55 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 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 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: Qingming for Scroll IIIF Collection Metadata UUID 4032eb30-924d-4ba7-a101-221fc64daa38 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 Salt Selling? Pig Raising and Donkey Rent Description An account of the resource In a building with a refined roof, a man is weighing bags of goods and dividing them into several baskets, which seems to be a procedure to sell them. On the Internet some people say that this is the salt trade. I tried to do some research into the trade of salt during the Song to see whether this is possible. The salt in the Song dynasty was categorized into sea salt (regions near the Yellow Sea were one of the main production areas), lake salt (that produced in Jiezhou 解州 and Anyi 安邑 was the most famous), well salt (produced in Sichuan and Yunnan), earth salt, and cliff salt. Take the trade of the lake salt as an example. The trade of the salt was mainly dominated by the government, but the wars on the northern border caused a large need of money and grains to support the army. Thus, the government adopted a system called “Jiao Yin” 交引, which could go in two ways: the first way is that the army buy grains from merchants with a draft called “Jiao Yin” 交引. The merchants can later go to the capital to exchange this draft for another draft, and go to the lake salt production areas to redeem the salt, and sell them in certain authorized regions. The second way is that merchants go to capital to exchange money and silk for the draft, and then they redeem lake salt in the production areas and sell them in certain authorized regions. This system had existed in the Five Dynasties but was adopted in a larger scale in the Song. Whether individual merchants could sell the salt and how large area this free trade could exist were closely related to the fiscal problem caused by wars on the northern border. The trade of salt by merchants at first was only allowed in the twelve prefectures in the west of the capital. In 994, twenty-one prefectures in Shaanxi were also allowed. However, the “eastern circuit (including the capital, the western capital, and Nanjing) salt” was mostly dominated by the government. Because of this, and because there seems to be no official in charge in this building, and the building appears near one of the most prosperous areas of the capital, I think what the man is weighing and dividing into baskets may not be the salt, although I have no clue what it might be, since the trades of coal and alum were also dominated by the Northern Song government, and the bags do not look like bags of flour. I think the building where the man works in might be a very small restaurant with a few tables and chairs laid out. Adjacent to it is a set of table and chairs under a shabby thatched roof. A man stands under the thatched roof but only a part of his back is viewable on the scroll. Outside the roof is a woman holding a baby on her shoulder, who might be the wife of the runner of this small restaurant. On her right, there are three donkeys with saddles but no goods on them. One possibility is that the donkeys are used to carry the baskets of goods the man in the building with refined roof are dividing. A second possibility is that they are to be rent to travelers. A Northern Song scholar Wang Dechen 王得臣 recorded in Chenshi 麈史 that “Donkeys are rent in the capital. People met on the way ride on donkeys.” On the left side of the woman are seven pigs. The pigs might either be raised for the restaurant or for selling. The consumption of pork can also be seen near the Rainbow Bridge on the scroll, where a head of a pig is placed on a chopping board on the right side of a female (I guess) food vendor. The consumption of pork was only second to the consumption of mutton in the Song. The pigs on the scroll are raised beside the river. The Yuan writer Wang Zhen 王桢 also mentions feeding pigs with algae and plants near water in Nongshu 农书·养猪类. This scene is adjacent to the Buddhist monastery, but is separated from the official’s house on the right by a narrow river, which might indicate that these businesses have nothing to do with either the official living there, or the Buddhist monastery (since Buddhists cannot eat meat), but instead is a private business run by commoners. Creator An entity primarily responsible for making the resource Jie Sun Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant ||||osm IIIF Item Metadata UUID ef25028b-5283-4fbb-b30d-30926a302b60 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: Qingming for Scroll IIIF Collection Metadata UUID 4032eb30-924d-4ba7-a101-221fc64daa38 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. 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 Single-wheel Cart with Donkey Description An account of the resource Donkeys are one of the most popular means of land transportation as depicted in the painting. They are used for carrying goods, pulling wheel carts, as well as for people to ride on them directly. Few elites, though, such as the literati or officials, in the painting ride on donkeys; they are seen either on horses or sedan chairs. IIIF Item Metadata UUID e25de2eb-6238-4705-ba69-e019c5d44fd6 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: Qingming for Scroll IIIF Collection Metadata UUID 4032eb30-924d-4ba7-a101-221fc64daa38 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. 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 Workman Carrying Stacked Trays Description An account of the resource A workman carrys a stack of trays on his shoulder. IIIF Item Metadata UUID 7dad5a3b-163e-4ae0-bb72-95e1fadbc94f