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Texts: Lu Family Compound
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39b0e445-f635-4452-8236-26296f43d5ef
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<p><u>Thursday, June 20, 2002</u></p>
<p><u>Dongyang, Lu zhai</u></p>
<p><u>盧華忠</u></p>
<p> 1930<span>年生,屬羊,三十二世孫。</span></p>
<p>土改時當兵,沒人敢抄家。</p>
<p> </p>
<p>爺爺參加過最後一次科舉,沒考中,當私塾教師。</p>
<p>從小聽爺爺說家族的事,很熟。</p>
<p> 四兄弟:</p>
<p>一房:盧華,惇睦堂</p>
<p>二房:盧睿,復荊堂</p>
<p>三房:盧圭,肅雍堂-盧溶(<span>築肅</span>雍堂)<span>-盧楷,解元</span><br /> <span>-盧格,進士</span><br /> <span>-盧彬,地方紳士</span></p>
<p>四房:盧章,樹德堂</p>
<p> </p>
<p><strong>肅雍堂、穿堂</strong>,大家都可以來,平時皆來來去去的(穿堂裏涼爽,躺著睡舒服)<span>。</span></p>
<p>紅事:肅雍堂大堂前,吃完兩顆荷包蛋,下轎,踩在鋪著紅布的篩子上,經穿堂走進自己家裏。</p>
<p>白事:從裏面用肩扛棺材出來,在肅雍堂前中庭,橫置兩條長凳,將棺材置於其上,燒完香後,再用繩子綑在棺材上,此後才是用繩子,</p>
<p>戲台搭在肅雍堂正對,從二進的門往中庭搭。族人或附近的人看戲則在兩側的房子以及中庭、肅雍堂上。若地位較高者來看,則讓肅雍堂上之位置給他們。</p>
<p> </p>
<p>三塊原來的匾還保存著:恩榮四世、進士、翰林(<span>直的那塊是清重修,橫的是劉鏞寫的</span>)</p>
<p>土改時,拿匾當桌子,穿堂等當民校。</p>
<p> </p>
<p><strong>祖先畫像</strong></p>
<p>過年掛畫像(<span>祭祖不掛</span>)</p>
<p>在穿堂,正面左為盧溶?,右為夫人,右牆盧楷、盧彬,左牆盧格</p>
<p>(<span>夫人畫像左襟繫鈕取代一般右襟鈕,表示聽到盧圭被害慌亂</span>)</p>
<p>(<span>三子媳婦無畫像,因長子早死,媳婦守寡不肯畫,長嫂不畫,次、三媳亦無。後來亦皆有夫妻畫像。</span>)</p>
<p>年三十到初五,每天早晚燒香、「擺高茶」</p>
<p>到藏畫像的地方用三柱香請出來,放回去時亦用三柱香。</p>
<p>閏年正月十三至十六,也掛畫像,掛燈,請祖先「賞燈」。</p>
<p>(<span>每一家都有燈籠,上有堂號,把燈籠提出去就知道是那一家的人。</span>)</p>
<p>春夏秋冬四燈。</p>
<p>五張八仙桌,擺高茶。</p>
<p>除閏年外,過年不「賞燈」,只有祭祖、過年肅雍堂前掛兩盞燈,大花燈靠近壁,另一盞小一點的在祭祖時擺在堂前的元寶桌上方,元寶桌上置香爐、二金花(<span>花瓶,因花用箔紙做,金色的,故稱金花</span>)<span>、二爐臺。</span></p>
<p> </p>
<p><strong>祭祖</strong></p>
<p>清明、冬至。無牌位。</p>
<p>清明祭祖是在墳上。早三天上全族共同祖先的墳,接下來各房自己祭掃。</p>
<p>冬至先在宗祠祭上十代的祖先,直到第十三代的四個房之祖,然後各房再祭。在肅雍堂拜的是三房的祖先。各房(<span>三房下之房</span>)<span>派出代表,依順序排列,輩份高在前排。右有唱儀,左有</span> <span>。</span><span>女的不能進來是在這個時候。</span></p>
<p>祭祖完分禮品,銅錢等等。小學、中學畢業還另加,依等級增加。</p>
<p> </p>
<p><strong>墳莊</strong></p>
<p>每看中一塊墳,必須買些田供墳,</p>
<p>整個小村子看那個墳莊。</p>
<p>墳莊的田戶每年要交租(<span>整族的交給族,各房的則分別交給各房</span>)<span>,並供應上墳所需。</span></p>
<p>(<span>祠堂被毀的原因,?副書記從前是給盧家看墳的,恨死盧家</span>)</p>
<p>上墳時從外頭請人(<span>不是姓盧的</span>)<span>抬青衣小轎上山,轎夫在一旁自己找地方蹲著吃,每人二兩肉,飯可以隨便吃;族人則一桌一桌吃。</span></p>
<p><strong> </strong></p>
<p><strong>墓</strong>,開始時皆在村東,發現六塊石板的石棺,</p>
<p><strong> </strong></p>
<p><strong>田莊</strong></p>
<p>全族、各房,各自有田。交租,各房自行管理。</p>
<p>收入:1.<span>祭祖。</span>2.<span>救助族中矜寡孤獨者。</span>3.<span>上小學給兩個銅板,中學加倍。</span></p>
<p>盧格的後裔到現在還在分(<u>錢從那裏來?</u>)</p>
<p>一年的開銷很大。</p>
<p>經濟各家獨立,無大事則獨立,有事各房負責,他房亦可贊助。</p>
<p><strong> </strong></p>
<p><strong>宗祠</strong>文革時被毀。不大,但在村中心。</p>
<p> </p>
<p><strong>祠堂家長</strong></p>
<p>第一房一個,第二房兩個,第三房兩個,第四房一個。(<span>第一房遠,在三里外,第四房是三房過繼出去的,實際等於三房。</span>)</p>
<p>祠堂家長中再選一個董事,如族長角色。</p>
<p>祠堂家長由每個分支推選,有威信,有點功名。</p>
<p>祠堂家長有俸祿,管帳等亦有。</p>
<p> </p>
<p><strong>管理組織</strong></p>
<p>1.<span>經濟</span></p>
<p>2.<span>人文</span>(<span>人倫?</span>)</p>
<p>3.<span>糾紛</span>(<span>打官司</span>)</p>
<p> </p>
<p><strong>3.<span>糾紛</span>(<span>打官司</span>)</strong></p>
<p>若發生糾紛,向祠堂家長告狀,祠堂家長找各房商量是否受理,若私下調解不了,則開祠堂門<span>有祖宗參加</span>。</p>
<p>開祠堂門:天亮,敲鼓,吃早餐,再敲鼓,快開祠堂門時,三鼓。</p>
<p>圖:祠堂七開間,因出過一品官。三進,大門進來,是門間,然後是拜堂,三大間,然後是穿堂,中置香案,左右有焚帛爐,最後是七開間,置祖宗神主牌位,依昭穆排。</p>
<p>開祠堂後,三柱香拜祖先,然後到拜堂左的議事廳商議,最後由祠堂家長決定,不能違抗。</p>
<p> </p>
<p>對外:盧姓去調解兩村糾紛。</p>
<p>新知縣要先來拜盧宅(<span>不是盧宅去拜知縣</span>)<span>,拜過以後就沒事。</span></p>
<p> </p>
<p>與外衝突:張-盧世仇。</p>
<p>本為連襟,為一塊墳地起爭執,張氏在路上叫姓樓的攔住盧圭,用秤桿殺了他,開始結下世仇。</p>
<p>不嫁樓(<span>李宅再過去</span>)<span>、張</span>(<span>城北邊</span>)<span>。</span></p>
<p>解放前打得很厲害,桐山等全金華的盧都過來支援。</p>
<p>看見一從外頭請來的拳師胸前被砍兩刀。</p>
<p> </p>
<p>東陽明清出東門三大姓:盧、李、趙。</p>
<p>距趙25<span>里,距李</span>10<span>里。</span></p>
<p>通婚等關係頻繁。有事互相找。</p>
<p> </p>
<p><u> </u></p>
<p><u>Friday, June 21, 2002</u></p>
<p><u>Dongyang, Lu zhai</u></p>
<p><u>盧純驥</u></p>
<p> </p>
<p>1924<span>年生,第二十九代。盧楷後裔。</span></p>
<p> </p>
<p><strong>盧氏</strong></p>
<p>現在東陽兩支盧</p>
<p>1.<span>盧琰,寀盧「九子盧」</span></p>
<p>2.<span>雅溪盧</span></p>
<p>在盧仝時分開。盧仝之父是九子盧和我們的共同祖宗。</p>
<p>盧仝與盧文紀是兄弟,我們是盧文紀六子中盧姜的子孫。</p>
<p>六兄弟中之盧穗是韓國盧泰愚的祖先。</p>
<p> </p>
<p><strong>生平</strong></p>
<p>自己高小畢業,主要靠家學。</p>
<p>家學淵源,從小聽父祖說這些事,那些家裏做買賣的(姓傅的?副所長<span>問</span>Prof. Bol)<span>聽不到,就算讀到大學也沒用。</span>(<u>大家庭的自豪</u>)</p>
<p>祖父是秀才。(<span>秀才是宰相根苗,沒當宰相只是時運未到。</span>)(<u>盧宅相傳的價值觀?</u>)</p>
<p>七、八歲入是家塾,在堂屋、廳堂,三家、五家湊點錢,請個老師來教。</p>
<p>如愛日堂幼側的房間住的人的祖父是個秀才,自己父親跟他學。</p>
<p>族裏補助:讀小學一學期給兩塊銀元,兩學期就是四塊。中學六塊,高中八塊,大學十二塊,留學二十塊。</p>
<p>不用還,莊田收地租。</p>
<p>當時一塊銀元可以買九十斤大米。</p>
<p>以前讀四書五經千字文百家姓弟子規,背不好會被打。(<span>現在覺得打也是個辦法。</span>)</p>
<p>十一歲進昇蘇小學,十二歲畢業。(<span>輕視小學中所教的國文程度。</span>)</p>
<p>昇蘇小學在陳宅街,原烈愍祠,現為吳寧鎮第四小學。</p>
<p>盧壽祺當專員(<span>管八、九個縣</span>)<span>時,十六歲的獨子病死</span>(<span>中醫可治,不相信中醫而用西醫</span>)<span>,心灰意冷,不當官,回家種菜、看書。當時地方學校不行,召集村裏長老,將董事會重新組織,自己當董事長,辦昇蘇小學,是東陽第一個小學。辦得很好,升學的很多,不升學的出去一兩年往往也能當官等等。又辦補習班。正要辦造紙廠時,解放。</span></p>
<p>畢業後在補習班讀了一年。補習班中用初中課本,故雖未進初中,初中的內容都學了。</p>
<p>當時縣長盧壽祺認為東陽只一所中學,能讀的人很少,故在小學中辦補習班。</p>
<p>之後進東陽測量學校。</p>
<p>十七歲在南鄉的小學教書。</p>
<p>學中醫。</p>
<p>舅父認為光靠教書收入不夠,外祖父傳下的中醫,兩個表弟不願學,自己頭腦好,學兩年。</p>
<p>文革時被認為「依靠中醫技術進行反革命活動」,不准行醫。</p>
<p>直到這幾來才又開始。在村裏幫人看不收錢,懺悔年輕時,也希望別人會記住自己善行而對自己兒子好。</p>
<p>十八歲做測量工作。</p>
<p>十九歲日本鬼子來了,參加游擊隊。國共一起抗日,所以認識很多共產黨的人。</p>
<p>二十一至二十三歲,湖北的表兄弟介紹到吳廳長(<span>吳嵩慶,國民黨財政廳長,後來負責運黃金到臺灣</span>)<span>項做科員,辦稿。</span></p>
<p>吳廳長問他要不要去臺灣,但未說國民黨將棄守,他不願離開家,有父母兄弟。</p>
<p>二十六歲結婚,妻十七歲,姓季。最早的自由戀愛,同一個村裏。</p>
<p>有朋友要他去臺灣,給他一個排指揮,可是不能帶妻子,所以最後決定不去。朋友說他是人才,共產黨不能用會殺掉他,他不相信,說改朝換代也從沒全殺的。</p>
<p>盧宅到臺灣的很多,多是中校、上校,中級軍官,地位比自己低。</p>
<p><u>(Two traumas: 1. <span>僅高小畢業 </span>2. <span>國民黨官員。</span>)</u></p>
<p> </p>
<p>父親在軍閥下當兵(<span>當時當兵的很多</span>)<span>,解放後不久死。</span></p>
<p>大哥、三弟,小學校長,思想比較革命。</p>
<p>四弟,華東軍政大學大學畢業,參加解放。</p>
<p>參加21<span>軍到朝鮮打仗。復員後,考大學,但被通知說成份是地主,不可能進去。參加婺劇團,告訴弟弟「戲子無情,婊子無義」,若他要娶一個女演員,自己與父母皆不會同意。後到新疆當機修工,結婚,跟丈母娘同歲。</span><u>(<span>話題後來轉移,我不知道他原來講這個是什麼意思。</span>)</u></p>
<p>五弟,氣象臺臺長。</p>
<p>只有自己反革命,解放後到東北勞改五年,一家人不來往。靠自己與領導關係不錯,有文化,之後被勸說農村正在批鬥回去可能反而不好而留在東北工作,直到1963<span>年與蘇聯、美國等有戰爭可能</span>(<span>大家馬車準備好隨時要逃</span>)<span>,當時大兒子三歲,二兒子還在肚子中,才回家。</span></p>
<p>所有帽子都戴在我頭上。</p>
<p>一早工作,十一點收工,吃一碗飯一杯水,繼續工作,晚上還有大夜班。</p>
<p>(<span>講一個餓到計畫去偷一袋白米,但最終覺得不應淪落至此,回家告訴等待食物的三個小孩,爸爸沒用,甚至不會偷東西的故事。</span>)</p>
<p>妻子挨餓最多,省食物給他,因要勞動,給小孩,因要成長。</p>
<p>看過去就是命,現在三子一女,日子過得不錯,大家還需要他,已經足夠,過去是罪人時,就低頭走路。</p>
<p>覺得共產黨基本還是好的,貪污的人只是少數。</p>
<p> </p>
<p><strong>民國時期任縣長</strong></p>
<p>三個,皆三任,每任兩年。</p>
<p>盧壽祺。解放時,監獄不難為他,說他是個好官,國民黨、共產黨都需要官。沒坐牢。</p>
<p>盧鎧,無家產,解放後不久就死了。</p>
<p>盧雲深,判十一年徒刑,從監獄出來不久就死了。</p>
<p> </p>
<p><strong>解放後被殺</strong></p>
<p>三個</p>
<p>盧綬青,原東陽中學校長,因當過清黨委員。</p>
<p>另一是土匪。</p>
<p>一在國民黨當行政委員。</p>
<p> </p>
<p><strong>盧宅</strong></p>
<p>前四進是同時造的,後五進則是陸續造起來的。</p>
<p>廳堂是公共空間,大家都可以用。</p>
<p>兩側的房間則是私人財產,解放前、清朝就賣來賣去,誰買下就可以住。</p>
<p>如樂壽堂(<span>第五進</span>)<span>右側就是三爺爺住的</span>(<span>自己爺爺行四</span>)<span>。</span></p>
<p>四、五進分隔的石庫門:門在文革時被毀。</p>
<p>八進尚未修復,批評:當初的房子不中不西。</p>
<p>九進的世雍堂:</p>
<p>門樓與堂屋的不同是門樓有樓,堂屋無。</p>
<p>門樓及側廂的樓上儲藏東西,如刻書板,小時候很多。</p>
<p>母親乘華麗的仙轎嫁來,較窮的人則乘簡單的被籠轎,平時被籠轎是抬東西的,不一定乘人。</p>
<p>世雍堂旁側的房間所住之人,解放後劃為地主,房間分給窮人,亦盧姓。<span>不流血的土改。</span></p>
<p>門版上有「天開泰運、[<span>上朱下土</span>(<span>地</span>)]<span>轉陽和」,</span>[<span>上朱下土</span>(<span>地</span>)]<span>是明代新造的字,天下的土地是朱家的</span><span>證明是明代的建築。</span></p>
<p><strong>廳堂</strong>拜旁邊住的人的祖先。</p>
<p>以前蓋房子,蓋三間或五間,中間一間公用,就是堂屋,祭祖、辦個小學校、朋友賓客來時都在此。</p>
<p>多會有個堂名,也許請有文化的人幫忙。</p>
<p>長房長子繼承原堂名,分家後兄弟再出去蓋房子又建立新堂。</p>
<p> </p>
<p>小時候住<strong>太和堂</strong>,二十多間房。</p>
<p>父親三間房,大哥和自己因已婚亦三間,三、四弟還小,各一間。(五弟?其他間?)</p>
<p>無僕人。</p>
<p>家裏有八百多畝地,皆上代祖宗傳下,非父親買,自家種八畝,其餘皆租田,多在外地,但收不了多少田租,一是二五減租,二是這一段時期戰亂、天災等收成不好。</p>
<p>(<span>要致富得做生意,一本萬利。盧家做生意的人不多,多務農、讀書。</span>)</p>
<p>太和堂同房三十多戶,共有三千多畝田,這一房子孫較富。</p>
<p>吃酒吃肉太和堂(<span>三房之長房</span>)<span>,</span></p>
<p>敲鑼打鼓五雲堂(<span>三房之三房</span>)<span>,</span>(<span>這房的人愛吹吹打打,嗩吶、笛子等,湊起來就是一個樂隊</span>)</p>
<p>遊牌賭博午臺堂(<span>三房之三房</span>)<span>,</span></p>
<p>扁擔搭柱長明堂(<span>樹德堂下的</span>)<span>。</span></p>
<p>祖先規定較嚴,田只能同房間典,不能賣,否則收不到租。</p>
<p> </p>
<p><strong>祖先畫像</strong></p>
<p>現在掛在同壽堂中的畫像是憑記憶請人重畫的,看過的人都說就是原來的。</p>
<p>仍保存的舊畫像是:盧孝達、盧睿、盧煦。</p>
<p>過年過節生日掛,平時不掛。</p>
<p> </p>
<p><strong>祠堂家長</strong>,文化程度高,清慎廉敏,族人都相信他。</p>
<p>能管理整個族。</p>
<p>以前官府、警察局、法院等是不進來的,有事都是由祠堂解決。</p>
<p>小時候很頑皮,看見祠堂家長就躲起來,很尊敬他們。</p>
<p>現在老人協會取代他們協調、主持公道的功能。</p>
<p>多是族裏老人。</p>
<p>調解委員,但無權力,不過一般人都聽。</p>
<p>(<span>講一個婆媳衝突,派出所施壓無效,由他勸通媳婦的故事。</span>)</p>
<p> </p>
<p><strong>盧宅-</strong><strong>國家重點文物保護單位</strong></p>
<p>沒讓他們出錢買,是無私奉獻。</p>
<p>本村人進來不花錢,平日來掃地做些事也都是願意的。</p>
<p>盧宅是他們的光榮。</p>
<p>當初申報國家文保局,要求文官正三品以上住過這宅子則算文物,否則算古董。</p>
<p>其他人建議報二房的盧睿(三品官)<span>為肅雍堂主,自己雖不同意,仍應他們的要求寫申請書,而成為國家重點文物保護單位。</span></p>
<p>今年國家給兩百萬。</p>
<p>現在由文保所的一個副所長承包,</p>
<p>旅遊收入、拍電視租金等</p>
<p>盧華忠是修繕公司的工程師,很賺錢,畫個設計圖就幾千塊。</p>
<p> </p>
<p> </p>
<p></p>
<p><u>Friday, June 21, 2002</u></p>
<p><u>Dongyang, Lu zhai</u></p>
<p><u>盧桂賢</u></p>
<p><u>昌偉的筆記</u></p>
<p> </p>
<p>全國重點文物保護單位盧宅 盧氏源流研究會 祕書</p>
<p>浙江省東陽市盧宅老年協會 會長</p>
<p>盧格後代,三十二世。</p>
<p>一子,二孫。</p>
<p> </p>
<p>這裏主要要三個村子,加起來共有三千五百多人。</p>
<p>另外分支分出去,共有二十六個村子有姓盧的,加起來有一萬四千多人。</p>
<p>十多個村莊在天台姓盧(<span>定桓說這裏的盧是天台過來的</span>)<span>,他們去年共有一百三十多人過來祭祖,盧桂賢等也曾過去拜訪他們。</span></p>
<p>過去這一帶全姓盧,解放後才有他姓搬進來。</p>
<p> </p>
<p>僕人住在頭門邊。蒙古人在明朝建立後回不去,於是就在盧宅做低賤的工作。解放前盧宅的人不許與這些人通婚,解放後才允許。</p>
<p>這些人主要是姓董和姓王,住在盧家的大多姓董。這些人被稱為「少一輩」或「少姓」。</p>
<p>文革時被毀的多是三村那邊的房子,這是因為當時在三村當上書記等職位的都是過去三村的「少一輩」,二村能保留下來是因為不屬他們管轄。</p>
<p> </p>
<p>家仇是張姓。</p>
<p>宗親是姓盧的。</p>
<p>古親是那些世世代代與盧姓通婚的,如李、趙、徐、賈、虞等。</p>
<p>(<span>後來盧先生帶我們到保存至今的西荷亭書院,裏面掛著許多牌匾,都是祝賀盧宅去年完成修譜工作的。其中有宗親-各地姓盧的-送來的,也有古親送來的,如有一「西溪賈宅」送來的,就自稱「眷族」,另有一虞氏送來的,賀詞赫然是「姻聯永恆」。</span>)</p>
<p> </p>
<p>新譜於去年完成,凡例中增加了一些新東西。</p>
<p>如女子不再以某氏稱呼,而是直書其名。此外因現在教育普及,所以規定高中以上才注入。</p>
<p>過去捐二十畝田入公堂就可有傳,現在不是捐錢就有傳。</p>
<p>當過市、縣長可有傳,另外還有革命烈士、校長。</p>
<p> </p>
<p>村裏有教育基金,由村裏出錢,居委會管理。讀大學可一次領五千元,考上東陽中學(<span>重點中學</span>)<span>可領二千元。</span></p>
<p>三村提供助學金,一直到中學為止。</p>
<p>臺灣有人也設基金會,委託盧楷後人管理。</p>
<p>肅雍堂後代辦工廠,有錢,也設基金會。</p>
<p> </p>
<p>杭州、北京等地有所謂盧宅公寓,過去讀書人姓盧的(<span>不分地域</span>)<span>赴考,皆可去住。平時商人也可去住,但碰上考期就不能。</span></p>
<p>一村、三村出了三千萬恢復東邊被毀的房子(<span>因為他們本來住那邊</span>)<span>,根據這邊的模型重建,不准有現代的建築物,附近也不准有三層或以上的建築物</span>(<span>我們後來一路走過去,發現就有不少現代化的三層以上的建築,盧先生說這些都將被拆除,可以想像整個計畫實行後,這附近的改變一定很大。</span>)</p>
<p>藍圖都根據回憶畫好了,明年這個時候就可完成。(<span>他說得很肯定,但我很懷疑,這麼浩大的工程,真的一年就可完成?另外,三千萬也是一筆大數目,難道都是盧家出的錢?盧家真的那麼富有?</span>)</p>
<p> </p>
<p> </p>
<p> </p>
Dublin Core
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Title
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Field Notes Luzhao 中文
Subject
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Interviews from 2002 about the history of Luzhai
Description
An account of the resource
Interviews with 盧華忠 and 盧純驥
IIIF Item Metadata
UUID
f621fd05-9caf-4a1e-954e-741bce74aadf
-
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Texts: Lu Family Compound
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39b0e445-f635-4452-8236-26296f43d5ef
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<p>The Biography of Lady Jia (1355-1428) Written by her grandson Lu Tao in 1488</p>
<p> “The Biography of our Late Grandmother nee Jia, [with the title of] the Lady of Grand Humility.”<br /><br /></p>
<p>As to the late Grandmother, the Lady of Grand Humility, her given name was Guang 光 (Light), and her surname was Jia. Among her ancestors in the Song Dynasty (960-1279) was Chong 寵, a grandson of Jia Changchao, [who bore the honorary posthumous name] Wenyuan (Font of the Civil) enfeoffed as Wei (魏國文元公). Ever since Chong moved from Zhending to Dongyang, he embraced the virtuous township Nanxi (Southern Stream). His grandson Yan 炎 took office as the Vice-Minister of the Ministry of State Affairs. Yan begot Yuan 淵, who became the magistrate of Changxi. Yuan’s son, Tingzuo賈廷, passed the <em>jinshi</em> examination [in 1132], and was Registrar of Tonglu county [in Muzhou, Liangzhe] (授桐廬簿). During the Shaoxing reign period (1131-1162), he sent up a memorial arguing for reconciliation with the Jurchen, and later received an imperial decree appointing him as Reviser [rank 8a official in a central government agency]. His loyalty and righteousness was widely known throughout the nation. Every generation produced outstanding figures, so that all society recognized them as a great lineage. A few generations later, Hua, who commanded a garrison (zhen 鎭), divided his branch from the lineage and moved to Xixi (Western Stream). He was the seventh generation ancestor of the Lady of Grand Humility. Her grandfather Zifang and her father Juqing both personified hidden virtue. Her mother was Ms Chuan.</p>
<p> Our late grandmother was endowed with wisdom and brilliance, and received the family learning in childhood. She was able to learn by heart all the Classics, histories, and the affairs of the past and present that her father and brothers studied and recited. When she became old, she was able to educate sons and daughters-in-law by drawing on [the knowledge she had acquired]. As to children’s learning and woman’s work, she was able to do these without having been [formally] taught. When she reached the age of marriage, she was married to our grandfather Tianbao, who had the style name Yuanding. Our great grandfather said that he was the first son of Yizhong 怡仲. On the day [of marriage when] our late grandmother offered gifts to her parents-in-law, our great grandfather was delighted and said: “She will bring prosperity to our lineage.”<br /><br /></p>
<p>In the early period of the dynasty, the laws were harsh. In 1393, the Guiyou 癸酉 year of the Hongwu reign period (1368-1398), our great grandfather was employed in the transportation of tax grain all the way to the capital; he was implicated when those in the same service group missed the arrival deadline; he died on the road at an inn. Three brothers of our great grandfather died one after another in this unfortunate affair [in fact, they were executed]. When the court again drafted young men of conscription age and sent them to remote frontiers for military purposes, our grandfather was the only person who remained, and had to make a living on his own. At the time, three of our grand uncles were no more than children, and our grandmother was already pregnant. Our grandfather said thoughtfully: “our grandfather accumulated virtue and humanity, but he passed away before he could see the fruits. Now all our family members have been sent to remote frontiers for military service; fathers and sons cannot protect themselves and nobody eats properly in our family. Someone must be devoted to maintaining the ancestral sacrifices (宗祀).” He then had our grandmother assume the responsibility of caring for the orphans in the lineage. Although he did not say anything clearly, he surreptitiously expressed his will and lamented: “Husband and wife are originally a pair of birds in the same tree, but when this big calamity befell them, each flew away to different directions.” Grandmother gave solace to them and persuaded them, but did not do so because she felt compelled to (祖妣慰解 之, 猶未爲必然). When she suddenly found herself at this critical juncture, she did not shrink away (俄而密地竟不諱矣).</p>
<p>At the time, our grandfather was forty years old; he had become extremely sick and it was impossible to tell when he would get well. From this point on, she grieved to the point that she became sick and extremely emaciated. It looked as if she would not recover. She had nobody to rely upon, and neighbors in the lineage who encroached on the fishing [rights of her household] caused troubled and wrought havoc. Thus our grandmother barely had time to rest. She was derided as an outsider in [lineage activities such as] funerals and sacrificial rites. In the meantime, she relied on her parents’ home to care for all the orphaned children. She would pray in silence, wishing that all would be safe and sound. One night in her dreams, she saw a silk quilt spread inside the hall, on which were embroidered four children, one in each of the four corners, and a lady in the middle. Our grandmother saw great grandfather, who pointed to it and said: “How beautiful this quilt is! Carefully preserve it in secret.” She also dreamed of four persimmons (柿 ), two red and two blue, tied up to the tip of a tree (綴於樹杪). The next day, she told the people around; those who understood it all said that it was an auspicious dream, a sign that her posterity would flourish, and it would be so because her filial piety resonated with [heaven].</p>
<p>From then on, our grandmother moved with caution; she was worried and apprehensive; but she was firmly determined, she made great efforts and her will was solid, like iron and rock. Taxes and labor service were complicated and demanding, and there were difficulties in both public matters and private affairs (公私交蠹); however, she never made a mistake in daily conduct. After a while, even the lesser members of the lineage were shamed and voluntarily obeyed her. As uncle Ji grew up, she found him a teacher to improve his learning. Not long after, the family settled down. When she administered the lineage matters, she was diligent and hard-working; she completed the unfulfilled tasks of the generation. By taking from the better-off to support the worse-off, [she made sure that] the lineage never suffered insufficiencies. When lineage members had a death in the household or faced a disaster, she always took from those who had more than enough and supported them. Grandfather left approximately one hundred ounces (liang) of silver as well as gold, jades, pearls, and jade. She cherished them, and did not dare sell them off in times of hardship. She entrusted them to the head of the lineage [in the next generation].</p>
<p>Great grandmother Lady Ge passed away fifteen days after giving birth to grandfather Pu. Although grandmother had never seen her, when the day for sacrificial rites came she never failed to offer sacrifices to her and shed tears. Since matters concerning her as a mother-in-law were never-ending, she had no time for her own business, and even kept her hair-do in place (嘗制爲彩) [to save time for the preparation of rituals]. Great grandfather warned against it, saying: “do not put all your efforts into this matter. I will have a maid provide you with a water basin and towel [so that she can do your hair].” Grandmother did not do the job again by herself, but kept his words deep in her heart and did not forget them. She treated sisters-in-laws and wives of brothers-in-law with humility and harmony; she controlled the persons in the lineage with rigorousness and benevolence.<br /><br />Grandfather had two cousins; the elder died young; the younger was still a child. As the requirements of tax and labor service were heavy and complicated to a degree they could not possibly meet, it was the common consensus of the lineage to divide up the family property and have [each household] pay for its own labor service obligations. Grandmother said: once the property is divided, how could we ever put it back together? She strongly urged grandfather to block the consensus and maintain the property, and wait until [the economic situation] of the lineage was firmly established. A brother of great grandfather died without a son; according to ritual, grandfather should have been the one to carry on his line, but the wife of the grand uncle, on her own authority, chose a close member of her own [natal] family and illegitimately established an exogenous branch. Our grandmother sent a man to seek redress from the government (直于官), but his appeal was turned away. Grandmother said in regret: “I did it only for righteousness; I’ve never struggled for the sake of property. Now we have lost our sisterhood, she turned us away and insists on her own way.”<br /><br />When the county government had organized local affairs, great grandfather had been appointed Tax Captain (liangzhang 糧長). Those appointed to the same service duty wanted to collect silk and celebrate this event. But it was impossible to reach a consensus, and [the celebration] was about to be cancelled. When grandmother heard this, she instantly took out a large sheet of red silk from her makeup box without considering its price. People were delighted and elated. Grandfather was much perplexed, and said: “Since we already share the same obligations, we should share the same weal and woe. If someone deviates from the [right] path, he should be subject to blame. How could I alone be exempted [from these obligations]?” Her management of the family created a rigorous atmosphere, within and without. Sons and wives were as reverent and decorous as in the imperial court. <br /><br /></p>
<p>In general, when someone deviated from moral instruction and did not realize their mistakes quickly enough, her anger would mount until it burst out. When our second uncle (father’s second elder brother, 次伯父) passed the civil service <em>jinshi</em> examination and returned home, he verbally offended the first uncle. Grandmother angrily faulted him and flew into a temper. Second uncle received a flogging on his bare back (肉 袒負荊) and had to kneel before her chair and apologize for his misdeed. She forgave him only after ten days. Even when drinking [a cup of water] or eating [a spoonful of rice], she did not act improperly. In his early years, grandfather went out and drank with his friends, and brought back home some leftover food. Grandmother said: “those who are wholesome do not accept the food thrown at them impolitely (嗟來之食).” Grandfather was so ashamed that he finally quit drinking. When local functionaries (鄕邑所轄者) sent gifts of food, she warned against giving it to the sons to eat: this was because she was afraid doing so might not be completely in accordance with righteousness and because she wanted to guard against arousing desire for property and food (饕餮之欲).<br /><br />In the days when she was taking care of orphans and widows there might be some suspicion [that she herself might be subject to certain desires] but she tried to thwart it. For example, in raising livestock she never raised males. When there was a sacrificial rite, because our uncle was still a small child, grandmother always filled his stomach before sending him to participate in the ceremony. Her character was calm and poised, and she took little pleasure in showing off.<br /><br /></p>
<p>When our uncle passed the examinations, she expressed no delight. She lamented instead: “People say fame is good; but when fame comes to an end, how will they act?” When our uncle rose to the post of Censor (御史), she frowned. When somebody asked why she replied: “How could one who holds an office [with the power of assigning] punishment ever avoid causing others to harbor grievances [against him]? Only when he is appointed to an office [with responsibility for] education will he begin to live up to my expectations.”</p>
<p> When her sons asked to draw her portrait for later generations to look up to her, grandmother said in anxiety: “Unfortunately I was born a woman. I regret I have not left the world earlier; I would have erased my worldly traces more quickly. Why would I want to pass down my ugly face to posterity? Even if a wife is old, it is hardly legitimate to have a painter to embellish her façade.” She would not accept their request. Throughout the region, when people far and near spoke about the exemplary worthies of the inner quarters (內範之賢), grandmother always came first.</p>
<p>When she was ill in bed, first uncle was working as a vice magistrate in Ninghua county 寧化 in Min Prefecture (in Fujian). He hurried back home by taking a shortcut. He led her offspring to sit by her sickbed and hear her utter her last instructions. Grandmother finally passed away on the 21st day of the fourth month in the Wushen 戊申 year of the Xuande reign period (1428,). She was born in the Yiwei year of the Zhizheng reign period (1355,), and was seventy-four years old when she died. Because of the prestige of the second son, the title of Grand Lady of Reverence (太孺人) was bestowed upon her; she was also given the title of Grand Lady of Modesty (太恭人).</p>
<p> She had four sons: the first was Hua whose rank reached that of magistrate in Bo county 亳 (in Guide Prefecture, Henan); the second son was Rui 睿, whose rank reached Junior Vice Censor-in-chief (右副都御史); the third was Kui 圭 and the fourth was Zhang 章. Among the grandchildren, only three have biographies (狀志). ... In the twelfth month of the year in which grandmother passed away (1428), she was buried at the ancestral tomb site on East Mountain of our village. Grandfather’s tomb was moved and he was buried together with grandmother [at this site]. The fourth son Zhang, Chief Supervising Secretary (都給事中), was given a biography, but it is too terse and incomplete. Therefore, what is written on his tomb is also curt. The benevolence and virtue of our fathers and brothers was written in the old genealogies, which have unfortunately been destroyed. Alas! In face of disasters and shifts in fortune, grandmother protected the lineage from the dangers of collapse and downturn, aided orphans to stand on their own, and finally restored the lineage. Even a brilliant man would have found this extremely difficult. We her offspring should never forget the completeness of her talent and intelligence, the far-reaching power of her virtue and benevolence. How could we dare not write [of her great achievement] in detail? My (Tao’s 濤) late mother was like a child of grandmother, and served at her side from her young years on. Therefore, she knew grandmother quite thoroughly. Whenever she thought about the great virtue of our late grandmother, she taught us brothers [with her memories of her]. Therefore her words still remain with us. Our grandmother has been dead for sixty years till now (於今五紀), and all our fathers and brothers have passed away: those days are gone and traces are scarce. If nobody in the future knows anything about this, it would be tantamount to leaving posterity ignorant. How could they ever overcome hardship [without knowing our grandmother’s example]? For this reason, I, Tao, have cautiously written down what I have heard in order to transmit it for eternity. In my view, should any of our progeny who read this record in the future and do not feel the pain of our grandparents’ disastrous experiences or do not feel the grace and virtue of our grandparents and shed tears should not be considered offspring of the Lu family. Grandson Tao bows down in tears and solemnly writes.</p>
<p> From From the Yaxi Lu Genealogy I, pp. 206-210</p>
<p>Translated by Song Jaeyoon; revised by Peter Bol</p>
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Title
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The Biography of Lady Jia
Subject
The topic of the resource
Lady Jia Guang (1355-1428) Written by her grandson Lu Tao in 1488
-
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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.
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<p><u>Monday, June 17, 2002</u></p>
<p><u>蘭溪芝堰村</u></p>
<p><u>陳建亮</u></p>
<p><u>(</u><u>逛芝堰村時)</u></p>
<p> </p>
<p>芝堰村,現1700人,其中1400人姓陳。</p>
<p>宗祠前「大街」,另一條平行「小街」,兩街間四條橫街。</p>
<p><strong>五顯廟</strong>(五通神)普遍,各村皆有。</p>
<p>五通,什麼都通,要什麼就求什麼。</p>
<p>清乾隆間毀,後又建,解放前後已毀,直到這幾年重修。</p>
<p> </p>
<p>村前半月<strong>塘</strong>,塘風聚水,水即財。</p>
<p>芝「<strong>堰</strong>」水門遺跡</p>
<p><strong>宗祠</strong>,原無牆,木板,堂門。</p>
<p>解放前是小學</p>
<p>現在右邊是幼兒班,左邊是老年協會。</p>
<p>兩廡,雪壁,無磚,以竹片築,外糊泥。</p>
<p> </p>
<p>街旁之店,「排門」,可全部卸掉。</p>
<p> </p>
<p><strong>騎街樓</strong>,兩邊房子皆同一戶人家,故築騎街樓,來去方便。</p>
<p> </p>
<p><strong>光裕堂</strong>,明初建,中門派(一個房)的廳,</p>
<p>以前不能住人(解放後土改時隔小間分給不同人家住),放神主牌位,過年來拜。</p>
<p>牌位放各房自己的廳,只有出錢者才可放宗祠。</p>
<p> </p>
<p><strong>成志堂</strong>,在世澤堂前,房子燒掉,子承父志,乾隆乙酉將之重建完成。</p>
<p>樓上高度比樓下高「樓上廳」</p>
<p> </p>
<p><strong>世澤堂</strong>,元初建</p>
<p> </p>
<p><strong>濟美堂</strong>,前門派二、三、六房的廳</p>
<p>牌位,文革時搞掉,現又放回。</p>
<p>死後棺材置此。</p>
<p>結婚時花轎亦抬來這裏。</p>
<p>解放後未像光裕堂分做住宅,僅一家住此,有些人不願住廳堂,僅窮人。</p>
<p> </p>
<p><strong>衍德堂</strong>,前門派四、五房的廳</p>
<p>元建築(<u>從來研究的學者聽來</u>),三進兩明?龍鳳天井</p>
<p>冬瓜樑,圓者為明代,扁者為元代。</p>
<p>前門進來,兩邊無走廊,天井中一渠,可通外。</p>
<p> </p>
<p>中門派(?)。</p>
<p>上門派住上方(?)。</p>
<p>下門派的廳已毀,現在人亦不多。</p>
<p> </p>
<p><strong>承顯堂</strong>,嘉靖時建,民國重建。</p>
<p>戲台,演戲,連四天。</p>
<p>從前看戲,男在前,女在後,中間有一檻相隔。</p>
<p>有大事則慶祝。</p>
<p> </p>
<p>陳姓同<strong>外姓</strong>(因做生意、手工、逃荒而來)相處好。</p>
<p>會娶村內人,但多到村外娶妻,因同村易矛盾。</p>
<p> </p>
<p>過去屬建德,因建水庫而劃歸蘭溪。</p>
<p>外頭其他地方無溪,只有塘,乾旱時須來芝堰水庫,後又建東風水庫。</p>
<p>風俗習慣近蘭溪而非建德。</p>
<p>因隔一座山,親戚往來多往蘭溪方向。(從鄧家村開始傾向建德)</p>
<u><br /></u>
<p><u>Tuesday, June 18, 2002</u></p>
<p><u>蘭溪芝堰村</u></p>
<p><u>陳建亮</u></p>
<p> </p>
<p>1920年生。</p>
<p>祖父種田。</p>
<p>父親考了多年後才考中秀才。</p>
<p>五個哥哥,三個姊姊,其中一個還健在,九十多歲。</p>
<p>大哥,國民黨陳儀手下幹部學校畢業,蔣介石當行政院長時,陳儀為祕書長,大哥為祕書,家境因而變好。解放後判十年徒刑,在喬思農場(杭州?),出來後不久就死了。</p>
<p>二哥、三哥讀一些書。二哥二十九歲死,三哥後來也死了。</p>
<p>四哥初中畢業後在家種田。</p>
<p>五哥與自己只差兩歲,一起出去讀書,金華七中讀一年後,眼睛不好,不繼續讀。陳儀當時在福建,因大哥的關係,在其手下當書記,升到區長。因母舅在國民黨?部,五哥後來到第三戰區司令部顧祝同手下,從科員升到科長。(<u>後來去了臺灣否?</u>)<br />(<u>這些人像傳統地方士人,有一些文字能力,後來去當幕府,如唐後期、南宋後期,民國亦是戰亂時代</u>)</p>
<p>七、八歲時,因大哥之故,家境已小康,造新房子(「斗舍乾坤」對面)。</p>
<p>九歲時,父親是前清秀才,自己教,附近人亦來同學,共二十多人的私塾,第二年,初小在芝堰辦起來。</p>
<p>芝堰僅有初級小學(完整小學只有諸葛村、永昌鎮等才有),在祠堂,(上高中時此處亦辦高中,當時屬建德縣),三十多人,一個老師,由外頭請來,數學、語言等,依民國教程。初小四年,但自己只讀三年就畢業。</p>
<p>永昌高小,蘭溪永昌鎮,30里外,住校(住校費、伙食費、學費、書錢等),一個月左右回家一次,拿錢等等。高小兩年,自己讀一年半。</p>
<p>金華七中(後來的金華一中),很難考,自己報名時已是一千一百多號,總共收一百五十人,三班。(本考中建德的中學,但嫌遠。)</p>
<p>浙江大學遷到貴州連義,另設龍泉分校(因江浙學生程度較高,故需在此招生,兩年後轉到本校就讀),校舍是地區人家的房子,當時分校主任鄭宗海(字曉滄)很賞識他的英文詩: Travel in the pine woods.</p>
<p>解放後被定為地主(本村唯一地主),但與村民相處還不錯,沒受太差的對待。</p>
<p>摘掉地主帽子後,已六十歲,79至80年,教英文,離此五里路的店口,後來諸葛中學。之前教了十至十一年英文,五十</p>
<p>文革期間自學中醫,當時讀洋書會被批評為崇洋媚外,讀古書則為封建主義,只好讀醫書,科學、實際則可。</p>
<p>讀內經、傷寒論等,要懂醫也要懂中文,自己中文系出身,故無問題。</p>
<p>諸葛村辦中藥班,88至89年,去教中藥理論等等,兩期,每期兩班。去年、前年又去教。</p>
<p>現在住的房子是以前家裏的圖書館,樓上皆書。(萬有文庫,哥哥書,土改時被搬走。自己的書,文革時被搬走。)分家時因房子不夠,分給自己。</p>
<p>二十一歲(1941年,抗戰期間)時分家,當時還在浙江大學念書(二十四歲畢業),因家裏人多,共二十餘人,住在一起易有矛盾。</p>
<p>父母皆活至解放後。</p>
<p>母親吃素,在旁邊的小廳燒飯,自己吃,父親挨家吃,每家一個月。</p>
<p>田只分一部分,每個人七、八畝,因父親認為若全分,易逸樂。</p>
<p>二十三歲時結婚,一半自己認識,一半母親安排。(一般十六、十八,至晚二十結婚)。</p>
<p> </p>
<p><strong>祠堂</strong></p>
<p>祠堂的理事稱「<strong>頭首</strong>」。</p>
<p>一般四、五個,父親亦為其中之一,皆年老、地方上有名望、地位、有知識、大家尊敬的人。</p>
<p>頭首講的話無人敢違抗。如:後面山上的大樹當時都無人敢砍。</p>
<p>後山是祠堂產業,種松樹,防大雨土崩,不准砍。但大躍進時,砍下燒炭。山現在歸公(村委會)。</p>
<p>五個堂亦歸村委會:承顯、繼美、光裕、衍德、孝思。</p>
<p>牌位,文革時毀去,</p>
<p><strong>廳</strong>(各派、房的「祠堂」),過去婚喪皆在此,現在喪事棺材仍置於此,結婚則花轎不再抬至廳,但仍會安排時間去拜祖宗。</p>
<p>芝堰村偏僻,太平天國來過,但人少,非大批,未燒掉,日本軍亦僅經過。諸葛的祠堂就燒掉。</p>
<p>祠堂建於明初。</p>
<p>重大事情,開祠堂。</p>
<p>例如,跟某個村莊有矛盾時,全村起來,開會,聽頭首的話。</p>
<p>頭首,地位最高、家境好,不一定年紀、輩份最大。</p>
<p>頭首中地位最高即如族長。</p>
<p>自己村莊內的矛盾有時自己房頭即可解決,自己房頭解決不了的,再到祠堂。</p>
<p>與他村矛盾兩例:</p>
<p>1.有人家墳墓前的樹賣給店口的人,未給錢就來砍樹,於是訴祠堂請求幫忙,陳建亮之大哥去講,但他們仍砍樹,於是全村的人都去,把樹放到祠堂,由祠堂出面。</p>
<p>2.當時已有些亂,如土匪等,上唐村三、四十個人要來本村山上砍柴,亦全村開大會,全副武裝,不讓他們砍。</p>
<p> </p>
<p>山上樹木柴火,是重要資源,賣到二、三十里外,</p>
<p>市場如諸葛(25里)、永昌(30里),近地,可一天來回</p>
<p>芝堰,通建德大道,經商,有三家肉店,三家藥店</p>
<p>必須去外地買者,如布,多去蘭溪(40里),店家大、貨色多。(諸葛、永康皆有,但不放心,且價格較貴)。另如鐵器、油漆、工具等。</p>
<p>賣桐油,一擔早上挑去蘭溪(才有油行),再帶貨色回來,已相當晚,十點、十一點。</p>
<p> </p>
<p><strong>文革時保存</strong></p>
<p>承顯堂之木雕:上面命令要打掉,村民捨不得,後用泥巴糊起來才保存下來。</p>
<p>宗譜:1.譜藏到豬欄的稻草中。2.譜箱中塞廢紙當譜燒掉(其人之子為老師,積極帶領學生喊口號,包括批鬥自己父親)。</p>
<p>年紀大的人想保存,年輕的人很積極。</p>
<p>兩件文革時毀掉最可惜:</p>
<p>1.羊公廟有個大鐘,大辦鋼鐵時毀掉,清鑄,一人多高,十里外皆可聽到</p>
<p>2.大樟樹,砍掉做樟腦油</p>
<p> </p>
<p><strong>村</strong></p>
<p>一個村兩個保(鄉-保-甲):上半村-下半村。</p>
<p>一保三十甲長</p>
<p> </p>
<p><strong>秀才</strong></p>
<p>秀才=高校</p>
<p>舉人=高中</p>
<p>進士=大學</p>
<p>本村無舉人(省)、進士(京師),最高只至拔貢、廩貢(府)</p>
<p>秀才不被派官,在地方教書,辦私塾。所以說「窮秀才」。</p>
<p>晚清時,進士要送錢才有好缺。父親說,附近上戴村有一人考上進士,窮,沒送錢,被派到貴州,守儒家那一套,被稱戴青天,後死於強盜,臨死告戒子孫,做官才致此命運,以後不要讀書做官。</p>
<p>但考中秀才地位就不同了,可以說話,別人都要聽。(<u>地位轉變</u>)</p>
<p>在祠堂私塾教書,收入比一般農民高很多。(<u>與對宋代塾師的記載不同</u>)</p>
<p>東陽祠堂田供讀小學,所以讀書人特別多,經濟差異,亦是風俗影響。</p>
<p>芝堰村祠堂田租只祭祖。<u>(</u><u>比較俞源村蒙租、儒租)</u></p>
<p>六十歲以上的人(無女人)可去吃一餐,有肉有豆腐有酒,以及分肉。</p>
<p>八十歲以上有兩個大饅頭(半斤一個),上有壽字,分兩份肉。</p>
<p>九六年修族譜時有人說以前可以吃一餐,現在也該有,於是二十多人吃一餐。(<u>援引傳統</u>)</p>
<p> </p>
<br />
<p><u>Wednesday, June 19, 2002</u></p>
<p><u>蘭溪芝堰村</u></p>
<p><u>鄧早香</u></p>
<p><u>洪雪茹</u></p>
<p><u>李獻鴛</u></p>
<p> </p>
<p>洪雪茹是鄧早香的媳婦,從建德嫁來。</p>
<p>鄧早香五個兄弟,是唯一女兒,排行倒數第二,父親很疼,故去上學,而識字。</p>
<p> </p>
<p><strong>五顯廟</strong></p>
<p>中間是郭子儀及其夫人。右邊是五子,皆當官(五顯),左邊是五媳婦。右側牆靠內是土地公婆,左側牆最內是財神(五通神?),旁邊執劍者是保護他的人。左面 牆上的戰爭圖是郭子儀打仗,災荒時農民需要賑濟,糧食對農民最重要,所以拜這裏也可祈求豐收。(<u>此處邏輯不甚清楚,抱歉</u>)</p>
<p>(陳建亮先生對郭子儀的說法嗤之以鼻,認為他們沒知識、不懂,隨便附會<u>知識的驕傲,士庶的距離)</u></p>
<p>初一、十五全村的人皆來拜。</p>
<p> </p>
<p><strong>水口樹</strong></p>
<p>旁邊的大樟樹是<strong>樟樹娘娘</strong>,村裏的小孩生病、身體不好皆來此認樟樹做母親。</p>
<p>從前一女子嫁數夫皆死,後來嫁給姜子牙,一次夫妻吵嘴,姜子牙說妳剋夫,只有我能娶妳,她不信,姜子牙叫她將褲帶掛在一棵大樹上,第二天樹就枯了,於是她就(吊?)死在樟樹上,留下兩個兒子沒人照顧,所以後來會保佑所有的小孩。</p>
<p>(陳建亮先生說他小時候沒去拜,因為家裏六兄弟,少一個不在乎,只有一個小孩的,就比較會防夭折。)</p>
<p> </p>
<p><strong>羊公廟</strong></p>
<p>從前有二十幾尊神像,包括張仙送子、土地、觀音、哪 、黑虎大帝等。</p>
<p>拜羊祜因其忠,有功。</p>
<p>也是初一、十五來拜。</p>
<p>文革時菩薩像被打掉,廟則毀於後來的洪水。</p>
<p>現在重修工作由八個七十幾歲的老太婆主持,起初四個,其他人後來加入。</p>
<p>羊祜託夢給一個老婆婆(李獻鴛,七十五歲)說要他們把他的屋子重新修起來,他會保佑村子。另一個老婆婆夢見羊公廟原來的樣子。還有一個老婆婆也夢見。</p>
<p>鄧女士識字,幫忙她們向村裏村外募捐,</p>
<p>向國家申請,尚未下來,村委會不插手。</p>
<p>整理羊公廟發現一塊磚形石塊,正面(front):「隆慶三年(明穆宗,1569)三年正月吉旦李宋喜捨香爐」,左側:「祈保夫妻諧老團圓」,右側:「壽命延長石匠李二十」。</p>
<p> </p>
<p>羊公廟再過去有一尼姑庵,中祀千手觀音,地主家蓋的,兩進一天井。</p>
<p> </p>
<p>初一、十五還去店口<strong>三峰廟</strong>拜</p>
<p>上唐第一大村,芝堰第二,店口第三。</p>
<p>三峰大帝兩次生日,十月八日,四月二十八。</p>
<p>三峰的人也會來這裏拜羊公廟。(<u>祭祀圈</u>)</p>
<p>三峰大帝是他們的祖先,沒出身,羊公是歷史人物,有出身的,所以是這裏的羊公大。<u>(</u><u>價值:歷史人物有出身地位較高)</u></p>
<p> </p>
<p><strong>小房子</strong>,太平房,村口池塘邊(等於在村外),外地人或小孩死了棺材放那裏。</p>
<p>17日那天死的外姓18日已焚化,骨灰置於棺材中,就放在小房子中。</p>
<br />
<p><u>Wednesday, June 19, 2002</u></p>
<p><u>蘭溪芝堰村</u></p>
<p><u>陳建亮</u></p>
<p> </p>
<p>解放前,小孩子(十六歲以下)死了,父母已痛不欲生,放在堂上更加傷心,就直接埋了。</p>
<p>年輕人死了,雖放堂上,但不請道士。道士專門做死人的道場。</p>
<p>從建德請來的道士(附近只有這麼一個人,家傳的,已五世,能讀書的就不做這行,整個賺兩百元左右,隨人家給,沒錢給也是要幫忙的),在衍德堂中為前天死的女人糊紙屋。</p>
<p>除非男人吃齋,否則一般不請和尚。</p>
<p> </p>
<p>此處供奉羊公廟兩種說法:</p>
<p>1.這裏經商的人在長江上遇險被羊公救過命(因羊公曾鎮襄陽,管得到長江),回來就築廟奉祀。</p>
<p>2.陳先生自己認為是以前水庫裏有個下楊村(早就沒了,在水庫中發現瓦片),原來可能是下「羊」村,是他們建的。</p>
<p> </p>
<p>羊公廟</p>
<p>下王、前方、上王、芝堰所有。</p>
<p>各村自己定日子去羊公廟接菩薩,如芝堰在正月初二(下王在正月初三,他們特別又接一紅靈官),抬羊公畫軸(神像有泥塑,不方便抬,有木雕,是「行公」,可抬去看戲,但遊街仍不方便)到各廳堂,在街路上走時各店家皆放大串的萬子鞭炮。</p>
<p> </p>
<p>族譜,原來與分水百扛合修,清末就不太來往了,民國時單獨修,因民國宗族觀念淡薄。</p>
IIIF Item Metadata
UUID
6ad8ffd2-6e00-45fa-82b8-d22d905ff267
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Title
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Field notes from 2002
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interviews at Zhiyan Village, principally with Mr. Chen Jianliang, 陳建亮
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An account of the village in recent times, the ancestor temples, destruction during the Cultural Revolution, etc.
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Chen Wenyi, Ong Chang Woei, Zha Mei
-
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Title
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Zhiyan village documents
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c33837cd-3d0c-4216-91bf-5872377b797d
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<p><em>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.</em></p>
<p> </p>
<p><strong><span style="text-decoration: underline;">The Receipt from the Hall of Filial Devotion</span> </strong><em>(given to Kuan 190<sup>th</sup> and his brothers)</em></p>
<p> Receipt given by the lineage head Hui 188th, the sub-branch head Kuan 168<sup>th</sup> and others. Today Hall of Filial Devotion received the following fields for additional sacrifices from Kuan 190<sup>th</sup> and his brothers: one field in the size of .917 <em>mu</em> (nine <em>fen</em>, one <em>li</em>, and seven <em>hao</em>) located at the first <em>que</em>, #963, with the field name of Jingtang kou; one field in the size 1.446 <em>mu </em>(one <em>mu</em>, four <em>fen</em>, four <em>li</em>, and six <em>hao)</em>, located at the first <em>que</em>, #975 with the same field name<em>. </em>These total 2.363 <em>mu </em>(two <em>mu</em>, three <em>fen</em>, six <em>li</em>, and three <em>hao</em>) of fields, and have a rent in the amount of five <em>dan </em>(about 150 kgs of grain). They have also donated four <em>dou</em> of wheat. As of this moment we will collect the rents and administer the fields. The descendants of Kuan 190<sup>th</sup> and his brothers should not change their minds. Hereafter at the spring and autumn sacrifices in this hall, Mr. Hui 133<sup>rd</sup>, 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.</p>
<p> </p>
<p> </p>
<p>In the eleventh month of the lunar year, the fifth year (1740) of Qianlong reign, the receipt made by:</p>
<p> </p>
<p>Kuan 137<sup>th</sup> Ci 6<sup>th</sup></p>
<p>Hui 198<sup>th</sup> Yu 46<sup>th</sup></p>
<p>Kuan 168<sup>th</sup> Yu 75<sup>th</sup></p>
<p>Kuan 201<sup>st</sup> Ci 74<sup>th</sup></p>
<p>(from <em>Zhiyan cun Chen shi zongpu</em> 1996 ed. P. 82)</p>
<p> </p>
<p>1 háo 毫 = 0.001 mǔ. Is 2/3 sq meter or about 7 square feet</p>
<p>1 lí 厘 = 10 háo 毫 (0.01 mu)</p>
<p>1 fēn 分 = 10 lí 厘 (0.1 mu)</p>
<p>1 mǔ 亩 = 10 fēn 分 </p>
<p>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).</p>
<p>1 gě 合 = 10 sháo 勺 (0.1 sheng)</p>
<p>1 shēng 升 = 10 gě 合 Changed to be same as 1 liter or 0.22 gallons</p>
<p>1 dǒu 斗 = 10 shēng 升 (10 sheng)</p>
<p>1 dàn 石 = 10 dǒu 斗 (100 sheng)</p>
<p>1 hú 斛= 5 dǒu 斗</p>
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Receipt from the Hall of Filial Devotion (1740)
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63c1f512-1a39-45d7-b543-73e22dc90395
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Zhiyan village documents
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<p><em>This document from 1740 defines 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.</em></p>
<p><em> </em></p>
<p><strong><u>Contract for fields from Mr. Hui 133<sup>rd</sup></u></strong></p>
<p> </p>
<p>We hereby set a contract for additional fields for assisting in the sacrifices.</p>
<p>Today, the Kuan 190<sup>th</sup> of Zhixi and his brothers, following the fixed rules set by the joint discussion of the Hall of Filial Devotion, send into the ancestral hall the spirit tablets of our father Mr. Hui 133rd, the late mothers Mrs. Hu, Mrs. Ye, Mrs. Tang, and the birth mother Mrs. Xu, so that they can also be included in spring and autumn great sacrifices for the ancestors through the ages. For this purpose we voluntarily donate the following field our father left to us: one field in the size of .917 <em>mu </em>(about 1/6 of an acre: nine <em>fen</em>, one <em>li</em>, and seven <em>hao</em>) located at the first <em>que</em>, #963, with the field name of Jingtang kou; one field in the size 1.446 <em>mu </em>(1 <em>mu</em>, four <em>fen</em>, four <em>li</em>, and six <em>hao</em>) located at the first <em>que</em>, #975 with the same field name. These total 2.363 <em>mu</em> (two <em>mu</em>, three <em>fen</em>, six <em>li</em>, and three <em>hao</em>) of fields, and have a rent in the amount of five <em>dan </em>(about 150 kgs of grain). We also donate four <em>dou</em> of wheat (one <em>dou </em>=1/100 of a <em>dan)</em>. All are to be added to the amount of the rent collected by the Hall of Filial devotion to elevate the sacrifices. At every sacrifice, they [our father and mothers] shall receive five portions of cooked sacrificial meat and ten pounds of raw meat. It is not to be decreased. It is up to the ancestral hall to collect rents and administer the fields. Our descendants are not allowed to change their minds in the future, and the ancestral hall for its part may not make changes or fail to offer sacrifices. For fear of having no evidence in the future we set this contract as a record.</p>
<p> </p>
<p>On XX day of the eleventh month of the lunar year, the fifth year of Qianlong reign (1740), we set this contract for additional sacrifices.</p>
<p> </p>
<p>Contracted by Kuan 204<sup>th</sup></p>
<p> Kuan 197<sup>th</sup></p>
<p> Kuan 190<sup>th</sup></p>
<p> Kuan 210<sup>th</sup></p>
<p> Kuan 205<sup>th</sup></p>
<p> </p>
<p>(from <em>Zhiyan cun Chen shi zongpu</em> 1996 ed.)</p>
<p>1 háo 毫 = 0.001 mu. Is 2/3 sq meter or about 7 square feet</p>
<p>1 lí 厘 = 10 háo 毫 (0.01 mu)</p>
<p>1 fēn 分 = 10 lí 厘 (0.1 mu)</p>
<p>1 mǔ 亩 = 10 fēn 分 </p>
<p>The mu 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).</p>
<p> </p>
<p>1 gě 合 = 10 sháo 勺 (0.1 sheng)</p>
<p>1 shēng 升 = 10 gě 合 Changed to be same as 1 liter or 0.22 gallons</p>
<p>1 dǒu 斗 = 10 shēng 升 (10 sheng)</p>
<p>1 dàn 石 = 10 dǒu 斗 (100 sheng)</p>
<p>1 hú <span>斛</span>= 5 dǒu <span>斗</span></p>
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Contract for fields from Mr. Hui 133rd (1740)
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089c5be2-b497-433a-b292-4e09609fdb86
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Zhiyan village documents
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<p><em>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.</em></p>
<p><em> </em></p>
<p><u>Record Pertaining to Donating Fields for Additional Sacrifices</u></p>
<p>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 75<sup>th</sup>, 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 75<sup>th</sup> 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 75<sup>th</sup>] 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?</p>
<p> </p>
<p>Our lineage admires his model and has continually added fields to support [additional sacrifices]. Since Mr. Ming 10<sup>th</sup> and Mr. Hui 133<sup>rd</sup>, each generation has had some people who made donations. In the temple the first ones to do this were Mr. Hui 188<sup>th</sup>, Kuan 121<sup>st</sup>, Kuan 137<sup>th</sup>, Kuan 168<sup>th</sup>, 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 <em>mu</em> [1/6<sup>th</sup> 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.</p>
<p>In the <em>gudan</em> day in the autumn of the <em>jiashen</em> year (1824) of the Daoguang reign</p>
<p>Respectfully written by Yingkuei</p>
<p> (from <em>Zhiyan cun Chen shi zongpu</em> 1996 ed. p. 130)</p>
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Record Pertaining to Donating Fields for Additional Sacrifices
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c3f10c14-024f-4e85-919e-7b3bba0d9f01
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Zhiyan village documents
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<p><em>These editorial rules for the recompilation of the genealogy in 1947 also give an account of the many lost editions of the genealogy. </em></p>
<p><strong><span style="text-decoration: underline;">Rules in Compiling the Genealogy of 1947</span></strong></p>
<p> Previously the genealogy mistakenly left out the generation of Junior Ancestor the 2<sup>nd</sup>. If we add it now it will not agree with the <u>Grand Synthesis Genealogy</u>, and we will lose credibility with other branches and lineages. I am explaining this to avoid controversy.</p>
<ul>
<li>In the genealogy, in the case of those with the same personal name who have been registered with the prefectural school and have been reported to the Ministry of Rites, we have changed the name of the later rather than the earlier persons.</li>
<li>In general we have not included those with different surname who were adopted [into our lineage] or nephews who were adopted [by a household] to continue the ancestral sacrifices [in the patriline].</li>
<li>Women in our lineage of noble character and incorruptible principles who have vowed to be chaste are necessarily recorded.</li>
<li>Those in the lineage who, being born in a prosperous age, have on account of reaching a high age been graced with grants of honorable titles are all recorded, both males and females.</li>
<li>Those women, although they lost their husbands after reaching thirty, are recorded, if they were models of restraints and uprightness, and have taught their sons and arranged their marriages.</li>
<li>As for those ancestors who have been praised by their elders, we include a quote under their names to add luster to the genealogy.</li>
<li>We have for the moment dropped the encomiums on the portraits in earlier editions.</li>
<li>The descendants of our lineage are numerous; the good and bad ones are intermixed. We only record good deeds, not the bad, following the ancient principle of hiding bad deeds and praising virtues. Our descendants should not criticize us for only knowing how to praise the good and not how to despise the bad.</li>
<li>In compiling the genealogy this year, we have not recorded those lines which have moved to other places, such as Baikang, Changxi, and Houjiang, from the moment of division onwards because they have compiled their own genealogies. Later, if there are those who can trace their ancestry [back to us] and wish to compile a joint genealogy [with us] it will be allowed.</li>
<li>Every sub-branch gets a certain character as an identifier. This is clearly noted in the genealogy. If there are any mistakes, [loss of text] from mildew or book worms, or borrowing for private copying that is done for fraudulent purposes, then the community should decide on a penalty.</li>
<li>The households which store the genealogies are to agree to collect all the genealogies and bring them to the ancestral hall for checking every year on the third day of the first month.</li>
<li>There were two copies of the <u>Grand Synthesis Genealogy </u>compiled in the sixth year of the Jiajing reign (1527), four volumes each. Sanlin’s household kept one copy, but it was lost in the Hong and Yang wars (1851-1864, see the note below). Jingshu’s household still has one copy. To it is appended a line chart of those left out in earlier editions. It is now kept in Wenqing’s household.</li>
<li>In the <em>gengshen</em> year (1740), the 5<sup>th</sup> year of the Qianlong reign period of the former Qing dynasty, we had compiled a joint genealogy with Baikang branch in eight volumes and made six copies. Today only one copy is extant, but the first volume was lost in the Hong and Yang wars so that only seven volumes are extant. To it is appended a large line chart of those left out in earlier editions. It is stored in Cangken’s household.</li>
<li>In the <em>jiyou</em> year (1789), the fifty-fourth year of the Qianlong reign period, we had updated the genealogy and made five copies, three volumes each. None survive.</li>
<li>In the <em>jiashen</em> year (1824), the fourth of the Daoguang reign period, we had updated the genealogy in five volumes and made five copies. None survive.</li>
<li>In the <em>bingwu </em>year (1846), the twenty-sixth year of the Daoguang reign period, we had updated the genealogy in five volumes and made six copies. One copy is extant today, with appended notes, maps of the tombs, printing blocks, and the plate of genealogy. It is stored in Zeyao’s household.</li>
<li>In the <em>renchen</em> year (1892), the eighteenth of the Guangxu reign period, we had updated the genealogy in five volumes and made seven copies. None survive.</li>
<li>In the <em>wuwu </em>year (1918), the seventh of the Republican era, we had updated the genealogy in seven volumes and made seven copies. None survive.</li>
<li>In the <em>dinghai</em> year (1947), the thirty-sixth year of the Republican era, we have now updated the genealogy in eight volumes and made seven copies, including new and old editions. We have used the characters as Qian, Kun, Gen, Xun, Ri, Yue, and Xing as the identifiers of the copies.</li>
<li>Qian copy Xiamen branch Kept by Genquan</li>
<li>Kun copy Zhongmen branch Kept by Panyuan</li>
<li>Gen copy Mamu branch Kept by Langui</li>
<li>Xun copy Qianmen branch Kept by Muting</li>
<li>Ri cocy Qianmen branch Kept by Wenqing</li>
<li>Yue copy Qianmen branch Kept by Zeyao</li>
<li>Xing Copy Qianmen branch Kept by Shougen</li>
</ul>
<p> </p>
<p>(from <em>Zhiyan cun Chen shi zongpu</em> 1996 ed. p. 56)</p>
<p> </p>
<p><em>The Hong and Yang wars (1851-1864) refers to the rebellion of the Heavenly Kingdom of Great Peace led by Hong Xiuquan (1814-1864) and Yang Xiuqing (1820-1856). In the 19<sup>th</sup> century, social injustice, a decline in administration, the loss of bureaucratic morale, soaring population growth, and massive internal migration led to a series of crises. Hong Xiuquan took the civil examinations in Canton four times but failed all, leaving him exhausted and deeply depressed. Hong was then inspired by a Christian missionary book and saw his task as the conversion of the Chinese people to Christianity. He formed the “God-Worshipping Society” in Guangxi province in 1843. In 1851, Hong and his followers established the Heavenly Kingdom of Great Peace in Guangxi and claimed dominion over all the empire. They propagated a utopian social program, advocating communal property. They soon spread through most of southern China, including Hubei, Anhui, Jiangsi, Zhejiang, and Jiangsu, leaving a trail of captured and looted cities behind them, and established their capital in Nanjing. The rebellion was finally defeated by the Qing in 1864. For a more detailed account, see Philp Kuhn, “The Taiping Rebellion,” in <u>The Cambridge History of China,</u> v.10, pp.264-317.</em></p>
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Rules in Compiling the Genealogy (1947)
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7c7842f7-c1f3-489e-9338-40ebd25c9dd1
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Zhiyan village documents
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<p><em>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.</em></p>
<p><em> </em></p>
<p><strong><span style="text-decoration: underline;">Preface to the Recompiled Genealogy of 1996</span></strong></p>
<p>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.</p>
<p>It has been 49 years since our <u>Genealogy of the Chen Clan of Zhiyan</u> 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.</p>
<p> </p>
<p><u>The Origin of the Chen</u></p>
<p>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 <u>Genealogy of the Chen Clan</u> 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 t<u>he Classic of Documents</u> 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.</p>
<p> </p>
<p><u>The Date of the Establishment of the Village:</u></p>
<p>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 16<sup>th</sup>-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 <u>Genealogy</u> 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 19<sup>th</sup> or 20<sup>th</sup> 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.</p>
<p> </p>
<p><u>The Difference Between the Branches</u></p>
<p>Beginning in the 13<sup>th</sup> 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 49<sup>th</sup>; all the other sub-branches were descended from the two brothers Mr. Min the 6<sup>th</sup> and Mr. Min the 17<sup>th</sup>, who were descendants of Mr. Yi the 75<sup>th</sup>. None of the other sub-branches had descendants. Mr. Min the 6<sup>th</sup> 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 17<sup>th</sup> 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 4<sup>th</sup> 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 7<sup>th</sup>, the fourth-generation descendant of Xiaoyou. It also belongs to the Lower Gate branch.</p>
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Preface to the Updated Genealogy in 1996
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f9ef38cf-c589-4783-a63b-485be6b1b897
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Zhiyan village documents
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c33837cd-3d0c-4216-91bf-5872377b797d
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<p><em>In this postscript the 62<sup>nd</sup> 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.</em></p>
<p><span style="text-decoration: underline;">Postscript to the Updated Genealogy of Zhixi <em>(</em>dated <em>1824)</em></span></p>
<p> 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.</p>
<p>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.</p>
<p>In the <em>gengshen</em> 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.</p>
<p>Afterwards, in the <em>jiyou </em>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.”</p>
<p>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 <u>Great Synthesis Genealogy </u>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?”</p>
<p>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.</p>
<p>As for the meaning of the name Weirui: Wei is the name of a river. The ancient <em><u>Erya</u></em> dictionary says: “The northern bank of the river is called <em>rui</em>;”<a href="#_ftn1" name="_ftnref1"><span>[1]</span></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.</p>
<p> On an auspicious morning of the eighth month in the autumn of the <em>jiashen</em> year (1824), the fourth year of the Daoguang reign period.</p>
<p> Respectfully noted by the sixty-second-generation descendant Shi, after ritual cleansing and repeated prostrations.</p>
<p>(from <em>Zhiyan cun Chen shi zongpu</em> 1996 ed. p. 56)</p>
<p> <a href="#_ftnref1" name="_ftn1"><span>[1]</span></a> It is not from <u>Erya</u>, but from the <u>Commentary to the Book of Documents</u> by Kong Anguo in the Han dynasty.</p>
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Postscript to the Continued Genealogy of Zhixi (1824)
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697735c9-668d-4644-b501-588733757250
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Zhiyan village documents
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<p><em>Probably in the 12<sup>th</sup> 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.</em></p>
<p><em> </em></p>
<p><u>Preface to the Joint Genealogy of Baikang in Fenshui and Zhixi in Jiande (dated 1596)</u></p>
<p>I was appointed by the emperor to govern this district in the <em>yiwei</em> 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 <u>Grand Synthesis Genealogy</u>. 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.</p>
<p>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 <u>Grand Synthesis Genealogy</u> 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.</p>
<p>Dajing, the 16<sup>th</sup>-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 <em>li </em>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.</p>
<p>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 <u>Grand Synthesis Genealogy</u>, 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 <u>Grand Synthesis Genealogy</u>, and found a Gentleman for Meritorious Achievement of the Song such as Mr. Zeng the 22<sup>nd</sup>; 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 48<sup>th</sup>, Mr. Ren the 63<sup>rd</sup>, and Mr. Yi the 75<sup>th</sup>. 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.</p>
<p> The <em>guqie</em> day of the middle of the spring of the year <em>bingshen</em> (1596), the twenty-fourth year of the reign Wanli,</p>
<p> Written by Magistrate of Fenshui County, Ni Fuying from Yunjian.</p>
<p>(from <em>Zhiyan cun Chen shi zongpu</em> 1996 ed.)</p>
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Preface to the Joint Genealogy of Baikang in Fenshui and Zhixi in Jiande (in 1596)
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