Jùqū wàishǐ jí 句曲外史集
The Jù-qū Outer-Historian Collection by 張雨 (撰)
About the work
A 3-juǎn + 3 juǎn bǔyí + 1 juǎn jíwàishī combined collection of Zhāng Yǔ 張雨 (1277–1348), Máoshān Daoist priest and one of the most consequential late-Yuán Daoist literati. Transmission was unusually fragmentary — Zhāng’s pieces survived as scattered cǎijiān (calligraphic specimens) collected by collectors. Mid-Míng Chénghuà Yáo Shòu 姚綬 obtained the gǎo; Jiājìng jiǎwǔ (1534) Chén Yīngfú 陳應符 prepared the 3-juǎn base + Liú Jī mùzhì + Yáo Shòu xiǎozhuàn. Chóng-zhēn-era Chángshú Máo Jìn 毛晉 took Wūchéng Mǐn Yuánhéng’s 閔元衡 collected yìshī and made bǔyí 3 juǎn; Máo and his nephew Féng Wǔ 馮武 added jíwàishī. The collection is structurally important as a late-Yuán Daoist-literary monument — placing Zhāng Yǔ in the wénshì (literary scholar) lineage despite his huángguān status.
Tiyao
Jùqū wàishǐ jí, 3 juǎn; bǔyí 3 juǎn; jíwàishī 1 juǎn. By Zhāng Yǔ of the Yuán. Yǔ has Yuán pǐnlù in the catalog. His lifetime poetry and prose, hand-copied; but at the time not printed — so língjiān duànsù (scattered fragments) the collectors mostly transmitted his mòjì (calligraphic specimens) — but the jí did not transmit. Míng Chéng-huà-era Yáo Shòu 姚綬 first obtained the gǎo. Jiājìng jiǎwǔ (1534) Chén Yīngfú 陳應符 first divided into 3 juǎn — collated and printed — with Liú Jī’s mùzhì and Yáo Shòu’s xiǎozhuàn attached. In Chóng-zhēn-era Chángshú Máo Jìn 毛晉 again took Wūchéng Mǐn Yuánhéng 閔元衡’s collected yìshī — made bǔyí 3 juǎn — with appended contemporary chóuzèng compositions. Jìn and his nephew Féng Wǔ 馮武 sōudé (searched and obtained) Yǔ jíwài shī ruògānshǒu (some pieces) — continued in cutting at the back. Retaining Xú Shìdá 徐世達 original xù at the head — namely the present version. Yǔ’s verse and prose are háomài sǎluò (heroic and free); tǐgé qiúshàng (style sharp and upright). Early met Zhào Mèngfǔ 趙孟頫; late saw Ní Zàn, Gù Āyīng, Yáng Wéizhēn. In between — like Yú Jí, Fàn Pèng 范梈, Yuán Jué 袁桷, Huáng Jìn 黃溍 et al. — all were fāngwài zhī jiāo — shēn xiāng tóuqì (deeply matched). So ěr rǔ mùrǎn (well-fumigated) — has diǎnxíng (a fitting model). Although tuōjì huángguān — yet to the tányìjiā (literary discussants) — wèizhì yú wénshì zhī liè (placed in the literary-scholar ranks) — bùfù yǐ yìjiào shì zhī (no longer view him as belonging to a heterodox teaching) — jué yǒu yóu yǐ (has cause). Respectfully collated.
Abstract
The Jùqū wàishǐ jí preserves the principal monument of one of the most influential late-Yuán Daoist literati. Zhāng Yǔ’s structural importance lies in bridging the Máoshān Daoist tradition with the high-Yuán literary world — his fāngwài jiāo (monastic friendships) with Zhào Mèngfǔ, Yú Jí, Fàn Pèng, Yuán Jué, Huáng Jìn, Ní Zàn, Gù Āyīng, Yáng Wéizhēn cover effectively all the major figures of the period. The four-stage textual transmission (life-time fragments → Yáo Shòu c. 1480 gǎo-collection → Chén Yīngfú 1534 3-juǎn base → Máo Jìn 17th-c. bǔyí → Máo Jìn / Féng Wǔ further jíwàishī) is a model of mid-late-Míng textual recovery. The tíyào’s judgment — Zhāng Yǔ as wénshì not as yìjiào (heterodox teaching) — places him decisively in the literary mainstream, an important critical positioning. Composition window: from earliest preserved compositions (c. 1300) to 1348.
Translations and research
- Yáng Lián. 2003. Yuán-shī shǐ.
- John W. Dardess. Confucianism and Autocracy. — Discusses Zhāng Yǔ in the context of Yuán fāng-wài jiāo.
- Various studies on Máo-shān Daoism and late-Yuán Daoist-literary intersection.
Other points of interest
The collection’s transmission through Yáo Shòu (Míng-painter / collector) → Chén Yīngfú (Jiā-jìng-era editor) → Máo Jìn (Chóng-zhēn-era Jígǔgé printer) → Féng Wǔ (Máo’s nephew) is a tight chain of bibliophile activity, well-documented.
Links
- WYG SKQS V1216.4, p351.
- Wikipedia, 張雨