo establishing the institution of his Church during the Ming dynasty and Jesuits such as Johann who was able to acquire a
bureacratic position in the Qing's court was evident that China at one point did welcome things beyond its borders, such as religious faith that
was brought by the missionaries, for instance. Even though the Catholic churches condemned the practice of the Chinese rites in 1645
throughout China, Catholic missionaries continued their practice until the Rites Controversy was concluded in 1742 CE.[25]
The Yongzheng Emperor was firmly against Christian converts among the Manchus. He warned them that the Manchus must follow only the
Manchu way of worshipping Heaven since different peoples worshipped Heaven differently.[26]
In 1724, the Yongzheng Emperor issued a decree proscribing Catholicism.[27] This was followed by the persecution of Chinese Christians that
steadily increased during the reign of the Yongzheng Emperor's son, the Qianlong Emperor.[28]
Ancestral worship was understood as the Chinese customary tradition rather than a religious ritual. However, since the Catholic Churches
condemns the Chinese rites and the decision by the "Church to ban the acceptance of the Chinese rites by the Jesuits" in Qing China, because
the Church deemed the practice to be incompatible with the Catholic faith, led to the missionary banishment by Qianlong in 1742 CE as a
response to the Catholic Churches decision.[29]
Death and succession

The Yongzheng Emperor ruled the Qing Empire for 13 years before dying suddenly in 1735 at the age of 56. Legend holds that he was
assassinated by Lü Siniang, a daughter or granddaughter of Lü Liuliang, whose family was executed for literary crimes against the Qing
government. Another theory was that Lü Siniang was the Yongzheng Emperor's lover, and the real mother of the Qianlong Emperor, but he
refused to let her become the empress. It is generally accepted that he died while reading court documents, and it is likely that his death was
the result elixir poisoning from an overdose of the elixir of immortality he was consuming in the belief that it would prolong his life.
To prevent a succession crisis like he had faced, the Yongzheng Emperor was said to have ordered his third son Hongshi (an ally of Yinsi) to
commit suicide. He also devised a system for his successors to choose their heirs in secret. He wrote his chosen successor's name on two
scrolls, placed one scroll in a sealed box and had the box stored behind the stele in the Qianqing Palace. He kept the other copy with him or
hid it. After his death, the officials would compare the scroll in the box with the copy he had kept. If they were deemed identical, the person
whose name was on the paper would be the new emperor.[30]
The Yongzheng Emperor was interred in the Western Qing tombs 120 kilometres (75 mi) southwest of Beijing, in the Tai ( 泰) mausoleum
complex (known in Manchu as the Elhe Munggan). His fourth son Hongli, then still known as "Prince Bao (of the First Rank)", succeeded
him as the Qianlong Emperor. The Qianlong Emperor rehabilitated many figures who had been purged during his father's reign, including
restoring honours to many of his uncles who were formerly his father's rivals in the succession struggle.
Ancestry
Ancestors of Yongzheng Emperor
16. Nurhaci
8. Hong Taiji
17. Empress Xiaocigao
4. Shunzhi Emperor
18. Zhaisang
9. Empress Xiaozhuangwen
19. Boli
2. Kangxi Emperor
20. Yangzhen
10. Tulai
5. Empress Xiaokangzhang
11. Lady Gioro
1. Yongzheng Emperor
12. Esen
6. Weiwu
3. Empress Xiaogongren
Family
Father: Xuanye, the Kangxi Emperor (聖祖玄燁; 4 May 1654 – 20 December 1722)
Grandfather: Fulin, the Shunzhi Emperor (世祖福臨; 15 March 1638 – 5 February 1661)
Grandmother: Empress Xiaokangzhang, of the Tunggiya clan (孝康章皇后佟佳氏; 1638 – 20 March 1663)
Mother: Empress Xiaogongren, of the Uya clan (孝恭仁皇后烏雅氏; 28 April 1660 – 25 June 1723)
Grandfather: Weiwu (威武), served as a third rank military official (護軍參領), and held the title of a first class duke (一等公)
Consorts and Issue:
Empress Xiaojingxian, of the Ula Nara clan (孝敬憲皇后烏拉那拉氏; 28 June 1681 – 29 October 1731), third cousin once removed,
personal name Duoqimuli (多棋木里)
嫡福晉→皇后
Honghui, Prince Duan of the First Rank (端親王弘暉; 17 April 1697 – 7 July 1704), first (first) son
Empress Xiaoshengxian, of the Niohuru clan (孝聖憲皇后鈕祜祿氏; 12 January 1692 – 2 March 1777)
格格→熹妃→熹貴妃..崇慶皇太后
Hongli, the Qianlong Emperor (高宗弘曆; 25 September 1711 – 7 February 1799), fifth (fourth) son
Imperial Noble Consort Dunsu, of the Nian clan (敦肅皇貴妃年氏; d. 27 December 1725)
側福晉→貴妃→皇貴妃
Fourth daughter (15 April 1715 – June/July 1717)

Fuyi (福宜; 30 June 1720 – 9 February 1721), seventh son
Fuhui, Prince Huai of the First Rank (懷親王福惠; 27 November 1721 – 11 October 1728), eighth son
Fupei (福沛; 12 June 1723), ninth son
Imperial Noble Consort Chunque, of the Geng clan (純愨皇貴妃耿氏; December 1689 or January 1690 – 27 January 1785)
格格→裕嬪→裕妃..裕貴妃→裕皇貴妃
Hongzhou, Prince Hegong of the First Rank (和恭親王弘晝; 5 January 1712 – 2 September 1770), sixth (fifth) son
Consort Qi, of the Li clan (齊妃李氏; 1676 – 31 May 1739)
側福晉→齊妃
Princess Huaike of the Second Rank (和碩懷恪公主; 15 August 1695 – April/May 1717), second daughter
Married Xingde (星德; d. 1739) of the Manchu Nara clan in September/October 1712
Hongfen (弘昐; 19 July 1697 – 30 March 1699), second son
Hongyun (弘昀; 19 September 1700 – 10 December 1710), third (second) son
Hongshi (弘時; 18 March 1704 – 20 September 1727), fourth (third) son
Consort Ning, of the Wu clan (寧妃武氏; d. 25 June 1734)
寧嬪
Consort Qian, of the Liu clan (謙妃劉氏; 1714 – 17 June 1767)
答應→貴人→謙嬪..謙妃
Hongyan, Prince Guogong of the Second Rank (果恭郡王弘曕; 9 May 1733 – 27 April 1765), tenth (sixth) son
Concubine Mao, of the Song clan (懋嬪宋氏; 1677 – October/November 1730)
格格→懋嬪
First daughter (10 April 1694 – April/May 1694)

Third daughter (8 January 1707 – January/February 1707)
In fiction and popular culture

The Yongzheng Emperor appears in the flying guillotine-themed wuxia films produced by the Shaw Brothers Studio.
The Yongzheng Emperor is mentioned in the wuxia novel Ernü Yingxiong Zhuan (兒女英雄傳) by Wenkang (文康). It was adapted into the
1983 Hong Kong television series The Legend of the Unknowns (十三妹) and the 1986 Chinese film Lucky 13 (侠女十三妹).
A popular legend tells of the Yongzheng Emperor's death at the hands of a female assassin, Lü Siniang (呂四娘), a fictitious
granddaughter (or daughter, in some accounts) of Lü Liuliang. She committed the murder to avenge her grandfather (or father), who was
wrongly put to death by the emperor. The legend was adapted into many films and television series.
There are two legends about the origins of the Yongzheng Emperor's son and successor, Hongli (the Qianlong Emperor). The first, more
widely circulated in southern China, says that Hongli is actually the son of Chen Shiguan (陳世倌), an official from Haining, Zhejiang.
Shortly after he was born, Hongli switched places with one of the Yongzheng Emperor's daughters, was raised as the emperor's son, and
eventually inherited the throne. The wuxia writer Louis Cha adapted this legend for his novel The Book and the Sword. The second
legend about the Qianlong Emperor's origins, more popular in northern China, stated that during a trip to the Mulan Hunting Grounds (木
蘭圍場) in Rehe Province, the Yongzheng Emperor had an illegitimate affair with a palace maid and they conceived a son, who became
the Qianlong Emperor.
The Yongzheng Emperor is featured as an important character in Tong Hua's novel Bu Bu Jing Xin and he had a romantic relationship
with the protagonist, Ma'ertai Ruoxi. He is referred to as the "Fourth Prince" in the novel. Taiwanese actor Nicky Wu portrayed the Fourth
Prince in Scarlet Heart, a 2011 Chinese television series adapted from the novel.
The Yongzheng Emperor appears in the romance fantasy novel series Meng Hui Da Qing (梦回大清) by Yaoye (妖叶).
The Yongzheng Emperor in film and television

Yongzheng
Year Region Title Type Emperor Notes
actor
Hong The Flying Guillotine
1975 Film Chiang Yang Produced by the Shaw Brothers Studio
Kong 血滴子
Hong Dynasty Television
1980 Alex Man 57 episodes
Kong 大內群英 series
The Rise and Fall of Qing
Hong Television
1988 Dynasty Season 2 Wai Lit 50 episodes
Kong series
滿清十三皇朝2
Mainland The Book and the Sword Television
1994 Liu Dagang 32 episodes
China 书剑恩仇录 series
Secret Battle of the
Hong Television
1995 Majesty Kwong Wa 40 episodes
Kong series
九王奪位
Television Tou Chung-
1996 Taiwan 雍正大帝
series hua
Legend of YungChing Television
1997 Taiwan Adam Cheng 58 / 59 episodes
江湖奇俠傳 series
Hong The Hitman Chronicles Television
1997 Eddie Cheung 35 episodes
Kong 大刺客 series
Mainland Yongzheng Dynasty Television Tang
1999 44 episodes
China 雍正王朝 series Guoqiang
Television
2001 Taiwan 玉指環 Chin Han alternative Chinese title 才子佳人乾隆皇
series
Mainland Emperor Yong Zheng Television
2001 Liu Xinyi 31 episodes
China 雍正皇帝 series
Mainland Li Wei the Magistrate Television Tang 30 episodes; also known as Li Wei Becomes an
2002
China 李卫当官 series Guoqiang Official
Hong Doomed to Oblivion Television
2002 Savio Tsang 30 episodes
Kong 郑板桥 series
Mainland Jiangshan Weizhong Television
2002 Liu Guanxiong 31 episodes; alternative Chinese title 大清帝国
China 江山为重 series
Palace Painter Master
Mainland Television
2003 Castiglione Kenny Bee 24 episodes
China series
宫廷画师郎世宁
The King of Yesterday and
Hong Television
2003 Tomorrow Kwong Wa 20 episodes
Kong series
九五至尊
36th Chamber of Southern
Mainland Television
2004 Shaolin Zhang Tielin 32 episodes
China series
南少林三十六房
Mainland Huang Taizi Mishi Television
2004 Zhao Hongfei 32 episodes
China 皇太子秘史 series
Mainland Li Wei the Magistrate II Television Tang
2004 32 episodes
China 李卫当官2 series Guoqiang
Mainland Shang Shu Fang Television
2005 Kou Zhenhai 52 episodes
China 上书房 series
The Juvenile Qianlong
Mainland Television
2005 Emperor Zhang Guoli 40 episodes
China series
少年宝亲王
Mainland The Book and the Sword Television
2008 Shen Baoping 40 episodes
China 书剑恩仇录 series
Mainland Palace Television
Mickey He 35 episodes
China 宫锁心玉 series
Mainland Scarlet Heart Television
2011 Nicky Wu 35 episodes
China 步步惊心 series
Mainland Empresses in the Palace Television
Chen Jianbin 76 episodes
China 后宫甄嬛传 series
Mainland Palace II Television
2012 Mickey He The sequel of Palace .
China 宫锁珠帘 series
Yongzheng
Year Region Title Type Emperor Notes
actor
The Palace
Mainland
2013 宮鎖沉香 Film Lu Yi Produced and written by Yu Zheng
China
Hong Gilded Chopsticks Television

2014 Ben Wong 25 episodes
Kong 食為奴 series
Time to Love
Mainland
2015 新步步驚心 Film Tony Yang Realized by Song Di
China
Mainland Story of Yanxi Palace Television

Wang Huichun
China 延禧攻略 series
The sequel of Empresses in the Palace, a television
2018 series about emperor Yongzheng. However, this one

Ruyi's Royal Love in the
Mainland Television is
Palace Zhang Fengyi
China series
如懿传
about his successor, Emperor Qianlong.
Dreaming back to Qing

Ironically, Ding Qiao already played his grandson,
Mainland Dynasty Television
Ding Qiao prince Yongcheng in Ruyi's Royal Love in the Palace.
China 梦回大清 series
The Beauty
Mainland Television Ironically, Winston Chao played the Yongzheng
美人香 Winston Chao
China series Emperor's father, the Kangxi Emperor, in The Palace.
TBA
Tian Si Chuan Ironically, Winston Chao played Yongzheng's
Mainland Television
填四川 Han Dong half-brother, prince Yuntang, in Scarlet Heart.
China series
Xifei's Royal Love in the

Mainland Palace Television
Peter Ho
China 熹妃传 series
See also
Chinese emperors family tree (late)
Flying guillotine (weapon)
Treason by the Book
Notes
1. Noble Consort Tong was the Kangxi Emperor's cousin. She was made a guifei ("Noble Consort") in 1677 and later promoted to huang
guifei, and, after the death of Empress Xiaozhaoren, became the highest-ranked consort in the Kangxi Emperor's harem.
2. The ranks of consorts in the palace were, Empress, Noble Consort (guifei), Consort (fei), pin, guiren, and so on; fei is therefore the third
highest rank of the consorts.
References
Citations
1. Schirokauer, Conrad; Brown, Miranda (2006). A Brief History of Chinese Civilization. Belmont, California: Thomson Higher Education.
ISBN 0-534-64305-1.
2. Perdue, Peter C. (2005). China marches west: the Qing conquest of Central Eurasia (https://archive.org/details/chinamarcheswest00pet
e). Cambridge, Massachusetts: Belknap Press of Harvard University Press. pp. 239, 473, 475. ISBN 9780674016842. OCLC 432663642
(https://www.worldcat.org/oclc/432663642).
3. Qin, Han Tang (秦漢唐) (2012). 不同於戲裡說的雍正皇帝 [A different Yongzheng from the work of fiction] (in Chinese) (Chu ban ed.).
Taipei: 广大文事業有限公司. pp. 190–196, Preface. ISBN 9789577135032. OCLC 819654973
(https://www.worldcat.org/oclc/819654973).
4. Rowe, William T. (2009). China's last empire: the great Qing. Cambridge, Massachusetts: Belknap Press of Harvard University Press.
pp. 68, 40–41. ISBN 9780674066243. OCLC 316327256 (https://www.worldcat.org/oclc/316327256).
5. Paludan, Ann (1998). Chronicle of the Chinese emperors: the reign-by-reign record of the rulers of Imperial China (https://archive.org/det
ails/chronicleofchine00palu). New York: Thames and Hudson. p. 195. ISBN 9780500050903. OCLC 40407732 (https://www.worldcat.org/
oclc/40407732).
6. Feng, Erkang. A Biography of Yongzheng (Chinese: 雍正传) China Publishing Group, People's Publishing House, Beijing: 2004. ISBN 7-
01-004192-X
7. "The best-known inheritance dispute in china" (http://usa.chinadaily.com.cn/business/2013-07/09/content_16751914.htm). China Daily. 9
July 2017. Retrieved 22 March 2018.
8. 康熙遺詔曝光揭傳位雍正真相 (https://hk.news.appledaily.com/international/daily/article/20130831/18402991) [Kangxi's final will
revealed, casting a light on the truth behind passing the throne to Yongzheng]. Liaoshen Evening News (via Apple Daily) (in Chinese).
Hong Kong. 31 August 2013. Retrieved 22 March 2018.
9. 「康熙遺詔」現身！破解四爺篡改遺詔之謎？ (https://www.ettoday.net/news/20130904/266053.htm) [Kangxi's Final Will revealed! Does it
solve the mysteries surrounding the Fourth Lord's changing of the will?]. ETToday (in Chinese). 4 September 2013. Retrieved 22 March
2018.
10. Lan, Wenli. 雍正繼統之謎 (http://ndaip.sinica.edu.tw/content.jsp?option_id=2441&index_info_id=2184) [The mystery surrounding
Yongzhen's succession of the throne]. Academia Sinica (in Chinese). Taiwan. Retrieved 22 March 2018.
11. "Kangxi Emperor's final will" (http://digiarch.sinica.edu.tw/classic/show_img.jsp?img_path=03_wm). Academia Sinica (in Chinese).
Retrieved 22 March 2018.
12. Dikötter, F., Laaman, L. & Xun, Z. (2004). Narcotic Culture: A History of Drugs in China (https://books.google.com/books?id=mS9vZgpIiR
YC&pg=PA32&dq=madak&hl=en&ei=mZGfTMCUN46ZOJHt7ZcL&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCUQ6AEwAA#v
=onepage&q=madak&f=false). Chicago: University of Chicago Press, C. Hurst & Co. Publishers p.34
13. T., Rowe, William (2009). China's last empire : the great Qing. Cambridge, Massachusetts: Belknap Press of Harvard University Press.
ISBN 9780674066243. OCLC 316327256 (https://www.worldcat.org/oclc/316327256).
14. Jonathan, Porter (2016). Imperial China, 1350-1900. Lanham. ISBN 9781442222922. OCLC 920818520 (https://www.worldcat.org/oclc/9
20818520).
15. Zhao 2006 (https://web.archive.org/web/20140325231543/https://webspace.utexas.edu/hl4958/perspectives/Zhao%20-%20reinventing%
20china.pdf), p. 11.
20china.pdf), p. 7.
20china.pdf), pp. 8-9.
20china.pdf), p. 12.
20china.pdf), p. 9.
20. 大義覺迷錄 [Record of how great righteousness awakens the misguided]. 近代中國史料叢刊 [Collectanea of materials on modern
Chinese history]. 36. Taipei: 文海出版社 [Wenhai Publishing Press]. 1966. pp. 351–2.
21. Rowe, William (2009). China's last empire : the great Qing. Cambridge, Massachusetts: Belknap Press of Harvard University Press.
p. 76. ISBN 9780674066243. OCLC 316327256 (https://www.worldcat.org/oclc/316327256).
22. Elliott, Mark T. (2001). The Manchu way : the eight banners and ethnic identity in late imperial China. Stanford, Calif.: Stanford University
Press. p. 240. ISBN 0804746842. OCLC 44818294 (https://www.worldcat.org/oclc/44818294).
23. Mark C. Elliott (2001). The Manchu Way: The Eight Banners and Ethnic Identity in Late Imperial China (https://books.google.com/books?i
d=_qtgoTIAiKUC&pg=PA241#v=onepage&q&f=false). Stanford University Press. p. 241. ISBN 0-8047-4684-2. "The Lord of Heaven is
Heaven itself. ...In the empire we have a temple for honouring Heaven and sacrificing to Him. We Manchus have Tiao Tchin. The first day
of every year we burn incense and paper to honour Heaven. We Manchus have our own particular rites for honouring Heaven; the
Mongols, Chinese, Russians, and Europeans also have their own particular rites for honouring Heaven. I have never said that he [Urcen,
a son of Sunu] could not honour heaven but that everyone has his way of doing it. As a Manchu, Urcen should do it like us."
24. Porter, Johnathan (2016). Imperial China, 1350–1900. Lanham. p. 90. ISBN 9781442222922. OCLC 920818520 (https://www.worldcat.or
g/oclc/920818520).
25. Porter, Johnathan (2016). Imperial China, 1350-1900. Lanham. p. 91. ISBN 9781442222922. OCLC 920818520 (https://www.worldcat.or
g/oclc/920818520).
26. Mark C. Elliott (2001). The Manchu Way: The Eight Banners and Ethnic Identity in Late Imperial China (https://books.google.com/books?i
d=_qtgoTIAiKUC&pg=PA240#v=onepage&q&f=false). Stanford University Press. p. 240. ISBN 0-8047-4684-2. "In his indictment of Sunu
and other Manchu nobles who had converted to Christianity, the Yongzheng Emperor reminded the rest of the Manchu elite that each
people had its own way of honoring Heaven and that it was incumbent upon Manchus to observe Manchu practice in this regard"
27. Thomas H. Reilly (2004), The Taiping Heavenly Kingdom: Rebellion and the Blasphemy of Empire, Seattle, WA: University of
Washington Press, pp. 43ff, 14ff, 150ff, ISBN 0295984309, see [1] (https://books.google.com/books?isbn=0295984309), accessed 18
April 2015.
28. Jocelyn M. N. Marinescu (2008). Defending Christianity in China: The Jesuit Defense of Christianity in the "Lettres Edifiantes Et
Curieuses" & "Ruijianlu" in Relation to the Yongzheng Proscription of 1724 (https://books.google.com/books?id=PhoKD1vyfKwC&pg=PA
240). ProQuest. p. 240. ISBN 978-0-549-59712-4. Retrieved 4 March 2013.
29. Porter, Johnathan (2016). Imperial China, 1350-1900. Lanham. p. 91. ISBN 9781442222922. OCLC 920818520 (https://www.worldcat.or
g/oclc/920818520).
30. Yongzheng (https://web.archive.org/web/20160306081631/http://www.chinaculture.org/library/2008-02/09/content_22919.htm),
chinaculture.org
Sources
Zhao, Gang (January 2006). "Reinventing China Imperial Qing Ideology and the Rise of Modern Chinese National Identity in the Early
Twentieth Century". Modern China. Sage Publications. 32 (1): 3–30. doi:10.1177/0097700405282349 (https://doi.org/10.1177%2F009770
0405282349). JSTOR 20062627 (https://www.jstor.org/stable/20062627).
Further reading
Bartlett, Beatrice S. (1991). Monarchs and Ministers: The Grand Council in Mid-Ch'ing China, 1723–1820. Berkeley: University of
California Press. ISBN 0520065913.
External links
A younger Yongzheng Emperor portrait painting (http://www.galleriapangea.com/painting_yongzheng_qing_emperor/product_details.htm
l)
The Economist The Yongzheng Emperor and his times audio slideshow (https://www.youtube.com/watch?v=bFKzhH5F5rk) on YouTube
Harmony and Integrity: The Yongzheng Emperor and His Times (http://www.npm.gov.tw/exh98/yongzheng/en01.htm), National Palace
Museum, Taipei. (includes sections on The Life and Times of the Yongzheng Emperor, Art and Culture, and extensive photos and well
researched essays)
Yongzheng Emperor
House of Aisin-Gioro
Born: 13 December 1678 Died: 8 October 1735
Regnal titles
Emperor of the Qing
Preceded by Succeeded by
dynasty
Kangxi Qianlong
Emperor of China
Emperor Emperor
1722–1735
Retrieved from "https://en.wikipedia.org/w/index.php?title=Yongzheng_Emperor&oldid=914233725"
This page was last edited on 6 September 2019, at 01:04 (UTC).
Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the
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Birth and early life Issue Hongshi

— page 190, lines 7–10[3] IPA [jʊ́ŋʈʂə̂ŋ tî]

Disputes over succession

Continued battle against princes

Descendants of the Ming dynasty's imperial family

Nian Gengyao and Longkodo

Cultural and economic achievements

Farming and land tax

Meltage fees and silver

Expansion in the northwest

Identification of Qing with China French map of "China and Chinese

Death and succession

11. Lady Gioro

Consorts and Issue:

Fourth daughter (15 April 1715 – June/July 1717)

First daughter (10 April 1694 – April/May 1694)

In fiction and popular culture

The Yongzheng Emperor in film and television

Hong Gilded Chopsticks Television

Mainland Story of Yanxi Palace Television

2018 series about emperor Yongzheng. However, this one

Dreaming back to Qing

Xifei's Royal Love in the

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This page was last edited on 6 September 2019, at 01:04 (UTC).

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