Shěn Yǔqiú 沈與求 (1086–1137), zì Bìxiān 必先, native of Déqīng 德清 (modern Zhèjiāng — specifically the Wúxìng wǔyuán Guīxīlǐ 武源龜溪里 hamlet, hence his hào and the collection-title). Jìnshì of Zhènghé 5 (1115). Under Gāozōng he passed through all three censorial yuàn (御史三院: Tái, Diàn, Chá); reached Zhī Shūmìyuànshì 知樞密院事 (Director of the Bureau of Military Affairs). Posthumous canonisation Zhōngmǐn 忠敏. Sòng shǐ j. 372.
Known for the volume of his memorial activity — nearly 400 zòu in his career, of which only a fraction survive. His most famous memorial — preserved in his Guīxī jí and discussed by Chén Zhènsūn KR3h0011 — argued that the principal sin of Wáng Ānshí 王安石 was his elevation of Yáng Xióng 揚雄 and Féng Dào 馮道 (figures of compromised loyalty) into the canonical jìshū honours. Shěn took this elevation as the moral-cultural root of the Jīngkāng officialdom’s willingness to serve the Jīn — gānxīn cóngwěi (willingly serving the puppet [Liú Yù]) without zhàngjié sǐyì (upholding-integrity, dying-for-righteousness). The argument is a major early-Southern-Sòng intervention in the Yáng Xióng zàngrén debate, which under Zhū Xī’s Tōngjiàn gāngmù would be settled definitively by the entry “Mǎng dàfū Yáng Xióng sǐ” (Yáng Xióng died, the Wáng Mǎng grandee) — branding Yáng a Mǎng-collaborator. Lǐ Míxùn’s 李彌遜 discussion of the same YángXióng question (Shěn’s contemporary) covers similar ground.
Shěn was also one of the kàngyán (resisting-speech) opponents of the early-Southern-Sòng peace settlement.
CBDB id 1460 confirms 1086–1137.
His collection survives as Guīxī jí 龜谿集 KR4d0167 in 12 juǎn (Sìkù Yǒnglè dàdiǎn recension), printed by his grandson Shěn Shuō 沈說 in Shàoxī (1190–94).