英文摘要 |
The activities of poetry societies in the Ming dynasty have always centered in the city of Nanjing since the Hong-Wu era. Although the later Ming emperor Ming Tsen-zhu migrated the capital to the city of Beijing, poetic exchange remained active among the southern literati. According to Qian Qian-yi's Notes and Collection of Poetry from Dynasties, Gu Lin, Wang Wei, Chen Duo and Xu Lin were prominent literary figures circa the years of Hong-Zhi and Zhen-De. After mid Jia- Jing, led by Zhu Yue-fan, Ho Yuan-lang, Jin Zai-heng, Sheng Zhong-jiao, HuangFu Zhi-xun, and Huang Chuen-fu, poetry activities continued to flourish in Nanjin. At the early Wan-Li era, Chen Qin restored “Ching-Xi Society” in his retirement in Nanjing. Chen, along with Jin Zai-heng and Sheng Zhong-jiao, kindled a new fire to the activities of poetry societies in the Jin-Ling. It is in such a legacy that, two decades later, Cao Xue-Quan (曹學佺) brought poetry activities to an unprecedented high in Nanjing. Cao accomplished this while taking responsibilities at the Nanjing Da-Li temple, with the help from numerous figures such as Zang Mau-xun, Chen Bang-zhan, Wu Zhao, Wu Meng-yang, Liu Ying-fang, Sheng Shi-tai. This article studies the development of poetry activities in Nanjing in the Ming dynasty, and pinpoints Cao Xue-Quan's personal charisma as a key to the miracle of poetry resurrection. Poets of the time and their work had been collected in Anthology of the Jin-Ling Poetry Society; unfortunately, the present book does not retain its original completeness. This article reconstructs the live scene of the socio-poetic events according to information from the participants' collected works, as well as on available records within current literature. The study finally discusses the leading role Cao Xue-Quan played in the Jin-Ling Poetry Society and his contribution to poetry activities in the late Ming Dynasty. |