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For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Lingxia Tang Village Still Images IIIF Collection Metadata UUID 8b33b46a-7c81-413e-b6e9-3a49c1fce55f 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 R. Streets of Lingxia Tang IIIF Item Metadata Display as IIIF? Never UUID 03d1c33c-34b3-4430-9dbf-1ef111b39cdb 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 Rainbow Bridge Description An account of the resource The Rainbow Bridge (Hongqiao 虹橋) is one of most architecturally complex structures in the painting. The wooden construction from the underside of the bridge, revealed in the painting, indicates the advanced level of technology that existed in Northern Song for bridge construction. For more information on the architecture of the bridge, please see the following links. Of particular interest is the NOVA special program where a team of MIT students attempt to reduplicate the construction as seen in the painting, and reconstruct a life-size replica of the bridge in the city of Suzhou. IIIF Item Metadata UUID 8abf7b52-a95d-48d2-a523-26ae9e6ccaaf 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 document from 1740 is the receipt for a gift of land to the main ancestral temple of the lineage, the Hall of Filial Devotion, so that the spirit tablets of their father and his wives and their mothers will be included in the biannual ancestral sacrifices. It restates the original contract.   The Receipt from the Hall of Filial Devotion (given to Kuan 190th and his brothers)  Receipt given by the lineage head Hui 188th, the sub-branch head Kuan 168th and others. Today Hall of Filial Devotion received the following fields for additional sacrifices from Kuan 190th and his brothers: one field in the size of  .917 mu (nine fen, one li, and seven hao) located at the first que, #963, with the field name of Jingtang kou; one field in the size 1.446 mu (one mu, four fen, four li, and six hao), located at the first que, #975 with the same field name. These total 2.363 mu (two mu, three fen, six li, and three hao) of fields, and have a rent in the amount of five dan (about 150 kgs of grain). They have also donated four dou of wheat.  As of this moment we will collect the rents and administer the fields. The descendants of Kuan 190th and his brothers should not change their minds. Hereafter at the spring and autumn sacrifices in this hall, Mr. Hui 133rd, together with Mrs. Hu, Mrs. Ye, Mrs. Tang, and Mrs. Xu, should be recorded in the sacrificial text and worshipped with the ancestors. There is to be not failure in this regard.  At every sacrifice, they should be given five portions of cooked sacrificial meat and ten pounds of raw meat. It is to be distributed beginning with the descendants of the legal wife according to seniority. The amount is not to be decreased no matter what the size of the harvest. This is a fixed rule, and should never be changed.  For fear of having no evidence in the future we give this receipt as a reference.     In the eleventh month of the lunar year, the fifth year (1740) of Qianlong reign, the receipt made by:   Kuan 137th                   Ci 6th Hui 198th                      Yu 46th Kuan 168th                   Yu 75th Kuan 201st                   Ci 74th (from Zhiyan cun Chen shi zongpu 1996 ed. P. 82)   1 háo 毫 = 0.001 mǔ.  Is 2/3 sq meter or about 7 square feet 1 lí 厘  = 10 háo 毫     (0.01 mu) 1 fēn 分 = 10 lí 厘       (0.1 mu) 1 mǔ 亩 = 10 fēn 分    The mǔ is the standard unit for land area. It was originally a strip 240 bù (paces) long by one bù in width. 15mu = 1 hectare; 6 mu just over 1 acre. A hectare is defined as 100x100m whereas an acre is defined as 220 yards by 22 yards (or 1 furlong by 1 chain). 1 gě 合            = 10 sháo 勺    (0.1 sheng) 1 shēng 升       = 10 gě 合       Changed to be same as 1 liter or 0.22 gallons 1 dǒu 斗          = 10 shēng 升  (10 sheng) 1 dàn 石          = 10 dǒu 斗     (100 sheng) 1 hú 斛= 5 dǒu 斗 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 Receipt from the Hall of Filial Devotion (1740) IIIF Item Metadata UUID 63c1f512-1a39-45d7-b543-73e22dc90395 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Guodong text IIIF Collection Metadata UUID 8509166a-9f2a-40bc-bc9e-9634de31ebe6 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document  <div class="Section1" style="layout-grid: 15.6pt;"> Record of the Ancestral Shrine of the He Lineage of Wuyi<o:p></o:p> <o:p> </o:p> The Erya<a style="mso-footnote-id: ftn1;" href="#_ftn1" name="_ftnref1" title="">[1]</a> says: “A room [on the back of the main hall] with eastern and western wings is called “shrine [miao]”; a room without eastern and western wings is called “bedroom [qin]”.” The modern ancstrral shrine is what [the Erya] called a “bedroom,” However, “The Regulations of  Kings” in the Book of Rites says: “A shi 士<a style="mso-footnote-id: ftn2;" href="#_ftn2" name="_ftnref2" title="">[2]</a> had one shrine. The common people presented their offerings in their bedrooms.” Furthermore, “The Rules for Sacrifices” [of the Book of Rites] has a passage stating that : “A di shi 適士<a style="mso-footnote-id: ftn3;" href="#_ftn3" name="_ftnref3" title="">[3]</a> had two ancestral shrines” and “An official in charge only of one department had one ancestral shrine.” Therefore even shi士<a style="mso-footnote-id: ftn4;" href="#_ftn4" name="_ftnref4" title="">[4]</a>could call [their ancestral halls] “shrines,” how much more so those who had become officials. The Former King set up these rules because the spirits of the ancestors did not have a place to reside in. Filial sons used ancestral tablets to continue the minds [of the ancestors]. As for representing the residences of the time when they were alive, they used the road to the shrine [zhonglu] to represent the road to the residence [tang], the road from the hall to the gate of the shrine [tangtu] to represent that of the residence [chen], and the gate of the shrine [beng] to represent the residence [men].<a style="mso-footnote-id: ftn5;" href="#_ftn5" name="_ftnref5" title="">[5]</a> Everything was taken into account. Thus the rules of the lineage were established, the order of the ancestors was set, and filial piety and fraternality were taught. For those who want to respect the ancestors, unite the lineage, honor human relations, and establish universal virtues, from the Son of the Heaven [i.e. the ruler] to commoners, all must follow this. <o:p></o:p> The He lineage of S<st1:personname>huang</st1:personname>quan is a prominent lineage in Wuyi [County]. Gentleman Shou 1st was the first to move the family here [Guodong] in the Yuan Dynasty (1279-1364). Before the Wanli reign period of the Ming Dynasty (1573-1619), they did not have a shrine. They then recalled that in the ancient times there was a king over all under heaven who when hedivided territory and established feudal states, who established prefectures and counties, would build shrines. How can one say “The spirit [of the dead] can go everywhere,” while the descendants reside in a place but the tablets of their ancestors  no place in which to rest? Furthermore, since some of their ancestors, such as the Gentleman Shuying, had become Prefects in the Hongwu reign period (1368-1398), did they not belong to the official class? If we cannot follow the ancient and build three shrines, does this mean we should not even match what commoners may do? No worthy descendant would ever let this happen. <o:p></o:p> There is no evidence for determining who the first person was to build the ancestral shrine of the He lineage. However, in reading their genealogy I found a line saying“The He lineage just built the shrine” under the name of the Gentleman Qing 4th at the top of the column. Checked against the genealogy in the jiyou year of the Wanli reign period (1609) it is also so recorded. Furthermore, the hanging plaque “Transmitting Loyalty and Kindness” in the shrine carries the date of the forty-third year of the Wanli reign period (1615). Thus I verified that [the shrine] was first built around the time of the ancestors of the Li, Zhi, and Yuan generations. It is a pity that no one recorded this event and passed it down. Since there is doubt we leave the question open. <o:p></o:p> It was renovated in the jiazi year of the Qianlong reign period of Our Dynasty (1744). Director so-and-so donated a certain amount of money. Over half of the expenses were donated by the branch of the Gentleman Rong 8th . The layout followed what existed, but but lacked the right-hand part of the porch. At the time, although people felt sorry about this, the Gentleman’s means were exhausted and he did not have to time to do anything about it. <o:p></o:p> This year, the xinchou year (1781), Yinyu and othermanagers of the ancestral hall wanted to continue his grandfather’s enterprise and to glorify what they had done. They sighed and said: “In the ancestral shrine of our lineage, some rafters have been eaten away by insects, and some pillars are rotten. The roof tiles are broken, and the walls are going to fall down. It needs to be repaired urgently so that the spirits of the ancestors can rest in peace.” People responded: “Yes!” However, they still did not repair the missing part of the porch. <o:p></o:p> Thus Yinyu and others politely consulted others on the work on the shrine and outside. Among them Yongming and Zhaoshi asked about the expense and showed no reluctance. Yinyu said: “You are indeed the worthy descendants of our ancestors!” Then he added seventy taels of silver from his own savings. The whole lineage praised  Yinyu for his single-handed efforts: Were he not a virtuous person with a talent for getting things done, how could this have been accomplished without anyone feeling even the slightest unhappiness? Thus everyone joyfully looked forward to its completion. They renovated what was and rotten and they replaced what was broken. They built up what was falling down, and made the porch as it should be. <o:p></o:p> The project began on the first day of the tenth month of the year and was completed on the tenth day of the twelfth month (1781). <o:p></o:p> <o:p> </o:p> This commemorative record is composed by<o:p></o:p> <o:p> </o:p> Chen Songling of Pujiang [County]. <o:p></o:p> <o:p> </o:p> <o:p> </o:p> </div> <div style="mso-element: footnote-list;"> <hr align="left" size="1" width="33%" /> <div style="mso-element: footnote;" id="ftn1"> <a style="mso-footnote-id: ftn1;" href="#_ftnref1" name="_ftn1" title=""><span lang="EN-US" style="font-size: 9.0pt; font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-TW; mso-bidi-language: AR-SA;">[1]</a> The Erya, the earliest dictionary in Chinese history, was compiled around the third century BC. <o:p></o:p> </div> <div style="mso-element: footnote;" id="ftn2"> <a style="mso-footnote-id: ftn2;" href="#_ftnref2" name="_ftn2" title=""><span lang="EN-US" style="font-size: 9.0pt; font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-TW; mso-bidi-language: AR-SA;">[2]</a> In the original text, the term shi 士 refers to the lowest aristocratic class of the Zhou Dynasty.<o:p></o:p> </div> <div style="mso-element: footnote;" id="ftn3"> <a style="mso-footnote-id: ftn3;" href="#_ftnref3" name="_ftn3" title=""><span lang="EN-US" style="font-size: 9.0pt; font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-TW; mso-bidi-language: AR-SA;">[3]</a> In the Zhou Dynasty, the shi class could be further divided into three sub-classes: superior shi, middle shi, and inferior shi. Di shi was another term for the superior shi. <o:p></o:p> </div> <div style="mso-element: footnote;" id="ftn4"> <a style="mso-footnote-id: ftn4;" href="#_ftnref4" name="_ftn4" title=""><span lang="EN-US" style="font-size: 9.0pt; font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-TW; mso-bidi-language: AR-SA;">[4]</a> Note the term shi 士had different meanings in different historical periods. Here the author uses shi as it was used in his own time, as a term for the literati, that is, the large group of men who acquired an education and prepared for the examinations but rarely served in government (a social development duing the Song Dynasty). <o:p></o:p> </div> <div style="mso-element: footnote;" id="ftn5"> <a style="mso-footnote-id: ftn5;" href="#_ftnref5" name="_ftn5" title=""><span lang="EN-US" style="font-size: 9.0pt; font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-TW; mso-bidi-language: AR-SA;">[5]</a> All the above terms are quoted from Erya. <o:p></o:p> </div> </div> <div style="mso-element: comment-list;"></div> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Record of the Ancestral Hall of the He Lineage in Wuyi IIIF Item Metadata UUID 04ce5e2e-172a-48d7-8a86-d8855a056950 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Tangxi City God Temple texts IIIF Collection Metadata UUID 61a7d42b-2f60-4bbd-b8d5-24e46299e7f3 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 C:\My Documents\JINHUA\INSCRIPT\1832 TX City god temple.doc Tangxi County Gazetteer 1931 ed. 17.157a-159a Magistrate Yang Heshu Magistrate in 1828-32 Record of the Rebuilding of the Tangxi County City God Temple [Note: The term translated as “city god temple” is literally the “temple of [the god of the] walls (cheng) and moats (huang).” In the first part of the translation we use cheng and huang for reasons that will be apparent.] Examining into antiquity I find that the Book of Change says “ The cheng falls back on the huang;” the commentary glosses huang as “moat.” In the Glosses on the Erya [Vocabulary] huang is “empty.” The gloss has “what is without water is a huang.” These are the first appearances of the term cheng huang in the Classics. According to the Rites of Zhou the Minister of Religion’s sacrifices to the earth spirits, in addition to the blood sacrifices, sacrifices put in the earth, and sacrifices out in the water, there is the ritual dismemberment of the victim [to get rid of evil] for all things of the four quarters. The [Canon of Yao] in Book of Documents has “They make offerings to all the spirits.” The Book of Rites has “Those who hold the empire make offerings to the many spirits.” But none of the commentaries on these passages ever mentioned cheng huang. Thus before the Zhou and Qin dynasties not only was there no such temple there was not an offering with this name either. The Spring and Autumn Annals frequently does not desist from recording the building of walls and digging of moats. Now when the kings or dukes created defenses, building walls to protect dwellings or moats to hold back barbarian horsemen, then the value of their deeds to the people was equal to that of the mountains and forests, rivers and marshes, and mounds and hills being able to produce the clouds to make the wind and rain. And so how could it be that if all the wondrous places in the universe have ghosts and spirits residing, that for the protection of the capital of mighty Tangxi there alone would not be an intelligent and moral deity in charge of the place? But why was it that [the ancients] made offerings at the winter sacrifice to cats and tigers to repay them for their contribution to farming [by killing rats and boars], that the wolf and otter as different as they are honored for sacrificing to their ancestors origins, and it even happened that the state of Lu made offerings to the seagull, Guo to the spirit descending to Shen, Qin sacrificed at the Western Altar, and there were even those who allowed licentious sacrifices, and yet the cheng huang is missing [in the ancient records]. Is this because the records of the ancient rituals were abbreviated and incomplete? Or is this because the offering were irregular, such as the Yong, Gong, Yue, and Rang [sacrifices in antiquity], so that even if there were occasionally held, the ground would be cleared, the altar removed, and it would be included in the offerings to all spirits without a specific status? Wang Chongjian [1607-1678] in explaining the Eight Winter Solstice offerings took the “shui (water) and yong (wall)” offering to refer to the cheng and huang. Now it is plausible to take yong as cheng, but to take shui as huang obviously is at odds with the commentaries on the Classics [which gloss huang as a dry moat] so this is not the final word. When we look into the histories we find that in the second year of the Chiwu era of the state of Wu [AD 239] they built the Temple of the Walls and Moats of Wuhu, thus it is evident that this began during the Three Kingdoms period. The previous edition of the gazetteer argued that it began in the Tang dynasty on the basis of Li Yangbing’s Inscription for Dangtu Temple and a stele in seal script in [neighboring] Jinyun County, but that was a mistake in research. After this Northern Qi in Yingzhou they also built this temple. In the Shaoding era [1228-1233] of the Song an [imperial] plaque was given [to a City God temple]. In the Duanping era [1234-1236] a city god was officially given the noble title of Marquis of Xianying [=Respond Efficaciously]. In the Hongwu era [1368-1398 of the Ming] the title was changed to Earl of Xianyou [=Protect Efficaciously], but soon the title was removed and it was referred to as the “God of the Walls and Moats of such-and-such prefecture or county.” Our dynasty has followed this and the temples spread throughout the world. The gazetteer for this temple in Tangxi says that no one can specifically say when it began. Now when we were taking down the wall at the back of the main hall we found a stele with an inscription for a “living” shrine for Lord Song. Its text says that when the county was established by taking territory from four other counties, Jinhua, Lanxi, Longyou, and Suichang Song was chosen to be responsible for this place. In two or three years the county seat, the school, the offices, the altars, and the temples where all erected, thus it is very clear that this was built by Song. During the Kangxi period [1662-1722] of our dynasty. Magistrates Ke, Yang, and Song and the county gentry Zhang Keyuan and his son all renovated it in succession. In addition they set aside rental income to cover expenses in the long term. From the Chenghua era [1465-1487] to today, however, several hundred years have passed. Rain and wind have battered it, birds and rats have nested in it, it is in such dangerous condition that it will not last another day. In the summer of the wuzi year [1828] I was appointed to administer this county. Soon after I arrived I first carried out the rites and made offerings. I saw that it was in a terrible state of decay. I immediately contributed funds and called on the local gentry Chen Xiangyao and others to supervise the work. They made temporary repairs to the roof and shored up the supports to make the god safe. Considering that a major renovation would have been a huge project, beyond the capabilities of the populace, and that as the Zuo Commentary says: “First help improve the situation of the populace and then spend energies on the spirits,” my humble intention was to wait for the proper time. Luckily the harvest was plentiful and there were not natural disasters. Prayers for rain and sun were answered. [The harvest was so plentiful that] it was stored in the fields and left uncovered on the embankments; the farmers and craftsmen were celebrating in the villages and the merchants were plentiful in the markets. There were hymns of praise that this was the result of my virtuous administration. But how would I dare to claim credit for blessings from the god? Now when the god had protects a place against disaster and tribulation and brings good fortune to the people like this, we should grasp the moment and complete the project without delay; it was entirely proper that when the time was right we should give him a decent dwelling, thus to honor his virtue and repay his achievements. Thus I gathered the officials and the gentry elders and planned it, and contributed a large sum to lead the way. Once general opinion was settled, within weeks and months what was contributed to help mounted into the thousands and ten-thousands. This project began in the fifth month of the jichou year of the Daoguang era [1829] and was finished in the sixth month of the xinmao year [1831]. The old style of the halls was maintained but the galleries were enlarged. The whole layout was made even brighter and more imposing. The stone was set, the wood cut, and it was so firm, delicate and grand that after the efforts for this reconstruction we will never need to do it again. The stone has ground to a fine polish, the wood carved to perfection, and the ceiling decoration is beautiful with golds and greens whose luminosity dazzles the age. And there is the dignity of the god’s image, the ranks of the guards, the statues of the women in the inner apartment, and the officers for reward and punishment in the side galleries. Governing the human world and ruling the nether world is the same. In the unseen realms there is one who is in charge of celebrating the good and making the evil suffer, bringing good fortune to the good and ill to the licentious. By serving the spirits with the way of serving men the simple folk are made to pay attention and take warning – this is the subtle intent of establishing moral instruction with the way of the spirits. Those who also serving here at this time were School Instructor Mr. Shen Baolin, Assistant Instructor Mr. Shou Yumin, former Assistant Instructors Mr. Qin Jing, Mr. Gao Xifan, Police Chief Mr. Li Yangqing, former Police Chief Mr. Jiang Quan, all are honest and fair. Much help was received from their prompting the gentry to manage the matter; they took responsibility for various aspects and worked hard from start to finish. Although the costs went beyond several ten-thousands, not a scrap or shaving was wasted. I thus further commend the gentlemen of Tangxi, who like the good and are willing to contribute, who are principled and public-spirited, and who helped make this possible. When the building was finished the gentry asked for some words to engrave on a stele. I thereupon turned to the Classics and commentaries, histories and gazetteers, to trace the origin of the name and meaning and to correct misunderstandings about its beginning, and in addition [mentioned] the traces of earlier renovations, and the greatness of the gentlemen in joining their efforts for a common purpose and of an achievement that will be permanently visible. The names of the gentry who managed the matter and those who contributed are separately registered on a stele to show the future. However, there is a cycle of what was once new becoming old and what was once complete becoming faulty and back again. If we wish to attract the god’s gifts endlessly, then this is what I expect of the successors. 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 Rebuilding of the Tangxi County City God Temple (1832) IIIF Item Metadata Display as IIIF? Never UUID 572cc9c1-888b-4d10-ac1e-e33584939a4b 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 Tangxi City God Temple texts IIIF Collection Metadata UUID 61a7d42b-2f60-4bbd-b8d5-24e46299e7f3 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 Tangxi County Gazetteer 1931 ed. 17.167a-168a by Zhang Ouxian from 1925-27 Record of the Rebuilding of the Tangxi County City God Temple Beginning in the xinyou year of the Xianfeng era [1861] Hong Xiuchuan and Yang Xiucheng rebelled. Calamity afflicted living beings through almost all the country. The southeast in particular was badly hit. They entered Zhejiang Province from Anhui Province, arriving in Jinhua Prefecture and Lanxi County first. Jinhua Prefecture was occupied by a false king [of the Taiping Heavenly Kingdom]. Tangxi being a strategic juncture of Jinhua and Qu prefectures and Longyou and Lanxi counties, it was held by the Assisting Celestial Righteousness [an official title in the Taiping Heavenly Kingdom]. They took down the monasteries, temples and mansions in the four districts [of Tangxi] to build the false king’s palace. They slaughtered the people; there was no evil they did not do, and the entire populace fled. This was in 1862, for these events see Zeng Guofan’s Record of Major Events. At this time there were rebels everywhere in the prefectures and counties of Jiangxi and Zhejiang provinces. Only Qu prefecture, with its high walls and deep moats, had not yet been lost. Zuo Zongtang was Pacification Commissioner for Zhejiang, Jiang Guomin was General Protector, headquartered at Kecheng. They led the subordinate commanders, Generals Bao Chao, etc., assembling in a great camp at Luo and Yang river markets to march on Tangxi city. They secretly cut a way through while openly let loose fire arrows. It was some months before they subdued [Tangxi]. The two offices of the human world and the underworld, the Confucian Temple and academy together with the false king’s palace had all been put to the torch and had become scorched earth. The only thing that survived was the western quarter of the city where life resumed. Once Tangxi city had fallen then everything else was easy. Quzhou broke the siege, in Jinhua prefecture [the rebels] escaped. The hinterland of Longyou and Lanxi, Eastern and western Zhejiang, the whole province was cleansed. The Rites of Zhou says: After a great battle there will be a great pestilence, and after a great pestilence there will be a great sickness. The loss of population was such that only twenty or thirty percent remained. By 1866-67 the villages were secure. Officials and gentry worked together and the old examination hall was converted to government offices. The public recommended the gentry Wang Baoying and gentry from the four districts to rebuild the Confucian temple and the county [City God] temple. The reconstructions were of large plan. But [despite the fact that] the beams and columns of the county temple were the largest in the eight counties of Jinhua, the had used the maple, the wrong kind of wood for this purpose. Maple grows quickly and is easy to cut down, but with time it had been infested by insects. They came out from inside the wood, leaving holes as packed together as stars in the sky. It was rotten and could not take the weight and was urgently in need of repair. From the Tongzhi period to today is already over sixty years. If it should collapse then even the roof tiles would not survive. So during the spring and summer of 1925 the county assembly gave serious thought to this matter and stated it clearly to the government. The held several meetings and recommended that I be the manager and the gentry Zong Mingqian be the vice-manager. Housing the god is something I was happy to do. We then had a gathering of officials and gentry at the county temple. We first did fund raising, then we gave people tasks. From now on we should sweep clean the accumulated problems of the past and always take the words “Fulfill One’s Duty” as our guide. There was to be no excess expenses and no over-requisitioning of labor. Raising money was not easy; material resources were a problem. For the columns and beams we had to use camphor, cryptomeria, and catalpa trunks. For the main gate and the eaves of the verandas and pavilion we had to use stone columns to support the load. Since we have made a great effort to do it well, we will never have to do it again. It is ten times more impressive than before. With gold accents and vermilion lacquer, it is bright and fresh. Although we say it is “renovated” in fact it is the same as a new construction. Although during the struggle between northern and southern armies in the twelfth month last year there were battles in the city and districts, there was not the slightest damage to the county city god temple. There was a deity providing hidden protection. Truly this is what is called “there is a ruler in the realm of the unseen.” The work began in the middle of winter in 1925 and was complete at the end of winter in 1927. In total it cost slightly over 14,000 silver dollars and in total we had collected slightly over 14,000 silver dollars. Popular sentiment was enthusiastic in support of this project. [Its success] completely depended on getting the right people. The gentry Zong Mingqian was vice-manager and concurrently chief accountant. He oversaw all crucial matters and was good at economizing. The gentry Wang Ding was the day to day manager; he gave it all his strength and thought and was never afraid of hardship. Mr. Zhu Pangui and Mr. Ying Jinhe managed the wood; they are elderly yet vigorous. Others, including the gentry Liu Buqing and Gong Futong assisted with diligence; they were of the greatest help. For something to be accomplished does not depend on there being a lot of people. I have written it all down so that it will not be forgotten. This is my record. 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 Rebuilding of the Tangxi County City God Temple (1927) IIIF Item Metadata Display as IIIF? Never UUID 925bd176-374e-41a9-916c-43795b2d50a4 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Guodong text IIIF Collection Metadata UUID 8509166a-9f2a-40bc-bc9e-9634de31ebe6 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document <div class="Section1"> Record of the Reconstruction of Returning <st1:place><st1:placename>Dragon</st1:placename> <st1:placetype>Bridge</st1:placetype></st1:place><o:p></o:p> <o:p> </o:p>             Is there any evidence to support the geomancers’ theory that the “water mouth”<a style="mso-footnote-id: ftn1;" href="#_ftn1" name="_ftnref1" title="">[1]</a> is the key? At first, I did not believe it. Our hometown is called Guodong. It is located at a mountan pass. Water from the two springs comes from the south, turns to west, and then turns around to the northeast, covering several hundred meters.<a style="mso-footnote-id: ftn2;" href="#_ftn2" name="_ftnref2" title="">[2]</a> We created an embankment to create a reservoir and built a bridge above [the water-mouth]. Geomancers say that the mountain is a dragon mountain, and that if people live here the dragon will return. Therefore the bridge is called <st1:place><st1:placename>Returning</st1:placename> <st1:placename>Dragon</st1:placename> <st1:placetype>Bridge</st1:placetype></st1:place>. Since it is dammed downstream, the water winds around and lingers, tranquilly flowing around our hamlet. Those who take their relaxation here only appreciate the beauty of the stream and mountains, but forget the benefit [the bridge offers for] crossing the stream. <o:p></o:p>             In the yiwei year (1715), the bridge collapsed. We do not know when the bridge was built for the first time. But it was during the Longqing reign period (1567-1573) that our ancestor the Gentleman Jingshan assembled the lineage to rebuild it, and changed its name to the current one. Alas! When the bridge existed, people did not pay attention to it; since it collapsed, misfortunes have happened frequently to the villag and people of the four occupations<a style="mso-footnote-id: ftn3;" href="#_ftn3" name="_ftnref3" title="">[3]</a> lost their work. Disasters occurred year after year and the population did not prosper. Although we cannot completely blame [the collapse of] the bridge for these misfortunes, when we contemplate the present and recall the past it is clear which situation is better. We invited a geomancer to divine for us. He thought that [the landscape configuration here] has the images of the gen trigram.<a style="mso-footnote-id: ftn4;" href="#_ftn4" name="_ftnref4" title="">[4]</a> Its sign is a covered bowl. The water of the reservoir flows to the north, going smoothly and fully. We have only the bridge to stop it from departing. . could it have been abandoned? Furthermore, the explanation for the hexagram states: “When what is below is rapid, what is above will be conflicted. If its shape is like a bow released then it will go west and east This is detrimental to the residents.”<a style="mso-footnote-id: ftn5;" href="#_ftn5" name="_ftnref5" title="">[5]</a> I say: “All this is right. Is this not what our ancestors did to protect their families and benefit their descendants?” <o:p></o:p> This spring I encouraged our people, and they agreed with one voice. They then appointed me one of the six directors. Once the plan was set we proceeded to raise money. WThose working inside the village we asked to donate according to their abilities and those working outside [in the fields] we asked to donate grain in proportion to their harverst. After we had collected enough money we chose an auspicious day to buy the materials and recruited workers to finish the stones. After the work was done, the elders of our hamlet brought their accomplished youths and celebrated the speedy accomplishment. We toasted to each other and enjoyed the banquet. I told them: “Our lineage’s [bridge] has been damaged for several years, and then in a flash it has been restored to its former condition! Henceforth the prosperity of our people and the glory of our literati will no doubt doubly surpass that of the former generations. Therefore I have composed this to tell [the descendants] so that they will know that this could not have been achieved without the efforts of you gentlemen.” <o:p></o:p> Furthermore, since I have personally experienced the rise and decline [of our village’s fortune], I am doubly convinced that our ancestors’ construction [of this bridge] was not simply for relaxation or for the utility of crossing [the stream]. Zuo Commentary says: “From now on, I really understand the value of divination.” I record this to tell later generations so that they will not think the old embankments<a style="mso-footnote-id: ftn6;" href="#_ftn6" name="_ftnref6" title="">[6]</a> useless and get rid of them!  <o:p></o:p> As for things such as the duration [of the construction] and the amount spent, those who participated have their own accounting which I will not repeat. <o:p></o:p> <o:p> </o:p> <o:p> </o:p> On the thirteenth day of the 11th month in the xinchou year, sixtieth year of the Kangxi Reign Period (1722). <o:p></o:p> <o:p> </o:p> Written by <o:p></o:p>  the the villager [He] Fuyue <o:p></o:p> <o:p> </o:p> </div> <div style="mso-element: footnote-list;"> <hr align="left" size="1" width="33%" /><a style="mso-footnote-id: ftn1;" href="#_ftnref1" name="_ftn1" title="">[1]</a> Geomancers referred to the place where water discharged from or waters met as a “water mouth.” <div style="mso-element: footnote;" id="ftn2"> <a style="mso-footnote-id: ftn2;" href="#_ftnref2" name="_ftn2" title="">[2]</a> Literally: wu, a unit of length approximately equal to 2.6 feet. <o:p></o:p> </div> <div style="mso-element: footnote;" id="ftn3"> <a style="mso-footnote-id: ftn3;" href="#_ftnref3" name="_ftn3" title="">[3]</a> The four occupations refer to literati, farmers, artisans, and merchants. <o:p></o:p> </div> <div style="mso-element: footnote;" id="ftn4"> <a style="mso-footnote-id: ftn4;" href="#_ftnref4" name="_ftn4" title="">[4]<</a> “Gen,” one of the eight trigrams and one of the 64 hexagrams in the Book of Change, symbolizes mountain and stillness. <o:p></o:p> </div> <div style="mso-element: footnote;" id="ftn5"> <a style="mso-footnote-id: ftn5;" href="#_ftnref5" name="_ftn5" title="">[5]</a> The author wrong claims that he is quoting from the explanation of the Gen hexagram The Book of Change; perhaps he is quoted it from a geomancy book. <o:p></o:p> </div> <div style="mso-element: footnote;" id="ftn6"> <a style="mso-footnote-id: ftn6;" href="#_ftnref6" name="_ftn6" title="">[6]</a> “Old embankments” is a term from The Book of Rites. The original text is as follows: “The rituals prevent the rise of disorder and confusion, and are like the embankments which prevent the overflow of water. He who thinks the old embankments useless and destroys them is sure to suffer from the desolation caused by overflowing water; and he who should consider the old rituals useless and abolish them would be sure to suffer from the calamities of disorder.” <o:p></o:p> </div> </div> <div style="mso-element: comment-list;"></div> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Record of the Reconstruction of Returning Dragon Bridge IIIF Item Metadata UUID 6f5e0bac-8047-4ba2-9b57-f9bac5d87534 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource 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 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 document was appended to the genealogy when it was updated in 1824. It addresses the rules for donation of fields whose income could be used to support ancestral sacrifices that would include their immediate ancestors, but it also notes the various kinds of cheating.   Record Pertaining to Donating Fields for Additional Sacrifices This is what I heave learned: there are five constants in the rites, of them none is more important than the sacrifices. The Hall of Filial Devotion of our lineage has set two sacrifices in spring and autumn to make offerings to the first ancestor. Beyond the first ancestor, those of merit and virtue may also be put in the ancestral temple and receive sacrifices. However, the income from the temple’s rents is very small. Thus, after the annual regular and miscellaneous expenses, we are not able to make plentiful sacrificial offerings. In the past, the first ancestor Mr. Yi 75th, being deep in feeling and respecting the ancestors, donated fields to support the sacrifices. The whole lineage was impressed by his filial piety and placed [the spirit tablets of] Mr. Yi 75th himself, his grandfather, and his father to be worshipped. Each year in the spring and autumn his descendants received raw and cooked sacrificial meat. Afterwards those who donated fields [so that their rents could be used] to help with the sacrifices were placed in the temple on the basis of this precedent. Mr. [Yi 75th] assisted [the temple by donating] the fields to pay respect to the ancestors; later generations admired his virtue; they thus increased the sacrifice to him and included his predecessors [i.e. his grandfather and father] in the sacrifices. Compared to those who only care about their own close kin, wife, and children, who do not think of the ancestral sacrifices, is there not an enormous difference?   Our lineage admires his model and has continually added fields to support [additional sacrifices]. Since Mr. Ming 10th and Mr. Hui 133rd, each generation has had some people who made donations. In the temple the first ones to do this were Mr. Hui 188th, Kuan 121st, Kuan 137th, Kuan 168th, and others.  In 1740 we made the rule that all those who gave fields to support additional sacrifices were to be given sacrificial meat according to this precedent. Those who gave supporting fields that were infertile or smaller than one mu [1/6th of an acre] could not be placed in the temple. This is clearly recorded in the compact; it is indeed just and proper. One fears that with the passage of time evidence of the contracts for the donation of supporting fields will be lost, and that someone might take advantage of this to provoke trouble, or might after the fact raise the price of the supporting field and put the extra money in his own pocket, or even that greedy people might take advantage of the loss of the evidence to occupy the supporting fields as their own without calling attention to the fact. These various frauds are obvious and identifiable. Today, on the occasion of the recompilation of the genealogy, [we] respectfully record clearly each donation of a supporting field in chronological order and append this to the genealogy, in the hope that the later generations will not forget the meaning of deepening the root and respecting the origin. May they never alter it. In the gudan day in the autumn of the jiashen year (1824) of the Daoguang reign Respectfully written by Yingkuei  (from Zhiyan cun Chen shi zongpu 1996 ed. p. 130) 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 Pertaining to Donating Fields for Additional Sacrifices IIIF Item Metadata UUID c3f10c14-024f-4e85-919e-7b3bba0d9f01 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 Restaurant Description An account of the resource A restaurant besides the bridge. IIIF Item Metadata UUID ea11e731-a367-40f3-b3c1-0b553757ba8a