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(note: This record uses the word yi 義 to mean something that is done because it is right and thus something that is done voluntarily out of a sense of duty but which carries with it certain costs. The term can to be used for those families that tried to do what was right by living as a communal family.)
Two li 【about .5 km】east of the Dongyang county seat, there is an old lineage of men schooled in the Classics, the Lu. There is a refined man of the Lu family named Fengyuan (逢源, Lu Jun 盧浚, 14th gen., 1429-1495); the youngest son of the former Vice Censor-in-Chief of the Censorate, Lu Rui (盧睿, 13th gen., 1390-1462). His scholarship has been sharpened through discussing and lecturing, and his filial piety and brotherliness flow from his Heaven-endowed nature. During the mourning for his parent, he built a straw-thatched hut at the grave [and stayed there], abstaining from wine and meat for three years.
When his eldest brother, Congyuan (從源, Lu Lin 盧潾, 14th gen., 1416-1455), middle brothers, Zhaoyuan (朝源, Lu Hong盧洪, 14th gen., 1420-1471) and Huiyuan (會源, Lu Han 盧瀚, 14th gen., 1422-1467) were still alive, even though they lived separately and had divided up the inheritance, they trusted their properties to him [before they died.]
After Fengyuan began managing family affairs, he taught his nephews and younger members [of the family]: “The way of humanity is to respect one’s parents. Because we respect our parents we therefore honor our ancestors. Because we honor our ancestors we therefore revere our lineage. Because we revere our lineage we therefore consolidate our kin. In the past a wise man said, 'Consolidating one’s kin and living together are the basis of harmony; separating oneself from the lineage and pursuing private interests violate moral principles.' Now, everyone from the founder to you stems from a single body [i.e., from our single common ancestor]. If you separate yourself from the lineage and live apart, what greater violation of the way of humanity could there be! Therefore, we have set forth several tens of family regulations so that there will be rules for protecting the norms and men and women will be kept separate, so that everyone—old and the young, males and females, will live all together at the same place and share their meals. With respect and reverence live in harmony and peace like a thriving tree.”
One day, passing the courtyard, a guest saw two dogs. [He noticed that when] one dog was absent, the other was not willing to eat. When strolling in the garden, he found a tangerine branch that had divided into two at the start but joined together in the end. The guest was even more amazed, and concluded these were responses to [Fengyuan’s] righteousness. As a result Fengyuan’s fame spread through the towns and villages. Meanwhile, the family became more numerous. Fengyuan thought that the current dwelling was too old and cramped to accommodate them all, so he summoned the nephews and the young to suggest that “The residential compound which my eldest brother, Congyuan, built in his lifetime is spacious and roomy and it is located but steps away from our current place. Why don’t we finish the part that is not yet complete and move there? This will not only fulfill my brother’s will, but will also let his descendants not to forget my brother.”
After moving in, those who passed by is gate would all point it out, saying: “This is the communal residence of the Lus. Mansions simply big in size cannot compare with this.” And whenever people entered and, bowing, ascended into a hall they would always express their wish that “I hope that this communal residence of the Lus will continue for thousands and hundreds of generations without interruption.” Famous literati of the day such as Li Shirong (李世榮 ) and Du Gongyun (杜公運) showed their approval and satisfaction. It was then arranged for Student Xu to note [these events] and for me, Wen, to do a record.
In the ancient times of the Three Eras when everyone had the behavior of gentlemen and superior men, and every household preserved customs worthy of official recognition, there was no such thing as a labeling [a communal residence] as “righteousness.” But in later times customs declined and the construction of separate residences continued. As a result, those of the same flesh and blood came to look on each other as if they were unrelated. When we seek those who went against this trend, those who could be called communal families with “righteousness,” we find them to be as rare as phoenixes and unicorns. So that those who got the name were honored by emperors with banners and recorded by historians in order to give root to this style of life and promote [the transformation of] shallow customs.
In our Wu [i.e., Jinhua] prefecture, there have been families who have had several generations living together: He Qianling (何千齡) in the Liang Dynasty; the Zhong Comound (鐘宅), Zheng Qi (鄭綺), Xu Wenzhen (徐文震), and Wu Xun (吳塤) in the Song Dynasty; Wang Shijue (王士覺) in our dynasty. Now Fengyuan wishes to continue those predecessors and resolutely distinguish himself by putting the already separated cooking pots back together and reuniting estates that have already been divided. So that his lineage will revive the customs of the ancient Three Eras. Who but a worthy man could do this? Thus, we can call him a literatus of true excellence.
I understand that there are several score of great families in Dongyang county which could compare with Fengyuan’s family in wealth and size. Among them are those where fathers and sons are at odds and elder and younger brothers sue each other in court. Such is common. How could those who witness how Fengyuan behaves not be moved to action? I believe that Fengyuan’s behavior will transform more than his own family. Although it is true one who initiates things seldom reaps the benefit, if in the end Fengyuan’s descendants will preserve this so that it does not decline then someday the sagely court’s practice of recognizing extraordinary [families] with an honorary banner will not overlook the Lus. In the future when the dragon’s shines down it will shine between the Twin Hills of Dongyang county [where the Lus live]And in the hall and shrines there will be great plaques and inscriptions which sing their praises. Thus I have not declined [the request for this inscription], but have written it respectfully to await those who come to observe society’s customs.
Recorded on the third day of the eleventh month at the winter solstice of the dingyou year, the thirteenth year of the Chenghua reign (1477), by the Retired Scholar of Qi Mountain, Wang Wen.
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