1 10 8 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Zhiyan village documents IIIF Collection Metadata UUID c33837cd-3d0c-4216-91bf-5872377b797d Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document This preface tells of a genealogy created to show how all Chen lineages are related to each other if one traces back far enough. The author is said to be the more important philosopher of the Ming dynasty, Wang Shouren (better known as Wang Yangming) 1472-1528. However, this preface does not appear in Wang’s collected writings. The genealogy, the preface tells us, shows how beginning from a single moment in antiquity the Chens diverged into so many different branches that people with the same Chen surname do not recognize kinship with each other. The preface then proceeds to the moral and social importance of recognizing kinship connections, achieved by recognizing the history of descent from the ancients.  Preface to the Grand Synthesis Genealogy 明嘉靖十九年 (1540) 大成譜序 by 王守仁 Ever since the ancient rituals of the Five Descent Lines五宗and the Nine Policies for Social Order九兩stopped being practiced few of the so-called eminent families of the great towns have been able to keep a genealogy for their own families, and those who can keep a genealogy for a lineage are truly rare. How much more so those who extend [the genealogy] to all the different streams coming from the same source! One who is able to include all the different streams coming from the same source must benevolent of heart, lofty of ambition, vigorous in strength, and broad in learning. Today the Qimen Prefectural School student Chen Junjian wants to correct the shortcoming in prevailing customs by tracing back to the root and reaching the source, thus to integrate all the Chen lineages into one; he certainly is making a great contribution to the Chen lineages. Making it possible to follow the traces after a myriad generations so that ethical principles will not be extinguished and the proper arrangement of spirit tablet and graves昭穆 will be constantly illuminated—thus to maintain moral teachings in one’s very heart—whose contribution could this be? So I am delighted to learn about this from a short look, and cannot refuse his request [for a preface to the genealogy]. To trace the origin of the Chens: In the beginning, [their] surname was Wei. They come from Duke Man of Hu, who was enfoeffed at Chen by King Wu of Zhou. For generations they were in charge of the sacrifices to Emperor Yu [=the sage emperor Shun]. In the time of Duke Min of Yue [the territory of Chen] was annexed by the state of Chu. Therefore the descendants used the name of the state as their surname. At the end of the Qin dynasty (in 206 BCE), there was a Chen named Ping, who was the 10th generation descendant of Yue. He lived in Huyong county in Yangwu prefecture. He served the Han dynasty founder Emperor Gaozu as a strategist, together with Zhang Liang, and both were given the title of marquis and appointed chief ministers. He was illustrious in the empire. At the time of Emperor Yuan (48-33 B.C.) there was a Chen with the personal name of Tang, who was appointed as the Vice Commandant of the Western Region because of his being Ping’s sixth-generation descendant. He was appointed as a diplomatic envoy to foreign countries, and executed the Xiongnu khan Zhizhi, his wife Ms Yu, the crown prince, the eminent ministers, and those of lesser rank, more than 1500 people. He reported his achievements and was given the title of the Duke Within the Pass, thus to honor his ancestor Ping. The descendants of Tang moved to Yingchuan. After seven generations, Mr. Wenfan was born, who transformed all around him with his integrity and righteousness to the degree that there was a saying “I would rather be punished by the government than be criticized by Mr. Chen.” He had six sons, all worthies, among whom Yuanfang and Jifang were the most admired by the world. The saying “It is difficult to be an elder brother and difficult to be a younger brother [in the face of such paragons of brotherliness]” probably originated with them. From then on the Chens in Yingchuan became ever more prominent and the descendants of Yuanfang and Jifang became ever more prosperous. [They were] eminent in the Wei dynasty, spread widely in the Jin, and greatly flourished during the Song, Qi, and Liang dynasties [from the 3rd to 6th centuries CE]. For example, the Chief Minister of Works Qun, the Vice Director of the Department of State Affairs Tai, on to the one with the personal name Kui who moved to Changcheng, all were the descendant of Yuanfang. The Prefect of Gaoyuan Run, the Registrar of Wei Tan, on to the Military Governor of Fujian Mai and those who moved to Putian, all were descendants of Jifang. Most of Jifang descendants settled in Putian in Fujian; others settled in Quan, Fu, and Jian’an Prefectures (in Fujian). During the period of Song and Yuan they rarely assembled together, therefore this branch did not have descendants. The Changcheng branch, eleven generations after Kui, produced Emperor Wu, named Baxian, who succeeded the Liang dynasty and conquered the empire [in 558 CE]. His Chen dynasty passed the empire down through five emperors over thirty-two years, and thus at the time most of the fertile lands were settled by Chens. [He now explains how members of the family received land grants from the Chen emperors and set up new branches] There were those in Xin’an were Bogu was enfeoffed, and whose descendants moved to Jixi. The Jingde, Changxi, Xiaxi, Chencun, Gushan, Yunling of Jing, Changhua, and Yigan lineages were all branches of those who settled in Jixi. There were those in Henan where Shuxian was enfeoffed and whose descendants moved to Wuzhou [i.e. modern Jinhua]; the Tongcheng, Susong, Gao’an, Hukou, Changshan, Donglu, Yushan, Tengpeng, Huangmei, Guangji, Jianchang, and Chenqiao lineages were all branches of those who settled in Wuzhou. There were those in Xiangdong where Shuping was enfeoffed and whose descendants moved to Huangdun in Xi; the Leping, Linhuai, Dinghai, Yongjia, Kunshan, Jinhua, and Lingbi lineages were all the branches of those who settled in Huangdun. There were those in Yiyang where Shuda was enfeoffed and whose descendants moved to Yingjiang in Yushan; the Banxi kou, Damen li, Yiyang, Rongjin fang, Chenyuan in Dexing, Nuanchuan, Qicun, Shangrao, and Shaxi lineages were all branches of those who settled in Yinjiang. Ren was enfeoffed in Luling, and all the lineages in Anlu, Xinchang, Dagu, Xinfeng, Xintian, Ningzhou, Shanshi, Xuancheng, and Chang’an regarded him as their ancestor. Yun was enfeoffed in Wuxing and all the lineages in Pinghu, Yenjin, Jiaxing, Dongyang, Yuwu, Lianshi, Haiyen, and Zhapu regarded him as their ancestor. Zhuang was enfeoffed in Kuaiji, and all the branches of Fengyang, Tushan, Guangde, Kuzhu dun, Taizhou, Zhuangyuan tang regarded him as their ancestor. Xian was enfeoffed in Henan, and all the lineages in Yuanwu, Ningling, Xiangfu, Shihe, Linpin, and Xinzheng regarded him as their ancestor. Yen was enfeoffed in Xunyang, and all the lineages in Anren, Taiyuan, Chenying, Henan, Boyang, Nancun, Guixi, and Yongfeng regarded him as their ancestor. Yu was enfeoffed in Wuchang, and all the lineages in Jiangxia, Jinsha, Zhupai, Tuanfeng, Jingxiang regarded him as their ancestor. The lineages in Zheshan, Shanyin, Suichang, Fenghua, Wucheng, Wuxi, Changzhen originated from Prince Tian in Qiantang and Prince Jian in Nan’an. The lineages in Boyang, Dayuan, Nanchang, Shiqiao, Jinxian, Luoling, and Hunan \ originated from Prince Shan in Boyang and Prince Mo in Badong. As for the lineages in Xichuan and Dongmeng, they began when Crown Prince Shen moved to escape the Sui dynasty. Later there were some who lived in Baoning and Xinjing who in the end made their families famous, such as in Sanyao. There was also one who was appointed a military defender, and moved to Fuliang, Yenchang lin, and in the end died defending the state and was sacrificed to in the state temple, such as Grand Master Yi. There was also someone who was appointed to Jiangzhi but who so loved its beautiful landscape that he stayed in Tonglu, such as Surveillance Commissioner Qing. The lineages in Chongqing, Nanchuan, Boyang, Licheng, Wuyuan, and Huokou attributed their origin to the Xinjing Chens. their descendants divided, for example the Tonggang Chen in Le, the Jinchan in Wu, and the Baisha in Dexing. There were also some from Licheng and Huokou. The Zhuyuan Chen in Qi, the Chencun in Xiu, and the Yinjing in Fu along with those in the towns, began from the Yenchang ling, but went off on different roads, such as the Chen lineages in Qixi, Fangcun, Chengcun, Panxi, Xuanhua, Chongshan, Zonglu, and Gumu. As for lineages in Jiande, Xiaomei, Qingyang, Wanli, Shuitan in Xiu, Qianfu, Xinxu, Dexing, Luowu, Cixiao fang in Xi, and Xixiang in Taiping: they were originally from either Zhuyuan or Chencun. The branch in Tonglu was particularly segmented. Close by there were lineages in Chun’an, Sui’an, Fuyang, and Jikou; far away there were lineages in Tengxi in Xiu, Shimen in She, Yatou in Hu, Changmen in Su, and Tianzhu in Hang, along with those in the Shangguang, Shanyin, Tiantai, Xiushui, and Pingyang areas, all of which can be verified. As for the others: some left this branch and joined this, left that and joined this, like broken threads and untied ropes, one cannot figure out where they began. In the Tiancheng reign (926-30) of the Later Tang dynasty, there were some gentlemen, such as Chen Tianqi and Wanyi who organized an assembly of the branches and more than three hundred branches responded [to their call]. Another was held in the Kaiqing reign period (1259) in the Song dynasty, and half as many participated. When it was followed in the Zhizheng reign (1341-1368) in the Yuan dynasty, only half of that number joined. After that each lineage established its own local reputation and traced its ancestry through its own genealogy. Even if two Chen lineages were only separated by several yards it was as if one was living away in the north and the other in the south. How different from the ancients, who regarded the whole world as a family. Why is Mr. Chen engaged in this study? Does he only want to regard the whole world as a family? I think he wants to rip out degraded customs and bring back the pure and simple, so that each member of the lineage will extend from his own body to his father, from his father to his grandfather, from his grandfather to his great grandfather, extend from his great grandfather to his great great grandfather, and from his great great grandfather on without end. Then those who have the same body with me, those who have the same father with me, those who have the same grandfather with me, those who have the same great grandfather with me, those who have the same great great grandfather with me, and those who have the same first ancestor with me, although some are well-known and some unfamiliar, some distant and some close, rich and poor, eminent and humble, smart and stupid, and worthy and unworthy – from the perspective of the ancestors all of them are descendants. Is there any difference between the well-known and the unfamiliar, the distant and close, rich and poor, eminent and humble, smart and stupid, and worthy and unworthy? Since there is no difference between the well-known and the unfamiliar, distant and close, rich and poor, eminent and humble, smart and stupid, and worthy and unworthy, then those who are intimate should think about how to promote friendly relations with those with whom they are unfamiliar; the close should think how to meet the distant periodically; the rich should think how to help the poor; the eminent should think how to support the humble; the smart and the worthy should think how to encourage the stupid and the unworthy. Let them have the same likes and dislikes, share worries and happiness, socialize with each other, support each other, encourage each other to cultivate virtue, and admonish each other for their faults. Let peasants and merchants assist each other and traveling merchants and local merchants cooperate with each other. Let them take care of each other in the case of flood, fire, bandits or thieves; show sympathy to each other in the case of illness or disasters; and help each other in weddings and funerals. Let the powerful ones not mistreat the weak, the majority not insult the minority, and the elders not bully the young. In one lineage harmony will prevail and benevolence will flourish. Then first, they will not stand in shame before the ancestors; second, they will not stand in shame before eminent families; and third, they will not stand in shame before this genealogy. How good it is that Mr. Chen is doing this! He has edited the genealogies, charted the lineages, narrated the excerpts [of the biographies], and drawn the portraits of the dead. This is what Mencius called “Rectify them; straighten them; help them; give them wings; thus causing them to become possessors of themselves.” Should someone criticize this work as useless work it will be because he does not understand what the genealogy this. This is not a reason to criticize Mr. Chen! Therefore I say “One who is able to extend [the genealogy] to all the different streams coming from the same source must be benevolent of heart, lofty of ambition, vigorous in strength, and broad in learning. Alas! Only the strongman Wu Huo can lift a ten-ton tripod, and only a Jinren can swim the mile-deep abyss. Such tasks must be entrusted to such men! Genealogical learning has not been transmitted for a long time. Those who are bothered by this and want to do something about it are quite a few. However, one that is as brilliant, righteous, simple, succinct, substantial, and easy to read as this one is very rare. Therefore I know Mr. Chen is indeed a man capable of ordering the world, and indeed this genealogy is a grand synthesis! Thus I have set this forth to encourage future generations. This classic was begun in the yihai year of the Zhengde reign (1515), finished in the jichou year of the Jiajing reign (1529), and published in the gengzi year (1540). On the auspicious day of the tenth month of the lunar year in the winter of the dinghai year, the sixth year of the Jiajing reign of the Great Ming (1527). Written by the Bearer of the titles of Palace Graduate, Grand Master for Splendid Happiness, Pillar of State, And Bearer of the appointments of Heavenly Assistant Guard, the Sincerity-and-Effort-Exerting Minister of the Ministry of War at the Southern Capital, concurrently Left Censor-in-Chief of the Censorate, Duke of Xinjian, the recluse of the Yangming Mountain, Wang Shouren. (from the Zhiyan cun Chen shi zongpu, 1996 ed.)   Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Preface to the Grand Synthesis Genealogy IIIF Item Metadata UUID bec18da8-e34f-45a2-bfb4-37fe8aebd707 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Zhiyan village documents IIIF Collection Metadata UUID c33837cd-3d0c-4216-91bf-5872377b797d Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document Probably in the 12th century the Chens here divided into two branches, the Zhiyan (or Zhixi) Chens and the Baikang Chens. Here it states that the Baikang Chens created a joint genealogy with the Zhiyan branch. However, the Postscript to the Updated Genealogy of Zhixi (dated 1824) denies that the join succeeded and states that the Zhiyan branch had rejected Baikang’s overtures.  The author of this preface seems to have been more interested in the Grand Synthesis Genealogy of 1540 than Baikang work, perhaps because the Grand Synthesis Genealogy included many famous Chen through history.   Preface to the Joint Genealogy of Baikang in Fenshui and Zhixi in Jiande (dated 1596) I was appointed by the emperor to govern this district in the yiwei year (1596). As soon as I arrived, those with official rank, the National University students, and the prefectural school students came to greet me in the office courtyard. Among them were fifty to sixty from the Chen clan. Their clothes and caps were dignified. I admired them in my heart: they are indeed of an eminent lineage! However, because I had just arrived at this place, I had not had time to learn about their origin and history. A year later, the prefectural school student Chen Chao, together with his lineage members, brought the Grand Synthesis Genealogy. Bowing, he requested: “Former Confucians always said descendants who did not compile a genealogy in three generations were unfilial, because they would not know where the ancestors came from and when the branches divided. The ancestor of the Chen lineage originated from the first enfeoffment of Man, the Duke of Hu. From the sage kings Shun and Yu to the Song and Yuan dynasties the descendants multiplied; their deeds can be verified with the documents. There is no need to debate this. In the reign of Jiajing (1522-1566) of this Dynasty, the Qi Prefecture School student Chen Jian traveled over the whole world, and investigated the origins of the lineages in every detail. After fifteen years, the Grand Synthesis Genealogy was finished. Later, as the lineages grew, there were cases of the order of generations becoming obscured, and failures to distinguish degrees of kinship. Genealogical studies were being neglected. Chao was suddenly moved to follow the example of Chen Jian, the student in Qi, and updated the genealogy. He wanted to begin with the branches that were close and easily verified and make a combined genealogy. Dajing, the 16th-generation descendant of Shuxian, the Prince of Henan, served Emperor Gaozong of the Song when the dynasty moved south (in 1127); he was appointed Prefect of Muzhou, and settled there. His eldest son, Zhan, moved to Baikang in Fenshui county, and the second son, Di, moved to Zhixi in Jiande county. These two branches have gone on for only ten or so generations, therefore they are still close. Furthermore, both are in counties in Mu Prefecture, and they are less than two hundred li apart. They often socialize with each other, and the descendants often meet. Therefore [their histories] are easily verified. The Baikang genealogy has already been finished. He has used this and combined it with the Zhixi genealogy. Unless one updates the genealogies by combining them, even the closest relatives will become strangers, as if one was living in the north and the other living in the south. If even the Chens settled in these two places are like this, what must be it be like for all the Chens under heaven. Surely this would cause the ancestors sorrow. How then could one speak of filial piety? With the help of Zongsheng, Tongmo, Biaoxian, and Wang Daoyi, Chao has finished combining the genealogies and updated them. They sincerely asked me for this preface. It is because I, although incapable, am in charge of the customs and cultivation that they want a word from me to commemorate this event. Deeply moved, I took the genealogy and read it over and again. Thus I said to student Chao: “The genealogy of your Chen lineage has a preface by Mr. Wang, Duke of Xinjian, prefaces from the present by Historian Mr. Tao and the former Prefect of He Mr. Wu. Their essays that trace the depth of the achievements of the ancestors and describe how they maintained cordial relations within the lineage and harmony among the relatives in order to propagate the Chen lineage are grand and eloquent, detailed and excellent. What else can I add? What else can I add? If I really have to say something, then perhaps it will be adequate to address the meaning of the genealogy in antiquity, thus to impress it in the memory of the Chen lineage. On reading the Grand Synthesis Genealogy, I found that it would always record those who devoted themselves with all their heart and died for the ruler, wanting to move the later generations to think about loyalty; it would always record those who devoted all the efforts to serving their parents, wanting to move the later generations to think about filial piety; it would always record those who donated money to help those in need, wanting to move the later generations to think about benevolence; it would always record those who did not take profit without principles, wanting to move the later generations to think about uprightness; it would always record those who did not evade disasters without principles, wanting to move the later generations to think about moral principles. To make later generations think about frugality, it would always record those who were content with the tranquil life; to make later generations think about diligence, it would always record those who were able at managing property; to make the later generations think about adhering to principles, it would always record those who wandered and lived in the outside of the court. As for those who transgressed against human norms and standards, the powerful who mistreated the weak, the wealthy who bullied the poor, the eminent who despised the humble, the smart who teased the stupid, the high who oppressed the low, and the younger who offended the older, all who behaved thus are not recorded. Why? This is the genealogists’ principle of hiding bad deeds, in the hope that descendants will reflect on themselves. You, the Chen descendants, since the time of the genealogy was updated, have encouraged each other and socialized with each other. When there is a happy occasion, you go and celebrate; when there is a sad event, you go and condole; when someone gets sick, you go and pray for them; when there is a disaster, you go and help; when someone is in need, you go and relieve them; when meeting on the road, you bow and give way [to each other] to express cordiality, just as the love between the Chen brothers Zhan and Di in antiquity. This is not only being filial to and honoring the ancients, but is also a grand affair! Surely you gentlemen are not updating this genealogy merely to boast of your lineage and show off. And this is certainly not why I am happy to write this preface! Although I have never ascended to the hall of Zhixi and met the descendants, I have studied the ancient worthies in the Grand Synthesis Genealogy, and found a Gentleman for Meritorious Achievement of the Song such as Mr. Zeng the 22nd; I have found one who was smart and reliable and served as a prefect such as Mr. Siyuan; I have found some who were given official titles because of their longevity such as Mr. Ren the 48th, Mr. Ren the 63rd, and Mr. Yi the 75th.  They were all outstanding figures and refined gentlemen. The elders were like this, so too the younger worthies. Cultivated gentlemen have risen one after the other, I think they must be of the same quality as the descendants of Baikang. When updating the genealogies, how could they not combine [the two lineages]? Therefore, not fearing the ridicule of the uncultivated, I proclaim Mr. Chao’s filial piety.             The guqie day of the middle of the spring of the year bingshen (1596), the twenty-fourth year of the reign Wanli,             Written by Magistrate of Fenshui County, Ni Fuying from Yunjian. (from Zhiyan cun Chen shi zongpu 1996 ed.) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Preface to the Joint Genealogy of Baikang in Fenshui and Zhixi in Jiande (in 1596) IIIF Item Metadata UUID 306a16bc-bc7a-49a7-a3ca-ff302d8868d2 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Zhiyan village documents IIIF Collection Metadata UUID c33837cd-3d0c-4216-91bf-5872377b797d Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document In this postscript the 62nd generation descendant Chen Shi discusses the history of his branch, which settled in this area after 1126, when the Song dynasty lost the north to the Jurchens and many officials and their families sought refuge in the south. His theme is the divisions that emerged over time in the descent group and failed efforts to make the genealogies of branches converge. In this case his Zhiyancun branch recognizes that they share a common descent with others but, being unable to rhyme the genealogy with the Baikang branch, rejects their efforts to join together. Why the Baikang branch wanted to do this is unclear. Postscript to the Updated Genealogy of Zhixi (dated 1824)              I have observed: if there is unity there must be division – such is the natural inclination of things; if there is division there must be unity – such is the principle we ought to follow. For what is divided to divide still further is also the natural inclination of things; but not to be united, yet for there to be no difference with being united – such is the principle we ought to follow. For there to be no difference with being united yet in the end to be incapable of uniting – such is the natural inclination of things even in the context of having a principle we ought to follow. To be divided and then further divided, to the point that in the end it can be divided no more – such is the principle that we ought to follow in the context of the natural inclination of things. If one does not observe unity, one cannot understand the reasons for being divided; if one does not observe division, one cannot understand the reason for being united. When one inquires this further, one find that unity, division, principles, and the inclinations of things are all connected by the emotions. How so? Because the emotions internally come from principles and externally accord with the inclination of things. To whom shall I turn to verify this view? I can verify it with the establishment of lineage and the compilation of the genealogy. My lineage has been settled in Zhixi from the time of Mr. Di. Mr. Dajing followed the emperor in going south in 1126, and temporarily resided in Anji. Due to being prefect of Mu Prefecture, he settled down in Fenshui county in Mu. He begot Mr. Zhan and Mr. Di. Mr. Di then moved to Zhishan in Jiande. He was upright in his lifetime, and became a local god after his death. The local people being grateful, they built a temple in Ruyuan and sacrificed to him for generations without break. He married Ms Hu, and was buried in Mountain Wanluo in Ruyuan. Mr. Di’s son, the minor second ancestor, married Mrs. Zhang. The tomb fields for Mr Dajing and his sons Mr. Zhan and Mr. Di were all in Ruyuan. In the gengshen year (1740) in the Qianlong reign period of This Dynasty, the Baikang branch came to compile its genealogy together with ours. Who would have expected that it was a unified compilation in name but a divided compilation in fact. After the genealogy was finished, the sequence of generations the two lineages were still separate and could not be made to fit with each other. When the genealogy was brought back, the elders read it and sighed, saying: “Nothing was accomplished except a lot of traveling! What is the point of a joint compilation?” They were not at all happy. Afterwards, in the jiyou year of the Qianlong reign period (1789), our lineage updated the genealogy, but only for ourselves; the Baikang lineage was not involved. In the seventh year (1802) of the Jiaqing reign period, four members of Baikang lineage came for the joint compilation of the genealogy again. Reflecting on our previous experience, our lineage refused to go along with them. Even today, not only Baikang, but also the sub-branches which divided from us in Zhixi and moved away to Houjiang and Changxi have not joined us in a common genealogy. Only the two sub-branches of Mamu and Yencheng have combined in unity. As the lineage expanded, the genealogy became too voluminous. The natural inclination of things made full unity difficult. Alas! Mr. Hongji was only one person, yet he was extended into two. Mr. Di and Mr. Zhan were brothers, yet they were extended to become two lineages, Zhixi and Baikang. Yet they were further extended to become the sub-branches of Mamu, Yencheng, Houjiang, and Changxi. This is what is meant by “if there is unity there must be division;” this is what is meant by “further division followed by division;” this is what is meant by “what is divided will divide still further;” this is what is meant by “there is no difference with being united yet in the end they are incapable of uniting.” However, if we trace back to the source and seek the root based upon the branches, it is still not beyond what I called “if there is division there must be unity,” “not to be united, yet for there to be no difference with being united,” and “to be divided and then further divided, to the point that in the end it can be divided no more.” However, these are cases of minor divisions and minor unities. Mr. Hongji was the first ancestor of the Xiangfu branch; his ancestor Mr Shuxian was enfeoffed as Prince of Henan and became the Henan branch; Kuei, the seventeenth-generation ancestor of Shuxian, moved to Changcheng and became the Changcheng branch; the even earlier ancestor, Mr. Wenfan, was the first to be conferred with the title Marquis of Kangle after his death, to which was added the title Prince of Yingchuan Commandery in the first year of the reign of Dajian (502), which was the origin of the Yingchuan Chens. Following this and tracing backward, the ancestor Tang served the Han dynasty, and was conferred with the title the Marquis inside the Pass. Ping served the Han dynasty, and was appointed as the Left Counselor-in-Chief. Tracing the origin of the Chen lineage, it originated from Duke Man of Hu’s enfeoffment in Chen in the early Zhou, which is why his descendants used the title of the kingdom as their surname. The Chens spread through the whole world, and our lineage took the Henan branch as our ancestors. In addition to the Henan branch, there were Xiangdong, Yiyang, and Xin’an branches. The rest were either not included in this branch but included in that one, or included in that branch but not in this one. It was like the threads that are numerous and complicated, beyond what counted on one’s fingers, but all were put in order in the Great Synthesis Genealogy by the Chen Jian, the Qimen Prefectural School student, in the Jiajing reign period (1522-1566). Thus the more numerous and complicated the divisions were, the more extensive the unity was. Is this not why it was a “great synthesis?” In recent years, our lineage has frequently proposed recompiling the genealogy. In the spring of last year, each sub-branch had begun to collect the drafts, and it was completed this summer. Dundian, Dunyuan, Xisan, and Kueinian, etc., were in charge of it. Each collected various editions and integrated them into a general volume and listing the naming sequences and the proper arrangement of generations. They made it so that when one traces origins the connections  are obvious, like pearls thread on a single strand or perfectly matching halves of jade disks; when one calculates the generations, it is as easy as scooping grains of rice or drawing on sand.  It made the connections to the ancestors in the past and opened the way to good fortune in the future. It accords with the natural inclination of things, takes its measure from the principle of how things ought to be, and considers human feelings. As for the meaning of the name Weirui: Wei is the name of a river. The ancient Erya dictionary says: “The northern bank of the river is called rui;”<a href="#_ftn1" name="_ftnref1">[1]</a> the sage king Shun settled there. Our ancestors used “Weirui” instead of “Yingchuan” as our choronym to slightly differentiate our lineage from all the other branches.  On an auspicious morning of the eighth month in the autumn of the jiashen year (1824), the fourth year of the Daoguang reign period.  Respectfully noted by the sixty-second-generation descendant Shi, after ritual cleansing and repeated prostrations. (from Zhiyan cun Chen shi zongpu 1996 ed. p. 56)  <a href="#_ftnref1" name="_ftn1">[1]</a> It is not from Erya, but from the Commentary to the Book of Documents by Kong Anguo in the Han dynasty. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Postscript to the Continued Genealogy of Zhixi (1824) IIIF Item Metadata UUID 697735c9-668d-4644-b501-588733757250 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Zhiyan village documents IIIF Collection Metadata UUID c33837cd-3d0c-4216-91bf-5872377b797d Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document In this preface to the most recent edition of the Zhiyan Village Chen genealogy the compilers give an account of the ancient origins of the Chen surname, the origins of this particular Chen lineage and the origins of the village, and the several branches of the lineage.   Preface to the Recompiled Genealogy of 1996 A genealogy records the origin and development of one surname and one village and the deeds and writings of notable figures of ages past. It is a kind of history, and it deserves to be preserved for the value it has. Therefore as long as we take its essentials and abandon its dregs, manage it according to today’s new methods and rules, thus make the past serve the present, then the compilation of genealogies cannot be completely abandoned. It has been 49 years since our Genealogy of the Chen Clan of Zhiyan was updated in 1947. If we do not update it again now, inevitably the birth and death dates and the deeds of many people will be unclear and significant events in village history will fail to be recorded. Therefore Xiangou, Weisong, and others initiated the updating. It started in December 1995 and they asked me to take charge. Thanks to the cooperative efforts of all the heads of the sub-branches and the support of the majority of the villagers it has now been finished. By precedent, we must write a preface after completion. In the past, such a preface was written in literary language, but young people and later generations do not understand it, therefore they know nothing at all about the ancestors. This exactly corresponds to an old saying: “one enumerates past records but ignores one’s own ancestry.” Therefore I have now switched to colloquial language to write it. We have recorded such matters as the origin of our Chen clan, where our ancestor migrated from, and how we developed after that, so that later generations will grasp it all at a glance, and will not be confused when they look at the genealogy.   The Origin of the Chen King Wu of Zhou extinguished the Shang dynasty, and enfeoffed the descendants of sage kings and worthy ministers of past ages. [He] found Duke Man of Hu, the descendant of [the sage emperor] Shun, and enfeoffed him at Chen, which is an area in today’s Henan province. From then on, his descendants used Chen as their surname. At the end of the Qin dynasty [221-206 BC], there was a Chen Sheng who rose up in a righteous rebellion and extinguished the Qin dynasty. Chen Ping assisted the Han [founder] Emperor Gaozu in pacifying the world and became a famous minister of the Han dynasty [202BC-AD220]. Later there was a Chen Tang who achieved merit [during wars] in the western regions. In Eastern Han there was a Chen Shi, the Magistrate of Taiqiu, who was famous through the world for his upright and honesty. His contemporaries even said that they would rather be punished by the government than be criticized by Mr. Chen. His two sons, Yuanfang and Jifang, were also famous. Those who admire brothers have passed down the saying: “It is difficult to be an elder brother, since there is [the model of] Yuanfang; it is difficult to be a younger brother, since there is [the model of] Jifang.” Thus our Genealogy of the Chen Clan begins with Chen Shi. He was the first generation, and his sons the second. The pedigree only became clear and verifiable with him. He was from Yingchuan (today in eastern Xuchang in Henan), therefore most of the Chen lineages took Yingchuan as their choronym [a choronym is name of the place associated with the origin of a particular branch of a surname]. However, our Chen surname in Zhiyan uses Weirui as our choronym, because our ancestors wanted to trace our first ancestor back to Shun. Shun was the lord of the kingdom of Yu in the time of [the sage emperor] Yao. Yu was in today’s Shanxi province. Within the kingdom there was a river called Weirui, a place mentioned in the Classic of Documents in the sentence “[Emperor Yao] sent down his two daughters to Weirui [to be wives to Shun].” That is why people in the past said in prefaces to this genealogy that there was only a tiny difference between Yingchuan and Weirui. In fact we are also the descendants of Chen Shi.   The Date of the Establishment of the Village: Since Chen Shi our Chen clan has continued without break. In the Six Dynasties (222-589) Chen Baxian replaced the Liang Dynasty and conquered the whole world. In three generations, from grandfather to grandson, they enfeoffed as princes more than fifty people who were the sons and nephews of the imperial clan, and the fiefs were spread through the whole country. At that time, there was a Chen Shuxian who was enfeoffed as the Prince of Henan. Our first ancestor Mr. Dajing was his 16th-generation decendant, and lived in Xiangfu County of Kaifeng Superior Prefecture in Henan. His father and grandfather were both high officials in the Song Dynasty. Emperor When Gaozong of the Song Dynasty went south in 1127 (after the Jurchens conquered the north) Mr. Dajing followed him south. At first he resided besides the river in Anji. During the Shaoxing reign period (1131-1162) he was appointed prefect of Mu Prefecture (later it was renamed as Yen Prefecture, today it is Jiande) and resided in Fenshui County. He begot two sons, the elder one was Zhan and the younger one was Di. Zhan resided in Baikang of Fenshui, and was the first ancestor of the Chens of Baikang. Di resided in Zhiyan [Zhi-Reservoir] (it was called Zhishan [Zhi-Mountain] at that time but was renamed Zhixi [Zhi-Brook] in later times); he was the first ancestor of the Chens of Zhiyan. The Genealogy praises him for being versed in both the civil and the military arts and both erudite and versatile; his name was known to the whole world. Shaoxing was the title of the reign period of Emperor Gaozong of the Song Dyanasty. The title of the first reign period of Emperor Gaozong was Jianyan; it was changed to Shaoxing after four years, which lasted for 32 years [1130-1162]. It has been 869 years since [the Song Dynasty] went south in 1127 up to the present. The establishment of the Zhiyan village would not have been earlier than the Shaoxing reign period. If we suppose that it established in the 19th or 20th year [of the Shaoxing reign period], then it is clear beyond doubt that from the establishment of the village up to the present our Zhiyan village has had a history of about 850 years.   The Difference Between the Branches Beginning in the 13th generation after Mr. [Chen] Di, we divided into four branches: the Lower Gate, the Upper Gate, the Middle Gate, and the Front Gate (a division roughly based on location.) The Lower Gate branch were the descendants of Xiaoyou, Mr. Di’s fourth-generation descendant. All the other branches were the descendants of his younger brother Xiaode. Later the Upper Gate branch ceased, leaving only the Lower Gate branch (today’s Lower Residence branch), the Middle Gate branch (today’s Upper Residence branch), and the Front Gate branch. Among them, the Front Gate branch is the most prosperous and the most populous one, including the second, third, fourth, fifth, sixth, and the Mamu sub-branches (房頭). The Mamu sub-branch is descended from Mr. Yi the 49th; all the other sub-branches were descended from the two brothers Mr. Min the 6th and Mr. Min the 17th, who were descendants of Mr. Yi the 75th. None of the other sub-branches had descendants. Mr. Min the 6th begot Mr. Zerong and Mr. Ziming, which became the fifth sub-branch (the numbers of the sub-branches were set according to [the seniority of the] cousins). Mr. Min 17th begot five sons: the eldest was Mr. Wuwei, the fourth was Mr. Xiangyue, and the fifth was Mr. Xiangsong. Mr. Wuwei begot six sons; the second, the third, and the sixth sub-branches were all his descendants (the other sub-branches did not have descendants). [The descendants of] Mr. Xiangyue was the fourth sub-branch. Because the population was not large, the descendants of Mr. Xiangsong were combined under the [sub-branch of] Mr. Xiangyue together, and is called collectively the 4th sub-branch. (The other sub-branches did not have descendants) Therefore the relationship between the ancestors of the fourth and fifth sub-branches and the second, third, and sixth sub-branches were not of brothers, but of uncle to nephew. However, [they differed in that] the [ancestor of the] fourth sub-branch was a paternal uncle, and the [ancestor of the] fifth sub-branch was a more distant uncle. As for the Houjiang sub-branch, it moved to Nali since Mr. Jin the 7th, the fourth-generation descendant of Xiaoyou. It also belongs to the Lower Gate branch. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Preface to the Updated Genealogy in 1996 IIIF Item Metadata UUID f9ef38cf-c589-4783-a63b-485be6b1b897 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Zhiyan village documents IIIF Collection Metadata UUID c33837cd-3d0c-4216-91bf-5872377b797d Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document These editorial rules for the recompilation of the genealogy in 1947 also give an account of the many lost editions of the genealogy. Rules in Compiling the Genealogy of 1947  Previously the genealogy mistakenly left out the generation of Junior Ancestor the 2nd. If we add it now it will not agree with the Grand Synthesis Genealogy, and we will lose credibility with other branches and lineages. I am explaining this to avoid controversy. <ul> <li>In the genealogy, in the case of those with the same personal name who have been registered with the prefectural school and have been reported to the Ministry of Rites, we have changed the name of the later rather than the earlier persons.</li> <li>In general we have not included those with different surname who were adopted [into our lineage] or nephews who were adopted [by a household] to continue the ancestral sacrifices [in the patriline].</li> <li>Women in our lineage of noble character and incorruptible principles who have vowed to be chaste are necessarily recorded.</li> <li>Those in the lineage who, being born in a prosperous age, have on account of reaching a high age been graced with grants of honorable titles are all recorded, both males and females.</li> <li>Those women, although they lost their husbands after reaching thirty, are recorded, if they were models of restraints and uprightness, and have taught their sons and arranged their marriages.</li> <li>As for those ancestors who have been praised by their elders, we include a quote under their names to add luster to the genealogy.</li> <li>We have for the moment dropped the encomiums on the portraits in earlier editions.</li> <li>The descendants of our lineage are numerous; the good and bad ones are intermixed. We only record good deeds, not the bad, following the ancient principle of hiding bad deeds and praising virtues. Our descendants should not criticize us for only knowing how to praise the good and not how to despise the bad.</li> <li>In compiling the genealogy this year, we have not recorded those lines which have moved to other places, such as Baikang, Changxi, and Houjiang, from the moment of division onwards because they have compiled their own genealogies. Later, if there are those who can trace their ancestry [back to us] and wish to compile a joint genealogy [with us] it will be allowed.</li> <li>Every sub-branch gets a certain character as an identifier. This is clearly noted in the genealogy. If there are any mistakes, [loss of text] from mildew or book worms, or borrowing for private copying that is done for fraudulent purposes, then the community should decide on a penalty.</li> <li>The households which store the genealogies are to agree to collect all the genealogies and bring them to the ancestral hall for checking every year on the third day of the first month.</li> <li>There were two copies of the Grand Synthesis Genealogy compiled in the sixth year of the Jiajing reign (1527), four volumes each. Sanlin’s household kept one copy, but it was lost in the Hong and Yang wars (1851-1864, see the note below). Jingshu’s household still has one copy. To it is appended a line chart of those left out in earlier editions. It is now kept in Wenqing’s household.</li> <li>In the gengshen year (1740), the 5th year of the Qianlong reign period of the former Qing dynasty, we had compiled a joint genealogy with Baikang branch in eight volumes and made six copies. Today only one copy is extant, but the first volume was lost in the Hong and Yang wars so that only seven volumes are extant. To it is appended a large line chart of those left out in earlier editions. It is stored in Cangken’s household.</li> <li>In the jiyou year (1789), the fifty-fourth year of the Qianlong reign period, we had updated the genealogy and made five copies, three volumes each. None survive.</li> <li>In the jiashen year (1824), the fourth of the Daoguang reign period, we had updated the genealogy in five volumes and made five copies. None survive.</li> <li>In the bingwu year (1846), the twenty-sixth year of the Daoguang reign period, we had updated the genealogy in five volumes and made six copies. One copy is extant today, with appended notes, maps of the tombs, printing blocks, and the plate of genealogy. It is stored in Zeyao’s household.</li> <li>In the renchen year (1892), the eighteenth of the Guangxu reign period, we had updated the genealogy in five volumes and made seven copies. None survive.</li> <li>In the wuwu year (1918), the seventh of the Republican era, we had updated the genealogy in seven volumes and made seven copies. None survive.</li> <li>In the dinghai year (1947), the thirty-sixth year of the Republican era, we have now updated the genealogy in eight volumes and made seven copies, including new and old editions. We have used the characters as Qian, Kun, Gen, Xun, Ri, Yue, and Xing as the identifiers of the copies.</li> <li>Qian copy        Xiamen branch            Kept by Genquan</li> <li>Kun copy          Zhongmen branch       Kept by Panyuan</li> <li>Gen copy         Mamu branch             Kept by Langui</li> <li>Xun copy          Qianmen branch         Kept by Muting</li> <li>Ri cocy Qianmen branch         Kept by Wenqing</li> <li>Yue copy          Qianmen branch         Kept by Zeyao</li> <li>Xing Copy        Qianmen branch         Kept by Shougen</li> </ul>   (from Zhiyan cun Chen shi zongpu 1996 ed. p. 56)   The Hong and Yang wars (1851-1864) refers to the rebellion of the Heavenly Kingdom of Great Peace led by Hong Xiuquan (1814-1864) and Yang Xiuqing (1820-1856). In the 19th century, social injustice, a decline in administration, the loss of bureaucratic morale, soaring population growth, and massive internal migration led to a series of crises. Hong Xiuquan took the civil examinations in Canton four times but failed all, leaving him exhausted and deeply depressed. Hong was then inspired by a Christian missionary book and saw his task as the conversion of the Chinese people to Christianity. He formed the “God-Worshipping Society” in Guangxi province in 1843. In 1851, Hong and his followers established the Heavenly Kingdom of Great Peace in Guangxi and claimed dominion over all the empire. They propagated a utopian social program, advocating communal property. They soon spread through most of southern China, including Hubei, Anhui, Jiangsi, Zhejiang, and Jiangsu, leaving a trail of captured and looted cities behind them, and established their capital in Nanjing. The rebellion was finally defeated by the Qing in 1864. For a more detailed account, see Philp Kuhn, “The Taiping Rebellion,” in The Cambridge History of China, v.10, pp.264-317. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Rules in Compiling the Genealogy (1947) IIIF Item Metadata UUID 7c7842f7-c1f3-489e-9338-40ebd25c9dd1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Zhiyan village documents IIIF Collection Metadata UUID c33837cd-3d0c-4216-91bf-5872377b797d Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document This document was appended to the genealogy when it was updated in 1824. It addresses the rules for donation of fields whose income could be used to support ancestral sacrifices that would include their immediate ancestors, but it also notes the various kinds of cheating.   Record Pertaining to Donating Fields for Additional Sacrifices This is what I heave learned: there are five constants in the rites, of them none is more important than the sacrifices. The Hall of Filial Devotion of our lineage has set two sacrifices in spring and autumn to make offerings to the first ancestor. Beyond the first ancestor, those of merit and virtue may also be put in the ancestral temple and receive sacrifices. However, the income from the temple’s rents is very small. Thus, after the annual regular and miscellaneous expenses, we are not able to make plentiful sacrificial offerings. In the past, the first ancestor Mr. Yi 75th, being deep in feeling and respecting the ancestors, donated fields to support the sacrifices. The whole lineage was impressed by his filial piety and placed [the spirit tablets of] Mr. Yi 75th himself, his grandfather, and his father to be worshipped. Each year in the spring and autumn his descendants received raw and cooked sacrificial meat. Afterwards those who donated fields [so that their rents could be used] to help with the sacrifices were placed in the temple on the basis of this precedent. Mr. [Yi 75th] assisted [the temple by donating] the fields to pay respect to the ancestors; later generations admired his virtue; they thus increased the sacrifice to him and included his predecessors [i.e. his grandfather and father] in the sacrifices. Compared to those who only care about their own close kin, wife, and children, who do not think of the ancestral sacrifices, is there not an enormous difference?   Our lineage admires his model and has continually added fields to support [additional sacrifices]. Since Mr. Ming 10th and Mr. Hui 133rd, each generation has had some people who made donations. In the temple the first ones to do this were Mr. Hui 188th, Kuan 121st, Kuan 137th, Kuan 168th, and others.  In 1740 we made the rule that all those who gave fields to support additional sacrifices were to be given sacrificial meat according to this precedent. Those who gave supporting fields that were infertile or smaller than one mu [1/6th of an acre] could not be placed in the temple. This is clearly recorded in the compact; it is indeed just and proper. One fears that with the passage of time evidence of the contracts for the donation of supporting fields will be lost, and that someone might take advantage of this to provoke trouble, or might after the fact raise the price of the supporting field and put the extra money in his own pocket, or even that greedy people might take advantage of the loss of the evidence to occupy the supporting fields as their own without calling attention to the fact. These various frauds are obvious and identifiable. Today, on the occasion of the recompilation of the genealogy, [we] respectfully record clearly each donation of a supporting field in chronological order and append this to the genealogy, in the hope that the later generations will not forget the meaning of deepening the root and respecting the origin. May they never alter it. In the gudan day in the autumn of the jiashen year (1824) of the Daoguang reign Respectfully written by Yingkuei  (from Zhiyan cun Chen shi zongpu 1996 ed. p. 130) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Record Pertaining to Donating Fields for Additional Sacrifices IIIF Item Metadata UUID c3f10c14-024f-4e85-919e-7b3bba0d9f01 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Zhiyan village documents IIIF Collection Metadata UUID c33837cd-3d0c-4216-91bf-5872377b797d Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document This document from 1740 defines a gift of land to the main ancestral temple of the lineage, the Hall of Filial Devotion, so that the spirit tablets of their father and his wives and their mothers will be included in the biannual ancestral sacrifices.   Contract for fields from Mr. Hui 133rd   We hereby set a contract for additional fields for assisting in the sacrifices. Today, the Kuan 190th of Zhixi and his brothers, following the fixed rules set by the joint discussion of the Hall of Filial Devotion, send into the ancestral hall the spirit tablets of our father Mr. Hui 133rd, the late mothers Mrs. Hu, Mrs. Ye, Mrs. Tang, and the birth mother Mrs. Xu, so that they can also be included in spring and autumn great sacrifices for the ancestors through the ages. For this purpose we voluntarily donate the following field our father left to us: one field in the size of .917 mu (about 1/6 of an acre:  nine fen, one li, and seven hao) located at the first que, #963, with the field name of Jingtang kou; one field in the size 1.446 mu (1 mu, four fen, four li, and six hao) located at the first que, #975 with the same field name. These total 2.363 mu (two mu, three fen, six li, and three hao) of fields, and have a rent in the amount of five dan (about 150 kgs of grain). We also donate four dou of wheat (one dou =1/100 of a dan). All are to be added to the amount of the rent collected by the Hall of Filial devotion to elevate the sacrifices. At every sacrifice, they [our father and mothers] shall receive five portions of cooked sacrificial meat and ten pounds of raw meat. It is not to be decreased. It is up to the ancestral hall to collect rents and administer the fields. Our descendants are not allowed to change their minds in the future, and the ancestral hall for its part may not make changes or fail to offer sacrifices. For fear of having no evidence in the future we set this contract as a record.   On XX day of the eleventh month of the lunar year, the fifth year of Qianlong reign (1740), we set this contract for additional sacrifices.   Contracted by Kuan 204th                        Kuan 197th                        Kuan 190th                        Kuan 210th                        Kuan 205th   (from Zhiyan cun Chen shi zongpu 1996 ed.) 1 háo 毫 = 0.001 mu.  Is 2/3 sq meter or about 7 square feet 1 lí 厘  = 10 háo 毫     (0.01 mu) 1 fēn 分 = 10 lí 厘       (0.1 mu) 1 mǔ 亩 = 10 fēn 分     The mu is the standard unit for land area. It was originally a strip 240 bù (paces) long by one bù in width. 15mu = 1 hectare; 6 mu just over 1 acre. A hectare is defined as 100x100m whereas an acre is defined as 220 yards by 22 yards (or 1 furlong by 1 chain).    1 gě 合            = 10 sháo 勺    (0.1 sheng) 1 shēng 升       = 10 gě 合       Changed to be same as 1 liter or 0.22 gallons 1 dǒu 斗          = 10 shēng 升  (10 sheng) 1 dàn 石          = 10 dǒu 斗     (100 sheng) 1 hú 斛= 5 dǒu 斗 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Contract for fields from Mr. Hui 133rd (1740) IIIF Item Metadata UUID 089c5be2-b497-433a-b292-4e09609fdb86 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Zhiyan village documents IIIF Collection Metadata UUID c33837cd-3d0c-4216-91bf-5872377b797d Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document This document from 1740 is the receipt for a gift of land to the main ancestral temple of the lineage, the Hall of Filial Devotion, so that the spirit tablets of their father and his wives and their mothers will be included in the biannual ancestral sacrifices. It restates the original contract.   The Receipt from the Hall of Filial Devotion (given to Kuan 190th and his brothers)  Receipt given by the lineage head Hui 188th, the sub-branch head Kuan 168th and others. Today Hall of Filial Devotion received the following fields for additional sacrifices from Kuan 190th and his brothers: one field in the size of  .917 mu (nine fen, one li, and seven hao) located at the first que, #963, with the field name of Jingtang kou; one field in the size 1.446 mu (one mu, four fen, four li, and six hao), located at the first que, #975 with the same field name. These total 2.363 mu (two mu, three fen, six li, and three hao) of fields, and have a rent in the amount of five dan (about 150 kgs of grain). They have also donated four dou of wheat.  As of this moment we will collect the rents and administer the fields. The descendants of Kuan 190th and his brothers should not change their minds. Hereafter at the spring and autumn sacrifices in this hall, Mr. Hui 133rd, together with Mrs. Hu, Mrs. Ye, Mrs. Tang, and Mrs. Xu, should be recorded in the sacrificial text and worshipped with the ancestors. There is to be not failure in this regard.  At every sacrifice, they should be given five portions of cooked sacrificial meat and ten pounds of raw meat. It is to be distributed beginning with the descendants of the legal wife according to seniority. The amount is not to be decreased no matter what the size of the harvest. This is a fixed rule, and should never be changed.  For fear of having no evidence in the future we give this receipt as a reference.     In the eleventh month of the lunar year, the fifth year (1740) of Qianlong reign, the receipt made by:   Kuan 137th                   Ci 6th Hui 198th                      Yu 46th Kuan 168th                   Yu 75th Kuan 201st                   Ci 74th (from Zhiyan cun Chen shi zongpu 1996 ed. P. 82)   1 háo 毫 = 0.001 mǔ.  Is 2/3 sq meter or about 7 square feet 1 lí 厘  = 10 háo 毫     (0.01 mu) 1 fēn 分 = 10 lí 厘       (0.1 mu) 1 mǔ 亩 = 10 fēn 分    The mǔ is the standard unit for land area. It was originally a strip 240 bù (paces) long by one bù in width. 15mu = 1 hectare; 6 mu just over 1 acre. A hectare is defined as 100x100m whereas an acre is defined as 220 yards by 22 yards (or 1 furlong by 1 chain). 1 gě 合            = 10 sháo 勺    (0.1 sheng) 1 shēng 升       = 10 gě 合       Changed to be same as 1 liter or 0.22 gallons 1 dǒu 斗          = 10 shēng 升  (10 sheng) 1 dàn 石          = 10 dǒu 斗     (100 sheng) 1 hú 斛= 5 dǒu 斗 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Receipt from the Hall of Filial Devotion (1740) IIIF Item Metadata UUID 63c1f512-1a39-45d7-b543-73e22dc90395