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本文检核史籍中关于高句丽王高藏的历史书写细节,针对唐高宗诏书中对其所谓“政不由己”一说提出若干反证,揭示出一个一直被遮蔽的历史真相:高藏并非渊盖苏文的傀儡,他拥有作为高句丽国王的权力和权威。唐太宗的言论促使渊盖苏文“弑君、暴虐、擅权”的形象得以固化,并引以为唐朝发兵东征高句丽的道义出发点之一,这影响了后来唐朝和新罗对高藏的历史书写;高句丽战争结束后,高藏又被作为高句丽人的象征和安抚工具,因此高宗诏书宣称其“政非己出”应是一种政治策略,而非历史事实。高藏入唐后的政治轨迹既是他个人命运抉择的结果,也反映出唐朝对于内蕃(高句丽人)、边地(辽东)、域外(新罗)的多重考量。
This article examines historical records about the history of Gaogouli Gaosang in the historical records, and provides some counter-evidences against the so-called “political reasons” in the edict of Tang Gaozong, revealing a historical truth that has been obscured: The puppet, he possesses the power and authority as King Koguryo. Emperor Taizong’s remarks contributed to the solidification of Yuan Gyu Su’s image of “tyrant tyranny, tyranny and goodwill” and cited it as one of the moral starting points for the Eastern Han Dynasty’s military expedition to Koguryo, which affected later Tang and Silla After the Goguryeo war ended, Gao Zang was also used as a symbol of Goguryeo and a tool of comfort. Therefore, the edict of Gao Zong proclaimed that its “political and non-political achievements” should be a political strategy, not a historical fact. The political trajectory after the rise of the Tang Dynasty was not only the result of his personal choice of destiny, but also reflected the multiple considerations of the Tang Dynasty over Neiguan (Goguryeo), Bienvenient (Liaodong) and extra-territorial (Silla).