28 10 1118 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 Guodong text IIIF Collection Metadata UUID 8509166a-9f2a-40bc-bc9e-9634de31ebe6 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 <o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="time"></o:smarttagtype> <o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="City" downloadurl="http://www.5iamas-microsoft-com:office:smarttags"> <o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="country-region" downloadurl="http://www.5iantlavalamp.com/"> <o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="place" downloadurl="http://www.5iantlavalamp.com/"> <o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="State"></o:smarttagtype> <o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="PlaceType"></o:smarttagtype> <o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="PlaceName"></o:smarttagtype>  <style>  </style>  </o:smarttagtype></o:smarttagtype></o:smarttagtype> <div class="Section1"> Public Appeal by the combined lineage in the nineteenth day of the first month in the second year of Tongzhi reign period (1863)<o:p></o:p> <o:p> </o:p>             We submit this appeal based on the facts. [Bearing in mind your majesty’s] grace we humbly ask you to show pity on us. This event is closely related to our residential area. We reside in a secluded valley where the farming fields are scarce, and earn our livings by bamboo and wood forestry and collecting  kindling and firewood. <o:p></o:p>             From the twenty-third day of the fourth month of the xinchou year (1861), the rebels from <st1:place><st1:placename>Guangdong</st1:placename> <st1:placetype>Province</st1:placetype></st1:place><a style="mso-footnote-id: ftn1;" href="#_ftn1" name="_ftnref1" title="">[1]</a> harassed and occupied the [Wuyi]. In our residential area, three villages with the same surname, all belonging to the same lineage, immediately assembled the adult men, and planned to expel the rebels. Unfortunately, when we approached the county walls we were defeated. Seven people died: He Shencai, Qixian, Fuqian, Binghua, Liansong, Shehe, and Weitian. The next day, we assembled all the local men in Danan and Xiaonan area, and tried to expel the rebels once again, but were defeated. <o:p></o:p>             The rebels then went out of the county seat, killing everyone they encountered and burning every house they saw. We prudently guarded our residential area day and night. The rebels came irregularly, and thus we defended ourselves irregularly. On the seventeenth day of the seventh month, before daybreak, the rebels arrived en masse. From morning to the <st1:time minute="0" hour="12">noon</st1:time> we fought hard and expelled them.  <o:p></o:p>             People of our residential area set up barricades at Tajiao,Yue Brook, and Lianshan, fifteen li away from the county seat. On the twenty-third day of the same months, the rebels arrived en masse again, with a great numbers of guns and canons. Our residential area only had several tens of guns for hunting animals and birds which the men could use for the defense. Between the morning and afternoon, we killed more than 10 rebels, and many more were injured. When our villager He Fugao was killing a rebel he did not take precautions, and was killed together with He Ruji by the rebels’ canon, . Later we tightened our guard, and strengthened our defenses. The expense was beyond our capacity to afford.<o:p></o:p>             On the fourteenth day of the second month of the renxu year (1862), the rebels arrived en masse from all four directions. They did not pass the barricades, but advanced through the mountain behind the upper village (Shangzhai). Lacking provisions and being exhausted, our people fled for their lives emptyhanded from the top of the mountain. The rest were captured. The situation was too miserable to be described in words. The rebels occupied our village for four days. Day and night they carried off our property unlead we were cleaned out. The crimes they committed are beyond description. <o:p></o:p> Fortunately, on the thirteenth day of this new spring, a government army arrived in our area, and the rebels fled in the night. All the remaining residents celebrated their new lease on life but they recalled the past with pangs in the heart. If we do not receive Your Majesty’s pity, how will the living survive and how can the dead rest in peace? Therefore we have no choice but to submit our appeal. <o:p></o:p> <o:p> </o:p> <o:p> </o:p> Comments by <st1:place><st1:placetype>County</st1:placetype> <st1:placename>Magistrate</st1:placename></st1:place> Wang:<o:p></o:p> For the militia of  this village to kill the rebels they deserve praise. Later, defended themselves from the enemy and thus suffered quite a few injuries and deaths of the male members of the militia; for this they especially deserve pity. I am respectfully waiting for you to collect the cases and report them to the Governor for special relief on a case by case basis. <o:p></o:p> <o:p> </o:p> Drafted by [He] Weixian<o:p></o:p> <o:p> </o:p> <o:p> </o:p> </div> <div style="mso-element: footnote-list;"> <hr align="left" size="1" width="33%" /><a style="mso-footnote-id: ftn1;" href="#_ftnref1" name="_ftn1" title="">[1]</a> The rebels from Guangdong Province  refers to the troops of the rebellion of the Heavenly Kingdom of Great Peace (1851-1864) 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 exminations in <st1:city><st1:place>Canton</st1:place></st1:city> four times but failed each time, 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 <st1:country-region><st1:place>China</st1:place></st1:country-region>, including <st1:state><st1:place>Hubei</st1:place></st1:state>, <st1:state><st1:place>Anhui</st1:place></st1:state>, <st1:state><st1:place>Jiangxi</st1:place></st1:state>, and <st1:state><st1:place>Jiangsu</st1:place></st1:state>, leaving a trail of captured and looted cities behind them, and established their capital in <st1:city><st1:place>Nanjing</st1:place></st1:city>. 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.<o:p></o:p></div> 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 Public Appeal IIIF Item Metadata UUID 1cf7d99f-55ef-4cb3-9005-eacd99ef572e https://s3.amazonaws.com/atg-prod-oaas-files/chinalocal/original/9077df88b60403ff6ea395f18cc8233b.gif e3952adda1e7a56fc39bf34d065aec59 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 Guodong text IIIF Collection Metadata UUID 8509166a-9f2a-40bc-bc9e-9634de31ebe6 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 Record of the Reconstruction of Returning Dragon Cloister --Renamed as Hailin Court The cloister is next to Returning Dragon Bridge and is named for it. It is obvious that it was built on account of the bridge. Since it was built on account ofthe bridge, and the bridge was originally called “Stone Rainbow,” it is obvious that that it was built after the Longqing reign period (1567-1572). <a href="#fn1">[1]</a> However, “Returning Dragon” only describes the topography of the place. Was the cloister named after the bridge? Or was the bridge named after the cloister? We do not know. Since we do not know, how can we conclude that it was built after the Longqing reign period? I answer: “By arbitrary judgment.” The elders have passed down the claim that the bridge repeatedly fell into ruin before the cloister was built. During the Longqing reign period it collapsed twice in six years. The inscription is still extant. In the biography of the Gentleman Jingshan in the old genealogy, it also has the following text: “[He] constructed the Water Mouth, and built the Protecting Dragon Embankment.” Even today, when we observe the topography carefully, [we see that] the mountain is on the leftand wetland on the right, <a href="#fn2">[2]</a> with one side high and the other side low. If we did not construct the embankment, the water would collect in the west and the western side would be damaged; if we did not build the cloister the eastern side would pile up and the eastern side would be damaged. To occupying both sides we control [this situation] and for that , they [the bridge and the cloister] are indeed at the right locations. Since the inscription does not say, perhaps the bridge was built first and the cloister afterwards? In the winter of the bingshen year (1776) the villagers planned to restore the cloister after it had burnt down, and asked me to write something to ask fellow villagers for donations. After arranged the donations, we assembled workers to build it. We changed the former design from a multi-storied building to a building with three rooms, moving the Buddhist chamber to the foot of the back mountain. The whole mountain is the hereditary property of Guyi Hall [branch of the lineage]so we did not need to ask for donations. Thus we also expanded to the east and built meditation room. the Buddhist kitchen on western side we followed the original design. A winding corridor surrounds the stone steps and the winding path leads to a secluded place. All the plans for change are listed as above. As for the rest, they are beyond our ability. We could only establish the important ones as such. My uncles were in charge of this project from start to finish; my family uncle [He] Fanglian supervised the construction. It began on a certain day of the eleventh month, and completed on a certain day of the fifth month of the next year. There were over four hundred carpenters over four hundred clay workers, one third the number of stone mason. Later in the autumn, when we molded and painted statues, there were more than one hundred workers . The total expense was certain amount of silver. After it was done villagers celebrated its completion. They said to each other: “We call this a cloister but we make offerings to Sage Guan here, it does not fit. <a href="#fn3">[3]</a> However, if we change its name to a temple, it would not show that [it is also for worshipping] he who came from the West [i.e., the Buddha], and whyour ancestors built it for the bridge. What shall we do?” I answered: “Imitation and innovation go together. The concept depends upon what the mind knows, not the name. Was not the bridge originally called ‘Stone Rainbow'? If we do not insist on this issue, then this is my suggestion: Lord Guan's ambition was to [follow the teachings of] Unicorn Classic<a href="#fn4"> [4]</a> and [bodhisattva Guanyin transformed herself in the Southern Ocean. <a href="#fn5">[5] </a>As for the structure [of the cloister], let us separate it into two parts; as for the name, let us combine the two into one, and change it from ‘cloister' to ‘court'. Would that work?” All responded: “Yes! Why not write a record for it?” In my view, [Guliang] Commentary <a href="#fn6">[6]</a> says: “As for what is doubtful leave it open; as for what is trustworthy transmit it as reliable.” Later generations will look at us just as we look at earlier generations. If we cannot gain their trust, not only they will not know of our labor , they might even say we were creating a new tradition and completely abandoning what our ancestors had established. Furthermore, for the moment offering are still being made to the Gentleman Leize here. As for what we discussed earlier, such as the construction an ancestral hall and the building of a Temple for the God of Literature, we hope that in later generations there will be someone to complete them. All this has be recorded here. I then took my leave and recorded the names of those who participated [in the project] monthly and daily and of those who contributed both money and labor.     On the last third of the tenth month, in the forty-second year of the Qianlong reign period, the dingyou year (1777),   Written by Yuanqi of the village [1]<a name="fn1"></a>The bridge was rebuilt and renamed Returning Dragon Bridge during the Longqing reign period (1567-1572). [2]<a name="fn2"></a> The typical orientation being to the south, the west is on the right and the east on the left. [3]<a name="fn3"></a> Lord Guan (Guan gong), also know as Emperor Guan (Guan di) or Sage Guan, is the God of War. His origins lie in the historical figure Guan Yu (162-220) of the Eastern Han Dynasty. As the end of the Eastern Han, he became fast friends with Liu Bei, a descendant of the Han imperial family, and remained faithful to him throughout his life. He died trying in vain to help Liu restore the Han. Later generations celebrated him as a military hero and eventually he became a god in popular religion. Yet he also became a patron deity of literaturefavored by the literati because he was traditionally credited with having memorized the very lengthy Zuo's Commentary on the Spring and Autumn Annals . In the statues of Lord Guan worshipped by the literati he holds the Spring and Autumn Annals in his right hand. Thus he can be worshipped as a god of War, of Literature, or of Wealth, according to the locality and special needs of the worshipper. [4]<a name="fn4"></a> It is said that Confucius stopped writing the Spring and Autumn Annals in 481BC, disturbed by the untimely appearance of a “unicorn” ( qilin ). The “Unicorn Classic” is thus another name for the Annals . [5]<a name="fn5"></a> It is said that in one of her incarnations Guanyin was Princess Miaoshan. When her father tried to force her into marriage she refused, being determined to devote herself to Buddhism. After various trials she landed on to Putuo Mountain, an island in the Southern Ocean (off the coast of Zhejiang); through cultivation she finally became a bodhisattva. Guanyin is thus also known as Guanyin of the Southern Ocean. [6]<a name="fn6"></a> The Guliang is one of the three original commentaries on the Spring and Autumn Annals . 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 Reconstruction of Returning Dragon Cloister IIIF Item Metadata UUID 4b3a2550-88c9-4921-b795-29d1199f43aa 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 Guodong text IIIF Collection Metadata UUID 8509166a-9f2a-40bc-bc9e-9634de31ebe6 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 <div class="Section1"> Record of the Reconstruction of Returning <st1:place><st1:placename>Dragon</st1:placename> <st1:placetype>Bridge</st1:placetype></st1:place><o:p></o:p> <o:p> </o:p>             Is there any evidence to support the geomancers’ theory that the “water mouth”<a style="mso-footnote-id: ftn1;" href="#_ftn1" name="_ftnref1" title="">[1]</a> is the key? At first, I did not believe it. Our hometown is called Guodong. It is located at a mountan pass. Water from the two springs comes from the south, turns to west, and then turns around to the northeast, covering several hundred meters.<a style="mso-footnote-id: ftn2;" href="#_ftn2" name="_ftnref2" title="">[2]</a> We created an embankment to create a reservoir and built a bridge above [the water-mouth]. Geomancers say that the mountain is a dragon mountain, and that if people live here the dragon will return. Therefore the bridge is called <st1:place><st1:placename>Returning</st1:placename> <st1:placename>Dragon</st1:placename> <st1:placetype>Bridge</st1:placetype></st1:place>. Since it is dammed downstream, the water winds around and lingers, tranquilly flowing around our hamlet. Those who take their relaxation here only appreciate the beauty of the stream and mountains, but forget the benefit [the bridge offers for] crossing the stream. <o:p></o:p>             In the yiwei year (1715), the bridge collapsed. We do not know when the bridge was built for the first time. But it was during the Longqing reign period (1567-1573) that our ancestor the Gentleman Jingshan assembled the lineage to rebuild it, and changed its name to the current one. Alas! When the bridge existed, people did not pay attention to it; since it collapsed, misfortunes have happened frequently to the villag and people of the four occupations<a style="mso-footnote-id: ftn3;" href="#_ftn3" name="_ftnref3" title="">[3]</a> lost their work. Disasters occurred year after year and the population did not prosper. Although we cannot completely blame [the collapse of] the bridge for these misfortunes, when we contemplate the present and recall the past it is clear which situation is better. We invited a geomancer to divine for us. He thought that [the landscape configuration here] has the images of the gen trigram.<a style="mso-footnote-id: ftn4;" href="#_ftn4" name="_ftnref4" title="">[4]</a> Its sign is a covered bowl. The water of the reservoir flows to the north, going smoothly and fully. We have only the bridge to stop it from departing. . could it have been abandoned? Furthermore, the explanation for the hexagram states: “When what is below is rapid, what is above will be conflicted. If its shape is like a bow released then it will go west and east This is detrimental to the residents.”<a style="mso-footnote-id: ftn5;" href="#_ftn5" name="_ftnref5" title="">[5]</a> I say: “All this is right. Is this not what our ancestors did to protect their families and benefit their descendants?” <o:p></o:p> This spring I encouraged our people, and they agreed with one voice. They then appointed me one of the six directors. Once the plan was set we proceeded to raise money. WThose working inside the village we asked to donate according to their abilities and those working outside [in the fields] we asked to donate grain in proportion to their harverst. After we had collected enough money we chose an auspicious day to buy the materials and recruited workers to finish the stones. After the work was done, the elders of our hamlet brought their accomplished youths and celebrated the speedy accomplishment. We toasted to each other and enjoyed the banquet. I told them: “Our lineage’s [bridge] has been damaged for several years, and then in a flash it has been restored to its former condition! Henceforth the prosperity of our people and the glory of our literati will no doubt doubly surpass that of the former generations. Therefore I have composed this to tell [the descendants] so that they will know that this could not have been achieved without the efforts of you gentlemen.” <o:p></o:p> Furthermore, since I have personally experienced the rise and decline [of our village’s fortune], I am doubly convinced that our ancestors’ construction [of this bridge] was not simply for relaxation or for the utility of crossing [the stream]. Zuo Commentary says: “From now on, I really understand the value of divination.” I record this to tell later generations so that they will not think the old embankments<a style="mso-footnote-id: ftn6;" href="#_ftn6" name="_ftnref6" title="">[6]</a> useless and get rid of them!  <o:p></o:p> As for things such as the duration [of the construction] and the amount spent, those who participated have their own accounting which I will not repeat. <o:p></o:p> <o:p> </o:p> <o:p> </o:p> On the thirteenth day of the 11th month in the xinchou year, sixtieth year of the Kangxi Reign Period (1722). <o:p></o:p> <o:p> </o:p> Written by <o:p></o:p>  the the villager [He] Fuyue <o:p></o:p> <o:p> </o:p> </div> <div style="mso-element: footnote-list;"> <hr align="left" size="1" width="33%" /><a style="mso-footnote-id: ftn1;" href="#_ftnref1" name="_ftn1" title="">[1]</a> Geomancers referred to the place where water discharged from or waters met as a “water mouth.” <div style="mso-element: footnote;" id="ftn2"> <a style="mso-footnote-id: ftn2;" href="#_ftnref2" name="_ftn2" title="">[2]</a> Literally: wu, a unit of length approximately equal to 2.6 feet. <o:p></o:p> </div> <div style="mso-element: footnote;" id="ftn3"> <a style="mso-footnote-id: ftn3;" href="#_ftnref3" name="_ftn3" title="">[3]</a> The four occupations refer to literati, farmers, artisans, and merchants. <o:p></o:p> </div> <div style="mso-element: footnote;" id="ftn4"> <a style="mso-footnote-id: ftn4;" href="#_ftnref4" name="_ftn4" title="">[4]<</a> “Gen,” one of the eight trigrams and one of the 64 hexagrams in the Book of Change, symbolizes mountain and stillness. <o:p></o:p> </div> <div style="mso-element: footnote;" id="ftn5"> <a style="mso-footnote-id: ftn5;" href="#_ftnref5" name="_ftn5" title="">[5]</a> The author wrong claims that he is quoting from the explanation of the Gen hexagram The Book of Change; perhaps he is quoted it from a geomancy book. <o:p></o:p> </div> <div style="mso-element: footnote;" id="ftn6"> <a style="mso-footnote-id: ftn6;" href="#_ftnref6" name="_ftn6" title="">[6]</a> “Old embankments” is a term from The Book of Rites. The original text is as follows: “The rituals prevent the rise of disorder and confusion, and are like the embankments which prevent the overflow of water. He who thinks the old embankments useless and destroys them is sure to suffer from the desolation caused by overflowing water; and he who should consider the old rituals useless and abolish them would be sure to suffer from the calamities of disorder.” <o:p></o:p> </div> </div> <div style="mso-element: comment-list;"></div> 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 Reconstruction of Returning Dragon Bridge IIIF Item Metadata UUID 6f5e0bac-8047-4ba2-9b57-f9bac5d87534 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 Guodong text IIIF Collection Metadata UUID 8509166a-9f2a-40bc-bc9e-9634de31ebe6 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  <div class="Section1" style="layout-grid: 15.6pt;"> Record of the Ancestral Shrine of the He Lineage of Wuyi<o:p></o:p> <o:p> </o:p> The Erya<a style="mso-footnote-id: ftn1;" href="#_ftn1" name="_ftnref1" title="">[1]</a> says: “A room [on the back of the main hall] with eastern and western wings is called “shrine [miao]”; a room without eastern and western wings is called “bedroom [qin]”.” The modern ancstrral shrine is what [the Erya] called a “bedroom,” However, “The Regulations of  Kings” in the Book of Rites says: “A shi 士<a style="mso-footnote-id: ftn2;" href="#_ftn2" name="_ftnref2" title="">[2]</a> had one shrine. The common people presented their offerings in their bedrooms.” Furthermore, “The Rules for Sacrifices” [of the Book of Rites] has a passage stating that : “A di shi 適士<a style="mso-footnote-id: ftn3;" href="#_ftn3" name="_ftnref3" title="">[3]</a> had two ancestral shrines” and “An official in charge only of one department had one ancestral shrine.” Therefore even shi士<a style="mso-footnote-id: ftn4;" href="#_ftn4" name="_ftnref4" title="">[4]</a>could call [their ancestral halls] “shrines,” how much more so those who had become officials. The Former King set up these rules because the spirits of the ancestors did not have a place to reside in. Filial sons used ancestral tablets to continue the minds [of the ancestors]. As for representing the residences of the time when they were alive, they used the road to the shrine [zhonglu] to represent the road to the residence [tang], the road from the hall to the gate of the shrine [tangtu] to represent that of the residence [chen], and the gate of the shrine [beng] to represent the residence [men].<a style="mso-footnote-id: ftn5;" href="#_ftn5" name="_ftnref5" title="">[5]</a> Everything was taken into account. Thus the rules of the lineage were established, the order of the ancestors was set, and filial piety and fraternality were taught. For those who want to respect the ancestors, unite the lineage, honor human relations, and establish universal virtues, from the Son of the Heaven [i.e. the ruler] to commoners, all must follow this. <o:p></o:p> The He lineage of S<st1:personname>huang</st1:personname>quan is a prominent lineage in Wuyi [County]. Gentleman Shou 1st was the first to move the family here [Guodong] in the Yuan Dynasty (1279-1364). Before the Wanli reign period of the Ming Dynasty (1573-1619), they did not have a shrine. They then recalled that in the ancient times there was a king over all under heaven who when hedivided territory and established feudal states, who established prefectures and counties, would build shrines. How can one say “The spirit [of the dead] can go everywhere,” while the descendants reside in a place but the tablets of their ancestors  no place in which to rest? Furthermore, since some of their ancestors, such as the Gentleman Shuying, had become Prefects in the Hongwu reign period (1368-1398), did they not belong to the official class? If we cannot follow the ancient and build three shrines, does this mean we should not even match what commoners may do? No worthy descendant would ever let this happen. <o:p></o:p> There is no evidence for determining who the first person was to build the ancestral shrine of the He lineage. However, in reading their genealogy I found a line saying“The He lineage just built the shrine” under the name of the Gentleman Qing 4th at the top of the column. Checked against the genealogy in the jiyou year of the Wanli reign period (1609) it is also so recorded. Furthermore, the hanging plaque “Transmitting Loyalty and Kindness” in the shrine carries the date of the forty-third year of the Wanli reign period (1615). Thus I verified that [the shrine] was first built around the time of the ancestors of the Li, Zhi, and Yuan generations. It is a pity that no one recorded this event and passed it down. Since there is doubt we leave the question open. <o:p></o:p> It was renovated in the jiazi year of the Qianlong reign period of Our Dynasty (1744). Director so-and-so donated a certain amount of money. Over half of the expenses were donated by the branch of the Gentleman Rong 8th . The layout followed what existed, but but lacked the right-hand part of the porch. At the time, although people felt sorry about this, the Gentleman’s means were exhausted and he did not have to time to do anything about it. <o:p></o:p> This year, the xinchou year (1781), Yinyu and othermanagers of the ancestral hall wanted to continue his grandfather’s enterprise and to glorify what they had done. They sighed and said: “In the ancestral shrine of our lineage, some rafters have been eaten away by insects, and some pillars are rotten. The roof tiles are broken, and the walls are going to fall down. It needs to be repaired urgently so that the spirits of the ancestors can rest in peace.” People responded: “Yes!” However, they still did not repair the missing part of the porch. <o:p></o:p> Thus Yinyu and others politely consulted others on the work on the shrine and outside. Among them Yongming and Zhaoshi asked about the expense and showed no reluctance. Yinyu said: “You are indeed the worthy descendants of our ancestors!” Then he added seventy taels of silver from his own savings. The whole lineage praised  Yinyu for his single-handed efforts: Were he not a virtuous person with a talent for getting things done, how could this have been accomplished without anyone feeling even the slightest unhappiness? Thus everyone joyfully looked forward to its completion. They renovated what was and rotten and they replaced what was broken. They built up what was falling down, and made the porch as it should be. <o:p></o:p> The project began on the first day of the tenth month of the year and was completed on the tenth day of the twelfth month (1781). <o:p></o:p> <o:p> </o:p> This commemorative record is composed by<o:p></o:p> <o:p> </o:p> Chen Songling of Pujiang [County]. <o:p></o:p> <o:p> </o:p> <o:p> </o:p> </div> <div style="mso-element: footnote-list;"> <hr align="left" size="1" width="33%" /> <div style="mso-element: footnote;" id="ftn1"> <a style="mso-footnote-id: ftn1;" href="#_ftnref1" name="_ftn1" title=""><span lang="EN-US" style="font-size: 9.0pt; font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-TW; mso-bidi-language: AR-SA;">[1]</a> The Erya, the earliest dictionary in Chinese history, was compiled around the third century BC. <o:p></o:p> </div> <div style="mso-element: footnote;" id="ftn2"> <a style="mso-footnote-id: ftn2;" href="#_ftnref2" name="_ftn2" title=""><span lang="EN-US" style="font-size: 9.0pt; font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-TW; mso-bidi-language: AR-SA;">[2]</a> In the original text, the term shi 士 refers to the lowest aristocratic class of the Zhou Dynasty.<o:p></o:p> </div> <div style="mso-element: footnote;" id="ftn3"> <a style="mso-footnote-id: ftn3;" href="#_ftnref3" name="_ftn3" title=""><span lang="EN-US" style="font-size: 9.0pt; font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-TW; mso-bidi-language: AR-SA;">[3]</a> In the Zhou Dynasty, the shi class could be further divided into three sub-classes: superior shi, middle shi, and inferior shi. Di shi was another term for the superior shi. <o:p></o:p> </div> <div style="mso-element: footnote;" id="ftn4"> <a style="mso-footnote-id: ftn4;" href="#_ftnref4" name="_ftn4" title=""><span lang="EN-US" style="font-size: 9.0pt; font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-TW; mso-bidi-language: AR-SA;">[4]</a> Note the term shi 士had different meanings in different historical periods. Here the author uses shi as it was used in his own time, as a term for the literati, that is, the large group of men who acquired an education and prepared for the examinations but rarely served in government (a social development duing the Song Dynasty). <o:p></o:p> </div> <div style="mso-element: footnote;" id="ftn5"> <a style="mso-footnote-id: ftn5;" href="#_ftnref5" name="_ftn5" title=""><span lang="EN-US" style="font-size: 9.0pt; font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-TW; mso-bidi-language: AR-SA;">[5]</a> All the above terms are quoted from Erya. <o:p></o:p> </div> </div> <div style="mso-element: comment-list;"></div> 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 Ancestral Hall of the He Lineage in Wuyi IIIF Item Metadata UUID 04ce5e2e-172a-48d7-8a86-d8855a056950 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 Guodong text IIIF Collection Metadata UUID 8509166a-9f2a-40bc-bc9e-9634de31ebe6 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 <div class="Section1"> Preface to the Continued Genealogy<o:p></o:p> <o:p> </o:p> The compilation of genealogies originates in the human heart’s respect to ancestors and reverence for the lineage. Since everyone has ancestors, who does not respect their ancestors? Since everyone belongs to a lineage, who does not revere their  lineage? As long as we respect the ancestors and revere the lineage, naturally we will pay attention to the fact that the lineage [descended from] the ancestors is divided into many branches. We know that our ancestors would treat us the same way they treated their descendants. Since we know that our ancestors treated their descendantsthe same way as they would treat us, when we treat our descendants, we are not treating our own descendants, but showing respect to our ancestors and expressing reverence for our lineage. What our descendantsexpect of us toward them is not something they are expecting of us, it is that they expect us to to havethe same mind as of our ancestors and to thus to be take care of them and be kind to them. Thus, if we make any mistakes in treating our descendants, it would mean that we have not done our best to respect our ancestors and revere our lineage, and that the spirits of our ancestors in Heaven definitely feel regret because, in their minds, they would not have allowed this to happen. Oh! How can we not be afraid and watchful? <o:p></o:p> Therefore, in the genealogy, we record the dates of birth and death in the hope that one will receive and return [one’s body to the ancestors] completely; we record one’s wife and sons in the hope that they will continue [the family line] and make it prosperous; we record one’s daughters and their marriages in the hope that [both families] are benefited; we record the order of the generations in the hope that the hierarchical order will be properly arranged; we make charts in the hope that the close and distant relations will be clear; we record adoptions in the hope that the spirits of the dead will have somewhere to turn and to show our sympathy to those who did not have descendants; we record punishments and rewards in the hope that the descendants will not disgrace their ancestors but glorify them; we record the burial sites in the hope that the descendants will take the burial sites seriously; we record the dates of sacrifices in the hope that the spirits will not be hungry. There are more issues than can be listed. All of them are to arouse the descendants’ minds of filial piety, fraternity, friendliness to agnates, cordiality to affines, honesty to friends, and sympathy to those who need help,<a style="mso-footnote-id: ftn1;" href="#_ftn1" name="_ftnref1" title="">[1]</a> so that they can fulfill their duty to respect their ancestors. <o:p></o:p> It has been more than twenty years since the yiyou year of the Guangxu reign period (1885) when our lineage did a comprehensive revision [of the genealogy]. It was not because we were slow, but because it was difficult. The “Long-haired bandits” [i.e. Taiping rebels rebelled] during the Xianfeng and Tongzhi reign periods (1851-1864). The cost of defense was so huge that we had nothing left of the income from the ancestor hall, thus we did not [have resources] to rely on--this was the first reason. Since the regulations set up by our ancestors were abandoned, the fund for the recompilation had to be raised by temporary arrangements—this was the second reason. In the dingyou year (1897), we renovated the ancestral hall, and [each adult males’s] contribution was only one wen per day, but it was already very difficult [to collect]—this was the third reason.  People may or may not have descendants, [thus] it was not easy to raise funds—the difficulty was in arranging it on a case by case basis. The expense was huge, and every daily expense required money. When something was needed it had to be provided, but unfortunately we did not have a talented person  to manage it—the difficulty was in the overall administration. We added new entries to existing ones, sometimes following [the existing entires] but sometimes adding [new entries]. It became as complicated as weaving silk–the difficulty was to construct the branch . However, the matter was urgent and time was pressing. We bore the difficulties in mind and started with the easy ones, and you gentlemen who participated have contributed to it. <o:p></o:p> All in all, no matter whether it was an issue of numerous descendants or arranging them into branches, of overall administration or branch compilations, consistently everyone did their best to fulfill their respect for the ancestors and reverence for the lineage, so that [the compilation] was accomplished through cooperative effort. This project continues former generations and opens the way for future later generations. Truly it is not inconsequential Today, we have made it known that the compilation has been completed; when, our ancestors look at it we hope they will be delighted. I was asked by you gentlemen to write a preface. Although not lacking literary talent, I have described the compilation of the genealogy from the beginning to the end, and put it at the head [of the genealogy]. Respectully composed, <o:p></o:p> <o:p> </o:p> On an auspicious day of the last third of the eleventh month in the jiachen year, the thirtieth year of the Guangxu reign period (1904)<o:p></o:p> <o:p> </o:p> Respectfully written by<o:p></o:p> <o:p> </o:p> Ruizhi,  eighteenth generation descendant <o:p></o:p> </div> <div style="mso-element: footnote-list;"> <hr align="left" size="1" width="33%" /><a href="#_ftnref1" name="_ftn1" title="" style="mso-footnote-id: ftn1;">[1]</a>The Rites of Zhou  lists these six deeds as that which the government is supposed to teach the populace.</div> <div style="mso-element: comment-list;"></div> 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 Continued Genealogy (1904) IIIF Item Metadata UUID 0be6de26-a153-4486-a500-7fd5aac1ac4d 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 Guodong text IIIF Collection Metadata UUID 8509166a-9f2a-40bc-bc9e-9634de31ebe6 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 <div class="Section1" style="layout-grid: 15.6pt;"> Preface to the Genealogy of the He Family from Qingyuan<o:p></o:p> <o:p> </o:p>       Gratitude and righteousness are what people have naturally. They hardly depend on a genealogy. However, after a person is born, he gives birth to children, and then grandchildren. The affection between father and son is deep, but at the level of grandsons it is not as deep, and this  is even more so in the case of one’s brothers’ sons and grandsons. They may even regard each other as strangers--so insignificant [to each other] that they have no feeling of joy and sorrow [for each other]. Some even hate each other! Tracing back to the origin, they all come from a common root. However, in the end, they cannot get along with each other. Is it not because they have forgotten their ancestors that they do violence to the branches? The reason for this is that the branches divide further and further, and therefore [the descendants] forget their origin, and are further estranged from each other. Since those who are close are estranged by division, those who are estranged can also become close by unification. This is the reason for the compilation of the genealogy. <o:p></o:p>        Our purpose in compiling the genealogy is to teach benevolence and love and to strengthen [an awareness of having a common] origin. If we study [the genealogy] from the perspective of benevolence and love, their meanings are complete [in it]: when we open and read a genealogy, [the records of] who was born to whom are full of the familial affection between father and son; [the records of] who and who were brothers are full of the righteousness between brothers; [when the genealogy records] who married which woman, the way of husband and wife is illuminated; [when it records] who was the first and who was the second in seniority, the order of seniority is clarified; [when it records] who served at which court, and whether he maintained his integrity ordied for righteousness, helped promote vitrtue and effected government policy, assisted Xun and Hua,<a style="mso-footnote-id: ftn1;" href="#_ftn1" name="_ftnref1"><span lang="EN-US" style="font-size: 10.5pt; mso-bidi-font-size: 12.0pt; font-family: Arial; mso-fareast-font-family: 新細明體; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-TW; mso-bidi-language: AR-SA;">[1]</a> was upright and diligent and extended his love [to the populace], had his name recorded [in history] and had extraordinary achievements, is not the principle of the relationship between ruler and minister brightly illuminated? The genealogy completely embodies the principles of human relations. It is not only for the purpose of uniting the distant so that they become close and of arousing love in the heart. <o:p></o:p> <o:p> </o:p>        As for our He lineage: after [the descendants of our first ancestor] Tang Shu  proliferated and changed the surname to He, theyspread across the land. ThoseYingchuan [in modern <st1:place><st1:placename>Henan</st1:placename> <st1:placetype>Province</st1:placetype></st1:place>] and Jinling [modern <st1:city><st1:place>Nanjing</st1:place></st1:city> in <st1:place><st1:placename>Jiangsu</st1:placename> <st1:placetype>Province</st1:placetype></st1:place>] cannot be fully recorded. For those who moved to Kuocang [in modern southern Zhejiang Province]there are the Genealogy of Qingyuan, Genealogy of Yuxue, and Genealogy of the Vice Minister of Ministry of War. Although their names are different, they are the same in fact. Later, those who moved to Wuyi lived in various places but gradually forgot their origin. But the Genealogy of Qingyuan and Genealogy of Yuxue of Kuocang are extant andthe imperial edicts and decrees f bestowing titles are extant. This was the same idea [to maintain connections to the ancestor’s] as Weizi’s leaving with the sacrificial vessels.<a style="mso-footnote-id: ftn2;" href="#_ftn2" name="_ftnref2"><span lang="EN-US" style="font-size: 10.5pt; mso-bidi-font-size: 12.0pt; font-family: Arial; mso-fareast-font-family: 新細明體; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-TW; mso-bidi-language: AR-SA;">[2]</a>  Through them we first learned that the Gentleman Badi [He Guo], our first ancestor in Wuyi, was the grandnephew of the Gentleman Zhengxian [He Zhizhong, 1044-1117]. Zhengxian was posthumously given the title of Commandery Prince of Qingyuan , and the honor was also extended to his ancestors for three generations—his great grandfather, He Weize, washonored as Duke of Wei. of the excess of [He Zhizhong’s] beneficial grace also flowed to the branches—therefore the Gentleman Badi also claimed to be from Qingyuan Commandery. The Gentleman fled to Wuyi to escape social upheavals and then settled here. He had five great boys. After three generations, there was a person listed as Qing 3rd [i.e. third in the Qing generation] who became the first ancestor of the Market Back Lane branch; a person listed as Qing 1st became the first ancestor of the branch of the Principal Graduate Quarter [in Wuyi city]; a person listed as Qing 4th became the first ancestor of the branch in Guodong; as those listed as Qing 113th, Qing 63rd, and Qing 45th became the first ancestors of the branch in He Village. As for the great number of worthies who served in the government, [their deeds can be found] in the records of government service through the successive dynasties. <o:p></o:p>        After the Gentleman Badi the lineage divided into various branches, and from it we learn the many different branches [of the lineage]. However, if we trace back to the root and pursue the source, we learn that the root is one. When one reads the genealogy, the affection for the relatives wells up in his heart. We who are listed in the same genealogy are in contact during the course of the year, celebrating happy events and grieving  for misfortune. When we cannot bear to see others impoverished benevolence can be aroused; when we cannot bear to see others in trouble righteousness can be aroused; when we cannot bear to see others enmity for each other cordiality can be aroused. Let us unite the thousands of people [in our lineage] and maintain the custom of benevolence and kindness together! Do not boast of our ancestors for fame; do not bring the lineage together for extravagant expenditures. There are many examples in the world of those who once forced the populace into submission and bullied them and who acted tyrannically in villages, but in the end destroyed their lineages and families. Alas! Should we not be fearful? Thus I also mention this to warn our descendants. <o:p></o:p> <o:p> </o:p> In the tenth month of the fifth year of the Longqing reign period, the xinwei year (1571),<o:p></o:p> <o:p> </o:p> Respectfully written by<o:p></o:p> <o:p> </o:p> Qiren, descendant of the thirteenth generation, a Tribute Student </div> <div style="mso-element: footnote-list;"><hr align="left" size="1" width="33%" /><a href="#_ftnref1" name="_ftn1"><span lang="EN-US" style="font-size: 10.0pt; font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-TW; mso-bidi-language: AR-SA;">[1]</a> Xun and Hua refer to the sage kings <st1:city><st1:place>Yao</st1:place></st1:city> and Shun and thus by extension emperors generally. “To assist Xun and Hua” thus means to serve as a chief councilor. <div style="mso-element: footnote;" id="ftn2"> <a style="mso-footnote-id: ftn2;" href="#_ftnref2" name="_ftn2" title=""><span lang="EN-US" style="font-size: 10.0pt; font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-TW; mso-bidi-language: AR-SA;">[2]</a> Weizi was the elder brother of the evil Zhou [紂], the last king of the Shang,  and remonstrated Zhou [紂] in ca. 1000 B.C. When Zhou would not listen Weizi understood that the Shang would soon be destroyed; he took the sacrificial vessels and fled. After it conquered the Shang, the Zhou dynasty enfeoffed Weizi so that he could continue making offerings to the Shang ancestors. </div> </div> 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/. 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https://s3.amazonaws.com/atg-prod-oaas-files/chinalocal/original/6e26832195c4f0211d75ac9f2c09a5dc.JPG 76367723386b5f67d2a7f5c3602603f0 https://s3.amazonaws.com/atg-prod-oaas-files/chinalocal/original/819cdf29120fa529044d6cc5cb03eba1.JPG 54aadf7c98c6f69bbfcfde835e429d9c https://s3.amazonaws.com/atg-prod-oaas-files/chinalocal/original/1d924b20ba53201092876dbbab2e431a.JPG 99cfd501fa2eba58f924109f8923892b https://s3.amazonaws.com/atg-prod-oaas-files/chinalocal/original/0cf3c07609e74e74b2d9173ee5182a53.jpg 735fb9883f426970a820f74ae81dbe59 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 Qiu Yaoxiang and village children https://s3.amazonaws.com/atg-prod-oaas-files/chinalocal/original/00bb557d813a864c24f477df30cc0f57.JPG 57c1af2a1fc51b9e7d9737dac1fde1ae https://s3.amazonaws.com/atg-prod-oaas-files/chinalocal/original/3619a4076e20d605bb88dd1fbbf6352d.JPG 933779b669a55e0f56fa75cc6539131f https://s3.amazonaws.com/atg-prod-oaas-files/chinalocal/original/88d4d380cc1c8fe37d3ee63a8607ea55.JPG a383c90cd186ff62d56a957f0e808b17 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 Guodong village still images IIIF Collection Metadata UUID c077c48a-7c65-44ad-a73b-2819f0975b38 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. 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Title A name given to the resource Guodong village still images IIIF Collection Metadata UUID c077c48a-7c65-44ad-a73b-2819f0975b38 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. 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 Q. Ancestral Tombs, Taigong Mu IIIF Item Metadata UUID e3cb7712-3ae7-4edc-9765-dee9b1a48b30 https://s3.amazonaws.com/atg-prod-oaas-files/chinalocal/original/d90ed5b0608b02c170abcc78eda26194.jpg f50cd502a44d5ddb7ded7728a87dba20 https://s3.amazonaws.com/atg-prod-oaas-files/chinalocal/original/0b5a133498a49cf31e058b39093d40b0.jpg 62d62f4faeb691e029239772fa365237 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 Entrance door of Yuwang Temple. The plaque says `Yuwang Temple`. Two gate guardian gods are depicted on the door. https://s3.amazonaws.com/atg-prod-oaas-files/chinalocal/original/7304692399cc5874843597c6be34ca36.jpg d6d43d6e2c9c01637d7003902b3a9da3 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 Overview of Yuwang Temple https://s3.amazonaws.com/atg-prod-oaas-files/chinalocal/original/9b8234077bc92a76a8e65a8a721565ab.jpg a68022f84c7e2412929e2a358c767d97 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 Statue of King Yu. An old plaque `Yuwang Temple` is in front of the statue. On the left-hand side are the statues of Earth God and his wife Earth Goddess. 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 Guodong village still images IIIF Collection Metadata UUID c077c48a-7c65-44ad-a73b-2819f0975b38 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. 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 P. King Yu Temple, Yuwang Miao IIIF Item Metadata UUID a26b63a2-c882-4fbd-82d9-2072ab92b2d5 https://s3.amazonaws.com/atg-prod-oaas-files/chinalocal/original/e7435e2a93db5d7da4c8ca7eee56bd71.jpg d50d1afc340a1b2cfe0a0c4050191c44 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 A swimming poor next to Lake Dawan https://s3.amazonaws.com/atg-prod-oaas-files/chinalocal/original/c4186f2322a6bb6f74641aac2fe7b58a.JPG 1e715ba628170ee070fcd10418e27450 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 Lake Dawan, Dawan Hu https://s3.amazonaws.com/atg-prod-oaas-files/chinalocal/original/3be2c7e461248cee948d37350527c7d0.jpg b69d197d523ee039282ed4a005835db9 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 Overview of Lake Dawan 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 Guodong village still images IIIF Collection Metadata UUID c077c48a-7c65-44ad-a73b-2819f0975b38 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. 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 O. Lake Dawan, Dawan Hu IIIF Item Metadata UUID fb97426a-6d19-430b-8355-b55ede44fbb4