78 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: 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 Pleasure Boat on Dock Description An account of the resource Ships are not just means of transportation; they are also sites of consumption and entertainment. Here, we have a pleasure boat, with some sort of gathering area inside equipped by tables and chairs. IIIF Item Metadata UUID 217af490-71f5-41f2-bfd0-abec49006254 https://s3.amazonaws.com/atg-prod-oaas-files/chinalocal/original/a8e8904c31340510f688ea59c0a5bc4e.jpg fb4f0b02ab7df3ef45bf4677eb516364 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 Still Images: Lu Family Compound IIIF Collection Metadata UUID e015e3b9-b7f1-4863-ab9a-0d0dcd11d584 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Poem Type The nature or genre of the resource photo IIIF Item Metadata UUID 80cb6c3b-2710-480a-8d68-dd139996e5ed lu_fam-shanqing_tang https://s3.amazonaws.com/atg-prod-oaas-files/chinalocal/original/c0c49f90e798eadc2f4bc66adff06365.jpg cd009ebfd1257170b9491f1b44197174 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 Still Images: Lu Family Compound IIIF Collection Metadata UUID e015e3b9-b7f1-4863-ab9a-0d0dcd11d584 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource portrait Type The nature or genre of the resource photo IIIF Item Metadata UUID 8cfc6859-a297-4826-8f4f-dccf70923554 lu_fam-harmony_generations_back Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Zhiyan village documents IIIF Collection Metadata UUID c33837cd-3d0c-4216-91bf-5872377b797d Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document In this postscript the 62nd generation descendant Chen Shi discusses the history of his branch, which settled in this area after 1126, when the Song dynasty lost the north to the Jurchens and many officials and their families sought refuge in the south. His theme is the divisions that emerged over time in the descent group and failed efforts to make the genealogies of branches converge. In this case his Zhiyancun branch recognizes that they share a common descent with others but, being unable to rhyme the genealogy with the Baikang branch, rejects their efforts to join together. Why the Baikang branch wanted to do this is unclear. Postscript to the Updated Genealogy of Zhixi (dated 1824)              I have observed: if there is unity there must be division – such is the natural inclination of things; if there is division there must be unity – such is the principle we ought to follow. For what is divided to divide still further is also the natural inclination of things; but not to be united, yet for there to be no difference with being united – such is the principle we ought to follow. For there to be no difference with being united yet in the end to be incapable of uniting – such is the natural inclination of things even in the context of having a principle we ought to follow. To be divided and then further divided, to the point that in the end it can be divided no more – such is the principle that we ought to follow in the context of the natural inclination of things. If one does not observe unity, one cannot understand the reasons for being divided; if one does not observe division, one cannot understand the reason for being united. When one inquires this further, one find that unity, division, principles, and the inclinations of things are all connected by the emotions. How so? Because the emotions internally come from principles and externally accord with the inclination of things. To whom shall I turn to verify this view? I can verify it with the establishment of lineage and the compilation of the genealogy. My lineage has been settled in Zhixi from the time of Mr. Di. Mr. Dajing followed the emperor in going south in 1126, and temporarily resided in Anji. Due to being prefect of Mu Prefecture, he settled down in Fenshui county in Mu. He begot Mr. Zhan and Mr. Di. Mr. Di then moved to Zhishan in Jiande. He was upright in his lifetime, and became a local god after his death. The local people being grateful, they built a temple in Ruyuan and sacrificed to him for generations without break. He married Ms Hu, and was buried in Mountain Wanluo in Ruyuan. Mr. Di’s son, the minor second ancestor, married Mrs. Zhang. The tomb fields for Mr Dajing and his sons Mr. Zhan and Mr. Di were all in Ruyuan. In the gengshen year (1740) in the Qianlong reign period of This Dynasty, the Baikang branch came to compile its genealogy together with ours. Who would have expected that it was a unified compilation in name but a divided compilation in fact. After the genealogy was finished, the sequence of generations the two lineages were still separate and could not be made to fit with each other. When the genealogy was brought back, the elders read it and sighed, saying: “Nothing was accomplished except a lot of traveling! What is the point of a joint compilation?” They were not at all happy. Afterwards, in the jiyou year of the Qianlong reign period (1789), our lineage updated the genealogy, but only for ourselves; the Baikang lineage was not involved. In the seventh year (1802) of the Jiaqing reign period, four members of Baikang lineage came for the joint compilation of the genealogy again. Reflecting on our previous experience, our lineage refused to go along with them. Even today, not only Baikang, but also the sub-branches which divided from us in Zhixi and moved away to Houjiang and Changxi have not joined us in a common genealogy. Only the two sub-branches of Mamu and Yencheng have combined in unity. As the lineage expanded, the genealogy became too voluminous. The natural inclination of things made full unity difficult. Alas! Mr. Hongji was only one person, yet he was extended into two. Mr. Di and Mr. Zhan were brothers, yet they were extended to become two lineages, Zhixi and Baikang. Yet they were further extended to become the sub-branches of Mamu, Yencheng, Houjiang, and Changxi. This is what is meant by “if there is unity there must be division;” this is what is meant by “further division followed by division;” this is what is meant by “what is divided will divide still further;” this is what is meant by “there is no difference with being united yet in the end they are incapable of uniting.” However, if we trace back to the source and seek the root based upon the branches, it is still not beyond what I called “if there is division there must be unity,” “not to be united, yet for there to be no difference with being united,” and “to be divided and then further divided, to the point that in the end it can be divided no more.” However, these are cases of minor divisions and minor unities. Mr. Hongji was the first ancestor of the Xiangfu branch; his ancestor Mr Shuxian was enfeoffed as Prince of Henan and became the Henan branch; Kuei, the seventeenth-generation ancestor of Shuxian, moved to Changcheng and became the Changcheng branch; the even earlier ancestor, Mr. Wenfan, was the first to be conferred with the title Marquis of Kangle after his death, to which was added the title Prince of Yingchuan Commandery in the first year of the reign of Dajian (502), which was the origin of the Yingchuan Chens. Following this and tracing backward, the ancestor Tang served the Han dynasty, and was conferred with the title the Marquis inside the Pass. Ping served the Han dynasty, and was appointed as the Left Counselor-in-Chief. Tracing the origin of the Chen lineage, it originated from Duke Man of Hu’s enfeoffment in Chen in the early Zhou, which is why his descendants used the title of the kingdom as their surname. The Chens spread through the whole world, and our lineage took the Henan branch as our ancestors. In addition to the Henan branch, there were Xiangdong, Yiyang, and Xin’an branches. The rest were either not included in this branch but included in that one, or included in that branch but not in this one. It was like the threads that are numerous and complicated, beyond what counted on one’s fingers, but all were put in order in the Great Synthesis Genealogy by the Chen Jian, the Qimen Prefectural School student, in the Jiajing reign period (1522-1566). Thus the more numerous and complicated the divisions were, the more extensive the unity was. Is this not why it was a “great synthesis?” In recent years, our lineage has frequently proposed recompiling the genealogy. In the spring of last year, each sub-branch had begun to collect the drafts, and it was completed this summer. Dundian, Dunyuan, Xisan, and Kueinian, etc., were in charge of it. Each collected various editions and integrated them into a general volume and listing the naming sequences and the proper arrangement of generations. They made it so that when one traces origins the connections  are obvious, like pearls thread on a single strand or perfectly matching halves of jade disks; when one calculates the generations, it is as easy as scooping grains of rice or drawing on sand.  It made the connections to the ancestors in the past and opened the way to good fortune in the future. It accords with the natural inclination of things, takes its measure from the principle of how things ought to be, and considers human feelings. As for the meaning of the name Weirui: Wei is the name of a river. The ancient Erya dictionary says: “The northern bank of the river is called rui;”<a href="#_ftn1" name="_ftnref1">[1]</a> the sage king Shun settled there. Our ancestors used “Weirui” instead of “Yingchuan” as our choronym to slightly differentiate our lineage from all the other branches.  On an auspicious morning of the eighth month in the autumn of the jiashen year (1824), the fourth year of the Daoguang reign period.  Respectfully noted by the sixty-second-generation descendant Shi, after ritual cleansing and repeated prostrations. (from Zhiyan cun Chen shi zongpu 1996 ed. p. 56)  <a href="#_ftnref1" name="_ftn1">[1]</a> It is not from Erya, but from the Commentary to the Book of Documents by Kong Anguo in the Han dynasty. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Postscript to the Continued Genealogy of Zhixi (1824) IIIF Item Metadata UUID 697735c9-668d-4644-b501-588733757250 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Guodong text IIIF Collection Metadata UUID 8509166a-9f2a-40bc-bc9e-9634de31ebe6 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document <div class="Section1"> Preface to the Continued Genealogy<o:p></o:p> <o:p> </o:p> The compilation of genealogies originates in the human heart’s respect to ancestors and reverence for the lineage. Since everyone has ancestors, who does not respect their ancestors? Since everyone belongs to a lineage, who does not revere their  lineage? As long as we respect the ancestors and revere the lineage, naturally we will pay attention to the fact that the lineage [descended from] the ancestors is divided into many branches. We know that our ancestors would treat us the same way they treated their descendants. Since we know that our ancestors treated their descendantsthe same way as they would treat us, when we treat our descendants, we are not treating our own descendants, but showing respect to our ancestors and expressing reverence for our lineage. What our descendantsexpect of us toward them is not something they are expecting of us, it is that they expect us to to havethe same mind as of our ancestors and to thus to be take care of them and be kind to them. Thus, if we make any mistakes in treating our descendants, it would mean that we have not done our best to respect our ancestors and revere our lineage, and that the spirits of our ancestors in Heaven definitely feel regret because, in their minds, they would not have allowed this to happen. Oh! How can we not be afraid and watchful? <o:p></o:p> Therefore, in the genealogy, we record the dates of birth and death in the hope that one will receive and return [one’s body to the ancestors] completely; we record one’s wife and sons in the hope that they will continue [the family line] and make it prosperous; we record one’s daughters and their marriages in the hope that [both families] are benefited; we record the order of the generations in the hope that the hierarchical order will be properly arranged; we make charts in the hope that the close and distant relations will be clear; we record adoptions in the hope that the spirits of the dead will have somewhere to turn and to show our sympathy to those who did not have descendants; we record punishments and rewards in the hope that the descendants will not disgrace their ancestors but glorify them; we record the burial sites in the hope that the descendants will take the burial sites seriously; we record the dates of sacrifices in the hope that the spirits will not be hungry. There are more issues than can be listed. All of them are to arouse the descendants’ minds of filial piety, fraternity, friendliness to agnates, cordiality to affines, honesty to friends, and sympathy to those who need help,<a style="mso-footnote-id: ftn1;" href="#_ftn1" name="_ftnref1" title="">[1]</a> so that they can fulfill their duty to respect their ancestors. <o:p></o:p> It has been more than twenty years since the yiyou year of the Guangxu reign period (1885) when our lineage did a comprehensive revision [of the genealogy]. It was not because we were slow, but because it was difficult. The “Long-haired bandits” [i.e. Taiping rebels rebelled] during the Xianfeng and Tongzhi reign periods (1851-1864). The cost of defense was so huge that we had nothing left of the income from the ancestor hall, thus we did not [have resources] to rely on--this was the first reason. Since the regulations set up by our ancestors were abandoned, the fund for the recompilation had to be raised by temporary arrangements—this was the second reason. In the dingyou year (1897), we renovated the ancestral hall, and [each adult males’s] contribution was only one wen per day, but it was already very difficult [to collect]—this was the third reason.  People may or may not have descendants, [thus] it was not easy to raise funds—the difficulty was in arranging it on a case by case basis. The expense was huge, and every daily expense required money. When something was needed it had to be provided, but unfortunately we did not have a talented person  to manage it—the difficulty was in the overall administration. We added new entries to existing ones, sometimes following [the existing entires] but sometimes adding [new entries]. It became as complicated as weaving silk–the difficulty was to construct the branch . However, the matter was urgent and time was pressing. We bore the difficulties in mind and started with the easy ones, and you gentlemen who participated have contributed to it. <o:p></o:p> All in all, no matter whether it was an issue of numerous descendants or arranging them into branches, of overall administration or branch compilations, consistently everyone did their best to fulfill their respect for the ancestors and reverence for the lineage, so that [the compilation] was accomplished through cooperative effort. This project continues former generations and opens the way for future later generations. Truly it is not inconsequential Today, we have made it known that the compilation has been completed; when, our ancestors look at it we hope they will be delighted. I was asked by you gentlemen to write a preface. Although not lacking literary talent, I have described the compilation of the genealogy from the beginning to the end, and put it at the head [of the genealogy]. Respectully composed, <o:p></o:p> <o:p> </o:p> On an auspicious day of the last third of the eleventh month in the jiachen year, the thirtieth year of the Guangxu reign period (1904)<o:p></o:p> <o:p> </o:p> Respectfully written by<o:p></o:p> <o:p> </o:p> Ruizhi,  eighteenth generation descendant <o:p></o:p> </div> <div style="mso-element: footnote-list;"> <hr align="left" size="1" width="33%" /><a href="#_ftnref1" name="_ftn1" title="" style="mso-footnote-id: ftn1;">[1]</a>The Rites of Zhou  lists these six deeds as that which the government is supposed to teach the populace.</div> <div style="mso-element: comment-list;"></div> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Preface to the Continued Genealogy (1904) IIIF Item Metadata UUID 0be6de26-a153-4486-a500-7fd5aac1ac4d Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Guodong text IIIF Collection Metadata UUID 8509166a-9f2a-40bc-bc9e-9634de31ebe6 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document <div class="Section1" style="layout-grid: 15.6pt;"> Preface to the Genealogy of the He Family from Qingyuan<o:p></o:p> <o:p> </o:p>       Gratitude and righteousness are what people have naturally. They hardly depend on a genealogy. However, after a person is born, he gives birth to children, and then grandchildren. The affection between father and son is deep, but at the level of grandsons it is not as deep, and this  is even more so in the case of one’s brothers’ sons and grandsons. They may even regard each other as strangers--so insignificant [to each other] that they have no feeling of joy and sorrow [for each other]. Some even hate each other! Tracing back to the origin, they all come from a common root. However, in the end, they cannot get along with each other. Is it not because they have forgotten their ancestors that they do violence to the branches? The reason for this is that the branches divide further and further, and therefore [the descendants] forget their origin, and are further estranged from each other. Since those who are close are estranged by division, those who are estranged can also become close by unification. This is the reason for the compilation of the genealogy. <o:p></o:p>        Our purpose in compiling the genealogy is to teach benevolence and love and to strengthen [an awareness of having a common] origin. If we study [the genealogy] from the perspective of benevolence and love, their meanings are complete [in it]: when we open and read a genealogy, [the records of] who was born to whom are full of the familial affection between father and son; [the records of] who and who were brothers are full of the righteousness between brothers; [when the genealogy records] who married which woman, the way of husband and wife is illuminated; [when it records] who was the first and who was the second in seniority, the order of seniority is clarified; [when it records] who served at which court, and whether he maintained his integrity ordied for righteousness, helped promote vitrtue and effected government policy, assisted Xun and Hua,<a style="mso-footnote-id: ftn1;" href="#_ftn1" name="_ftnref1"><span lang="EN-US" style="font-size: 10.5pt; mso-bidi-font-size: 12.0pt; font-family: Arial; mso-fareast-font-family: 新細明體; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-TW; mso-bidi-language: AR-SA;">[1]</a> was upright and diligent and extended his love [to the populace], had his name recorded [in history] and had extraordinary achievements, is not the principle of the relationship between ruler and minister brightly illuminated? The genealogy completely embodies the principles of human relations. It is not only for the purpose of uniting the distant so that they become close and of arousing love in the heart. <o:p></o:p> <o:p> </o:p>        As for our He lineage: after [the descendants of our first ancestor] Tang Shu  proliferated and changed the surname to He, theyspread across the land. ThoseYingchuan [in modern <st1:place><st1:placename>Henan</st1:placename> <st1:placetype>Province</st1:placetype></st1:place>] and Jinling [modern <st1:city><st1:place>Nanjing</st1:place></st1:city> in <st1:place><st1:placename>Jiangsu</st1:placename> <st1:placetype>Province</st1:placetype></st1:place>] cannot be fully recorded. For those who moved to Kuocang [in modern southern Zhejiang Province]there are the Genealogy of Qingyuan, Genealogy of Yuxue, and Genealogy of the Vice Minister of Ministry of War. Although their names are different, they are the same in fact. Later, those who moved to Wuyi lived in various places but gradually forgot their origin. But the Genealogy of Qingyuan and Genealogy of Yuxue of Kuocang are extant andthe imperial edicts and decrees f bestowing titles are extant. This was the same idea [to maintain connections to the ancestor’s] as Weizi’s leaving with the sacrificial vessels.<a style="mso-footnote-id: ftn2;" href="#_ftn2" name="_ftnref2"><span lang="EN-US" style="font-size: 10.5pt; mso-bidi-font-size: 12.0pt; font-family: Arial; mso-fareast-font-family: 新細明體; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-TW; mso-bidi-language: AR-SA;">[2]</a>  Through them we first learned that the Gentleman Badi [He Guo], our first ancestor in Wuyi, was the grandnephew of the Gentleman Zhengxian [He Zhizhong, 1044-1117]. Zhengxian was posthumously given the title of Commandery Prince of Qingyuan , and the honor was also extended to his ancestors for three generations—his great grandfather, He Weize, washonored as Duke of Wei. of the excess of [He Zhizhong’s] beneficial grace also flowed to the branches—therefore the Gentleman Badi also claimed to be from Qingyuan Commandery. The Gentleman fled to Wuyi to escape social upheavals and then settled here. He had five great boys. After three generations, there was a person listed as Qing 3rd [i.e. third in the Qing generation] who became the first ancestor of the Market Back Lane branch; a person listed as Qing 1st became the first ancestor of the branch of the Principal Graduate Quarter [in Wuyi city]; a person listed as Qing 4th became the first ancestor of the branch in Guodong; as those listed as Qing 113th, Qing 63rd, and Qing 45th became the first ancestors of the branch in He Village. As for the great number of worthies who served in the government, [their deeds can be found] in the records of government service through the successive dynasties. <o:p></o:p>        After the Gentleman Badi the lineage divided into various branches, and from it we learn the many different branches [of the lineage]. However, if we trace back to the root and pursue the source, we learn that the root is one. When one reads the genealogy, the affection for the relatives wells up in his heart. We who are listed in the same genealogy are in contact during the course of the year, celebrating happy events and grieving  for misfortune. When we cannot bear to see others impoverished benevolence can be aroused; when we cannot bear to see others in trouble righteousness can be aroused; when we cannot bear to see others enmity for each other cordiality can be aroused. Let us unite the thousands of people [in our lineage] and maintain the custom of benevolence and kindness together! Do not boast of our ancestors for fame; do not bring the lineage together for extravagant expenditures. There are many examples in the world of those who once forced the populace into submission and bullied them and who acted tyrannically in villages, but in the end destroyed their lineages and families. Alas! Should we not be fearful? Thus I also mention this to warn our descendants. <o:p></o:p> <o:p> </o:p> In the tenth month of the fifth year of the Longqing reign period, the xinwei year (1571),<o:p></o:p> <o:p> </o:p> Respectfully written by<o:p></o:p> <o:p> </o:p> Qiren, descendant of the thirteenth generation, a Tribute Student </div> <div style="mso-element: footnote-list;"><hr align="left" size="1" width="33%" /><a href="#_ftnref1" name="_ftn1"><span lang="EN-US" style="font-size: 10.0pt; font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-TW; mso-bidi-language: AR-SA;">[1]</a> Xun and Hua refer to the sage kings <st1:city><st1:place>Yao</st1:place></st1:city> and Shun and thus by extension emperors generally. “To assist Xun and Hua” thus means to serve as a chief councilor. <div style="mso-element: footnote;" id="ftn2"> <a style="mso-footnote-id: ftn2;" href="#_ftnref2" name="_ftn2" title=""><span lang="EN-US" style="font-size: 10.0pt; font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-TW; mso-bidi-language: AR-SA;">[2]</a> Weizi was the elder brother of the evil Zhou [紂], the last king of the Shang,  and remonstrated Zhou [紂] in ca. 1000 B.C. When Zhou would not listen Weizi understood that the Shang would soon be destroyed; he took the sacrificial vessels and fled. After it conquered the Shang, the Zhou dynasty enfeoffed Weizi so that he could continue making offerings to the Shang ancestors. </div> </div> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Preface to the Genealogy of the He Family from Qingyuan IIIF Item Metadata UUID 6795344d-b894-48cb-9627-a7179b2217d2 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Zhiyan village documents IIIF Collection Metadata UUID c33837cd-3d0c-4216-91bf-5872377b797d Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document This preface tells of a genealogy created to show how all Chen lineages are related to each other if one traces back far enough. The author is said to be the more important philosopher of the Ming dynasty, Wang Shouren (better known as Wang Yangming) 1472-1528. However, this preface does not appear in Wang’s collected writings. The genealogy, the preface tells us, shows how beginning from a single moment in antiquity the Chens diverged into so many different branches that people with the same Chen surname do not recognize kinship with each other. The preface then proceeds to the moral and social importance of recognizing kinship connections, achieved by recognizing the history of descent from the ancients.  Preface to the Grand Synthesis Genealogy 明嘉靖十九年 (1540) 大成譜序 by 王守仁 Ever since the ancient rituals of the Five Descent Lines五宗and the Nine Policies for Social Order九兩stopped being practiced few of the so-called eminent families of the great towns have been able to keep a genealogy for their own families, and those who can keep a genealogy for a lineage are truly rare. How much more so those who extend [the genealogy] to all the different streams coming from the same source! One who is able to include all the different streams coming from the same source must benevolent of heart, lofty of ambition, vigorous in strength, and broad in learning. Today the Qimen Prefectural School student Chen Junjian wants to correct the shortcoming in prevailing customs by tracing back to the root and reaching the source, thus to integrate all the Chen lineages into one; he certainly is making a great contribution to the Chen lineages. Making it possible to follow the traces after a myriad generations so that ethical principles will not be extinguished and the proper arrangement of spirit tablet and graves昭穆 will be constantly illuminated—thus to maintain moral teachings in one’s very heart—whose contribution could this be? So I am delighted to learn about this from a short look, and cannot refuse his request [for a preface to the genealogy]. To trace the origin of the Chens: In the beginning, [their] surname was Wei. They come from Duke Man of Hu, who was enfoeffed at Chen by King Wu of Zhou. For generations they were in charge of the sacrifices to Emperor Yu [=the sage emperor Shun]. In the time of Duke Min of Yue [the territory of Chen] was annexed by the state of Chu. Therefore the descendants used the name of the state as their surname. At the end of the Qin dynasty (in 206 BCE), there was a Chen named Ping, who was the 10th generation descendant of Yue. He lived in Huyong county in Yangwu prefecture. He served the Han dynasty founder Emperor Gaozu as a strategist, together with Zhang Liang, and both were given the title of marquis and appointed chief ministers. He was illustrious in the empire. At the time of Emperor Yuan (48-33 B.C.) there was a Chen with the personal name of Tang, who was appointed as the Vice Commandant of the Western Region because of his being Ping’s sixth-generation descendant. He was appointed as a diplomatic envoy to foreign countries, and executed the Xiongnu khan Zhizhi, his wife Ms Yu, the crown prince, the eminent ministers, and those of lesser rank, more than 1500 people. He reported his achievements and was given the title of the Duke Within the Pass, thus to honor his ancestor Ping. The descendants of Tang moved to Yingchuan. After seven generations, Mr. Wenfan was born, who transformed all around him with his integrity and righteousness to the degree that there was a saying “I would rather be punished by the government than be criticized by Mr. Chen.” He had six sons, all worthies, among whom Yuanfang and Jifang were the most admired by the world. The saying “It is difficult to be an elder brother and difficult to be a younger brother [in the face of such paragons of brotherliness]” probably originated with them. From then on the Chens in Yingchuan became ever more prominent and the descendants of Yuanfang and Jifang became ever more prosperous. [They were] eminent in the Wei dynasty, spread widely in the Jin, and greatly flourished during the Song, Qi, and Liang dynasties [from the 3rd to 6th centuries CE]. For example, the Chief Minister of Works Qun, the Vice Director of the Department of State Affairs Tai, on to the one with the personal name Kui who moved to Changcheng, all were the descendant of Yuanfang. The Prefect of Gaoyuan Run, the Registrar of Wei Tan, on to the Military Governor of Fujian Mai and those who moved to Putian, all were descendants of Jifang. Most of Jifang descendants settled in Putian in Fujian; others settled in Quan, Fu, and Jian’an Prefectures (in Fujian). During the period of Song and Yuan they rarely assembled together, therefore this branch did not have descendants. The Changcheng branch, eleven generations after Kui, produced Emperor Wu, named Baxian, who succeeded the Liang dynasty and conquered the empire [in 558 CE]. His Chen dynasty passed the empire down through five emperors over thirty-two years, and thus at the time most of the fertile lands were settled by Chens. [He now explains how members of the family received land grants from the Chen emperors and set up new branches] There were those in Xin’an were Bogu was enfeoffed, and whose descendants moved to Jixi. The Jingde, Changxi, Xiaxi, Chencun, Gushan, Yunling of Jing, Changhua, and Yigan lineages were all branches of those who settled in Jixi. There were those in Henan where Shuxian was enfeoffed and whose descendants moved to Wuzhou [i.e. modern Jinhua]; the Tongcheng, Susong, Gao’an, Hukou, Changshan, Donglu, Yushan, Tengpeng, Huangmei, Guangji, Jianchang, and Chenqiao lineages were all branches of those who settled in Wuzhou. There were those in Xiangdong where Shuping was enfeoffed and whose descendants moved to Huangdun in Xi; the Leping, Linhuai, Dinghai, Yongjia, Kunshan, Jinhua, and Lingbi lineages were all the branches of those who settled in Huangdun. There were those in Yiyang where Shuda was enfeoffed and whose descendants moved to Yingjiang in Yushan; the Banxi kou, Damen li, Yiyang, Rongjin fang, Chenyuan in Dexing, Nuanchuan, Qicun, Shangrao, and Shaxi lineages were all branches of those who settled in Yinjiang. Ren was enfeoffed in Luling, and all the lineages in Anlu, Xinchang, Dagu, Xinfeng, Xintian, Ningzhou, Shanshi, Xuancheng, and Chang’an regarded him as their ancestor. Yun was enfeoffed in Wuxing and all the lineages in Pinghu, Yenjin, Jiaxing, Dongyang, Yuwu, Lianshi, Haiyen, and Zhapu regarded him as their ancestor. Zhuang was enfeoffed in Kuaiji, and all the branches of Fengyang, Tushan, Guangde, Kuzhu dun, Taizhou, Zhuangyuan tang regarded him as their ancestor. Xian was enfeoffed in Henan, and all the lineages in Yuanwu, Ningling, Xiangfu, Shihe, Linpin, and Xinzheng regarded him as their ancestor. Yen was enfeoffed in Xunyang, and all the lineages in Anren, Taiyuan, Chenying, Henan, Boyang, Nancun, Guixi, and Yongfeng regarded him as their ancestor. Yu was enfeoffed in Wuchang, and all the lineages in Jiangxia, Jinsha, Zhupai, Tuanfeng, Jingxiang regarded him as their ancestor. The lineages in Zheshan, Shanyin, Suichang, Fenghua, Wucheng, Wuxi, Changzhen originated from Prince Tian in Qiantang and Prince Jian in Nan’an. The lineages in Boyang, Dayuan, Nanchang, Shiqiao, Jinxian, Luoling, and Hunan \ originated from Prince Shan in Boyang and Prince Mo in Badong. As for the lineages in Xichuan and Dongmeng, they began when Crown Prince Shen moved to escape the Sui dynasty. Later there were some who lived in Baoning and Xinjing who in the end made their families famous, such as in Sanyao. There was also one who was appointed a military defender, and moved to Fuliang, Yenchang lin, and in the end died defending the state and was sacrificed to in the state temple, such as Grand Master Yi. There was also someone who was appointed to Jiangzhi but who so loved its beautiful landscape that he stayed in Tonglu, such as Surveillance Commissioner Qing. The lineages in Chongqing, Nanchuan, Boyang, Licheng, Wuyuan, and Huokou attributed their origin to the Xinjing Chens. their descendants divided, for example the Tonggang Chen in Le, the Jinchan in Wu, and the Baisha in Dexing. There were also some from Licheng and Huokou. The Zhuyuan Chen in Qi, the Chencun in Xiu, and the Yinjing in Fu along with those in the towns, began from the Yenchang ling, but went off on different roads, such as the Chen lineages in Qixi, Fangcun, Chengcun, Panxi, Xuanhua, Chongshan, Zonglu, and Gumu. As for lineages in Jiande, Xiaomei, Qingyang, Wanli, Shuitan in Xiu, Qianfu, Xinxu, Dexing, Luowu, Cixiao fang in Xi, and Xixiang in Taiping: they were originally from either Zhuyuan or Chencun. The branch in Tonglu was particularly segmented. Close by there were lineages in Chun’an, Sui’an, Fuyang, and Jikou; far away there were lineages in Tengxi in Xiu, Shimen in She, Yatou in Hu, Changmen in Su, and Tianzhu in Hang, along with those in the Shangguang, Shanyin, Tiantai, Xiushui, and Pingyang areas, all of which can be verified. As for the others: some left this branch and joined this, left that and joined this, like broken threads and untied ropes, one cannot figure out where they began. In the Tiancheng reign (926-30) of the Later Tang dynasty, there were some gentlemen, such as Chen Tianqi and Wanyi who organized an assembly of the branches and more than three hundred branches responded [to their call]. Another was held in the Kaiqing reign period (1259) in the Song dynasty, and half as many participated. When it was followed in the Zhizheng reign (1341-1368) in the Yuan dynasty, only half of that number joined. After that each lineage established its own local reputation and traced its ancestry through its own genealogy. Even if two Chen lineages were only separated by several yards it was as if one was living away in the north and the other in the south. How different from the ancients, who regarded the whole world as a family. Why is Mr. Chen engaged in this study? Does he only want to regard the whole world as a family? I think he wants to rip out degraded customs and bring back the pure and simple, so that each member of the lineage will extend from his own body to his father, from his father to his grandfather, from his grandfather to his great grandfather, extend from his great grandfather to his great great grandfather, and from his great great grandfather on without end. Then those who have the same body with me, those who have the same father with me, those who have the same grandfather with me, those who have the same great grandfather with me, those who have the same great great grandfather with me, and those who have the same first ancestor with me, although some are well-known and some unfamiliar, some distant and some close, rich and poor, eminent and humble, smart and stupid, and worthy and unworthy – from the perspective of the ancestors all of them are descendants. Is there any difference between the well-known and the unfamiliar, the distant and close, rich and poor, eminent and humble, smart and stupid, and worthy and unworthy? Since there is no difference between the well-known and the unfamiliar, distant and close, rich and poor, eminent and humble, smart and stupid, and worthy and unworthy, then those who are intimate should think about how to promote friendly relations with those with whom they are unfamiliar; the close should think how to meet the distant periodically; the rich should think how to help the poor; the eminent should think how to support the humble; the smart and the worthy should think how to encourage the stupid and the unworthy. Let them have the same likes and dislikes, share worries and happiness, socialize with each other, support each other, encourage each other to cultivate virtue, and admonish each other for their faults. Let peasants and merchants assist each other and traveling merchants and local merchants cooperate with each other. Let them take care of each other in the case of flood, fire, bandits or thieves; show sympathy to each other in the case of illness or disasters; and help each other in weddings and funerals. Let the powerful ones not mistreat the weak, the majority not insult the minority, and the elders not bully the young. In one lineage harmony will prevail and benevolence will flourish. Then first, they will not stand in shame before the ancestors; second, they will not stand in shame before eminent families; and third, they will not stand in shame before this genealogy. How good it is that Mr. Chen is doing this! He has edited the genealogies, charted the lineages, narrated the excerpts [of the biographies], and drawn the portraits of the dead. This is what Mencius called “Rectify them; straighten them; help them; give them wings; thus causing them to become possessors of themselves.” Should someone criticize this work as useless work it will be because he does not understand what the genealogy this. This is not a reason to criticize Mr. Chen! Therefore I say “One who is able to extend [the genealogy] to all the different streams coming from the same source must be benevolent of heart, lofty of ambition, vigorous in strength, and broad in learning. Alas! Only the strongman Wu Huo can lift a ten-ton tripod, and only a Jinren can swim the mile-deep abyss. Such tasks must be entrusted to such men! Genealogical learning has not been transmitted for a long time. Those who are bothered by this and want to do something about it are quite a few. However, one that is as brilliant, righteous, simple, succinct, substantial, and easy to read as this one is very rare. Therefore I know Mr. Chen is indeed a man capable of ordering the world, and indeed this genealogy is a grand synthesis! Thus I have set this forth to encourage future generations. This classic was begun in the yihai year of the Zhengde reign (1515), finished in the jichou year of the Jiajing reign (1529), and published in the gengzi year (1540). On the auspicious day of the tenth month of the lunar year in the winter of the dinghai year, the sixth year of the Jiajing reign of the Great Ming (1527). Written by the Bearer of the titles of Palace Graduate, Grand Master for Splendid Happiness, Pillar of State, And Bearer of the appointments of Heavenly Assistant Guard, the Sincerity-and-Effort-Exerting Minister of the Ministry of War at the Southern Capital, concurrently Left Censor-in-Chief of the Censorate, Duke of Xinjian, the recluse of the Yangming Mountain, Wang Shouren. (from the Zhiyan cun Chen shi zongpu, 1996 ed.)   Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Preface to the Grand Synthesis Genealogy IIIF Item Metadata UUID bec18da8-e34f-45a2-bfb4-37fe8aebd707 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Zhiyan village documents IIIF Collection Metadata UUID c33837cd-3d0c-4216-91bf-5872377b797d Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document Probably in the 12th century the Chens here divided into two branches, the Zhiyan (or Zhixi) Chens and the Baikang Chens. Here it states that the Baikang Chens created a joint genealogy with the Zhiyan branch. However, the Postscript to the Updated Genealogy of Zhixi (dated 1824) denies that the join succeeded and states that the Zhiyan branch had rejected Baikang’s overtures.  The author of this preface seems to have been more interested in the Grand Synthesis Genealogy of 1540 than Baikang work, perhaps because the Grand Synthesis Genealogy included many famous Chen through history.   Preface to the Joint Genealogy of Baikang in Fenshui and Zhixi in Jiande (dated 1596) I was appointed by the emperor to govern this district in the yiwei year (1596). As soon as I arrived, those with official rank, the National University students, and the prefectural school students came to greet me in the office courtyard. Among them were fifty to sixty from the Chen clan. Their clothes and caps were dignified. I admired them in my heart: they are indeed of an eminent lineage! However, because I had just arrived at this place, I had not had time to learn about their origin and history. A year later, the prefectural school student Chen Chao, together with his lineage members, brought the Grand Synthesis Genealogy. Bowing, he requested: “Former Confucians always said descendants who did not compile a genealogy in three generations were unfilial, because they would not know where the ancestors came from and when the branches divided. The ancestor of the Chen lineage originated from the first enfeoffment of Man, the Duke of Hu. From the sage kings Shun and Yu to the Song and Yuan dynasties the descendants multiplied; their deeds can be verified with the documents. There is no need to debate this. In the reign of Jiajing (1522-1566) of this Dynasty, the Qi Prefecture School student Chen Jian traveled over the whole world, and investigated the origins of the lineages in every detail. After fifteen years, the Grand Synthesis Genealogy was finished. Later, as the lineages grew, there were cases of the order of generations becoming obscured, and failures to distinguish degrees of kinship. Genealogical studies were being neglected. Chao was suddenly moved to follow the example of Chen Jian, the student in Qi, and updated the genealogy. He wanted to begin with the branches that were close and easily verified and make a combined genealogy. Dajing, the 16th-generation descendant of Shuxian, the Prince of Henan, served Emperor Gaozong of the Song when the dynasty moved south (in 1127); he was appointed Prefect of Muzhou, and settled there. His eldest son, Zhan, moved to Baikang in Fenshui county, and the second son, Di, moved to Zhixi in Jiande county. These two branches have gone on for only ten or so generations, therefore they are still close. Furthermore, both are in counties in Mu Prefecture, and they are less than two hundred li apart. They often socialize with each other, and the descendants often meet. Therefore [their histories] are easily verified. The Baikang genealogy has already been finished. He has used this and combined it with the Zhixi genealogy. Unless one updates the genealogies by combining them, even the closest relatives will become strangers, as if one was living in the north and the other living in the south. If even the Chens settled in these two places are like this, what must be it be like for all the Chens under heaven. Surely this would cause the ancestors sorrow. How then could one speak of filial piety? With the help of Zongsheng, Tongmo, Biaoxian, and Wang Daoyi, Chao has finished combining the genealogies and updated them. They sincerely asked me for this preface. It is because I, although incapable, am in charge of the customs and cultivation that they want a word from me to commemorate this event. Deeply moved, I took the genealogy and read it over and again. Thus I said to student Chao: “The genealogy of your Chen lineage has a preface by Mr. Wang, Duke of Xinjian, prefaces from the present by Historian Mr. Tao and the former Prefect of He Mr. Wu. Their essays that trace the depth of the achievements of the ancestors and describe how they maintained cordial relations within the lineage and harmony among the relatives in order to propagate the Chen lineage are grand and eloquent, detailed and excellent. What else can I add? What else can I add? If I really have to say something, then perhaps it will be adequate to address the meaning of the genealogy in antiquity, thus to impress it in the memory of the Chen lineage. On reading the Grand Synthesis Genealogy, I found that it would always record those who devoted themselves with all their heart and died for the ruler, wanting to move the later generations to think about loyalty; it would always record those who devoted all the efforts to serving their parents, wanting to move the later generations to think about filial piety; it would always record those who donated money to help those in need, wanting to move the later generations to think about benevolence; it would always record those who did not take profit without principles, wanting to move the later generations to think about uprightness; it would always record those who did not evade disasters without principles, wanting to move the later generations to think about moral principles. To make later generations think about frugality, it would always record those who were content with the tranquil life; to make later generations think about diligence, it would always record those who were able at managing property; to make the later generations think about adhering to principles, it would always record those who wandered and lived in the outside of the court. As for those who transgressed against human norms and standards, the powerful who mistreated the weak, the wealthy who bullied the poor, the eminent who despised the humble, the smart who teased the stupid, the high who oppressed the low, and the younger who offended the older, all who behaved thus are not recorded. Why? This is the genealogists’ principle of hiding bad deeds, in the hope that descendants will reflect on themselves. You, the Chen descendants, since the time of the genealogy was updated, have encouraged each other and socialized with each other. When there is a happy occasion, you go and celebrate; when there is a sad event, you go and condole; when someone gets sick, you go and pray for them; when there is a disaster, you go and help; when someone is in need, you go and relieve them; when meeting on the road, you bow and give way [to each other] to express cordiality, just as the love between the Chen brothers Zhan and Di in antiquity. This is not only being filial to and honoring the ancients, but is also a grand affair! Surely you gentlemen are not updating this genealogy merely to boast of your lineage and show off. And this is certainly not why I am happy to write this preface! Although I have never ascended to the hall of Zhixi and met the descendants, I have studied the ancient worthies in the Grand Synthesis Genealogy, and found a Gentleman for Meritorious Achievement of the Song such as Mr. Zeng the 22nd; I have found one who was smart and reliable and served as a prefect such as Mr. Siyuan; I have found some who were given official titles because of their longevity such as Mr. Ren the 48th, Mr. Ren the 63rd, and Mr. Yi the 75th.  They were all outstanding figures and refined gentlemen. The elders were like this, so too the younger worthies. Cultivated gentlemen have risen one after the other, I think they must be of the same quality as the descendants of Baikang. When updating the genealogies, how could they not combine [the two lineages]? Therefore, not fearing the ridicule of the uncultivated, I proclaim Mr. Chao’s filial piety.             The guqie day of the middle of the spring of the year bingshen (1596), the twenty-fourth year of the reign Wanli,             Written by Magistrate of Fenshui County, Ni Fuying from Yunjian. (from Zhiyan cun Chen shi zongpu 1996 ed.) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Preface to the Joint Genealogy of Baikang in Fenshui and Zhixi in Jiande (in 1596) IIIF Item Metadata UUID 306a16bc-bc7a-49a7-a3ca-ff302d8868d2 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Zhiyan village documents IIIF Collection Metadata UUID c33837cd-3d0c-4216-91bf-5872377b797d Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document In this preface to the most recent edition of the Zhiyan Village Chen genealogy the compilers give an account of the ancient origins of the Chen surname, the origins of this particular Chen lineage and the origins of the village, and the several branches of the lineage.   Preface to the Recompiled Genealogy of 1996 A genealogy records the origin and development of one surname and one village and the deeds and writings of notable figures of ages past. It is a kind of history, and it deserves to be preserved for the value it has. Therefore as long as we take its essentials and abandon its dregs, manage it according to today’s new methods and rules, thus make the past serve the present, then the compilation of genealogies cannot be completely abandoned. It has been 49 years since our Genealogy of the Chen Clan of Zhiyan was updated in 1947. If we do not update it again now, inevitably the birth and death dates and the deeds of many people will be unclear and significant events in village history will fail to be recorded. Therefore Xiangou, Weisong, and others initiated the updating. It started in December 1995 and they asked me to take charge. Thanks to the cooperative efforts of all the heads of the sub-branches and the support of the majority of the villagers it has now been finished. By precedent, we must write a preface after completion. In the past, such a preface was written in literary language, but young people and later generations do not understand it, therefore they know nothing at all about the ancestors. This exactly corresponds to an old saying: “one enumerates past records but ignores one’s own ancestry.” Therefore I have now switched to colloquial language to write it. We have recorded such matters as the origin of our Chen clan, where our ancestor migrated from, and how we developed after that, so that later generations will grasp it all at a glance, and will not be confused when they look at the genealogy.   The Origin of the Chen King Wu of Zhou extinguished the Shang dynasty, and enfeoffed the descendants of sage kings and worthy ministers of past ages. [He] found Duke Man of Hu, the descendant of [the sage emperor] Shun, and enfeoffed him at Chen, which is an area in today’s Henan province. From then on, his descendants used Chen as their surname. At the end of the Qin dynasty [221-206 BC], there was a Chen Sheng who rose up in a righteous rebellion and extinguished the Qin dynasty. Chen Ping assisted the Han [founder] Emperor Gaozu in pacifying the world and became a famous minister of the Han dynasty [202BC-AD220]. Later there was a Chen Tang who achieved merit [during wars] in the western regions. In Eastern Han there was a Chen Shi, the Magistrate of Taiqiu, who was famous through the world for his upright and honesty. His contemporaries even said that they would rather be punished by the government than be criticized by Mr. Chen. His two sons, Yuanfang and Jifang, were also famous. Those who admire brothers have passed down the saying: “It is difficult to be an elder brother, since there is [the model of] Yuanfang; it is difficult to be a younger brother, since there is [the model of] Jifang.” Thus our Genealogy of the Chen Clan begins with Chen Shi. He was the first generation, and his sons the second. The pedigree only became clear and verifiable with him. He was from Yingchuan (today in eastern Xuchang in Henan), therefore most of the Chen lineages took Yingchuan as their choronym [a choronym is name of the place associated with the origin of a particular branch of a surname]. However, our Chen surname in Zhiyan uses Weirui as our choronym, because our ancestors wanted to trace our first ancestor back to Shun. Shun was the lord of the kingdom of Yu in the time of [the sage emperor] Yao. Yu was in today’s Shanxi province. Within the kingdom there was a river called Weirui, a place mentioned in the Classic of Documents in the sentence “[Emperor Yao] sent down his two daughters to Weirui [to be wives to Shun].” That is why people in the past said in prefaces to this genealogy that there was only a tiny difference between Yingchuan and Weirui. In fact we are also the descendants of Chen Shi.   The Date of the Establishment of the Village: Since Chen Shi our Chen clan has continued without break. In the Six Dynasties (222-589) Chen Baxian replaced the Liang Dynasty and conquered the whole world. In three generations, from grandfather to grandson, they enfeoffed as princes more than fifty people who were the sons and nephews of the imperial clan, and the fiefs were spread through the whole country. At that time, there was a Chen Shuxian who was enfeoffed as the Prince of Henan. Our first ancestor Mr. Dajing was his 16th-generation decendant, and lived in Xiangfu County of Kaifeng Superior Prefecture in Henan. His father and grandfather were both high officials in the Song Dynasty. Emperor When Gaozong of the Song Dynasty went south in 1127 (after the Jurchens conquered the north) Mr. Dajing followed him south. At first he resided besides the river in Anji. During the Shaoxing reign period (1131-1162) he was appointed prefect of Mu Prefecture (later it was renamed as Yen Prefecture, today it is Jiande) and resided in Fenshui County. He begot two sons, the elder one was Zhan and the younger one was Di. Zhan resided in Baikang of Fenshui, and was the first ancestor of the Chens of Baikang. Di resided in Zhiyan [Zhi-Reservoir] (it was called Zhishan [Zhi-Mountain] at that time but was renamed Zhixi [Zhi-Brook] in later times); he was the first ancestor of the Chens of Zhiyan. The Genealogy praises him for being versed in both the civil and the military arts and both erudite and versatile; his name was known to the whole world. Shaoxing was the title of the reign period of Emperor Gaozong of the Song Dyanasty. The title of the first reign period of Emperor Gaozong was Jianyan; it was changed to Shaoxing after four years, which lasted for 32 years [1130-1162]. It has been 869 years since [the Song Dynasty] went south in 1127 up to the present. The establishment of the Zhiyan village would not have been earlier than the Shaoxing reign period. If we suppose that it established in the 19th or 20th year [of the Shaoxing reign period], then it is clear beyond doubt that from the establishment of the village up to the present our Zhiyan village has had a history of about 850 years.   The Difference Between the Branches Beginning in the 13th generation after Mr. [Chen] Di, we divided into four branches: the Lower Gate, the Upper Gate, the Middle Gate, and the Front Gate (a division roughly based on location.) The Lower Gate branch were the descendants of Xiaoyou, Mr. Di’s fourth-generation descendant. All the other branches were the descendants of his younger brother Xiaode. Later the Upper Gate branch ceased, leaving only the Lower Gate branch (today’s Lower Residence branch), the Middle Gate branch (today’s Upper Residence branch), and the Front Gate branch. Among them, the Front Gate branch is the most prosperous and the most populous one, including the second, third, fourth, fifth, sixth, and the Mamu sub-branches (房頭). The Mamu sub-branch is descended from Mr. Yi the 49th; all the other sub-branches were descended from the two brothers Mr. Min the 6th and Mr. Min the 17th, who were descendants of Mr. Yi the 75th. None of the other sub-branches had descendants. Mr. Min the 6th begot Mr. Zerong and Mr. Ziming, which became the fifth sub-branch (the numbers of the sub-branches were set according to [the seniority of the] cousins). Mr. Min 17th begot five sons: the eldest was Mr. Wuwei, the fourth was Mr. Xiangyue, and the fifth was Mr. Xiangsong. Mr. Wuwei begot six sons; the second, the third, and the sixth sub-branches were all his descendants (the other sub-branches did not have descendants). [The descendants of] Mr. Xiangyue was the fourth sub-branch. Because the population was not large, the descendants of Mr. Xiangsong were combined under the [sub-branch of] Mr. Xiangyue together, and is called collectively the 4th sub-branch. (The other sub-branches did not have descendants) Therefore the relationship between the ancestors of the fourth and fifth sub-branches and the second, third, and sixth sub-branches were not of brothers, but of uncle to nephew. However, [they differed in that] the [ancestor of the] fourth sub-branch was a paternal uncle, and the [ancestor of the] fifth sub-branch was a more distant uncle. As for the Houjiang sub-branch, it moved to Nali since Mr. Jin the 7th, the fourth-generation descendant of Xiaoyou. It also belongs to the Lower Gate branch. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. 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For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Jinhua Prefectural City God Temple 城隍廟 IIIF Collection Metadata UUID 40f628ce-1a95-43f3-a68f-2511eaf63d7c Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Prefectural City God temple in 1998 IIIF Item Metadata UUID 46c91c91-db83-44c1-b27d-dc2eb79e1502 city god popular religion religion