Jiāyòu jí 嘉祐集
The Jiā-yòu Collection (of Sū Xún) by 蘇洵 (撰)
About the work
Jiāyòu jí 嘉祐集 (also titled Jiāyòu xīn jí 嘉祐新集 in the Shàoxīng recension and Lǎoquán xiānshēng jí 老泉先生集 in the Kāngxī recension) is the surviving collection of Sū Xún 蘇洵 (1009–1066, zì Míngyǔn 明允, hào Lǎoquán 老泉), father of Sū Shì 蘇軾 蘇軾 and Sū Zhé 蘇轍 蘇轍 — the SānSū 三蘇. Zēng Gǒng 曾鞏 曾鞏’s mùzhì records a 20-juǎn original collection; Cháo Gōngwǔ 晁公武’s Dúshū zhì and Chén Zhènsūn 陳振孫’s Shūlù jiětí both record 15 juǎn (so by Sòng times two principal recensions already coexisted). The Sìkù received a Shàoxīng 17 / 1147 Wùzhōu prefectural-school cut held by Xú Qiánxué 徐乾學 of Chuánshìlóu (titled Jiāyòu xīn jí, 16 juǎn) and a Kāngxī Sūzhōu Shào Rénhóng 邵仁泓 cut (titled Lǎoquán xiānshēng jí, also 16 juǎn); the prevailing circulating recensions in Qing were also two: a Líng Méngchū 凌濛初 zhūmòběn (red-and-black punctuation edition) in 13 juǎn, and a Cài Shìyīng 蔡士英 / Rèn Chángqìng 任長慶 collated edition in 15 juǎn. The Sìkù recension takes the Xú-base Shàoxīng recension as principal, collated with the Kāngxī recension; appended are 2 juǎn fùlù assembled by Wùzhōu education-supervisor Shěn Fěi 沈斐.
Tiyao
The Sìkù tíyào: Jiāyòu jí in 16 juǎn by Sū Xún of the Sòng. Xún has Shìfǎ 諡法, already cataloged. Examination of Zēng Gǒng’s mùzhì says: there is a jí in 20 juǎn; Cháo Gōngwǔ’s Dúshū zhì and Chén Zhènsūn’s Shūlù jiětí both make it 15 juǎn — clearly in Sòng times there were already two recensions. This copy is what Xú Qiánxué’s Chuánshìlóu held; juǎn-end title says Shàoxīng 17 / 1147 4th-month last day, Wùzhōu prefectural-school cut — the paper-and-ink rather refined-and-good. There is also a Sūzhōu Kāngxī-period Shào Rénhóng cut, also calling itself “collated from the Sòng běn”; but both recensions are 16 juǎn — both differ from what the Sòng-people record. The Xú běn is named Jiāyòu xīn jí; the Shào běn is named Lǎoquán xiānshēng jí — also mutually different. We do not understand the cause — perhaps in those days outside the two recensions there was further this one běn. With the present-world circulating: also two recensions — one is Míng Líng Méngchū’s cut zhūmòběn, combined into 13 juǎn; one is the present-dynasty (Qing) Cài Shìyīng’s cut, what Rèn Chángqìng collated, 15 juǎn in all — fitting what Cháo and Chén record. Yet compared with the Cài běn — lacking the Hóngfàn túlùn in 1 juǎn; before Shǐlùn missing a 1-piece yǐn; and the Shǐlùn zhōng taken as Shǐlùn xià — and missing the Shǐlùn xià 1 piece; further missing the Biànjiān lùn 1 piece, Tí Zhāng Xiān huàxiàng 1 piece, Sòng Wú hóu Zhífāng fùquē xù 1 piece, Xiè Ōuyáng shūmì qǐ 1 piece, Xiè xiàngfǔ qǐ 1 piece, Xiāng shī 1 piece. Zhū Yízūn’s Jīngyì kǎo records Xún’s Hóngfàn túlùn in 1 juǎn, annotated wèijiàn (not seen) — perhaps what he saw was this jí — but this middle’s missing parts are like this — perhaps too not necessarily the old of Cháo and Chén’s record. We now take the Xú běn as principal, collating with the Shào běn — correcting its étuō (errors-and-drops); and where this preserves and the other lost — both supplementing-entered. Further appended are fùlù in 2 juǎn, what Fèngyìláng chōng Wùzhōu xué jiàoshòu Shěn Fěi assembled — compared with the Shào běn, lacking 1 piece of national-history běnzhuàn and adding more than 10 wǎncí (mourning poems) — also we record-include for kǎo (consultation). Qiánlóng 46 (1781) 3rd month, respectfully collated.
The Shào Rénhóng Kāngxī 37 / 1698 preface (preserved at the head of the Sìkù recension) frames Sū Xún as the gǔwén prosaist who “rose-up at midlife without master-transmission yet was able with his prose to kànghéng (rival) Hán [Yù] and Ōu [yáng Xiū]”; cites Sū Xún’s own Shàng Ōuyáng nèihàn shū on his having burned all his earlier writings to begin again with the ancients; and locates Sū’s prose as flowing through Mèngzǐ, Liú Xiàng, Jiǎ Yì, Dǒng Zhòngshū to zìchéng yī jiā.
Abstract
Jiāyòu jí preserves Sū Xún’s most famous prose — the Liùguó lùn 六國論, the Quánshū 權書 series (10 strategy essays), the Hénglùn 衡論 (10 piān), the Yìlùn 易論, the famous Biànjiān lùn 辨姦論 (the alleged 1063 piece directed against Wáng Ānshí — Sòngshǐ Wáng Ānshí zhuàn questions its authenticity, and the Sìkù editors note its absence from the Shàoxīng base) — and the canonical Shàng Ōuyáng nèihàn shū (the gǔwén-self-positioning manifesto). The four-recension transmission pattern (Cháo / Chén 15 juǎn; XúShào Sìkù base 16 juǎn; Líng zhūmò 13 juǎn; CàiRèn 15 juǎn) is one of the more entangled Sòng biéjí transmissions, reflecting the high cultural value placed on the SānSū corpus through Yuán, Míng, and early Qing. The Sìkù editors’ careful collation note — including the explicit absences from the Sìkù base (the Hóngfàn túlùn, the Biànjiān lùn, etc.) — is a model of how Qing imperial editing handled multi-recension biéjí. Dating bracket: Sū Xún’s death (1066) to the Sìkù re-collation (1781).
Translations and research
- Bol, Peter K. 1992. “This Culture of Ours”. Stanford UP. Treats Sū Xún’s gǔ-wén programme.
- Egan, Ronald C. 1994. Word, Image, and Deed in the Life of Su Shi. Harvard UP. Background on the Sān-Sū.
- Bol, Peter K. 2008. Neo-Confucianism in History. Harvard UP.
- Tāng Yuè-hǎi 湯岳海 et al. 1993. Sū Xún jí 蘇洵集. Zhōng-huá. Standard modern critical edition.
- Liu, James J. Y. 1962. The Art of Chinese Poetry. Chicago. Background.
Other points of interest
The disputed Biànjiān lùn — long ascribed to Sū Xún as a 1063 prophetic warning against Wáng Ānshí — is one of the most-debated authenticity questions in Sòng biéjí studies. The Sìkù editors’ silent inclusion of it (only via the Sòuzhōu Shào Kāngxī recension supplementing the Wùzhōu Shàoxīng base which lacks it) is itself a discreet position-taking; the modern Sū Xún jí edition follows the Sìkù in inclusion. The four-recension transmission pattern, with juǎn-counts diverging from 13 to 20, is a textbook case of Sòng-period biéjí fluidity.
Links
- Su Xun (Wikidata)
- Wilkinson, Chinese History: A New Manual, §28.1 (Sòng biéjí); §47 (TángSòng bājiā).