3 10 31 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 Texts: Lu Family Compound IIIF Collection Metadata UUID 39b0e445-f635-4452-8236-26296f43d5ef 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 The Lu family rose in Zhuo Commandery [in modern Hebei] with the eminent Confucian Lu Zhi, Leader of Court Gentlemen in the Han Dynasty. Since the Six Dynasties (222-589) those who most valued family status have been the Cuis, the Lus, the Lis, and the Zhengs, known as the Four Surnames. Lu Lian, a Song Dynasty Academician serving as the Supervisor of Eastern Zhe Region, first made his home in Tai Prefecture. His descendants moved from Tai Prefecture to Qiaoxi (“Elegant Brook”) in Dongyang County, then to Yaxi on the east of the city wall. All this happened in the Song Dynasty; these are referred to the Yaxi Lus of Dongyang. It has been over eight hundred years since the Lus moved to Yaxi. During this time, eminent worthies came forth in every generation, most of whom were renowned in their day for their handling of governmental affairs or for personal behavior of note. Among them, Censor-in-Chief Lu Rui was especially notable for his accomplishments. Father Lu Hongchun, with the rank of Grand Master for Splendid Happiness, suffered a beating at court beatings for speaking out and his son and Lu Maoding, “the heroic,”<a href="#_ftn1" name="_ftnref1">[1]</a> died for loyalty to the dynasty and adhering to integrity; they were indeed great men. Although recently they have fewer civil service examination degrees, the atmosphere of their family is was still pure and respectful, they are still the best in the southeast. When I was serving as Surveillance Commissioner of Zhejiang Province, the current Secretary in the Bureau of Revenue Lu Bingtao was still a student. He liked learning and was honest in his behavior, and from him I learned of his family background. Moreover, from writing an inscription on the Painting of the Virtues of the Yaxi [Lus] for his respected father, the honorable Lu Fengzhi, I could also imagine the beauty of the natural environment their joy in [learning from] books and histories. Now Secretary Lu Bingtao has brought his genealogy and begged me to do a preface. The difficulty in the study of genealogy is such that even <a href="#" onclick="showTooltipPopUp(1249,1247)">Ouyang Xiu</a> and <a href="#" onclick="showTooltipPopUp(1250,1247)">Su Xun</a> [the famous Song dynasty scholars] have not been exempt from later criticism. Li李 Yanshou said in his preface to the History of the Northern Dynasties that his ancestor was Gao Yao, who served Emperor Yao as a Grand (da) Judge (li 理) and used the official title as the clan name of Li 理. There was a Li 理 Zheng in the time of [the evil] King Zhou who was too upright for [the king]to tolerate. His wife from the Qihe clan fled with their son Lizhen, hiding in the Village of Yihou where they survived by feeding on fruit from trees, and thus changed their surname from “Li” 理 to “Li 李 ” [plum].<a href="#_ftn2" name="_ftnref2">[2]</a> Confucian scholars deride the absurdity of this account. The genealogy of my family was created in the first years of the Jiajing Era (1522-1566), and my ancestor the honorable Qin Jin, whose honorific was Duanli, set very strict standards [for our genealogy]. Our Qin family migrated from Kuaiji [in modern Zhejiang] to Gaoyou [in modern southern Jiangsu], and then from Gaoyou to Wuxi [in modern southern Jiangsu], which caused a break there in the genealogy. The record starting with the ancestor who migrated to Wuxi was titled the Genealogy of the Qin Family of Xishan, while the pre-Wuxi ancestors belonged to a separate genealogy titled The Generational Chart for Respecting Our Origin. The Lu family history reaches far back in time, but for the genealogy, they draw the line at the family’s migration to Yaxi. It is neither too inclusive nor too exclusive, it is both verifiable and trustworthy; it can serve as a model. Looking back on my own family, loyalty and filiality were handed down from generation to generation, and we have had standards in educating our descendants. In the past, Xiangwen inscribed my ancestor Qin Leyi’s, grave with the words, “Wearing loose clothes<a href="#_ftn3" name="_ftnref3">[3]</a> and walking in cautious manner, so simple and sincere that one can recognize him as a descendant of the Qin family without even asking. ” But today, when the habit of haughtiness and arrogance is growing and the style of filiality and respectfulness is declining, my ancestors’s rules have practically disappeared. We wish we were like the Lu family—continuing to cultivate the fields received from the ancestors without fail—but it is difficult. Mr. Lu Bingtao was appointed from Hanlin Academy to serve as [Secretary in] the Bureau of Revenue. A prominent [future] awaits. However, he should be respected by the Lus as a person who extols the virtues accumulated by his ancestors and glorifies his family genealogy and not only because he passed the civil service examination. Written on the first auspicious day of the fourth month, in the year jisi, fourteenth year of the Jiaqing reign period (1809) the Grand Master of Comprehensive Discussion, Left Vice Censor-in-Chief with rank three grades higher, Qin Ying. <hr /> <a href="#_ftnref1" name="_ftn1">[1]</a> When Lu Hongchun served in the Bureau of Sacrifices of the Ministry of Rites, he almost died from being beated at court for his outspokenness. Lu Maoding was killed by rebels when serving in the Miliary Defense Circuit of Jianchang Prefecture in Sichuan Province; he was given the posthumous title “Liemin” (“heroic”) by the Qing court. <a href="#_ftnref2" name="_ftn2">[2]</a> The character for “plum”李 is made up by the characters for “tree” 木 and “fruit” 子. <a href="#_ftnref3" name="_ftn3">[3]</a> The term “loose clothes” refers to clothes used in formal rituals in antiquity; it late became a symbol of a Confucian scholar. 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 The Ninth Preface  From the Jisi year of the Jiaqing Reign Period (1809) IIIF Item Metadata UUID 0a2c4e9b-80f6-41f5-950b-bf44fd48ba8b 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 Texts: Lu Family Compound IIIF Collection Metadata UUID 39b0e445-f635-4452-8236-26296f43d5ef 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 Dongyang County is located in the upper reaches of the Zhe River in mountainous surroundings, with clear water and rapid currents. Its customs are pure and simple; the people are generally substantial and straightforward; they are content where they are and hesitate to move. The great surnames reside with the whole lineage; usually they number in the thousands but the largest ones in the ten thousands. Each lineage has its own genealogy so that the branches and segments are clearly verifiable. The Lu family of Yaxi is indeed the most prominent of them. From the Song Dynasty to the present, it has continued for over twenty generations; its members have passed the civil service examinations without interruption for a long time and without decline. Those whose names are recorded in the histories for literary and political accomplishment, for loyalty and integrity, are countless. In the year jiachen (1724), I was appointed to this place.  When I looked over the subjects recorded in the county gazetteers and the biographies of the important people, I became aware that forbears of the Lu were repeatedly recorded. Once I had contacts with its lineage members I found them to be dignified and refined people who regulated themselves through ritual and my admiration increased for the far-reaching benefits from their ancestors. Their residence is located in the eastern suburbs of the county seat, about three li<a href="#_ftn1" name="_ftnref1">[1]</a> from city wall. Houses connect to one another on each side, and the criss-crossing alleys extend over several li. The gateways marking their officials status maintain the plan of time when the mansion the residence was first built. Every time I passed through the neighborhood, I would linger on. It is apparent that everyone here has maintained their occupations and is content with their livelihood: the scholars who esteem the Classic of Poetry and The Book of Documents, the farmers who tend to the fields, and even the craftsmen, merchants, and medical practitioners. Within the lineage older and younger, noble and humble, all are harmonious and orderly and each fills his own role. Can they not be said to be maintaining ritual? I have lamented that among old families and ancient clans the rich have become accustomed to luxury whereas the poor are indolent. They despise ritual and overstep their roles; they freely push around others and insult them. One after another they will fall into decline. But with the Lu family, we can be sure that the descendants will to keep to the standards set by their ancestors without decline. It is the magistrate’s responsibility to transform the populace and perfect customs. Just when I was thinking of how to honor the worthiness of the Lu so that the people in the county would know they should take them as a model, it happened that the lineage, having just finished recompiling the genealogy, asked me for a preface. Thus I have written down what I admire about the Lu family so that the descendants if they recall the greatness of the ancestors’ accomplishments and virtues and maintain them, will continue their threads and invigorate their enterprise. If other lineages know they should imitate them we may look forward to the transformation of society, first to goodness and then to perfection.<a href="#_ftn2" name="_ftnref2">[2]</a> The record of generations records and the history of editions are noted in the prefaces by Minister of Justice Yu from Chouchuan and Minister of Rites Dong from Huating and do not need repeating. On an auspicious day in the eighth month of the gengxu eighth year of Yongzheng reign period (1730), respectably written by the Magistrate of Dongyang County, honored with the rank of Gentleman of Literature, Pang Xi of Zhengcheng <hr /> <a href="#_ftnref1" name="_ftn1">[1]</a> One li is equivalent to 1/3 of a mile. <a href="#_ftnref2" name="_ftn2">[2]</a> Literally “to Lu, to the Way.” The Analects quotes Confucius saying that the one of the most powerful states of his time could, with a single transformation, attain the condition of Confucius’ home state of Lu, and but that with a single transformation Lu could attain the Way, the ideal. 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 The Seventh Old Preface (1730) IIIF Item Metadata UUID ece3e0cc-264d-4a29-9723-3a29d810b30a 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 Texts: Lu Family Compound IIIF Collection Metadata UUID 39b0e445-f635-4452-8236-26296f43d5ef 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 Text by Qi Xiong of Jinhua, bearing the title of Metropolitan Graduate [of 1511], Gentleman-Litterateur, Investigating Censor for Henan Circuit at the Southern Capital Calligraphy by Yu Shouyu of Yiwu, bearing the title of Metropolitan Graduate [of 1523], Gentleman-Litterateur, Investigating Censor of Jiangxi Circuit Calligraphy in the seal style on the stele heading by Jiang Gang of Lanxi, bearing the title of Metropolitan Graduate, Grand Master for Consultation, Director of the Guangdong Province Bureau of the Ministry of Justice at the Southern Capital  The Lu family has been an eminent lineage of Dongyang for generations. Its descendants have flourished and they have produced numerous officials. From the time of Lu Zhi, the Leader of Court Gentlemen in the Han Dynasty they resided for generations in Zhuojun [in modern Hebei]. There was one with the name of [Lu] Shi who served the Song Dynasty; he was the first to move a canton in the west of Dongyang County. Later its branches multiplied, and one  moved to Zijin Villagein Shengsu Canton. The number of the Lu family members once numbered in the thousands. Coming to Our Dynasty, people such as Magistrate Mr. Lu Hua, Censor-in-Chief Mr. Lu Rui [1390-1462], Principal Graduate Mr. Lu Kai [1438-1471], Magistrate Mr. Lu Gan [jinshi 1477], Attendant Censor Mr. Lu Ge [1450-1516], and today Assistant Administration Commissioner Mr. Lu Xu all may be said to men who stand out distinctively and are able to protect their lineage. In the past the Lu family had an ancestral hall where they worshipped their ancestors, but with time it had become dilapidated. In the Chenghua reign period (1465-1487), Lu Rong, the fourteenth generation descendant, consulted his cousins Rui and Tao and others, and they built a new one to the south of the old one. In the year jisi of the Zhengde reign period (1509), the ancestral hall was again rotting, and could no longer serve for expressing their reverence and interacting with the souls [of the ancestors]. The general view was that they should repair it; Attendant Censor Mr. Lu Ge and his brother Lu Bin took the lead. They assembled the whole lineage, calculated the amount of [each household’s] wealth, and assigned donations accordingly. They estimated the budget as a guide for donations and everyone followed their orders happily. They felled trees for the pillars and formed clay for the bricks. They assembled workers and started the project. They appointed the worthiest of the younger generation—Lu Song, Yan, Huang, and Dian—to supervise the work. On the site of the original location they drew a new plan with seven bays for the main hall of the ancestral shrine for worshipping the ancestors of the whole lineage and slightly front of it a three bay pavilion to facilitate speedy arrangements. In front of that is the main room where the whole family can stand in ranks and which has the same number of bays as the main hall. There are buildings of two bays each on the eastern and western sides, one for the mothers and one for the caretaker the ancestral shrine. In the middle is the main gate and it is all encircled by a wall. The construction started in the spring of renshen year of the Zhengde reign period (1512), and was completed in fourth month in the summer of jiaxu year of the Zhengde reign period (1514). Oh! Once the great ancestral rite is restored feelings of reverence and filial piety will solemnly arise in the hearts of all the members of the lineage, regardless of whether they are close or far, no matter whether they are near or distant kin. They will make offerings with the seasons. The buildings are clean and open; they are arranged in close order. Spirits and the living will rejoice; [the spirits of the ancestors] will come and enjoy the offerings. Oh! How dignified it is! Lu Yaofeng, a National University Student, is outstanding and insightful; he is a talent of the Lu family. At his father Dian’s command that this be made known and remembered he wrote the whole story and asked me for a composition that would record the details. In our age, the members of the old families and eminent lineages are influenced by what they see and hear and are trained through ritual and education. One need not worry that the family will [disintegrate] overnight. [However,] when a lineage prospers it is easy for [family] feelings to dissipate; when they dissipate the [members] become estranged; when they become estranged it harms education and [the lineage] will find it difficult to survive. As the generations pass it is easy for their minds to become inattentive; when they become inattentive [morality] will falter; when it falters they will abandon the rituals and fight with each other. This is generally why public order does not improve and popular customs decline. When a true gentleman resides in one family he will establish the governance for that one family. He will necessarily want to unite [its members] so they will not become estranged and maintain [the lineage] so that it will not decline. The way to do this does not require a complicated system of rules and responsibilities. [Instead] there needs to be an exemplary model, this is the key to leading and encouraging them. What is that model? It is such things as the ancestral hall. Such things all originate from what is innate to the heart and from instinctive tendencies. When we accord with what we have from Heaven to arouse our aspirations, then those who are estranged will become close and those who are inattentive will be stirred. Thus the emotions of filial piety and fraternity will come forth in abundance. Requiting the root and recalling the distant [through ancestral offerings] so that popular customs are again fortified will not be difficult. From the Han Dynasty (206BC-220AD) to the present, the Lu family has had a source that is deep and a flow that is far-reaching. Over several thousand years the distant ancestors and their later descendants can be verified. They indeed have prospered and reached far! The ancestral hall rose then fell, fell then rose again, and although this had to do with the circumstances they faced at the time, the emotional unity of the members and the strength of the family are tied to it. Today they are able to improve on its layout and reestablish its former grand prospect; the order of the generations is once again rectified after becoming repeatedly confused and offerings are once again made after having been almost abandoned. The minds of the members have become one, and they know what they should value. How can these be achieved by seeking it outside the self? It is [possible] because everyone [innately] has an attitude of filial piety and fraternity. The Record of Rites says: “When a gentleman is going to build his palace, he does the ancestral temple first.” The Lu descendants indeed understand the method of governing the family and know what is of first importance. Is there anyone who has a heart that holds fast to the norms and likes virtue who would not want to discuss this? Is it not because of this work that benefits accrued over the generations are extended and a family’s reputation is raised?  Now popular customs and transformation through education only pertain to the minds of men. Yet whether the minds of men are estranged or unified depends whether the ancestral hall rises or falls, and whether the ancestral hall rises or falls is further related to whether the status of the family prospers or declines. Must not future Lu descendants who will protect the patrimony over the generations take heed of this? This stele is erected on the first day of the forth month of the dinghai year, the sixth year of Jiajing reign period (1527). 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 of the Restoration of the Ancestral Hall by the Lu Family of Sanfeng [dated 1527] IIIF Item Metadata UUID af6d5810-c36a-4026-84df-3712304882b7 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 Texts: Lu Family Compound IIIF Collection Metadata UUID 39b0e445-f635-4452-8236-26296f43d5ef 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 (note: This record uses the word yi 義 to mean something that is done because it is right and thus something that is done voluntarily out of a sense of duty but which carries with it certain costs. The term can to be used for those families that tried to do what was right by living as a communal family.) Two li 【about .5 km】east of the Dongyang county seat, there is an old lineage of men schooled in the Classics, the Lu. There is a refined man of the Lu family named Fengyuan (逢源, Lu Jun 盧浚, 14th gen., 1429-1495); the youngest son of the former Vice Censor-in-Chief of the Censorate, Lu Rui (盧睿, 13th gen., 1390-1462). His scholarship has been sharpened through discussing and lecturing, and his filial piety and brotherliness flow from his Heaven-endowed nature. During the mourning for his parent, he built a straw-thatched hut at the grave [and stayed there], abstaining from wine and meat for three years. When his eldest brother, Congyuan (從源, Lu Lin 盧潾, 14th gen., 1416-1455), middle brothers, Zhaoyuan (朝源, Lu Hong盧洪, 14th gen., 1420-1471) and Huiyuan (會源, Lu Han 盧瀚, 14th gen., 1422-1467) were still alive, even though they lived separately and had divided up the inheritance, they trusted their properties to him [before they died.] After Fengyuan began managing family affairs, he taught his nephews and younger members [of the family]: “The way of humanity is to respect one’s parents. Because we respect our parents we therefore honor our ancestors. Because we honor our ancestors we therefore revere our lineage. Because we revere our lineage we therefore consolidate our kin. In the past a wise man said, 'Consolidating one’s kin and living together are the basis of harmony; separating oneself from the lineage and pursuing private interests violate moral principles.' Now, everyone from the founder to you stems from a single body [i.e., from our single common ancestor]. If you separate yourself from the lineage and live apart, what greater violation of the way of humanity could there be! Therefore, we have set forth several tens of family regulations so that there will be rules for protecting the norms and men and women will be kept separate, so that everyone—old and the young, males and females, will live all together at the same place and share their meals. With respect and reverence live in harmony and peace like a thriving tree.” One day, passing the courtyard, a guest saw two dogs. [He noticed that when] one dog was absent, the other was not willing to eat. When strolling in the garden, he found a tangerine branch that had divided into two at the start but joined together in the end. The guest was even more amazed, and concluded these were responses to [Fengyuan’s] righteousness. As a result Fengyuan’s fame spread through the towns and villages. Meanwhile, the family became more numerous. Fengyuan thought that the current dwelling was too old and cramped to accommodate them all, so he summoned the nephews and the young to suggest that “The residential compound which my eldest brother, Congyuan, built in his lifetime is spacious and roomy and it is located but steps away from our current place. Why don’t we finish the part that is not yet complete and move there? This will not only fulfill my brother’s will, but will also let his descendants not to forget my brother.” After moving in, those who passed by is gate would all point it out, saying: “This is the communal residence of the Lus. Mansions simply big in size cannot compare with this.” And whenever people entered and, bowing, ascended into a hall they would always express their wish that “I hope that this communal residence of the Lus will continue for thousands and hundreds of generations without interruption.” Famous literati of the day such as Li Shirong (李世榮 ) and Du Gongyun (杜公運) showed their approval and satisfaction. It was then arranged for Student Xu to note [these events] and for me, Wen, to do a record. In the ancient times of the Three Eras when everyone had the behavior of gentlemen and superior men, and every household preserved customs worthy of official recognition, there was no such thing as a labeling [a communal residence] as “righteousness.” But in later times customs declined and the construction of separate residences continued. As a result, those of the same flesh and blood came to look on each other as if they were unrelated. When we seek those who went against this trend, those who could be called communal families with “righteousness,” we find them to be as rare as phoenixes and unicorns. So that those who got the name were honored by emperors with banners and recorded by historians in order to give root to this style of life and promote [the transformation of] shallow customs. In our Wu [i.e., Jinhua] prefecture, there have been families who have had several generations living together: He Qianling (何千齡) in the Liang Dynasty; the Zhong Comound (鐘宅), Zheng Qi (鄭綺), Xu Wenzhen (徐文震), and Wu Xun (吳塤) in the Song Dynasty; Wang Shijue (王士覺) in our dynasty. Now Fengyuan wishes to continue those predecessors and resolutely distinguish himself by putting the already separated cooking pots back together and reuniting estates that have already been divided. So that his lineage will revive the customs of the ancient Three Eras. Who but a worthy man could do this? Thus, we can call him a literatus of true excellence. I understand that there are several score of great families in Dongyang county which could compare with Fengyuan’s family in wealth and size. Among them are those where fathers and sons are at odds and elder and younger brothers sue each other in court. Such is common. How could those who witness how Fengyuan behaves not be moved to action? I believe that Fengyuan’s behavior will transform more than his own family. Although it is true one who initiates things seldom reaps the benefit, if in the end Fengyuan’s descendants will preserve this so that it does not decline then someday the sagely court’s practice of recognizing extraordinary [families] with an honorary banner will not overlook the Lus. In the future when the dragon’s shines down it will shine between the Twin Hills of Dongyang county [where the Lus live]And in the hall and shrines there will be great plaques and inscriptions which sing their praises. Thus I have not declined [the request for this inscription], but have written it respectfully to await those who come to observe society’s customs. Recorded on the third day of the eleventh month at the winter solstice of the dingyou year, the thirteenth year of the Chenghua reign (1477), by the Retired Scholar of Qi Mountain, Wang Wen. 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 盧氏義居記 Record of the Lu Communal Residence IIIF Item Metadata UUID 9c103fe0-9312-4bde-929a-bb20505aa9db 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 Texts: Lu Family Compound IIIF Collection Metadata UUID 39b0e445-f635-4452-8236-26296f43d5ef 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 Government policy on the nurturing literati is to enroll them in state schools, a county is not allowed more than twenty [students]. Unless enrollment [in the county school] is extended, those [who want to study but] do not fall into one of the four categories of ordinary occupations will have to worry about their means of support. I personally have wished to arrange fields [to provide income for] a school as a long-term plan, but there was no way to carry it out. Then Mr. Donglu (東麓, Lu Hongchun 洪春 1544-1619) returned home after being demoted for criticizing [government policy] and took pleasure in the local environment. One day, [Mr. Donglu] wrote that he wished to donate several mu of fertile land to support students in need. Hearing this, the Prefect Mr. Zeng Jingdian and the Supervising Commissioner for Education Mr. Su Zixi heard of it and praised his conduct as that of a loyal subject which went beyond the ordinary. True it was – (see the complete school stele inscription) erected in the second month of the sixteenth year of the Wanli Reign (1588) [The contents of his donation is as follows] <ul> <li>499 cheng (秤) of tenant paddy field at the entrance of the South Monastery in the Sixty-fourth Sector (都)</li> <li>45 cheng of land for buildings</li> <li>35 cheng of dry field – For this, see the backside of the stele –</li> </ul> [one mu 畝 is one-sixth of an acre one cheng 秤 is ?] 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 前禮部祠祭司主事盧洪春義助學田記略 Abridgement of the Record of the Donation of School Endowment Fields by the Former Secretary of the Bureau of Sacrifice of the Ministry of Rites, Lu Hongchun [from 1588] IIIF Item Metadata UUID ed298a88-8f17-4cef-ae89-b54da67cc7cb 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 Texts: Lu Family Compound IIIF Collection Metadata UUID 39b0e445-f635-4452-8236-26296f43d5ef 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 The merits and virtues of the ancestors are bequeathed to their descendants and supply the great foundation [for the descendants’ prosperity.] Filial and benevolent descendants continue [the merits and virtues of] their ancestors and accomplish what [their ancestors] could not complete. Since the [ancestor known as] Twenty First Great Duke created the great beginning and bequeathed it to us his descendants, the sacrificial rituals for our first migrant ancestor [of the entire Yaxi Lu], [Lu] Shi, have not been practiced. There is nothing that we can do about the passing of time, thus when we gather altogether we have almost no way to discern near kin from distant kin. [As a result,] the lineage came to be divided into the northern branch and the southern branch, which becomes as vulgar as two Ruan’s conduct1 Once the flowers have fallen from the Zijing trees, who can see the righteousness of the Three Annual Hunts of the ancient nobility?2 If the proper emotional [ties among family members] are dispersed to this extreme, how can the family reputation be revived? Therefore, in accord with the common desire of the human heart, [we] have now set forth a great plan. Relying on the leadership of the family heads, [we] have today arrived at an agreement. We ask that all take an oath in front of our ancestors and not argue against it with your personal opinions. Counting the average income, we can raise three hundred [strings of cash] annually. Together with voluntary contributions from all quarters this will amount to several thousand strings. Since we know that this initial plan has a sound basis we do not need to worry about it not being realized. Although there are differences in degrees of kinship, is this not the proper way to gather what has already dispersed and combine what has been separated? It is true that there are differences in wealth, but everybody is willing to spend [great amount on] their son’s or daughter’s marriage. Can one has to give priority to a short-term calculation for one’s own family at the expense of a grand and permanent plan for ten thousand generations of descendants. If anyone says that this project is too big [for our family], [my reply must be that] our efforts will be rewarded with great success [in building our communal hall, i.e., Planting Virtue Hall in the future] within five years. If anyone says that this project is too costly and complicated, [my reply must be that it is not true] as long as we all can cooperate without disunion. If anyone harbors a selfish thought, let him first quell [this] for not only is he turning his back on the intentions of the ancestors in building halls, he is also giving later generations a reason to condemn [you]. We must enter into a forma agreement together and not miss this opportunity. In the middle of the winter, the dingwei year of the Wanli reign (1607), three days before the full-moon, written in all sincerity by the seventh descendant, [Lu] Honglan (盧洪瀾, 19th gen., 1572-1646) [Family members] live in the same place because the distance between even the siblings of common parents will widen if they live apart. We all stem from our common ancestor, Dunzhai (鈍齋府君, Lu Zhang 盧章, 13th gen., 1395-1445). In terms of the five degrees of mourning we are not distant [kin], but since this ancestor did not establish a place where [his descendants to the fifth] could sleep [under the same roof], the five branches [directly descended from him] did not have a place to live altogether. Since none of these five branches established a place [where the descendants of each branch] could sleep [under the same roof], the fourteen sub-branches succeeding [these five branches] also do not have a place where [the descendants of each sub-branch] can live altogether. At present the [descendants] have increased like cloud, but since their residences are scattered, our sons, grandsons, and brothers barely recognize their relatives. Since there is no chance to gather except [for the annual sacrifice at] the main ancestral hall, when we do assemble we feel distance from each other. This is the origin of [the problem.] Moreover, the most unpleasant thing is there is no place for sacrifices devoted to our common ancestor [i.e., Lu Zhang], we have to arrange [the utensils and food for sacrifices] in the middle the family temple where he is surrounded by the other ancestors. This makes it very embarrassing for our common ancestor to receive sacrifices exclusively. Given this discomfort should we not make a place just for him? Recently, we have discussed building a communal hall with the aims of offering annual sacrifices to our common ancestor and, at the same time, of tying us, his descendants, together. When the suggestion [for building a communal hall] first came out, most of us agreed with one voice. Given this sentiment we know that we cannot cancel [this plan.] It is not easy, however, to collect the considerable amount of money to cover expenses. [Accordingly,] the meeting of family elders has agreed on the following: First, preserve and accumulate the surplus from selling pine trees; second, strongly encourage the wise and wealthy to voluntarily contribute; third, charge each adult male in each branch and sub-branch a certain amount of silver. , When we appoint an honest person with an ability to manage the finances we may anticipate that in five years we will have the resources to build [this communal hall.] We will then begin construction in a timely fashion. [When finished,] we will have a building for annual sacrifices, and all the members can gather in its grand courtyard. This will be a magnificent sight for a hundred generations. Our ancestor has consciousness; he ought to respond to our efforts with full approval. We shall hold a separate deliberation on the date to begin construction. Respectfully recorded by his seventh generation descendant, Hongxuan (盧洪選, 19th gen., 1553-1624) <hr> <ol> <li>Possibly Ruan Ji 阮籍 and his nephew Ruan Xian 阮咸. The allusion remains to be clarified.</li> <li>The allusion remains to be clarified.</li </ol> 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 義建樹德堂記 Record of the Righteous Construction of Planting Virtue Hall IIIF Item Metadata UUID df3e8b5b-b071-4c7f-b1f8-ca91f637f487 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 Texts: Lu Family Compound IIIF Collection Metadata UUID 39b0e445-f635-4452-8236-26296f43d5ef 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 Seriousness and Consonance Hall was named by my late father, the honorary county magistrate. My late father, because our old abode was damp and constricted, relocated to the west of Xian Brook. In the front he built a main gate three bays1 in width, and next a facing hall2 of seven bays. In the middle he built a hall of three bays, with an inserted room of two bays, and a hallway of three bays in length. To the rear, he built the main hall of three bays with an inserted room of two bays. The foundation was laid for the main two-storied hall but the pillars [and thus the roof] were yet erected. The left wing consisted of a two-storied building five bays in length and a single-storied building ten bays in length. The right wing was like this as well. He surrounded all of these with an encircling wall of brick and stone. The construction began in the year bingzi of the Jingtai reign period (1456) but was not completed until the second day at the start of the third month of the renwu year of the Tianshun reign period (1462). Three peaks rise to its south; two watercourses ring its north. In the front there are the vegetable gardens, behind there are the larger fields. Its scale and form are indeed grand! Yet he named it as above. Does it have no meaning? “Seriousness” (su) means seriousness and reverence—this is how the rites are established. “Consonance” (yong) means consonance and harmony; it is that from which music comes into being. If one can maintain himself with reverence then no matter what one sees, hears, says, or does, he will always be within the norms; he can deal with affairs with harmony then no matter whether he is rising, descending, bowing, or yielding, then everything will fit their natural measure. Extend it from oneself to the family, from the family to the country, and from the country to the world—the achievement of the sages and worthies does not go beyond this. Was not the way my late father inspired us his descendants deep and far-reaching? In the past Defender-in-Chief Yang3 inspired his descendants by through his purity and his descendants, such as Yang Bing and Yang Qi,4 maintained it intact for generations. My late father’s plans for us were not inferior to the Yangs but will there be descendants Bing and Qi? The Book of Poetry says: “Ever think your ancestors, cultivate your virtue.” And it also says: “May your sons and your grandsons never fail to perpetuate it!” I have made so bold as to repeat these words in expectation of our future generations. Respectfully recorded by his son [Lu] Ge <ol><li>A bay is the distance between two columns and thus refers to the size of a hall.</li> <li>A facing hall (literally “mirror hall”) is the hall opposite the main hall.</li> <li>Defender-in-Chief Yang—Yang Zhen of the Later Han Dynasty (25-220)—was so famous for declining bribery that he never received others in private. When asked to create an estate for his descendants he refused, saying, “To have the posterity regard them as the descendants of a pure official – is this not a grand estate?”</li> <li>Yang Zhen’s son, Yang Bing, also served as Defender-in-Chief and was also famous for his incorruptibility. Great grandson Yang Qi served as Palace Attendant and was famous for his uprightness.</li> </ol> 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 Account of Seriousness (su) and Consonance (yong) Hall IIIF Item Metadata UUID 1adca886-bbc1-4c0e-b7a9-edaa8e9304a2 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 Texts: Lu Family Compound IIIF Collection Metadata UUID 39b0e445-f635-4452-8236-26296f43d5ef 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 Supreme [Military] Commander of Three Frontier Provinces and Concurrent Right Vice Censor-in-chief in Censorate, Lu Rui 盧睿 (Inscribed horizontally; located at the main road) Regional Inspector of Zhejiang Province, Li Xi 李璽 Establishes [this Memorial Arch] in Commemoration of Metropolitan Graduate in the xinchou year of the Yongle reign (1421) of the Great Ming, Lu Rui Also Contributed by <ul><li>Left Provincial Administrative Commissioner of the Provincial Administrative Commission of Zhejiang Province and others, Sun Jun 孫雋</li> <li>Right Provincial Administrative Commissioner, Fang Tingwu 方廷玉</li> <li>Left Administration vice Commissioner, Yu Shiyue 兪士悅</li> <li>Left Assistant Administration Commissioner, Wu Da 武達</li> <li>Right Assistant Administration Commissioner, Zhou Ji 周紀</li> </ul><ul><li>Provincial Surveillance Commissioner of the Provincial Surveillance Commission of Zhejiang Province and others, Tan Sheng 譚勝</li> <li>Surveillance Vice Commissioner, Yu Fengcheng 豫馮誠</li> <li>Assistant Surveillance Commissioners, Shen Jing 沈敬, Geng Zong 耿宗, and Mr. Tao 陶某</li> </ul><ul><li>Prefect of Jinhua Prefecture, Jiang Quan 蔣勸</li> <li>Associate Prefect, Mr. Lü 呂某</li> <li>Assistant Prefect, Liu Shi 劉實</li> <li>Judge, Mr. Zhou 周某</li> </ul><ul><li>Magistrate of Dongyang County, Nie Zhi 聶智</li> <li>Vice Magistrate, Mr. Qian 錢某</li> <li>Assistant Magistrate, Zhang Shun 張順</li> <li>County Jailor, Mr. Qian 錢某</li> </ul><ul><li> Instructor of the Confucian School of Dongyang County, Mr. Fang 方某 Assistant Instructor, Yuan Chun 員純 (Assistant Instructor) Shen Su 沈夙 </li></ul>* This memorial arch is dedicated to Lu Rui (盧睿, 13th gen., 1390-1462), the first metropolitan graduate of the Yaxi Lus. After him, the Yaxi Lus produced six more metropolitan graduates in the Ming and one in the Qing. Lu Rui’s three grandsons became provincial graduates and were commemorated by the “Memorial Arch for the Triplets”. 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 Memorial Arch for the Censor-in-Chief 都憲坊 IIIF Item Metadata UUID db00c827-02c5-4c39-88d6-b9d1f6cea121 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 Texts: Lu Family Compound IIIF Collection Metadata UUID 39b0e445-f635-4452-8236-26296f43d5ef 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 Grand-grand nephew, Investigating Censor of Jiangxi Province, Lu Ge (盧格, 15th gen., 1450-1516) Establishes [this Memorial Gate] in Commemoration of The Wife of my Grand-grand Uncle, Lady Hu. (Located in front of “Memorial Arch for the Grand Master”) * Hu De 胡德 (1362-1442) married Lu Wenweng (盧文翁, 12th gen., 1361-1385) and gave birth to a son but this son died young. When her husband died in 1385, she was only around 23 years old. But she did not remarry. Instead she lived as a chaste widow and died 57 years later at the age of 80. In 1468, 26 years after her death, an unnamed official submitted a memorial requesting official recognition of her virtue and the court agreed to the request. 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 Memorial Gate for the Chaste Widow 旌表貞節之門 IIIF Item Metadata UUID 3a30cff2-bd0c-49ad-838a-ad568a00799f 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 Texts: Lu Family Compound IIIF Collection Metadata UUID 39b0e445-f635-4452-8236-26296f43d5ef 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 Provincial Graduate in the dingyou year of the Chenghua reign period (1477), Lu Gan 盧幹 (15th gen.), Provincial Graduate in the wuwu year of the Hongzhi reign period (1498), Lu Sen 盧森 (15th gen.), Provincial Graduate in the renzi year of the Hongzhi reign period (1492), Lu Ji 盧楫 (15th gen.), (All Inscribed horizontally) Metropolitan Graduate, Magistrate of Dongyang county, Wang Zun 王遵, Vice Magistrate, Sheng Fu 盛富, Assistant Magistrate, Wu Kun 吳坤, Metropolitan Graduate, Supplementary Vice Magistrate, Qin Ao 秦鰲, County Jailor, Xie Jingxiu 謝景秀 On an Auspicious Dawn, the Intercalary Twelfth Lunar Month of the bingshen year of the Jiajing reign period (1536) (Located on the east side of Bronze Buddha Hall 銅佛殿) Repaired by his distant grandson, [Lu] Wendian 盧文典, in the jiazi year of the Jiaqing reign period of the Great Qing (1804). * This memorial arch is erected to commemorate the three brothers who became provincial graduates, Lu Gan 盧幹 (15th gen., 1445-1494), Lu Sen 盧森 (15th gen.,1457-1509), and Lu Ji 盧楫 (15th gen., 1460-1503). They are the sons of Lu Han 盧瀚 (14th gen., 1422-1467) and the grandsons of Lu Rui 盧睿 (13th gen., 1390-1462), who is the first metropolitan graduate of the Yaxi Lus. (See, “Memorial Arch for the Censor-in-chief”) 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 Memorial Arch for the Triplets IIIF Item Metadata UUID c11467d6-51d9-4f37-a3cf-66c294cfd5ca