59 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 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 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 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 It was in the autumn of the gengchen year (2000) when the Committee for the Recompilation of the Genealogy of the Lu Residential Compound, a National Level Unit for the Preservation of Cultural Relics, invited me to write a preface for the [new] genealogy of the Lus of Yaxi. Aware that the responsibility was too heavy for me to shoulder and that I am of little talent and shallow knowledge, I originally intended to politely decline. However, it occurred to me that the Lus of Yaxi and the Lus of Lingshan share the same root and origin, both being form the descendants of Grand Duke Jiang, the a Chief Councilor of the Zhou dynasty. Thus, despite [my] crudeness, I am writing a bit to record their greatness. According to the historical record, Grand Duke Jiang assisted King Wu in punishing Zhou, [the last emperor] of the Yin dynasty, and in taking the empire. [When King Wu] divided up the land, [he] enfeoffed the Duke’s father as Marquis of Qi(the fief was in the eastern part of contemporary Shandong). Lü Chi, Duke Wen, who was the seventh generation descendant of Grand Duke Jiang, had a son named Gao 高. At this point they began to take Gao as their clan name. Gao Xi, who was Gao’s grandson, was a high minister of the state of Qi and helped establish Xiaobai [as the new lord of the state with the title of] Duke Huan. For this he was given the walled town of Luzi as his fief; he changed the clan name from Gao to Lu 盧. This is why historians consider Gao Xi to be the primogenitor of all [those with the surname] Lu.  [Gao] Xi’sdescendants proliferated like thickly leaved spreading branches. The family tradition of learning was thus long established and men of talent came forth in droves. In Qing there was the Erudite Lu Ao. In early Han there was Lu Huan, King of Yan; the names of both are in the histories. In Eastern Han there was the great Confucian scholar Lu Zhi, who gained a great reputation. Cao Cao once said in admiration: “Secretary Lu is the hope of the world, the bulwark of the state” and warned his troops not to trespass on his village, such was his respect for Lu Zhi. [Lu] Zhi’s descendents continued without interruption; we can trace their lines. The histories say that [Lu] Yu, son of [Lu] Shi, served the Wei dynasty as Minister of Works, and [Lu] Ting, his grandson, served the Jin dynasty as Director of the Palace Library. The lineage flourished, gaining examination degrees and court rank without interruption. According to the historical record, in the Tangthe Lus produced eight Chief Councilors and three hundreds and twenty odd metropolitan graduates. In fact, the Cuis and the Lus produced more high officials and metropolitan graduates than the Li and the Zheng[clans] and even Li Shimin, the Tang emperor Taizong, lamented himself that “my clan cannot match the Lu clan.” Over thousands of years things change; what was once part of the sea becomes land for mulberry trees and grain. Lu Shi 盧寔 (cir., 1065), the Registrar of Wu county, was the first to move to Qiaosi (“Clever Brook”) in Dongyang, . Four generations later Yuanfu (Lu Yuanfu 盧員甫, 4th gen.) moved on to Yaxi (雅溪, “Elegant Brook”) and became the primogenitor of the Yaxi Lus. Four generations later the brothers of [Lu] Dazhen (盧大振, 8th gen., 1227-1298) and [Lu] Dacheng (盧大成, 8th gen., 1232-1276) through connections my marriage became Commandant-escort of Prince Wei of the Song imperial clan. When the Mongols [i.e. the Yuan dynasty] invaded the Central Plain, they raised troops to resist the Yuan. The battle was lost and they were killed, and several hundred of their kin were slaughtered. It is said that due to this the waters of Elegant Brook red. How dreadful! This story was transmitted from the elders to sons and grandsons, for whom not-serving in the Yuan government was righteous. In the ancestral hall a descendant wrote the couplet: “Their bodies reverted to purity: they could serve the Song government but withdrew in the Yuan. They bring glory to their descendants: though they have vanished their virtue is not forgotten.” From this we can see how greatly the Lu descendants honored the two words, “Spirit [of] Integrity (氣節).” When the Ming dynasty replaced the Yuan, the Hongwu Emperor Zhu [Yuanzhang] adopted the proposals of Confucian scholars Ye Shi (葉適, 1150-1223) and Song Lian (宋濂, 1310-1380) and held examinations to recruit literati. Beginning with Lu Rui’s (盧睿, 13th gen., 1390-1462) success in passing the metropolitan examination in the xinchou year of the Yongle reign period (1421), [the Lus] produced [in total] eight metropolitan graduates, twenty nine provincial graduates, and one hundred and fifty odd officials in the Ming and Qing. How they flourished! After the examination system was abolished at the end of the Qing and the modern school system was established, the number of Lus who have entered into advanced educational institutions has been increasing as quickly as bamboo shoots after a spring rain. I will omit repeating the number of them, since that list is already recorded in the Generational Transmission section [of the new genealogy.] Today government policy works and people are in harmony, hundreds of things abolished [after the founding of the PRC] have now been revived. Everywhere work on compiling genealogies has been not uncommon and the compilation of local gazetteers is something everyone knows about. Publication must not be delayed. Lu lineage members were concerned that the old writings of their ancestors and such have not been compiled for a long time and determined to take action. They carefully selected over forty elders who were familiar with ancient literature and organized a Committee for the Compilation of the Yaxi Lu Genealogy to work at putting in order and amending [the old genealogy]; a very challenging task. It has been several years since I was appointed as an official in Dongynag county. I have frequently visited the Lu Family Compound, a National Preservation Unit, and I was have been deeply impressed by the enormous structure of Seriousness and Consonance Hall (Suyong tang 肅雍堂). I felt, however, that something was missing in its beauty. Now for the first time I have clearly figured out where the problem lies: Even though the Seriousness and Consonance Hall has a reputation comparable to the Imperial Palace, it lacks of writings and paintings so that visitors have no means to know its accumulated history. Now that the problem has been solved celebration and congratulations are in order. I hope that the Seriousness and Consonance Hall and the Genealogy of the Lus will illuminate each other and profusely radiate their extraordinary splendor, continuing the past and opening the way to future, and that they will be a great contribution to the culture of Dongyang county. This is my sincere expectation and thus this preface. Respectfully written in the middle of the winter of the gengchen year by Lu Ziyue 盧子躍, Mayor of DongyangMunicipality and lineage descendant. 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 New Preface IIIF Item Metadata UUID afba34c3-481d-477e-b8bc-55e4ac23232a 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 origins of the Ouyang<a href="#_ftn1" name="_ftnref1">[1]</a> surname begin with the descendants of King Yu of the Xia.<a href="#_ftn2" name="_ftnref2">[2]</a>  King Shaokang<a href="#_ftn3" name="_ftnref3">[3]</a> enfeoffed his son by concubine at Kuaiji, in order to maintain the sacrifices to Yu.  Through the dynasties of the Xia, Shang, and Zhou, this line was transmitted through the generations, until it came to Yun Chang.  His son Gou Jian was the King of Yue.  King Gou Jian of Yue’s line was transmitted through five generations to King Wu Jiang, who was wiped out by King Wei of Chu.  The sons of his lineage were dispersed and contended to establish themselves.  They were enfeoffed by Chu.  Wu Jiang’s son Ti was enfeoffed on the south (yang) side of Ouyu hill of Wucheng, as the Marquis of Ouyang Pavilion.  His descendants took this [ie Ouyang] as their surname. In the early Han, there was one who served as prefect of Zhuo.<a href="#_ftn4" name="_ftnref4">[4]</a>  So his descendants settled there.  Some dwelled at Qiancheng in Qingzhou; some dwelled at Bohai in Yizhou.  Among the prominent [descendants] at Qiancheng there was Sheng, style Hebo, a Han Erudite who was famous for his knowledge of the Classics.<a href="#_ftn5" name="_ftnref5">[5]</a>  He was known as Minister Ouyang.  Among the prominent [descendants] at Bohai was Jian, style Jianshi.  It is he who became known as Outstanding Ouyang Jianshi of Bohai.  Jian was killed in the rebellion of King Lun of Zhao.<a href="#_ftn6" name="_ftnref6">[6]</a>  His elder brother Zizhi fled with his kin to the south, and settled at Changsha.  His seventh generation descendant was Jingda.  He served in office under the Qi but without distinction.  His grandson Gu had a son He, who served in office under the Chen.  He’s son was Xun; Xun’s son was Tong, who served in office under the Tang.  After four generations of prominence, they became well-known.  After Tong came three generations before Zong, who served as Prefect of Jizhou.  His descendants settled at Jizhou.  After Zong came eight generations before Wan, who was magistrate of Anfu in Jizhou.  Some of his descendants settled at Anfu, others at Luling, others at Jishui.  In the time of Xiu’s (ie the author’s) grandfather they first resided at Shaxi.  In the second year of the Zhihe reign period,<a href="#_ftn7" name="_ftnref7">[7]</a> Jishui was divided and Yongfeng county established.  Shaxi was incorporated into Yongfeng.  The current genealogy is recorded as being of Luling, but in fact it is of men of Yongfeng in Jizhou.               Since Ti, the Marquis of the Pavilion, was enfeoffed and given a surname that distinguished him from the royal house of Yue, his descendants have widely scattered.  They cannot be comprehensively recorded.  Those who can be recorded are only the descendants [of those who settled at] Qiancheng and Bohai.  Among those from Qiancheng, the eighth generation descendant of Sheng was Fu, the son of She.  He had no descendants and his line was cut off and not transmitted.  The other descendants were all humble and weak, and did not reappear.  It is only the descendants from Bohai who can be seen at present.  But the generational record of the intervening period has been lost.  From Zizhi’s flight to Changsha, there were seven generations before [the genealogical records continue with] Jingda.  From Zong’s service in Anfu, it is again eight generations before [there are genealogical records].  The generational record has never been interrupted since.  The ninth generation descendant of the Magistrate of Anfu is Xiu [ie the author].  In the Huangyou and Zhihe period<a href="#_ftn8" name="_ftnref8">[8]</a>he took the old genealogy of the family and made enquiries of the lineage members.  From each he obtained the volumes that they had maintained, and used these to resolve contradictions, organize the generational lists, and compile a genealogical chart in one volume.  Beginning with Jingda, the sequence is known.   <hr /> <ul> <li><a href="#_ftnref1" name="_ftn1">[1]</a> 1007-1072 CE</li> <li><a href="#_ftnref2" name="_ftn2">[2]</a> Legendary sage ruler, founder of the Xia dynasty in 2205 BCE.</li> <li><a href="#_ftnref3" name="_ftn3">[3]</a> Yu’s great great great grandson, who is said to have ruled in the mid 22nd century BCE</li> <li><a href="#_ftnref4" name="_ftn4">[4]</a> in modern Hebei.</li> <li><a href="#_ftnref5" name="_ftn5">[5]</a> This was a teaching position at a government school, usually a school located in the capital.</li> <li><a href="#_ftnref6" name="_ftn6">[6]</a> early 4th century CE</li> <li><a href="#_ftnref7" name="_ftn7">[7]</a> 1055</li> <li><a href="#_ftnref8" name="_ftn8">[8]</a> 1049-1055</li> </ul> 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 Ouyang Xiu, Preface on the Genealogical Chart of the Ouyang Surname, 1055 IIIF Item Metadata UUID 584e8401-9198-4985-838d-3c7961c09bc7 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 genealogical record of the Su surname records the genealogy of the Su surname lineage.  The Su arose in Gaoyang, and then spread throughout the empire.  Early in the Shenlong period of the Tang,<a href="#_ftn2" name="_ftnref2">[2]</a> Administrator Weidao served as prefect in Meizhou.<a href="#_ftn3" name="_ftnref3">[3]</a>  He died in office.  One of his sons remained in Meizhou.  The Su of Meizhou began from this.  The reason why the genealogy does not extend to them is because the kinship links [between the current generations and them] are exhausted.<a href="#_ftn4" name="_ftnref4">[4]</a>  If the kinship links are exhausted, how [could one include people] not in accord with the principle that the genealogy is compiled on the basis of kinship?  What is the reason for those cases where the son is recorded but the grandson is not recorded?  This is based on the [differentiation between the] generations.  From my father extending back to my great great grandfather, what is recorded is whether or not he served in office, the surname of his spouse, the age attained and the date of his death, while for others this information is not recorded.  This is in order to elucidate my own origins.  From my father extending back to my great great grandfather, “taboo name such-and-such” is recorded, while for others the name is simply given.<a href="#_ftn5" name="_ftnref5">[5]</a>  What is the reason for this?  This is in order to show respect to those from whom I descend.  The genealogy is compiled for the Su surname, but only those from whom I descend are elucidated and shown respect.  Why is this?  It is because it is I who compiled the genealogy.  Alas!  Reading my genealogy, [my] sentiments of filiality and submissiveness will develop in great abundance.  Emotional ties arise from kinship ties; kinship ties arise from mourning relations.  [The expression of] mourning begins with [the wearing of] mourning clothes of coarse, frayed hemp.  It extends to [the wearing of mourning clothes made of] soft hemp, and beyond that to wearing of no mourning clothes at all.<a href="#_ftn6" name="_ftnref6">[6]</a>  When no mourning clothes are worn, then the kinship links are exhausted, and the sentiments are exhausted.  When there are no sentiments, then there is no celebration when happy events occur, and no compassion when one is troubled.  When there is no celebration when happy events occur, and no compassion when one is troubled, then [one’s relationship] is like that of strangers encountering one another on the road.  If I look upon another as a stranger but yet we are originally brothers, and as brothers we originate in a single body, this is tragic.  From a single body, to be divided such that we have become like strangers – this is why I have compiled the genealogy.  My meaning is that to be divided such that we become like strangers is the natural tendency.  What can I do to about this tendency?  If fortunately [two relatives] have not yet reached the point of being like strangers, [the genealogy] can encourage them not to reach the point of forgetting one another.  Alas!  On reading this geealogy, sentiments of filiality and submissiveness will develop in great abundance.  I have organized [these ideas] in a poem:   The son of my father Is my brother When my body is troubled by illness My brother groans and is restless After the passage of several generations I do not know him Whether he is dead or alive I am neither joyous nor grieved The relationship between two brothers Is like that between hands and feet What they can do together And what they cannot All depends on what kind of heart one has <hr /> <ul> <li><a href="#_ftnref1" name="_ftn1">[1]</a> Su Xun (苏驯) 1009-66 CE</li> <li><a href="#_ftnref2" name="_ftn2">[2]</a> 705-706 CE</li> <li><a href="#_ftnref3" name="_ftn3">[3]</a> in modern Sichuan</li> <li><a href="#_ftnref4" name="_ftn4">[4]</a> in other words, the author and the ancestors in Meizhou do not have mutual obligations for mourning one another, because they are not closely related enough.</li> <li><a href="#_ftnref5" name="_ftn5">[5]</a> this refers to rules that governed the use of personal names of the deceased.</li> <li><a href="#_ftnref6" name="_ftn6">[6]</a> in traditional Chinese mourning practices, uncomfortable clothes were worn for a set period to express one’s discomfort at the loss of a relative.  Different types of clothing were worn depending on the closeness of one’s relationship with the deceased.</li> </ul> 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 Su Xun, The Genealogy of the Su Surname, 1055 IIIF Item Metadata UUID 404814ff-0a21-41e9-a5b0-e4553af3d176 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 of Fanyang was one of the preeminent surnames of Zhuo Commandery (in modern Hebei in the north). Together with the Cui, Zheng, and my own Li, they were called the Four Great Surnames. Among the Lus who migrated to the east of Zhe River, those living in Yaxi have been the most prosperous. In the Xianping reign period (998-1004) of the Song Dynasty the Hanlin Academician<a href="#_ftn1" name="_ftnref1">[1]</a> Lu Lian moved from Zhuo Commandery to Taizhou (on the coast of Zhejiang). During the Zhiping reign period (1064-1068), the Recorder of Wu County, Lu Shi moved to Qiaoxi in a western township of Dongyang county. One of his fourth-generation descendants, Lu Yuanfu, moved to Yaxi, in the eastern suburb of the Dongyang county seat and stayed there. This is the home of the Lu of Yaxi. Throughout the Song, Yuan, and Ming Dynasties, they graced the histories with innumerable men who were holders of degrees and of literary accomplishment, who were loyal and filial, who possessed integrity, and righteousness; with the political accomplishments of renowned ministers and the Learning of the Way of eminent Confucians, with the hidden virtues and the great kindness of exceptional personages and erudites; and with the fragrant virtue and exemplary qualities of wise wives and virtuous daughters. The genealogy of the Lu family began in the jiazi year in the Zhiyuan reign period of the Yuan Dynasty (1264). Since then it has been recompiled every thirty years or so. What was doubtful was left out and what was certain was transmitted. The genealogy incorporated earlier content what was not recorded was sought out and appended. The origin (of the lineage) has been illuminated, the generations have been connected, the hierarchy put in order, and the form of the genealogy is coherent. Oh! How carefully it has been done! Had not there been great virtue and renowned members in every generation, how could it be as refined and flawless as this? The difficulties of genealogical studies have long been lamented. The vulgar either attach themselves to the prestigious and forget their true origin or intentionally omit some branches of the lineage and deny their kinship. Neither phenomenon is even worth mentioning. If even later men criticized [the influential models of genealogy by] Ouyang Xiu(1007-1072) and Su Xun (1009-1066) as great Confucian scholars it is easy to imagine the other difficulties of genealogical studies.  The genealogy of the Lu comes close enough that it will likely be spared the criticism of gentlemen. In the past I, Li Pinfang, was appointed to supervise the education of Yunnan province. Wherever my official carriage went, I never inquire into local customs. Whenever I considered the study of lineage and clans I thought that, having beenshowered and enriched by the education and influence of our August Dynasty, there is no one, even at the remote borders of the oceans and mountains, who does not know the principle of “treat parents as parents ought to be treated, treat elders as elders ought to be treated.” However, one rarely finds a family equal to the Lu in the length of their history and in their continuity and growth, without the slightest decline for over 800 years. Now, I have loosened my official tassel and lived in retirement for thirty years, and this happens to be when the Lus finished recompiling their genealogy. The worthies of the Lu family asked me to write something to head the scroll. Their family and mine have been affiliated by marriage ties for generations; I know them well. For this reason I did not refuse but have recorded the basic facts as above. As for the origins of the lineage, changes in their residence, the prosperity of the Lu descendants, the editions of the genealogy over time, and the famous officials and eminent Confucian scholars, I will not repeat them here as they are already recorded in detail in the [earlier] prefaces.  On the day of daliang zhici, in the year of shangzhang dunxiang, the ninth year of the Tongzhi reign period (1870), Respectfully written by: Metropolitan Graduate, Grand Master for Assisting in Good Governance by Imperial Decree, Academician of the Grand Secretariat, serving concurrently as Attendant Gentleman of Ministry of Rites with promotion in rank, former Junior Compiler of Hanlin Academy, Expositor-in-Waiting, Academician Expositor-in-Waiting, Vice Supervisor of Household Administration of the Heir Apparent, Joint Examiner of the Metropolitan Examination in the jiyou year of Daoguan reign period (1849), Principal Examiner of Provincial Examination of Yunnan Province in xinmao year (1831), Yunnan Provincial Education Commisioner, Joint Examiner of Special Metropolitan Examinationin bingshenyear (1836), Returning Yunnan Provincial Education Commisioner in the dingyou year (1837), Metropolitan Examination Administrator in xinchou year (1841), the humble student Li Pinfang<a href="#_ftn2" name="_ftnref2">[2]</a>   <hr /> <ul> <li><a href="#_ftnref1" name="_ftn1">[1]</a> At the time “Hanlin Academy” was an office at court staffed by erudite officials of literary talent; they were responsible for drafting ceremonial imperial pronouncements and compiling imperially sponsored historical and other works.</li> <li><a href="#_ftnref2" name="_ftn2">[2]</a> Li would have been from the renowned Li lineage of Lizhai in Dongyang.</li> </ul> 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 12th Preface (Old Preface XII) IIIF Item Metadata UUID c764c7db-1a50-4f72-888e-168e92905b10 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 When the Investigating Censor [Lu] Rui (盧睿, 13th gen., 1390-1462), as a new metropolitan graduate was serving as a trainee in the Directorate of Astronomy, he informed me of a score of virtuous actions by his grandfather, the Master of Pine-Hall (Songzhai 松齋, 11th gen., given name Daoqing 道淸, 1325-1393), and asked me to write his biography. So, I wrote it on the basis of the facts so that [the Lus] could show it to their neighbors and youth as an exemplary model and in addition encourage his descendants to avoid disgracing [their ancestors.] Before long Rui was appointed to his current office and he then brought me the Genealogy of the Lus he had done for me to write a postscript. Since we are friends by virtue of having passed the metropolitan examination in the same year, I did not decline…. This genealogy contains not a small number of renowned and virtuous gentlemen from the Tang and the Song, but they are in the distant past. It is a great thing that since the establishment of this dynasty there has been virtue and goodness such as that of the Master of Pine-Hall which has been able to shelter his descendants! [Lu] Hua (盧華,13th gen., 1384-1447), Rui’s elder brother, is working as a vice magistrate of Ninghua county and has been praised by the populace for his virtuous administration. Rui is currently a Censor and has been accomplished a great deal, all of which can bring splendor to this genealogy. If one seeks the source of [his accomplishments] does it not lie in the virtues of his ancestors? If Hua and Rui carry out the blessings [of their ancestors] ever more widely, worthy descendants will continue to come forth to the point that they are too numerous to record. Master of Pine-Hall’s given name was Daoqing (道淸), his honorific was Yizhong (怡仲), he was a native of Dongyangcounty in Zhejiang. Read his biography and you will know I have not misled you. Written on the first day of the second month, the second year of the Xuande reign period of the Ming (1427), by the Metropolitan Graduate with High Rank, Compiler at the Hanlin Academy, Zeng Heling 曾鶴齡 (1383-1441) from Taihe(泰和). 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 Third Preface (excerpt) IIIF Item Metadata UUID 4e3a6328-2910-4aa2-b194-69adecef5245 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 Written in the year dingmao (1627) of the reign Tianqi in the Ming Dynasty The compilation of a genealogy is to illuminate the generations, to deepen the affection with the lineage, to honor its famous figures, to glorify its worthy recluses, to show the connecting relationships between relatives, and to set forth warning examples. This is why the genealogy is as important as the national history. I have found that [the ancient sage king] Yao first promoted cordial relations in his family, thus the harmony of society was achieved; the Zhou Dynasty deepened the affection among imperial relatives, thus the Odes “Tangdi”<a href="#_ftn1" name="_ftnref1">[1]</a> and “Xingwei”<a href="#_ftn2" name="_ftnref2">[2]</a> were composed. The emperors and kings in the past regarded the lineage relationship as most important.  Therefore the historian Sima Qian of the Han Dynasty composed the imperial annals and the hereditary houses, all of which traced the origins of their subjects, thus uniting what was separated. It is like myriads of surging tributaries-all originated from one source; it is like a mile wide field of colorful flowers-all stem from a single root. Thus the idea of harmonizing the lineageis profound and far-reaching! In later ages, customs declined and clans separated, some were rich and others poor. In the first generation descendants discuss the affairs of life face to face, but in the second generation they regard each other as distant strangers. Alas! Even the mallow is able to protect its roots. How could this have been why the ancestors benefited the lineage and illuminating great virtue so as to nourish and extend the lineage?        In the past, I heard from my teacher Lu Kuiri of Gujiang that from Wuzhou (Jinhua) to the east the mountains and the rivers are verdant and luxuriant; the trees are exuberant and the waters are fragrant; its refined material force (qi) has converged in one famous family and has formed extraordinary people. This was the first time I learned of the Lu lineage of Yaxi. Before long, my friends Yao Tongsuo and Zhang Yufeng served in turn as magistrates of Dongyang. Over and again, they also told me that the descendants of the Lu lineage are flourishing like katydids<a href="#_ftn3" name="_ftnref3">[3]</a>, and the form of their ancestral hall is plain and solemn. The Lu lineage originated from Gaosun Xi, the descendant of the Duke Tai of Qi and the son of Duke Wen (lived between the 9th and 8th centuries BC). He was enfeoffed in Lu, therefore he took Lu as his surname. During the Han and Tang dynasties, the Lu produced many famous Confucian scholars, talented people, generals, prime ministers, ranking officials, and hereditary houses. In the early years of the Xianping reign period (998-1007) of the Song dynasty, it they moved from Zhuolu [in modern southern Hebei] to Taizhou [in eastern Zhejiang]. Early in the Zhiping reign period (1064-1067), they moved west of Wuning [= Jinhua]. Soon they moved to Yaxi. They then immersed themselves in the Classics and histories and there were many famous and worthy figures in each generation. Outstanding ones, who spoke frankly about politics and involved themselves in worldly affairs, became eminent at court. Worthy ones, who maintained their purity and integrity, exerted themselves at home in the countryside. Instructions in “learning with reed stems” and “bear-gall pills”<a href="#_ftn4" name="_ftnref4">[4]</a> were passed down in the family. The descendants of those who “asked for ropes” and “rode on sweating horses”<a href="#_ftn5" name="_ftnref5">[5]</a> enjoyed hereditary office. The loyalty, integrity, filial piety, and the righteousness of the Lu family surpass popular custom. These extraordinary literati, like the calyx of the sweet olive and the bud of the orchid, are splendid, prosperous, and harmonious. Are they no what was called “a village of literati,” do they not illustrate the ancient saying that “the descendants of literati will often also become literati”? I have admired them for a long time and have been thinking of composing a biography to record their success, such as that of Mr. Wandan’s family in the Western Han dynasty.<a href="#_ftn6" name="_ftnref6">[6]</a> It so happened that my disciple Honglan [of the Lu family] brought the newly recompiled genealogy of the Yaxi Lu lineage and asked me for a preface. I read the genealogy over and again. It records the good deeds and the extraordinary feats in former generations. Generations of famous officials and eminent lords, like the rising colorful clouds, reflect each other’s brilliance. I could not help but exclaim: Oh! There is a source for the prosperity of the Lu lineage! In the past, Mr. Yu brought fame to the family by accumulating good deeds and Yang Baobrought success to his descendants by his virtue.<a href="#_ftn7" name="_ftnref7">[7]</a> [The descendants of the Wang and Xie families]<a href="#_ftn8" name="_ftnref8">[8]</a> were like the orchids and jades of Black-Clothes Alley<a href="#_ftn9" name="_ftnref9">[9]</a>, standing elegantly southeast of the Yangzi River. And indeed they were founded by [the virtuous sons] Wang Xiang and Wang Lan and Xie Hongwei.<a href="#_ftn10" name="_ftnref10">[10]</a>        I have heard that the Lu lineage live in the bottom of Bao Mountain. The jeweled peak is high and steep; the painting-like river is clear and whirling. The great spirit is prominent; the gentlemen are prosperous. They could easily be arrogant and given to luxury, yet the atmosphere of the Lu lineage is pure; their style is tranquil and elegant. They till the fields passed down from their ancestors and strictly follow the ancestral rules. Their behavior serving the elders and worshipping the ancestors are so austere and respectable that they can be a model for society. The elders are simple and plain; dressed in ancient gowns and caps, they resemble the hermits of Shang Mountain.<a href="#_ftn11" name="_ftnref11">[11]</a> The young ones are attractive and graceful; they stand straight as jade and concentrate on the civil service examinations. In their humility they are as obedient and deferential as maiden. Their seriousness and consonance (Suyong<a href="#_ftn12" name="_ftnref12">[12]</a>) leads to harmony; cordial goodness plants virtue; there is a wonderful atmosphere, free of profligacy and contentiousness. . Are we not witnessing once again the pure customs of Tao Tang and the Zhou under King Cheng<a href="#_ftn13" name="_ftnref13">[13]</a>? The people of the southeast compete for fame and fortune; they criticize others without any grounds; they intimidate their inferiors and bully their superiors; their evil takes a myriad forms. When their youths have any literary talent at all they look down upon the whole world. They can only bring to their group and destroy their lineage. The Lu lineage is to them as the finest perfume is the dung beetle. Thus I say that the Lu lineage’s source is deep and its flow reaches far; its roots are healthy and its branches lush. There is no need to compare them to the Yu and Yang. Moreover, [like the descendants of the Wang and Xie families] who densely populated in Black-Clothes Alley in the southeast and whose prosperity surpassed the other hereditary houses of the Six Dynasties, the Lu of Yaxi have thrived without diminution.  My home is in Yuchen, but I have gotten to know Lu Honggui, known by the style-name Chubai. When I served in the Ministry of Rites I had the same position as Chubai. Our friendship is greater because we passed the civil service examination in the same year and there is a long-standing friendship between our two families. Therefore I have respectfully composed the preface and described their mores. I hope to submit [an account of] their customs to the court, thus to let the world know why the Lu lineage prospers so as to clean out the bad and return to purity, and in doing so extend the profound intention that lies behind the ancient kings’ moral instructions. As for this compilation, Instructor [Lu] Maoxian was solely responsible; the work of compilation was done collaboratively by the the lineage elders Xiaori, Zhongting, Zhongbin, Zhongkeng, Zhonghong, Zhongzhun, Zhonggong, Zhonglin, Zhongzun, Hongji, Hongbi, and Hongdai.  On the auspicious day in the second month of spring of the year dingmao, in the seventh year of the Tianqi reignperiod(1627),  Respectfully written by Dong Qichang of Huating, bearing the title of Metropolitan Graduate, Grand Master for Assisting toward Goodness, Supreme Chief Minister for Administration, Minister of Rites in the Southern Capital, the former Director of Studies of the Directorate of Education, the Daily Lecturer in the Classics Colloquium, and the Compiler of the Veritable Record. <hr /> <ul> <li><a href="#_ftnref1" name="_ftn1">[1]</a> “Changdi,” a poem in the Classic of Poetry, admires the cordial relations between brothers.</li> <li><a href="#_ftnref2" name="_ftn2">[2]</a> “Xingwei,” from the same Classic, commemorates the virtue of the ancestors.</li> <li><a href="#_ftnref3" name="_ftn3">[3]</a> In the poem “Zhongsi” in the Classic of Poetry the katydid symbolizes having many descendants.</li> <li><a href="#_ftnref4" name="_ftn4">[4]</a> When still a child Ouyang Xiu of the Song dynasty lost his father and was raised up by his mother who out of poverty taught him to read by drawing characters on ashes with “reed stems.” The mother of Liu Zhongyin of the Tang dynasty made “bear-gall pills” to give her son more energy to study.</li> <li><a href="#_ftnref5" name="_ftn5">[5]</a> The military hero Zhong Jun of the Han dynasty once asked for a “long rope” to catch the king of a enemy state. Yuwen Gui of one of the Northern dynasties made his “horses sweat” by riding them hard in battle.</li> <li><a href="#_ftnref6" name="_ftn6">[6]</a> Shi Fen, known as Mr. Wandan, of the Western Han dynasty, was famous for being respectful and scrupulous and became a chief minister. Thirteen of his descendants also reached high rank.</li> <li><a href="#_ftnref7" name="_ftn7">[7]</a> Judge Yu Gong of the Western Han was so just that no one took issue with his judgments. While he was alive temples were built to worship him. When his son Yu Dingguo later became a chief minister it was thought to be a reward for his father’s virtue. Yang Bao of the Western Han once saw a yellow sparrow fall to the ground after being attacked by an owl. He nursed the bird back to health. One night in a dream a youth in yellow clothes announced himself as the messenger of the Queen Mother of the West. He said that one day he had been attacked by an owl but that Yang had saved his life. He gave Yang four white jade rings and told him that each descendent who wore one would become a chief minister, and indeed this came to pass.</li> <li><a href="#_ftnref8" name="_ftn8">[8]</a> The Wang and Xie families were the two most eminent hereditary houses of the (Eastern) Jin Dynasty. (317-420) which made its capital at Nanjing after it lost the north to foreign invasion.</li> <li><a href="#_ftnref9" name="_ftn9">[9]</a> Black-clothes Alley was where the eminent hereditary houses of the Jin Dynasty, Wang and Xie among them, resided.</li> <li><a href="#_ftnref10" name="_ftn10">[10]</a> These are the names of three historical figures, who represent ideal filial piety and fraternal love . Xiang and Lan refers to the brothers Wang Xiang and Wang Lan in the Western Jin Dynasty (265-316). After Wang Xiang’s mother died, his father married Mrs. Zhu, and she gave birth to Wang Lan. Mrs. Zhu treated Xiang very badly, but Xiang was still very filial to her. She loved to eat fresh fish. In the winter, Xiang would take off his clothes and lie on the ice of the river in order to melt it and catch fish. Wang Lan respected Xiang highly. When he was a child, if he saw Xiang being beaten by Mrs. Zhu, he would hold him and cry. When he grew up, when he saw Mrs. Zhu bully Xiang, he would ask her to stop. If she ordered Xiang to do something unreasonable, Lan would share the burden with him. Xiang and Lan’s descendants flourished southeast of YangziRiver. Hongwei refers to Xie Hongwei, of the eminent Xie family of the Liu Song Dynasty (420-479). Having lost father in childhood he treated his elder brother Yao as his father, showing him great love and respect and, whenYao died, carrying out ritual mourning for him.</li> <li><a href="#_ftnref11" name="_ftn11">[11]</a> In the early Western Han, four hermits lived in Shang Mountain (in modern Shaanxi Province).</li> <li><a href="#_ftnref12" name="_ftn12">[12]</a> Suyong is also the name of the main hall of the Lu family compound.</li> <li><a href="#_ftnref13" name="_ftn13">[13]</a> The sage king Yao was also known as Tao Tang. The Zhou dynasty reached its peak under the rule of King Cheng.</li> </ul> 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 Sixth Preface IIIF Item Metadata UUID e2ba7a56-f520-4968-aa45-1c051167ac84 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 gentleman’s name was Daoqing, his courtesy name was Yizhong, and his surname was Lu. His family had resided in Yaxi in Dongyang County of Jinhua Prefecture for generations. He planted four or five pines in the courtyard, and strolled among them everyday to read ancient books. Therefore he gave himself the style name “Pine Studio”.<a href="#_ftn1" name="_ftnref1">[1]</a> He lost his father when he was nine years old. He stood out distinctively among the common children. He did not need to be taught to learn all that he was capable of. After grew up, he associated with other literati. He studied The Book of Documents and the histories, and he understood clearly ancient and modern affairs. He knew [the distinction between] righteousness and profit, and between what was of fundamental and of secondary importance. Everything he did was satisfying to others. He was born to a rich family, yet he was frugal, having no more than one dish at a meal and no more than one color for his clothing. Whether serving his parents or entertaining guests, he was extremely reserved. In everyday affairs, he would not utter one word rashly nor would unless it was according to the rules. Whether he was pleased or angry it was not immediately apparent to others.  He seemed passive as if there was nothing he could do. But when righteousness called for action, he was determined and energetic, unafraid to do what was necessary, rather than being led by popular custom. He was known for his filial piety in attending to his mother; he attended to his uncle Mr. “Tranquil Studio” as if he was his own father; and he treated his younger brothers with fraternal love and sincerity. When he once served as the Tax Captain<a href="#_ftn2" name="_ftnref2">[2]</a> in the township he never abused his power to collect a single coin extra. [When there was a shortfall] he would donate his own money to cover [government] expenses. If someone was too poor to pay his taxes, he usually paid it for him. One year when there was a bad harvest, a thief assembled a group of followers and robbed several hundred piculs of rice that [Mr. Pine Studio] had stored up. He put it aside and did not ask. Later someone got the name of the thief and reported it to him. He thanked the person and said: “Thank you for telling me the name of the thief. However, I have a surplus and he is impoverished. He did this because he had no other resort, and by doing so he simply exempted me from giving relief. He kept on lending his own savings to hungry people. He would burn the notes of those unable to repay him, after a year. His brother-in-law, Li Minyi, was implicated in a crime and imprisoned. The prison wardens asked for one hundred taels of silver. Since Li was poor and had no resources, [Mr. Pine Studio] paid the prison warden out of his savings. After he was released Li had nowhere to turn, [Mr. Pine Studio] again sympathized and invited him and his family to stay with him; he supported them for several years, letting them go only after Li could get by on his own. A certain Hu Jianshan was related to someone who had committed a crime and his property had been confiscated. The police demanded money and valuables, but there was none to be had and so he beat [Hu] badly and [Hu] suffered greatly. [Mr. Pine Studio] again gave his own money to [the envoy]. When later Hu Jianshan was pardoned and came back [Mr. Pine Studio] never asked for repayment. In the village there was a youth of the Yen family, an orphan too poor to support himself. The prefectural government called him up for immediate service as a clerk. [Mr. Pine Studio] said sorrowfully: “If this youth goes and serves as a clerk, there is no possibility that he will survive!” So he hid him in his home and helped him escape. It cost huge amount of money, all from his own wealth. In the end Yen became a good person. After his two younger brothers grew up and married, they asked him to divide [their father’s] estate. He thus divided it up into equal portions. A few years later, the youngest brother again wanted more of an estate from his share so he immediately ceded it to him without being stingy. As for the hundreds of kinds of taxes, he paid them all by himself, without involving his two younger brothers. He was endowed by Heaven with a nature that was pure and sincere, which when put into practice took the form of humaness and love; he was sincere in his affection toward relatives and was more eager to save others from misfortune than to [solve his own] hunger and thirst. Most of his deeds were like this. Since he died in the thirtieth year of Hongwu reign period (1397) thirty years have passed. The township elders and those who knew the gentleman could all relate [his deeds]. He had five sons. The eldest is Yuanding, who fathered Hua and Rui. Today, Hua is the Vice Magistrate of Ninghua County. Hui passed the civil service examination in the same year as I. Once Rui visited me and sobbingly told me of the virtuous deeds of his grandfather. Fearing that they would pass into oblivion he asked me for a biography. I observe that when Sima Qian composed “the Biography of Fan Kuai” <a href="#_ftn3" name="_ftnref3">[3]</a>, he wrote at the end of the biography: “I have associated with Fan Taguang, Kuai’s grandson so I have described [Kuai’s] deeds for him.” Without doubt Kuai’s great and remarkable deeds should be transmitted to later generations so that all would hear of them. However, Sima Qian described them for Taguang because he wanted [his descendants] to preserve them for generations to come. Only a few people in the world are capable of all the gentleman’s deeds. He came approached “the humane men and morally superior men” of antiquity. His deeds should be listed as instructions for the men of the township and the youth, so that they will know what to follow, as well as for men such as Rui who want them preserved for later generations. Thus I have recorded, in the hope that they will not fall into the shade. On the first day of the third month of spring, in the first year of Hongxi reign period (1425),  Written by Bearing the title of Metropolitan Graduate, Gentleman-Confucian, Senior Compiler of Hanlin Academy, Zeng Heling of Taihe. <hr /> <ul> <li><a href="#_ftnref1" name="_ftn1">[1]</a> He lived from 1325 to 1397. </li> <li><a href="#_ftnref2" name="_ftn2">[2]</a> During the Ming dynasty a “Tax Captains” (liang zhang) were in charge of collecting tax grain; they were chosen from among the more affluent local families. The Tax Captains collected the tax grain from the heads of the ten-household group that formed a Village Tithing (li jia) and delivered it to the capital or elsewhere as directed. </li> <li><a href="#_ftnref3" name="_ftn3">[3]</a> “The Biography of Fan Kuai” is one of the biographies in the great historian Sima Qian’s (ca. 145-ca. 86 BC) Records of the Grand Historian.</li> </ul> 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 Biography of Mr. Pine Studio (1325-1397) IIIF Item Metadata UUID 216eac75-e850-4d68-b1f2-b5219a68215e