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清波雜志

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Text ID
KR3l0067
Date
1192–1194
Dynasty
南宋

Qīngbō zázhì 清波雜志

Miscellany from Clear-Wave Gate by 周煇 (撰)

About the work

A twelve-juàn Southern-Sòng bǐjì (anecdote-miscellany) by 周煇 Zhōu Huī 周煇 (b. 1126; zì Zhāolǐ 昭禮), composed in the Shàoxī 紹熙 reign at the author’s residence inside Qīngbō mén 清波門, the south-western water-gate of Línān 臨安 (Hángzhōu), whence the title. The work records Northern- and early-Southern-Sòng court precedent, shìdàfū conduct, literary anecdote, material culture, and kǎozhèng notes — a representative Southern-Sòng successor to the high-Sòng bǐjì tradition. A separate Biézhì 別志 in 3 juàn circulated with it; the Sìkù quánshū preserves both as a single bibliographic unit, the Qīngbō zázhì shíèr juàn / Biézhì sān juàn.

Tiyao

Your servants report: Qīngbō zázhì in 12 juàn; Biézhì in 3 juàn; by the Sòng Zhōu Huī. Huī zì Zhāolǐ, son of [Zhōu] Bāngyàn. Lì È’s 厲鶚 Sòng shī jìshì 宋詩紀事 records Mǎ Yuēguǎn 馬曰琯 as remarking: “the old text of the Qīngbō zázhì had a preface by Zhāng Guìmó 張貴謨, in which the name 煇 was throughout written 燀 (Chǎn); this form should be followed.” But the present edition is a fine YǐngSòng (shadow-Sòng) imprint, the name throughout written 煇, and Zhāng Guìmó’s preface is preserved — Yuēguǎn must have seen a corrupted version. Huī himself signed as “a man of Huáihǎi” 淮海人, but the LiǎngZhè míngxián lù 兩浙名賢錄 lists him; the book itself contains the words “our ancestral residence was on Hòuyáng street in Qiántáng” — so Huī’s family in fact moved from Zhèjiāng to Huáiběi. At the end of the book are seven postfaces, by Zhāng Sīzhōng 張斯中, Zhāng Xīn 張訢, Chén Huì 陳晦, Yáng Yín 楊寅, Zhāng Yán 張巖, Gōng Yízhèng 龔頤正, and Xú Sìdào 徐似道 — all contemporaries. Sìdào calls Huī a chǔshì 處士 (untitled gentleman), yet Huī’s name had been entered in the Hóngcí examination roll — a fact noted within the book itself; perhaps he had not yet then taken office. The Biézhì also speaks of having travelled in person to the Jīn state — this is harder to explain; perhaps he accompanied an envoy. Qīngbō is the name of one of the Hángzhōu city gates; during the Shàoxīng period [sic: read Shàoxī] Huī resided there, and so named his book. The matter recorded is throughout Sòng-period miscellany. Fāng Huí’s 方回 Tóngjiāng xùjí 桐江續集 strongly denounces the work’s veneration of Wáng Ānshí as mistaken. On examination, the book states that Huī’s great-grandfather and Wáng Ānshí were related as zhōngbiǎo (maternal-side cousins); so by family connection he could not but partially protect him — much as Wáng Míngqīng’s 王明清 Huīzhǔ lù 揮麈錄 cycle made circuitous defence of Zēng Bù. To know where his private sympathy lay is enough; to discard the entire book on this account is again a ménhù zhī jiàn (factionalist viewpoint). The original is in 12 juàn; Shāng Jùn’s 商濬 Bàihǎi 稗海 imprint reduces it to 3 — late-Míng cutters habitually combined and pruned, no surprise. The various postfaces all refer to “the two zhì” (i.e. the main work and the Biézhì); only Gōng Yízhèng’s postface calls the Biézhì 3 juàn. Sòng-time authors customarily divided a work into qián, hòu, bié, xù, xīn as five sub-collections; if so, before the Biézhì there ought to have been a Hòuzhì 後志. Yet within the Biézhì the author refers only to the qiánzhì, never to a hòuzhì. The Jiājìng wùshēn 嘉靖戊申 (1548) postface by Yáo Shùnmù 姚舜牧 likewise mentions only the Zázhì in 12 juàn and the Biézhì in 2 juàn; since the Míng there have been only these two collections — perhaps the “3” in Gōng Yízhèng’s postface is an error for “2”.

Abstract

Zhōu Huī (CBDB id 10185; b. 1126 = Jìngkāng 1, twelfth lunar month, first day; alive in Qìngyuán 4 = 1198) was a Southern-Sòng chǔshì (untitled gentleman) whose place in literary history rests entirely on this work. Zhāng Guìmó’s preface of Shàoxī guǐchǒu (1193) survives at the head of the Sìbù cóngkān witness, and gives the precise composition window: the work was presented to Zhāng for a preface in the spring of 1193, having been worked on for some time previously. A Shàoxī 5 (1194) postface places the final compilation by the close of that year. The 12-juàn form of the work — the WYG version reproduced here — is the Sòng original; the 3-juàn form circulating as Bàihǎi is a late-Míng abridgment.

Parentage and the Zhōu Bāngyàn question. The Sìkù tíyào states flatly that Zhōu Huī was the son of [Zhōu] Bāngyàn 邦彥, presumably the famous Northern-Sòng cí-master 周邦彥 (1057–1121). This identification is widely repeated but is chronologically problematic: Zhōu Bāngyàn died in 1121 and Zhōu Huī was born only in 1126/27 (Jìngkāng 1), five or six years later. Modern Chinese reference works (Wikipedia, shidianguji) accordingly suggest the father was a different person named Zhōu Bāng 周邦 (without the yàn); some scholars posit the homonymity arose from textual corruption or genealogical confusion in the late Míng. The Sìkù tíyào itself in fact provides an alternative link to the Northern-Sòng literary establishment via the maternal side: Zhōu Huī’s great-grandfather was zhōngbiǎo (cross-cousin) of Wáng Ānshí, which gives the family a Wáng-Ān-shí-faction sympathy that Fāng Huí 方回 attacked in his Tóngjiāng xùjí. The work’s defence of Wáng Ānshí is thus a structural feature, not adventitious bias.

Travels and information sources. Zhōu Huī’s Biézhì records a personal journey to the Jīn state — most likely as a low-ranking member of a Southern-Sòng embassy in the post-Shàoxīng settlement period — giving the work unusually fresh first-hand information on Northern conditions, Jīn court matters, and the geography of the lost Northern territories. The family’s qiánbèi (ancestral residence) was at Hòuyángjiē in Qiántáng (Hángzhōu); the family later moved to Huáiběi (whence Huī’s signature “Huáihǎi rén”), and finally back to Hángzhōu in his old age. This geographical spread gives the work broad witness to Northern-Sòng court memory (via the ancestral Qiántáng household) and Southern-Sòng Línān present-day matter.

Content and significance. The 12 juàn are organised thematically rather than chronologically, with each juàn gathering 20–30 short entries; the table of contents (see source) lists characteristic items such as: Jiāfǎ 家法 of the Sòng ancestors (1.5–6), the Yuányòu taboo on Tàihòu (1.7), the CàiTóng catalogue of crimes (2.1), Wáng Fǔ’s expedition against Yān (2.2), Sū Shì’s Bāfù (2.16), the genesis of paper money (biànzǐ), the imperial fúshí (court-banquet) regalia, Línlíngsù 林靈素 the Dàoshì, the Hóngcí examination, Sū Shì at the WángĀnshí grave (12.7), and so on. The work is one of the standard Southern-Sòng witnesses for the cultural transition from Northern- to Southern-Sòng intellectual life: Northern-Sòng court ritual, the Sūshì circle, Xīníng-reform memory, and the contraction of imperial culture into the Línān gentry milieu. Modern QuánSòng bǐjì and TángSòng shǐliào bǐjì cóngkān editions treat it as a top-tier bǐjì source for the Shàoxīng–Shàoxī generation’s view of Northern Sòng.

Standard modern edition. Liú Yǒngxiáng 劉永翔, coll., Qīngbō zázhì jiàozhù 清波雜志校注 (Zhōnghuá shūjú 1994, TángSòng shǐliào bǐjì cóngkān series) — the standard scholarly text with collation notes, Biézhì attached, and detailed apparatus on the Bàihǎi abridgment vs. the YǐngSòng full text.

Translations and research

  • Liú Yǒng-xiáng 劉永翔. Qīngbō zázhì jiào-zhù 清波雜志校注. Zhōnghuá 1994. Critical edition with full collation and annotation; treats Bié-zhì alongside the main text.
  • Hartman, Charles. The Making of a Confucian Hero (CUP 2021). Uses Qīngbō zázhì for the Yuè Fēi-generation memory of Northern-Sòng court matter and the Xī-níng reform.
  • Levine, Ari Daniel. Divided by a Common Language (UHP 2008). Cites Qīngbō zázhì on the Xī-níng-reform internal factional perspective.
  • West, Stephen H. “Recollections of the Northern Song Capital.” Journal of the American Oriental Society 105 (1985). Uses Qīngbō zázhì (with Dōng-jīng mèng-huá lù) on the Northern-Sòng capital.
  • No full European-language translation of Qīngbō zázhì has been located; partial translations appear scattered in the works above.

Other points of interest

The work’s geographical title — naming the book after the Qīngbō mén (Clear-Wave Gate) of Línān where the author resided in his old age — is itself characteristic of the Southern-Sòng bǐjì turn: the Northern-Sòng bǐjì of the KR3l0051 Tiěwéishān cóngtán / KR3l0049 Bózhái biān type are named for the author’s exile-site or hermitage; the Southern-Sòng successor here is named for the author’s settled urban residence in the new capital. The shift mirrors the cultural geography of post-1127 Southern Song, where Línān’s specific neighbourhoods (Qīngbō, Hòuyáng, Wǎzǐ) became identifying tags for the shìdàfū class who clustered there.

The Biézhì in 3 juàn — included in the WYG bibliographic unit with the main work and the same custom_id — is the source of the entries on the author’s Jīn-state travels, the comparison of Northern and Southern Sòng court regalia, and a famous anecdote on the Jiànyán southern crossing as Zhōu Huī’s family experienced it.

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