{"id":236,"date":"2021-08-31T08:25:25","date_gmt":"2021-08-31T08:25:25","guid":{"rendered":"https:\/\/cinioentraduko.com\/?p=236"},"modified":"2022-10-13T04:28:35","modified_gmt":"2022-10-13T04:28:35","slug":"hulancheng-part-1","status":"publish","type":"post","link":"https:\/\/cinioentraduko.com\/zh\/2021\/08\/31\/hulancheng-part-1\/","title":{"rendered":"Chapter 1: Dreams of Spring and Fallen Petals \u97f6\u534e\u80dc\u6781 Sec 1"},"content":{"rendered":"

Section 1: Peach Blossoms \u6843\u82b1<\/strong><\/p>\r\n

Translated by Lachlan Thomas-Walters and Huijuan Zhong\u00a0<\/p>\r\n

Please see the PDF version of this text here<\/a>\u00a0for footnotes.<\/em><\/p>\r\n\r\n

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Section 1: Peach Blossoms<\/strong><\/p>\r\n<\/td>\r\n

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Peach Blossoms are incredibly difficult to draw. It is not their shape nor their colours which are difficult to capture, but a certain peacefulness, an air of calmness and simplicity. My hometown is filled with all kinds of flowers. Farm fields with canola flowers and soybean flowers, mountains with red azaleas often picked by woodcutters and passersby, bamboo fences intricately intertwined with hibiscus flowers and willow trees, even windowsills are covered in potted flowers. There are two types of flowers in the world, the ones which stand quietly outside the banal vulgarity of everyday life, and the common, restrained and taken for granted, only to be picked and torn apart for a specific purpose. The lady next-door, A’huang (\u963f\u9ec4), had the latter. She grew garden balsam on the small dyke in the back garden and would pluck their petals and grind them down into nail polish. None of the flowers compared to the subtle tranquility of peach blossoms. Near my home, next to the well, stood the only peach blossom tree in the village. It was left to grow in peace and would bloom the most vibrant and vivid flowers, transcending the ordinary standing alone; pure, peaceful and quiet. In a lot of ways my childhood and peach blossoms are similar. We both share a misunderstood simplicity and peacefulness.<\/p>\r\n<\/td>\r\n

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When I was a child, every spring, the Tupu Temple\u2019s attendant (who\u2019s usual duties included attending to the incense and candles) would go around the village, door-to-door, asking for one sheng <\/em>(\u5347) of rice.[1]<\/a> In exchange, the attendant would give each donating family a red wood block painting to paste on their door. The wood block painting was intricately illustrated. In the center, Tupu Temple\u2019s symbol: the jade sceptre bearing King sitting on the throne, adorned in the traditional mian<\/em> (\u5195) with precious jade tassels hanging from the front.[2]<\/a> To either side, the characters \u2018may the wind and rain be propitious, may the country prosper, and the people enjoy peace\u2019<\/em> \u98ce\u8c03\u96e8\u987a\uff0c\u56fd\u6cf0\u6c11\u5b89were inscribed. To the top of the piece was the name of the temple, and to the bottom was our town and house: Region 22. Lower North Administrative Division. There was additional space at the bottom to fill in the almsgiver\u2019s details\u2014under Lower North Administrative Division the attendant wrote Hu Village (\u80e1\u6751), and under donator he filled in \u2018Mrs Wu (\u5434) from the House of Hu (\u80e1)\u2019.[3]<\/a> I miss the days of peace and stability, when families would paste good wishes and seasonal greetings on their doors, rather than the menpai <\/em>system of today.[4]<\/a><\/p>\r\n

[1]<\/a> Sheng <\/em>is a traditional unit of measurement in China equivalent to about a litre. Although the exact volume of \u2018one sheng\u2019 has changed throughout time, leading many scholars to refer to sheng<\/em> as the \u2018Chinese litre\u2019. Zhu Ruixi, Zhang Bangwei, Liu Fusheng, Cai Chongbang, and Wang Zengyu, A Social History of Middle-Period China\u2019<\/em> (Cambridge University Press,\u00a02016), 129. \u2014 Trans.<\/p>\r\n

[2]<\/a> In ancient China, men of highest nobility were also known as jade sceptre bearers or Zhigui <\/em>(\u6267\u73ea), they would don a traditional rectangular crown known as the mian <\/em>(\u5195). Yuri Pines, \u201cChu Identity as seen from its Manuscripts: A Reevaluation,\u201d Journal of Chinese History<\/em>\u00a02, no. 1 (2018): 1\u201326. Griet Vankeerberghen, \u201cRulership and Kinship: The \u2018Shangshu Dazhuan\u2019s\u2019 Discourse on Lords,\u201d\u00a0Oriens Extremus<\/em>\u00a046, (2007): 84. \u2014 Trans.<\/p>\r\n

[3]<\/a> Hu Lancheng is not explicit about whether it was his mother or the temple attendant which filled out her family details. Early 20th<\/sup> Century China had low levels of literacy, especially amongst women. It is more likely that the almsgiver wrote in the details. Paul J Bailey, Gender and education in China: gender discourses and women\u2019s schooling in the early twentieth century<\/em> (Abingdon: Routledge, 2007), 172. \u2014 Trans.<\/p>\r\n

[4]<\/a> In 1937, Jiang Kai-shek (\u848b\u4ecb\u77f3) and the Kuomintang government (\u56fd\u6c11\u515a) introduced a policy known as the \u201cBaojia system\u201d (baojia zhidu<\/em>\u4fdd\u7532\u5236\u5ea6) whereby families were forced to place address plates outside their homes specifying the number of inhabitants, names, ages, marital status etc. Here, Hu Lancheng compares the peace and stability of his childhood, with the instability of his time. Mo Tian, \u201cThe Baojia System as Institutional Control in Manchukuo under Japanese Rule (1932-45),\u201d\u00a0Journal of the Economic & Social History of the Orient<\/em> 59, no.4 (2016): 531\u2013554. See also: Christian Daniels and Jianxiong Ma, The Transformation of Yunnan in Ming China:\u00a0<\/strong>From the Dali Kingdom to Imperial Province<\/em>(Routledge, Taylor & Francis Group, 2020): \u201cBureaucrats assigned each household a house number (menpai <\/em>\u95e8\u724c<\/em>) irrespective of status wealth and recorded number of the household members, the amount of normal harvest\u2026\u201d<\/em>\u00a0 \u2014 Trans.<\/p>\r\n<\/td>\r\n

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\u5c0f\u65f6\u5019\uff0c\u6211\u4e61\u4e0b\u6bcf\u5e74\u6625\u5929\uff0c\u5d80\u6d66\u5e99\u7684\u5e99\u795d\u6765\u6328\u6237\u52df\u7c73\u4e00\u5347\uff0c\u7ed9\u4e00\u5f20\u7ea2\u7eb8\u8d34\u5728\u95e8\u4e0a\uff0c\u6728\u523b\u58a8\u5370\uff0c\u5f53\u4e2d\u753b\u7684\u5d80\u6d66\u5927\u738b\uff0c\u5195\u65d2\u6267\u73ea\u800c\u5750\uff0c\u4e24\u8fb9\u4e24\u884c\u5c0f\u5b57\uff0c\u98ce\u8c03\u96e8\u987a\uff0c\u56fd\u6cf0\u6c11\u5b89\uff0c\u4e0a\u6a2a\u5934\u5370\u7684\u5e99\u540d\uff0c\u4e0b\u6a2a\u5934\u5370\u7684\u5d4a\u53bf\u5eff\u4e8c\u90fd\u4e0b\u5317\u4e61\u6a80\u8d8a\u3002\u6211\u5bb6\u662f\u4e0b\u5317\u4e61\u4e4b\u4e0b\u586b\u5199\u80e1\u6751\uff0c\u6a80\u8d8a\u4e4b\u4e0b\u586b\u5199\u80e1\u95e8\u5434\u6c0f\uff0c\u5373\u6211\u7684\u6bcd\u4eb2\u3002\u8fd9\u5176\u5b9e\u5c81\u6708\u5b89\u7a33\uff0c\u6bd4\u73b0\u5728\u7684\u8d34\u95e8\u724c\u6765\u5f97\u65e0\u4e8b\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

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The people of Hu Village (\u80e1\u6751) are all surnamed Hu (\u80e1). There is a tale from the Ming Dynasty about our ancestor. He was a cattle trader and during a long drought, while walking through the farms he accidently dropped some kindling on the ground setting fire to the rice fields. To atone for his wrong-doing and compensate the villagers, he gave them his entire herd. Incredibly, not long after, the spring rain arrived and grain seedlings began to sprout, bringing about years of good harvest. The villagers accredited such fortune to him, and he was able to start a family and settle down happily. I love this story as it represents the changing fortunes of life, and the importance of goodwill, good nature, and a little bit of good luck. Another was Confucian Classics teacher Hu Yuan (\u80e1\u7457). He was the descendant of the Huxiang Confucian school of thought (\u6e56\u6e58\u5b66\u6d3e) founding father Hu Hong (\u80e1\u5b8f).[1]<\/a> Hu Hong was also known as Wufeng (\u4e94\u5cf0) and in honour of the exceptional scholar, Hu Yuan called his house \u2018The Great Hall of Wufeng\u2019. There was also the Ming Dynasty General Hu Dahai (\u80e1\u5927\u6d77), although his name is common and less deserving of mention. Perhaps the greatest Hu ancestor was the public official Hu Quan (\u80e1\u94e8). During the Song Dynasty, Hu Quan was a government official and adviser to the Emperor. When the neighboring Kingdom of Jin sent an envoy asking for peace between the two regions, Hu Quan suspected treachery and warned the Emperor against trusting Jin. The Emperor along with Chancellor Qin Hui (\u79e6\u6867) disagreed. Imploring them to see reason, Hu Quan wrote a written letter to the Emperor exposing the phony peace deal and the true intentions of Jin. Eventually, word of the letter reached the Kingdom of Jin. Desperate to read the contents of the letter, the people of Jin paid one thousand pieces of gold for a copy.[2]<\/a> Today, atop our ancestral temple, is a large plaque with the characters \u2018\u594f\u8bae\u5343\u91d1\u2019 representing \u2018Emperor\u2019s letter: words worth their weight in gold\u2019 in honour of Hu Quan. Of course, although her surname was not Hu, I also love the yuefu <\/em>poem \u2018Yu Lin Lang\u2019 (\u7fbd\u6797\u90ce) about the famous beauty Hu Ji (\u80e1\u59ec).[3]<\/a> The poem beautifully illustrates the contrasting love affairs of the sexes \u2014\u2018men ardently lust for their new wives, women remember the love of their first husband for their whole lives\u2019<\/em>. \u00a0<\/em>\u00a0<\/p>\r\n

[1]<\/a> Gu Yan, \u987e\u71d5. Zhongguo jiapu tanghao<\/em> \u4e2d\u56fd\u5bb6\u8c31\u5802\u53f7\u6eaf\u6e90 [Chinese Family Trees and Household Names]. (Beijing Book Company, 2015).\u2014 Trans.<\/p>\r\n

[2]<\/a> Grand Chancellor Qin Hui (\u79e6\u6867) utilised the crime of literary inquisition as a tool to control politics during the Song Dynasty, he accused Hu Quan for his politically sensitive writings which were said to be inciting war between the Song and the Jin Dynasties. Charles Hartman, \u201cThe Misfortunes of Poetry Literary Inquisitions under Ch\u2019in Kuei (1090-1155),\u201d\u00a0Chinese Literature: Essays, Articles, Reviews<\/em> 25, (2003): 25. \u2014 Trans.<\/p>\r\n

[3]<\/a> Yuefu (\u4e50\u5e9c) also known as Music Bureau Poems is a genre of Chinese poetry. Here Hu Lancheng refers to the Han Dynasty poem \u2018Yu Lin Lang\u2019 by Xin Yannian\u300a\u7fbd\u6797\u90ce\u300b\u8f9b\u5ef6\u5e74. The poem is about village beauty Huji\u80e1\u59ec. For more information about Yuefu poetry see: Zong-qi Cai, How to Read Chinese Poetry: A Guided Anthology<\/em> (Columbia University Press, 2008). \u2014Trans.<\/p>\r\n<\/td>\r\n

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\u80e1\u6751\u4eba\u7686\u59d3\u80e1\uff0c\u4e0a\u4ee3\u592a\u516c\u662f\u660e\u671d\u4eba\uff0c\u8d29\u725b\u8fc7\u6b64\uff0c\u6b63\u503c\u5927\u65f1\uff0c\u4ed6\u9057\u706b\u70e7\u5c3d\u7548\u4e0a\u7530\u7a3b\uff0c\u628a\u725b\u90fd\u8d54\u4e86\uff0c\u968f\u5373\u5374\u6765\u4e86\u597d\u96e8\uff0c\u79be\u79e7\u65b0\u8301\uff0c\u7adf\u662f\u5927\u719f\u5e74\u6210\uff0c\u5168\u5f52\u4e8e\u4ed6\uff0c\u4ed6\u5c31\u5728\u6b64\u5b89\u5bb6\u4e86\uff0c\u6211\u7231\u8fd9\u6545\u4e8b\u7684\u5f00\u5934\u5c31\u6709\u4e9b\u8fd0\u6c14\u3002\u80e1\u59d3\u4e0a\u4ee3\u6709\u80e1\u7457\u662f\u7ecf\u5e08\uff0c\u6545\u5802\u540d\u7528\u4e94\u5cf0\u5802\uff0c\u731b\u5c06\u660e\u671d\u6709\u80e1\u5927\u6d77\uff0c\u4f46\u6211\u4e0d\u559c\u4ed6\u7684\u540d\u5b57\u3002\u6211\u559c\u6b22\u5b8b\u671d\u80e1\u94e8\uff0c\u91d1\u4eba\u4ee5\u5343\u91d1\u8d2d\u6c42\u4ed6\u5f39\u52be\u79e6\u6867\u7684\u594f\u758f\uff0c\u73b0\u5728\u7960\u5802\u91cc\u6709\u4e00\u5757\u533e\u989d\u300c\u594f\u8bae\u5343\u91d1\u300d\uff0c\u5373\u662f\u8bf4\u7684\u4ed6\u3002\u6b64\u5916\u6211\u7231\u53e4\u4e50\u5e9c\u7fbd\u6797\u90ce\u91cc\u7684\u80e1\u59ec\uff0c\u4f46\u662f\u80e1\u59ec\u4e0d\u59d3\u80e1\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

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Hu Village is surrounded by winding mountains and streams, split into four main regions, Nijiashan (\u502a\u5bb6\u5c71), <\/em>Lujia\u2019ao (\u9646\u5bb6\u5965), <\/em>Hehuatang (\u8377\u82b1\u5858), <\/em>and Daqiaotou (\u5927\u6865\u5934). I guess, like Hu village, the people of Nijiashan and Lujia\u2019ao were surnamed Ni (\u502a) and Lu (\u9646), however I am not sure if that is still the case. My family lived in Daqiaotou, which was connected by a stone cobbled road to the neighboring villages in the Fuzhi (\u8986\u536e) mountain region and went all the way to Fenghua District (\u5949\u5316). Though the fields were narrow, they were dispersed along meandering roads, intersecting the sunlit open pastures of each village. The road eventually connected to the main road, where travelers could go as far as Sanjie Town (\u4e09\u754c\u9547), then onto Zhangzhen Town (\u7ae0\u9547\u9547), and finally arrive at the city of Shaoxing (\u7ecd\u5174).<\/p>\r\n<\/td>\r\n

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\u80e1\u6751\u6eaa\u5c71\u56de\u73af\uff0c\u4eba\u5bb6\u5206\u56db\u5904\uff0c\u502a\u5bb6\u5c71\uff0c\u9646\u5bb6\u5965\uff0c\u8377\u82b1\u5858\uff0c\u5927\u6865\u5934\u3002\u53eb\u502a\u5bb6\u5c71\u9646\u5bb6\u5965\uff0c\u60f3\u662f\u5f80\u6614\u4f4f\u8fc7\u8fd9\u4e24\u59d3\u7684\u4eba\uff0c\u53ef\u662f\u73b0\u5728\u90fd\u4e0d\u77e5\u9053\u4e86\u3002\u6211\u5bb6\u4f4f\u5728\u5927\u6865\u5934\uff0c\u95e8\u524d\u4e00\u6761\u77f3\u5f39\u5927\u8def\uff0c\u91cc\u901a\u8986\u536e\u5c71\u7fa4\u6751\u5230\u5949\u5316\uff0c\u5916\u901a\u4e09\u754c\u7ae0\u9547\u5230\u7ecd\u5174\uff0c\u7530\u7548\u5e76\u4e0d\u5bbd\uff0c\u4f46\u4eba\u5bb6\u8fe4\u9026\u6563\u5f00\uff0c\u5c31\u89c1\u5f97\u5e73\u65f7\u9633\u6c14\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

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Ten li <\/em>(\u91cc) away from Hu Village was the purple mountain.[1]<\/sup><\/a> It is said high in the mountain, above the clouds, lies ancient treasures of the past. Folks say, amongst the treasure are almighty celestial weapons and mystical books used by famed warriors, master tacticians and even gods. According to legend, only he who is a son of god ordained by heaven was worthy of finding them.[2]<\/a> Although I was young and childish, I would listen to these tales wholeheartedly believing in the spirit of kings and the greatness of warriors. I enjoyed gazing up at the mountains and imagining tales of heroism. The best way to reach the purple mountain was by taking the mountain road which hugged the famous Shanxi River (\u5261\u6eaa). Many poets of the past either passed by or lived near the great river, leaving countless chants and fables. Li Bai (\u674e\u767d) once travelled down the river as did the son of great calligrapher Wang Xizhi (\u738b\u7fb2\u4e4b).[3]<\/a> The mountain adjacent to our home, Nanshan (\u5357\u5c71), is nowhere near as great or famous, but nonetheless, occupied a special place in the heart of the village. It was quite beautiful. As kids, we would climb Nanshan and collect pine tree twigs. Every time I look upon the radiant sun it reminds me of the golden roosters which would occasionally perch themselves on the hillside, freely roaming amongst the pine trees followed by mother hens leading their chicks along the mountain path. It is true, like the tales of purple mountain, you can find all kinds of hidden treasures if you look hard enough. Our people have a the saying juecang<\/em> (\u6398\u85cf), which comes from the Shaoxing Opera and describes being as happy as digging up the treasure others buried in the ground. It is a saying about being naturally fortuitous \u2014 certainly more tangible than the Indian ten boundless treasuries of a bodhisattva[4]<\/sup><\/a> \u2014and means regardless of whether you happen to dig up precious gold and silver yuanbao<\/em> (\u5143\u5b9d), or catch yourself a golden rooster it is propitious.[5]<\/sup><\/a><\/p>\r\n

[1]<\/a> In the Han Dynasty (206 BC\u2013220 AD), tax collectors, merchants, farmers, and townsmen required the establishment of a standard set of weights and measures that was universally operative and which they could trust. Today, one li <\/em>(\u91cc) is equivalent to 0.5 kilometers, although the exact distance has changed overtime. Michael Loewe, The Problems of Han Administration: Ancestral Rites, Weights and Measures, and the Means of Protest <\/em>(Boston: Brill, 2016), 145. \u2014 Trans.<\/p>\r\n

[2]<\/a> The original text refers to Bingshu <\/em>\u5175\u4e66 which incapsulates many historical Chinese books on war, weaponry, and tactics. The most famous in Western culture is Sun Tzu\u2019s The Art of War<\/em>. Here, Hu Lancheng is referring to precious books of war and tactics more generally rather than specific scholarly books. For information on Bingshu <\/em>\u5175\u4e66 see: Endymion Porter Wilkinson, Chinese History: A Manual<\/em> (Harvard-Yenching Institute: Harvard University Asia Center, 2000), 555. \u2014Trans.<\/p>\r\n

[3]<\/a> The original Chinese texts refers specifically to the short story by Liu Yuqing Visiting Dai on a Snowy Night<\/em> (\u738b\u5b50\u7337\u96ea\u591c\u8bbf\u6234). The story depicts Wang Huizhi crossing the Shanxi River to visit his friend Dai Andao on a cold snowy night. The short story is beautifully translated in Richard B. Mather, Shih-Shuo Hsin-Y\u00fc. A New Account of Tales of the World<\/em> (University of Michigan Press, 2002),\u00a0419. \u2014Trans.<\/p>\r\n

[4]<\/a> The term \u5341\u7121\u76e1\u85cf is often translated as the \u2018ten boundless treasuries of bodhisattva\u2019. These include\u4fe1 belief and faith, \u6212 the commandments, \u615a shame of past misdeeds; \u6127blushing over the misdeeds of others etc. William Edward Soothill and Lewis Hodous,\u00a0A Dictionary of Chinese Buddhist Terms: With Sanskrit and English Equivalents and a Sanskrit-Pali Index<\/em> (London: Routledge, 2004) \u2014Trans.<\/p>\r\n

[5]<\/a> Yuanbao\u00a0(\u5143\u5b9d)\u00a0or Sycee was a type of\u00a0gold\u00a0or\u00a0silver\u00a0ingot\u00a0currency used in\u00a0imperial China.\u00a0In China today, gold sycees are a symbol of wealth, good fortune, and prosperity. Thierry Fran\u00e7ois and Joe Cribb, \u201cA Catalogue of Sycee in the British Museum, Chinese Silver Currency Ingots \u0441 1750-1933\u201d\u00a0Revue numismatique<\/em> 6, no.36 (1994): 364-368. \u2014 Trans.<\/p>\r\n

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\u80e1\u6751\u51fa\u6765\u5341\u91cc\uff0c\u6709\u7d2b\u5927\u5c71\uff0c\u4f20\u8bf4\u5c71\u4e0a\u6709\u5175\u4e66\u5b9d\u5251\uff0c\u8981\u771f\u547d\u5929\u5b50\u7e94\u80fd\u53d6\u5f97\uff0c\u6211\u867d\u5e7c\u5c0f\u65e0\u77e5\uff0c\u542c\u4e86\u4ea6\u89c9\u5929\u4e0b\u4e16\u754c\u771f\u6709\u738b\u6c14\u4e0e\u5175\u6c14\u3002\u7d2b\u5927\u5c71\u6211\u53ea\u671b\u671b\u89c1\uff0c\u53bb\u8981\u9694\u6761\u6c5f\uff0c\u8fd9\u6c5f\u6c34\u5373\u5261\u6eaa\uff0c\u664b\u4eba\u738b\u5b50\u7337\u8bbf\u6234\u5b89\u9053\u6765\u8fc7\uff0c\u674e\u592a\u767d\u4ea6\u6765\u8fc7\u3002\u6211\u5bb6\u95e8\u524d\u7684\u5c71\u6ca1\u6709\u8fd9\u6837\u5927\uff0c\u53ea\u53eb\u5357\u5c71\uff0c\u5219\u6211\u53bb\u62fe\u8fc7\u677e\u679d\u3002\u6bcf\u89c1\u65e5\u8272\u5982\u91d1\uff0c\u5c31\u8981\u60f3\u8d77\u4eba\u8bf4\u6709\u91d1\u9e21\u5728\u90a3\u5c71\u8170\u677e\u6811\u4e0b\u9068\u6e38\uff0c\u662f\u4e00\u53ea\u6bcd\u9e21\u9886\u4e86\u4e00\u7fa4\u5c0f\u9e21\u3002\u7ecd\u5174\u620f\u91cc\u6709\u6398\u85cf\uff0c\u6bd4\u5370\u5ea6\u7684\u65e0\u5c3d\u85cf\u83e9\u8428\u66f4\u4e16\u4fd7\uff0c\u6398\u51fa\u7684\u91d1\u5143\u5b9d\u94f6\u5143\u5b9d\u6216\u6349\u5f97\u91d1\u9e21\uff0c\u7686\u53ea\u662f\u4eba\u7684\u597d\u8fd0\u6c14\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

Ten li <\/em>into Hu Village one will find Xiawang Village (\u4e0b\u738b\u6751). It was home to the local \u2018moneybags\u2019 and probably one of the richest families in the region. They were known for their decadence. When building their house, they went to extraordinary lengths to ensure every detail was exquisite, assigning an individual worker to mould every brick, and paying three hundred days\u2019 worth of labour to carve a single bed. Today, they are not as wealthy as previous generations, however they travel in horse and cart all the same. It is true that family fortune does not last forever, just like the tale of the rice dragon. It was said that \u2014unbeknown to the farmer \u2014 a dragon dwelled in the barn. During this time, the yearly harvests were bountiful and grain stocks were overflowing. The farmer, while rummaging around in the grain stocks, struck the pile of grain with his rake and injured the dragon hidden within. Once revealed, the injured dragon disappeared from the barn and never returned. Forthwith, the farmer\u2019s years of good harvest and plentiful grain were no more. I visited Xiawang a couple of times before, there was a sense of completeness I had come to expect from people who lived near Xishan (\u6eaa\u5c71); they were without want. I remember watching the joining of families in the wedding ceremonies, the bridal parties that would stroll merrily down the cobbled street carrying the bridal dowry, and of course, the lavish young ladies that would all come out to watch the pomp and circumstance. In that moment of celebration, it was difficult not to get intoxicated by the romantic realisation that our world is not as impoverished as it may seem.\u00a0\u00a0<\/p>\r\n<\/td>\r\n

\r\n

\u80e1\u6751\u8fdb\u53bb\u5341\u91cc\u6709\u4e0b\u738b\u6751\uff0c\u4e0b\u738b\u51fa\u8d22\u4e3b\u4eba\u5bb6\uff0c\u96d5\u523b\u4e00\u5f20\u5e8a\u8d39\u4e09\u767e\u5de5\uff0c\u8d77\u5c4b\u4e00\u5757\u7816\u8981\u4e00\u5de5\uff0c\u5b50\u5b59\u7a0d\u7a0d\u4e0d\u5982\u4ece\u524d\u4e86\uff0c\u4ea6\u4eba\u8fdb\u4eba\u51fa\u4ecd\u9a91\u9a6c\u5750\u8f7f\u3002\u4f20\u8bf4\u4e00\u5bb6\u6709\u6996\u9f99\uff0c\u4ed3\u91cc\u8c37\u5b50\u4f1a\u53ea\u7ba1\u6ea2\u51fa\u6765\uff0c\u5176\u540e\u56e0\u7528\u9489\u94af\u5f00\u6996\u4f24\u4e86\u9f99\uff0c\u9042\u9f99\u53bb\u6996\u6d45\u3002\u4e0b\u738b\u6211\u53bb\u8fc7\uff0c\u90a3\u91cc\u7684\u6eaa\u5c71\u4eba\u5bb6\u679c\u7136\u9f50\u6574\u3002\u4e0b\u738b\u4eba\u5bb6\u505a\u4eb2\uff0c\u5ac1\u5986\u8def\u4e0a\u62ac\u8fc7\uff0c\u6cbf\u6751\u7684\u5973\u5b50\u90fd\u51fa\u6765\u770b\uff0c\u867d\u662f\u4ed6\u4eba\u6709\u5e86\uff0c\u8fd9\u4e16\u4e0a\u4ea6\u5c31\u4e0d\u662f\u8d2b\u8584\u7684\u4e86\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

If you continued walking past Xiawang Village, about thirty li <\/em>down the road, you would reach Lutian Village (\u82a6\u7530\u6751). It sits in the mountainous area and forms part of the famous Siming Mountain (\u56db\u660e\u5c71). Not dissimilar to Xiawang, the people of Lutian were traditionally very wealthy \u2014 thanks in kind to the abundance of bamboo, wood, mulberry trees and tea which grew in the region. One of those wealthy families were our relatives. Lutian Village was also home to the Wang (\u738b) family and their beautiful daughter Xinghua (\u674f\u82b1). Xinghua studied in Hangzhou (\u676d\u5dde) and would sometimes pass by our cottage carried on a sedan chair.[1]<\/sup><\/a> When the bearers would rest by the roadside luting<\/em> (\u8def\u4ead),[2]<\/sup><\/a> she would take a break inside, sitting daintily on one of the shaded benches. During these precious moments, my heart would skip a beat when I saw her. Her make-up and flowing dress; my young and immature self was in love. It was not just me of course. Everyone in Hu Village who managed to catch a glimpse of Xinghua seemed to take a liking to her. Although, it was not her beauty which captivated their interest, nor a sense of jealousy or the feelings of romance, rather the subconscious realisation of social class. The realisation that Xinghua\u2019s wealth and status were so close yet so far away from the humble people of Hu Village. It is true that no matter where you are in the world, only some will be lucky enough to enjoy wealthy and luxurious lifestyles \u2014 just like how not far from the simple and level farmland are beautiful peach blossom forests.<\/p>\r\n

[1]<\/a> Sedan chairs or Litters were a popular mode of transport amongst China\u2019s richer classes. They were for one or two passengers, consisting of a large box carried on two horizontal poles by four or six bearers. Zhi Dao, History of Transportation in China <\/em>(Deeplogic, 2019), 129. \u2014 Trans.<\/p>\r\n

[2]<\/a> Luting is a kind of roadside pavilion and is one of the traditional Chinese wooden monolithic buildings. The pavilion is built with a roof and often has benches inside for villagers to rest in the shade. For more information see: Ronald G. Knapp, Chinese Bridges: Living Architecture From China\u2019s Past <\/em>(Tuttle Publishing, 2012), 232: \u201cAnalogous to roadside pavilions called lu ting – some square, others rectangular, but all distinct \u2013 that provide resting opportunities for the villagers.\u201d<\/em> \u2014 Trans.<\/p>\r\n<\/td>\r\n

\r\n

\u4e0b\u738b\u518d\u8fdb\u53bb\u4e09\u5341\u91cc\u662f\u82a6\u7530\u6751\uff0c\u5728\u5c71\u5188\u4e0a\uff0c\u90a3\u91cc\u5df2\u662f\u56db\u660e\u5c71\uff0c\u56e0\u6709\u7af9\u6728\u6851\u8336\u4e4b\u9976\uff0c\u4ea6\u51fa\u8d22\u4e3b\u4eba\u5bb6\uff0c\u90a3\u5bb6\u4e0e\u6211\u5bb6\u5012\u662f\u4eb2\u621a\u3002\u82a6\u7530\u738b\u5bb6\u7684\u5c0f\u59d0\u540d\u53eb\u674f\u82b1\uff0c\u5979\u5230\u676d\u5dde\u8bfb\u4e66\uff0c\u8f7f\u5b50\u7ecf\u8fc7\u6211\u5bb6\u95e8\u524d\u5927\u8def\u4e0a\uff0c\u5728\u8def\u4ead\u91cc\u6b47\u4e0b\uff0c\u6211\u90a3\u65f6\u5e7c\u5c0f\uff0c\u53ea\u4f1a\u770b\u770b\u5979\uff0c\u5927\u5bb6\u5973\u5b50\u65b0\u6253\u626e\uff0c\u6211\u4ea6\u5fc3\u91cc\u7231\u610f\u3002\u4e0d\u6b62\u6211\u5982\u6b64\uff0c\u51e1\u662f\u80e1\u6751\u4eba\u770b\u7740\u5979\u7686\u6709\u8fd9\u79cd\u6b22\u559c\uff0c\u7adf\u662f\u9636\u7ea7\u610f\u8bc6\u5168\u65e0\uff0c\u4ed6\u4eec\u5012\u4ea6\u5e76\u975e\u7fa1\u6155\u6216\u8d77\u6d6a\u6f2b\u60f3\u5934\uff0c\u5374\u56e0\u4e16\u4e0a\u4f55\u5904\u6709\u5bcc\u8d35\u8363\u534e\uff0c\u53ea\u597d\u6bd4\u5e73\u7574\u8fdc\u7548\u6709\u6843\u82b1\u6797\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

Around the time of the Taiping Rebellion (\u592a\u5e73\u519b1851 to 1864) Hu village flourished.[1]<\/a> This was largely due to the highly profitable foreign export of silk, tea, and tung oil (\u6850\u6cb9).[2]<\/sup><\/a> As a result, the people of Hu Village started cultivating silk, planting tea, and operating oil carts for the transport and manufacture of Tung oil. The wealth of our forefathers is evidenced in the elaborate memorial grounds where they are buried. Generations past and present, have continually visited the resting places of those who have gone before them, making offerings to the gods, and showing their respects. Nowadays, the opulent remnants of the past can be found all around Hu Village. The whitewashed walls of tile-roofed cottages, and the beautiful Taimen (\u53f0\u95e8) buildings of Nijiashan and Lujia\u2019ao village, stood like beacons of a more prosperous time.[3]<\/a> Attached to each family Taimen were impressive ancestral courtyards. These ancestral courtyards or zhongjiatangqian<\/em> (\u4f17\u5bb6\u5802\u524d) were especially important fixtures in our village, the ancestral hall a place of solace, where people would go to worship their ancestors.<\/p>\r\n

My paternal grandfather started running a teashop and bought a tea twisting machine to knead the tea leaves. At that time, a jin <\/em>(\u65a4) of pork cost twenty brass wen<\/em> (\u6587),[4]<\/sup><\/a> and our family coffers were swelling to the point of matching that of the local quartermaster (\u53f8\u52a1) who would spend around a thousand wen<\/em> on food per day.[5]<\/a> These bustling and energetic ways of life have reawakened in recent times. In fact, it was the generous donations of my grandfather that led to the construction of Hu Village\u2019s main bridge. His contribution is immortalised on the bridge pavilion, where a stone tablet still stands today. On the tablet the characters \u2018In honour of <\/em>Mr Hu Zaiyuan\u2019<\/em> \u80e1\u8f7d\u5143 are inscribed at the top, with the other donators\u2019 names carved below. When I was young, my older cousin, Brother Meixiang (\u6885\u9999) told me all about how the bridge was built. He told me that regardless of whether workers were putting up the wooden beams, or building the bridge piers, they would always take advantage of auspicious times of the day. Often before light, the mountains and rivers were lit up with lanterns as the shadows of workers flickered in the darkness. Brother Meixiang said that sometimes the workers would light firecrackers as lucky offerings to the gods, and one day all one hundred workers were granted ample food and drink. These wonderful tales of firecrackers and food from the gods probably explains why I have always taken an interest in the craft of workers. They have always carried with them a certain aura of auspiciousness.<\/p>\r\n

[1]<\/a> Thomas H. Reilly, The Taiping Heavenly Kingdom: Rebellion and the Blasphemy of Empire<\/em> (London: University of Washington Press, 2004), 3. \u201cOver the thirteen-year course of the insurrection, from 1851 to 1864, twenty million people lost their lives, and Qing imperial and Taiping rebel armies fought in and over almost every province of the Chinese empire.\u201d<\/em> \u2014 Trans.<\/p>\r\n

[2]<\/a> Despite Hu village\u2019s \u2018flourishing\u2019 during the Taiping Rebellion, the Chinese economy was severely damaged in the 1850s and 1860s. However, tea and silk were consistently the most important commodity and accounted for 50% of China\u2019s exports before 1895. Furthermore, the price of tung oil continued to rise, accounting for over 10% of China\u2019s foreign exports by 1936. Tim Wight, The Chinese Economy in the Early Twentieth Century <\/em>(London: MacMillan Press. 1992), 130-131. \u2014 Trans.<\/p>\r\n

[3]<\/a> Taimen (\u53f0\u95e8) are traditional courtyard dwellings found in Shaoxing near the home of Hu Lancheng. They are famous in China for their intricate design and architecture. Yang Ningfei, \u6768\u5b81\u98de. \u201cShaoxing Taimen jianzhu xiaji qushu jieneng jishu jiexi\u201d \u7ecd\u5174\u53f0\u95e8\u5efa\u7b51\u590f\u5b63\u795b\u6691\u8282\u80fd\u6280\u672f\u89e3\u6790.\u201d \u5efa\u7b51\u8282\u80fd [Summer Heat Energy-saving Technology for Shaoxing Taimen Buildings] Construction Conserves Energy<\/em> 1, (2013): 65-66.\u2014 Trans.<\/p>\r\n

[4]<\/a> Wen<\/em> (\u6587) are round coins with square centre holes, ranging in diameter from approximately 19 mm to 28 mm. Coins developed in China about 2,600 years ago, and a multitude of Chinese words have been used over the millennia to refer to various types of coins. In southern China during the 19th century and early 20th<\/sup> century the most common word for the lowest-denomination brass coins, was wen.<\/em> Marjorie Kleiger Akin, \u201cThe Noncurrency Function of Chinese \u2018Wen\u2019 in America.\u201d\u00a0Historical Archaeology<\/em> 26, no.2 (1992): 58\u201365, 58. \u2014 Trans.<\/p>\r\n

[5]<\/a> In the Qing Dynasty the quartermaster was in charge of military lodgings and food expenses. Usually the soldiers would give part of their wages to the quartermaster and the quartermaster would organise the food supply. Joanna,Waley-Cohen, The Culture of War in China: Empire and the Military under the Qing Dynasty<\/em> (London: IB Tauris Publishers, 2006), 95. \u2014 Trans.<\/p>\r\n<\/td>\r\n

\r\n

\u80e1\u6751\u662f\u592a\u5e73\u519b\u524d\u540e\u5174\u65fa\u8fc7\uff0c\u5f7c\u65f6\u4e1d\u8336\u6850\u6cb9\u8f93\u51fa\u5916\u6d0b\u5927\u76db\uff0c\u80e1\u6751\u4efd\u4efd\u4eba\u5bb6\u517b\u8695\u91c7\u8336\uff0c\u8fd8\u5f00\u8bbe\u6cb9\u8f66\u6253\u6850\u6cb9\uff0c\u6240\u4ee5\u4e0a\u4ee3\u592a\u516c\u591a\u6709\u8314\u7530\uff0c\u5b50\u5b59\u6625\u79cb\u796d\u7940\u4e0d\u7edd\uff0c\u4e14\u81f3\u4eca\u6751\u91cc\u7c89\u5899\u74e6\u5c4b\uff0c\u603b\u7b97\u8c61\u6837\uff0c\u8fd8\u6709\u502a\u5bb6\u5c71\u7684\u4e0a\u53f0\u95e8\u4e0e\u9646\u5bb6\u5965\u7684\u4e0b\u53f0\u95e8\uff0c\u90fd\u662f\u4e0a\u4ee3\u5efa\u9020\u7684\u5927\u9662\u843d\uff0c\u79f0\u4e3a\u4f17\u5bb6\u5802\u524d\u3002\u6211\u7956\u7236\u624b\u91cc\u5f00\u8336\u673a\uff0c\u5f7c\u65f6\u732a\u8089\u4e00\u65a4\u5eff\u6587\uff0c\u6211\u5bb6\u8d26\u623f\u95f4\u53ca\u8001\u53f8\u52a1\u7684\u798f\u98df\u6bcf\u5929\u7528\u5230\u4e00\u5343\u6587\uff0c\u8fd9\u79cd\u4e16\u4fd7\u7684\u70ed\u95f9\u81f3\u4eca\u72b9\u89c9\u5982\u65b0\u3002\u80e1\u6751\u7684\u5927\u6865\u5373\u662f\u6211\u7956\u7236\u9886\u5934\u6350\u6b3e\u5efa\u9020\u7684\uff0c\u6865\u5934\u8def\u4ead\u91cc\u6709\u77f3\u7891\uff0c\u4e0a\u520a\u7740\u80e1\u8f7d\u5143\uff0c\u5e95\u4e0b\u8fd8\u6709\u4e00\u6392\u59d3\u540d\u3002\u51e1\u8d77\u5c4b\u4e0a\u6881\uff0c\u9020\u6865\u6253\u6865\u811a\uff0c\u7686\u8981\u8e0f\u6b63\u5409\u65f6\u8fb0\uff0c\u5f80\u5f80\u5929\u8fd8\u672a\u4eae\uff0c\u706f\u7b3c\u6eaa\u5c71\u4eba\u5f71\uff0c\u796d\u544a\u5929\u5730\u7684\u7206\u4ed7\uff0c\u6563\u7ed9\u767e\u5de5\u7684\u9152\u98df\uff0c\u90fd\u662f\u7965\u745e\u3002\u6211\u5c0f\u65f6\u542c\u5802\u623f\u54e5\u54e5\u6885\u9999\u8bb2\u8d77\u8fd9\u4e9b\uff0c\u5927\u8d77\u6765\u6240\u4ee5\u5bf9\u73b0\u4ee3\u5de5\u4e1a\u4ea6\u53e6\u6709\u4e00\u756a\u597d\u610f\u601d\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

Not long after, the steady waves of the booming export of silk, tea and tung oil, the market turned stormy and turbulent. Although we were luckier than others. The farmers who lived near Xiayan (\u4e0b\u6cbf) river had their land completely washed away. The region had enjoyed around eighty years of business and the people had grown optimistic and hopeful, and with that came dreams of a better life, a life outside the village walls. This would mark the beginning of Hu village\u2019s downfall.<\/p>\r\n<\/td>\r\n

\r\n

\u5176\u540e\u4e1d\u8336\u6850\u6cb9\u5916\u9500\u8d77\u4e86\u98ce\u6d6a\uff0c\u80e1\u6751\u4ea6\u8870\u8d25\u4e0b\u6765\uff0c\u4f46\u80e1\u6751\u4eba\u6bd4\u4e0b\u6cbf\u6c5f\u52a1\u519c\u4eba\u7684\u6ce5\u571f\u6c14\u53e6\u6709\u4e00\u79cd\u6d12\u8131\uff0c\u56e0\u4e3a\u7ecf\u8fc7\u7ea6\u516b\u5341\u5e74\u7684\u5de5\u5546\u4e1a\uff0c\u81f3\u4eca\u6eaa\u5c71\u72b9\u89c9\u8c41\u8fbe\u660e\u4eae\uff0c\u4ee4\u4eba\u60f3\u7740\u5916\u9762\u6709\u5929\u4e0b\u4e16\u754c\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

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The people of Hu Village were skilled orators and storytellers. Meixiang was amongst the best, and then of course there was my older brother Mengsheng (\u68a6\u751f). Mengsheng told stories eloquently and theatrically like he was performing lines from the great Xiwen<\/em> plays (\u620f\u6587).[1]<\/a> When we were young, he took me down to the fields adjacent to the river and told me the story of the five people who wanted to cross the river by ferryboat. Amongst them were four men: a scholar (\u58eb), a farmer (\u519c), a craftsman (\u5de5), a merchant (\u5546), as well as a young woman.[2]<\/a> There was only one seat in the ferryboat so they had a battle of wits to decide who deserved to sit. I can only remember what the merchant and young woman said.<\/p>\r\n

 <\/p>\r\n

The Merchant spoke first:<\/p>\r\n

 <\/p>\r\n

\u2018Without the wood (\u6728) the character is cai<\/em> (\u624d),<\/p>\r\n

\u00a0 Add the wood (\u6728) and the character is cai<\/em> (\u6750),<\/p>\r\n

\u00a0\u00a0Take away the wood (\u6728), add money (\u8d1d),<\/p>\r\n

\u00a0 And the character is cai<\/em> (\u8d22).\u2019\u00a0<\/p>\r\n

 <\/p>\r\n

The merchant with the money is loved by all,<\/p>\r\n

Let me sit, time lest we stall.<\/p>\r\n

 <\/p>\r\n

The young woman responded:<\/p>\r\n

 <\/p>\r\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u2018Without the wood (\u6728) the character is qiao <\/em>(\u4e54),<\/p>\r\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Add the wood (\u6728) and the character is qiao <\/em>(\u6865),<\/p>\r\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Take away the wood, add a young lady (\u5973),<\/p>\r\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 And the character is jiao <\/em>(\u5a07)<\/p>\r\n

 <\/p>\r\n

The beautiful young woman is loved by all,<\/p>\r\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Let me sit, time lest we stall.<\/p>\r\n

 <\/p>\r\n

In the end, the farmer won the seat. In addition to the parts about the rich merchant and beautiful lady being loved by all, the onlookers were all pleased with the contest. The display of verbal prowess and witty terms of endearment reflected the true spirt of the people.<\/p>\r\n

[1]<\/a> Xiwen is a type of play popularised in the last Southern Song Dynasty (1127 \u2013 1279).\u00a0 The plays were characterised by a full narrative and story which was performed through speech and song. The style re-emerged in China during the Yuan and Ming Dynasties. The most famous Xiwen today is the Story of Pipa (\u7435\u7436\u8bb0). Jin Fu, Chinese Theatre <\/em>(Cambridge University Press, 2012), 16. \u2014 Trans.<\/p>\r\n

[2]<\/a> The four men reflect the four occupations in ancient china, which are commonly understood in terms of ancient social class. The Simin (\u56db\u6c11) or four classes of ancient china were split into gentry scholars, peasant farmers, artisans and craftsmen, and merchants and traders. Victor Cunrui Xiong, \u201cThe Four Groups (Simin \u56db\u6c11) and Farmer-Merchant Antithesis in Early Imperial China,\u201d Chinese Historians<\/em> 8, no.1-2 (1995): 86.\u00a0 \u2014 Trans.<\/p>\r\n<\/td>\r\n

\r\n

\u6240\u4ee5\u80e1\u6751\u4eba\u53c8\u4f1a\u8bf4\u53c8\u4f1a\u8bb2\uff0c\u6885\u9999\u54e5\u54e5\u5373\u8bb2\u6545\u4e8b\u4e00\u7b49\uff0c\u8fd8\u6709\u6211\u7684\u56db\u54e5\u54e5\u68a6\u751f\u4ea6\u620f\u6587\u719f\u901a\u8bb2\u3002\u56db\u54e5\u54e5\u5e26\u6211\u5230\u7548\u91cc\uff0c\u8bb2\u7ed9\u6211\u542c\u6709\u4e94\u4e2a\u4eba\u4e0b\u6e21\u8239\uff0c\u58eb\u519c\u5de5\u5546\u4ff1\u5168\uff0c\u5916\u52a0\u4e00\u5973\u5b50\uff0c\u4f46\u6e21\u8239\u91cc\u53ea\u6709\u4e00\u4e2a\u5ea7\u4f4d\uff0c\u5c31\u5927\u5bb6\u6bd4\u53e3\u624d\uff0c\u8d62\u7684\u5f97\u5750\uff0c\u6211\u4eca\u53ea\u8bb0\u5f97\u5546\u4eba\u7684\u4e0e\u5973\u5b50\u7684\uff0c\u90a3\u5546\u4eba\u9053\u3001<\/p>\r\n

\u65e0\u6728\u4e5f\u662f\u624d\uff0c\u6709\u6728\u4e5f\u662f\u6750\uff0c\u53bb\u4e86\u6728\uff0c\u52a0\u4e0a\u8d1d\uff0c\u662f\u94b1\u8d22\u7684\u8d22\uff0c\u94b1\u8d22\u4eba\u4eba\u7231\uff0c\u6211\u5148\u5750\u4e0b\u6765\u3002<\/p>\r\n

 <\/p>\r\n

\u8f6e\u5230\u5973\u5b50\uff0c\u5973\u5b50\u9053\u3001<\/p>\r\n

 <\/p>\r\n

\u65e0\u6728\u4e5f\u662f\u4e54\uff0c\u6709\u6728\u4e5f\u662f\u6865\uff0c\u53bb\u4e86\u6728\uff0c\u52a0\u4e0a\u5973\uff0c\u662f\u5a07\u5a18\u7684\u5a07\uff0c\u5a07\u5a18\u4eba\u4eba\u7231\uff0c\u6211\u5148\u5750\u4e0b\u6765\u3002<\/p>\r\n

 <\/p>\r\n

\u540e\u6765\u5374\u8fd8\u662f\u90a3\u52a1\u519c\u4eba\u5f97\u80dc\u3002\u800c\u9664\u4e86\u94b1\u8d22\u4eba\u4eba\u7231\uff0c\u5a07\u5a18\u4eba\u4eba\u7231\u4e4b\u5916\uff0c\u6211\u60f3\u5c31\u662f\u6c11\u95f4\u7684\u8fd9\u79cd\u6cbe\u6cbe\u81ea\u559c\uff0c\u6597\u667a\u901e\u80fd\u7684\u53ef\u7231\u4e86\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

The houses in Hu Village were all built on solid foundations, as the rivers and mountains brought good fengshui<\/em> (\u98ce\u6c34). Peter Kropotkin (1842 \u2013 1921) in his work Fields, Factories, and Workshops <\/em>advocated for the decentralisation of industry, the possibility of agriculture, the power of small industrial villages as well as the important distinction between brain work and manual work.[1]<\/a> He endorsed decentralisation, and the disbursement of the people from overpopulated cities to rural farmlands. Unlike the Russian scholar\u2019s observations, villages in China have always resonated with the people and occupied an important part of Chinese life \u2014 the cities are harmonious, peaceful, and stable. Hu Village is not a stereotypical \u2018village\u2019, just as Shaoxing (\u7ecd\u5174) and Suzhou (\u82cf\u5dde) are not stereotypical \u2018industrial cities\u2019. They are characterised by old town alleyways and traditional courtyard residences, not dissimilar to the Hutong (\u80e1\u540c) found in Beijing. They are different to European cities, as they encompass a beautiful blend of tradition in a way which was both impressive, natural, and unrestrained. Like Shaoxing and Suzhou, Shanghai is another charming city. After the trading port was opened, foreigners rushed in, hastily building houses resembling toy models. Although Shanghai was modernising, it retained its traditional charm and scenic beauty. This was especially true in Hangzhou where one could walk down the bustling Huansha Road (\u6d63\u7eb1\u8def); there the West Lake meets the city creating a stunning amalgamation of history and modernity.<\/p>\r\n

 <\/p>\r\n

The places of human civilisation have always been crucial to our existence. One of the greatest cities was the ancient capital of Jinling (\u91d1\u9675).[2]<\/a> The Six Dynasty (220 \u2013 589) capital is known for the poised tigers which dwell in the Zhongshan (\u949f\u5c71) mountain to the south-east, and the coiled dragon which occupies the Yangtze river to the west. No matter whether it is the great fortresses of the past, or less imposing cities and villages of today, the people have always lived amongst the rivers and mountains. Even during the reign of First Emperor of Qin (\u79e6\u59cb\u7687), the devotees of fengshui<\/em>named Wangqi Geomancers (\u671b\u6c14\u8005),[3]<\/a> were able to read the energy of the land to detect that ordinary streets and alleyways were the source of the people\u2019s prosperity and good fortune. In accordance with principles of Yin (\u9634), Yang (\u9633) and fengshui<\/em>, it is said that there is always an optimum balance, in both physical and mental positioning known as a Yang Zhai<\/em> (\u9633\u5b85).[4]<\/a> I believe the path to Yang Zhai<\/em> is not through forced interpretation, nor is it through the never-ending process of personal reflection and existential discovery, but rather a state of being which can be felt through intuition. Fortune and prosperity cannot be forced; only when qi<\/em> (\u6c14) flows naturally through our bodies, with balance and stability, can our lives be blessed with fortune.[5]<\/a> The concept of qi<\/em> has taken on many forms and is just like the idea of Xing<\/em> (\u5174) found in the ancient Book of Songs (\u8bd7\u7ecf).[6]<\/a><\/p>\r\n

[1]<\/a> Petr Alekseevich Kropotkin, Fields, Factories and Workshops<\/em>, (Social Theory, G.P. Putnam\u2019s Sons, 1901) \u2014 Trans.<\/p>\r\n

[2]<\/a> Jinling (\u91d1\u9675) is the historical name for the city of Nanjing and was the capital of several dynasties. In Romance of the Three Kingdoms it was famously called “a dragon coiling and a tiger crouching” (\u9f99\u87e0\u864e\u8e1e) \u2018by an astute observer who could interpret the sacred lay of the land; the phrase symbolizes both the royal prerogative of the place as well as its strategic importance<\/em>.\u2019\u00a0 David B. Honey, \u201cBefore Dragons Coiled and Tigers Crouched: Early Nanjing in History and Poetry.\u201d\u00a0Journal of the American Oriental Society<\/em> 115, no.1 (1995): 15 \u2014 Trans.<\/p>\r\n

[3]<\/a> Wangqi (\u671b\u6c14) is a process of combining Yin (\u9634) and Yang (\u9633) as well as a number of external forces to predict an individual\u2019s fortune. Experts in Fengshui (\u98ce\u6c34) are secretive about the exact principles and methods involved in Wangqi but it is a specialised component of Fengshui, focusing on divination and the reading of energy.\u00a0 Jin Shenjia, \u91d1\u8eab\u4f73. Zhongguo shenmi wenhua fengshui<\/em>\u4e2d\u56fd\u795e\u79d8\u6587\u5316: \u98ce\u6c34 [Chinese Mystical Culture: Fengshui] (Hunan meishu chubanshe <\/em>\u6e56\u5357\u7f8e\u672f\u51fa\u7248\u793e, 2010) \u2014 Trans.<\/p>\r\n

[4]<\/a> Fengshui incorporates Yin and Yang. The concept of Yang Zhai (\u9633\u5b85) is the optimum balance and its often referred to as \u2018sitting theory\u2019. Michael John Paton, Five Classics of Fengshui: Chinese Spiritual Geography in Historical and Environmental Perspective<\/em> (Brill: Boston, 2013): 135, \u2018The site is the pivot of yin and yang and the standard for human relationships. Only the learned and illuminated worthy will be able to understand its Way\u2026siting is the basis of human life. Man has a site for his family dwelling. If it is peaceful then the family will prosper and enjoy good fortune generation after generation. If it is not peaceful then the clan will decline and become insignificant. This is also true of the siting of graves in relation to rivers and mountain ridges<\/em>.\u2019 \u2014 Trans.<\/p>\r\n

[5]<\/a> Qi<\/em> or Chi<\/em> is an energy force which flows through nature. Fengshui <\/em>aims to realise the environment and utilise the flowing energy to bring balance, harmony and good fortune. \u00a0Bonaiuto Marino, Elena Bilotta, and Angela Stolfa. \u201cFeng Shui and Environmental Psychology: A Critical Comparison,\u201d\u00a0Journal of Architectural & Planning Research<\/em> 27, no.1 (2010): 23. \u2014 Trans.<\/p>\r\n

[6]<\/a> The Book of Songs is also known as The Book of Poetry, Book of Odes and is sometimes translated into Shijing (\u8bd7\u7ecf). It is the oldest compilation of Chinese poems, containing works dating as back as 800 \u2013 600 B.C. For translated versions of the poems see: Arthur Waley, The Book of Songs <\/em>(London: Routledge, 2005), 3.\u00a0<\/p>\r\n<\/td>\r\n

\r\n

\u80e1\u6751\u4eba\u5bb6\u7684\u5b85\u57fa\u597d\u3002\u514b\u9c81\u6ce1\u7279\u91d1\u7740\u300c\u7530\u56ed\u90fd\u5e02\u624b\u5de5\u573a\u300d\uff0c\u60f3\u8981\u628a\u90fd\u5e02\u8fe4\u9026\u6563\u5f00\u5728\u519c\u6751\u91cc\uff0c\u4e2d\u56fd\u4eba\u5bb6\u53ef\u662f\u5411\u6765\u519c\u6751\u91cc\u4e5f\u54cd\u4eae\uff0c\u57ce\u5e02\u91cc\u4e5f\u5e73\u7a33\u3002\u80e1\u6751\u4ea6\u4e0d\u50cf\u662f\u4e2a\u519c\u6751\uff0c\u800c\u7ecd\u5174\u82cf\u5dde\u57ce\u91cc\u4ea6\u95fe\u5df7\u98ce\u65e5\u6d12\u7136\u3002\u4e0a\u6d77\u6837\u6837\u597d\uff0c\u60df\u623f\u5b50\u90fd\u662f\u5f00\u6e2f\u540e\u5916\u56fd\u4eba\u6765\u4e86\u4ed3\u4fc3\u9020\u8d77\uff0c\u6709\u4e9b\u50cf\u73a9\u5177\u6a21\u578b\uff0c\u4f46\u5982\u676d\u5dde\uff0c\u867d\u7136\u6210\u4e86\u73b0\u4ee3\u90fd\u5e02\uff0c\u4ea6\u4f9d\u7136\u597d\u98ce\u666f\uff0c\u5355\u90a3\u6d63\u7eb1\u8def\u7684\u9a6c\u8def\uff0c\u5c31\u65b0\u6da6\u53ef\u4eba\u610f\u3002\u4e3a\u4eba\u5728\u4e16\uff0c\u4f4f\u7684\u5730\u65b9\u4ea6\u662f\u8981\u7d27\u7684\uff0c\u4e0d\u4f46\u91d1\u9675\u6709\u957f\u6c5f\u9f99\u76d8\uff0c\u949f\u5c71\u864e\u8e1e\uff0c\u662f\u5e1d\u738b\u5dde\uff0c\u4fbf\u666e\u901a\u7684\u57ce\u5e02\u4e0e\u4e61\u6751\uff0c\u4ea6\u4e07\u59d3\u4eba\u5bb6\u7686\u5728\u65e5\u6708\u5c71\u5ddd\u91cc\u3002\u79e6\u59cb\u7687\u65f6\u671b\u6c14\u8005\u8a00\u4e1c\u5357\u6709\u5929\u5b50\u6c14\uff0c\u5927\u7ea6\u5c31\u662f\u8fd9\u6837\u7684\u5bfb\u5e38\u5df7\u964c\uff0c\u95fe\u5df7\u4eba\u5bb6\u7686\u6709\u7684\u65fa\u6c14\u3002\u9633\u5b85\u98ce\u6c34\u4e4b\u8bf4\uff0c\u6211\u4e0d\u559c\u4ed6\u7684\u7a7f\u51ff\u4e0e\u6267\u5ff5\uff0c\u4f46\u4ea6\u662f\u6c11\u95f4\u7686\u5206\u660e\u611f\u77e5\u6709\u65fa\u53d1\u4e4b\u6c14\u7684\u8fd9\u4e2a\u6c14\u5b57\uff0c\u5728\u8bd7\u7ecf\u91cc\u4fbf\u662f\u6240\u8c13\u5174\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

The Book of Songs begins with \u2018the lessons from the states\u2019<\/em> and is commonly referred to as Xing-style poetry (\u5174\u4f53\u8bd7).The idea of Xing <\/em>does not exist in the western literature. It is not only a certain technique of poetic expression but also reflects feelings of prosperity, fortune, happiness, and joy. Each verse in the Book of Songs begins with a natural image, which is contrasted with the human situation around which the poem centres.[1]<\/a> This is beautifully reflected in the first poem Guanju<\/em> (\u5173\u96ce):<\/p>\r\n

 <\/p>\r\n

Guan-guan go the ospreys,
On the islet in the river.
The modest, retiring, virtuous, young lady:
For our prince a good mate she.<\/p>\r\n

 <\/p>\r\n

Here long, there short, is the duckweed,
To the left, to the right, borne about by the current.
The modest, retiring, virtuous, young lady:
Waking and sleeping, he sought her.[2]<\/a><\/p>\r\n

 <\/p>\r\n

No matter where you go in China, all of the people have held onto these ancient songs; forming today\u2019s children\u2019s folk rhymes as well as the traditional Xiaodiao<\/em> (\u5c0f\u8c03).[3]<\/a> Foreign countries tend only to have nursery rhymes and popular songs, whereas China\u2019s culture of song and poetry is completely unique.<\/p>\r\n

[1]<\/a> Zheng Zhiqiang, \u90d1\u5fd7\u5f3a. \u201cShijing: xingti shi zongkao\u201d \u300a\u8bd7\u7ecf\u300b\u5174\u4f53\u8bd7\u7efc\u8003 [A Comprehensive Study of Xing-Style Poems in the Book of Songs], \u6d59\u6c5f\u793e\u6703\u79d1\u5b78<\/em> Zhejiang Social Sciences<\/em>, (2008): 99-105. \u2014 Trans.<\/p>\r\n

[2]<\/a> James Legge,\u00a0The Book of Poetry: Chinese Text with English Translation<\/em> (Shanghai: Chinese Book Co, 1931). \u2014 Trans.<\/p>\r\n

[3]<\/a> Xiaodiao are a specific kind of genre of Chinese folk song. For more information see: Li Huan, \u201c \u201cDirty Theatre\u201d and Reform Before and After 1949 in Hunan Province, China,\u201d Asian Musicology<\/em> 16, (2010): 94: The majority of the xiaodiao\u2026 originated from folk songs popular in the provinces of Zhejiang and Jiangsu since the Ming Dynasty (1328-1644). Historically, xiaodiao were also despised because they were often sung in brothels and teahouses and were especially associated with flirtations and sensualities between merchants and prostitutes. Thus, both tune types were considered as low class because of their folk origins.<\/em> \u2014 Trans.<\/p>\r\n<\/td>\r\n

\r\n

\u8bd7\u7ecf\u4ee5\u56fd\u98ce\u5c45\u9996\uff0c\u800c\u56fd\u98ce\u591a\u662f\u5174\u4f53\u3001\u300c\u5173\u5173\u96ce\u9e20\uff0c\u5728\u6cb3\u4e4b\u6d32\u300d\uff0c\u5174\u4e5f\uff0c\u8fd9\u4e2a\u5174\u5b57\u7684\u610f\u601d\u897f\u6d0b\u6587\u5b66\u91cc\u53ef\u662f\u4ece\u6765\u6ca1\u6709\u7684\u3002\u800c\u81f3\u4eca\u4ea6\u4e2d\u56fd\u6c11\u95f4\u968f\u5904\u6709\u7ae5\u8c23\u4e0e\u5c0f\u8c03\u3002\u5916\u56fd\u4ea6\u6709\u513f\u6b4c\u4e0e\u6d41\u884c\u6b4c\uff0c\u53ef\u662f\u4e2d\u56fd\u6c11\u95f4\u7684\u5b8c\u5168\u4e24\u6837\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

 <\/p>\r\n

When I was young, Mother would always wash the cups and plates after dinner. Occasionally, she would give me a big hug, wrap me in her arms, and carry me to the edge of the house eaves where we would gaze at the moon. She would call me her little prayer Baibai (\u62dc\u62dc), as she taught me say \u2018To Mother Moon we pray, pray that next year the world will stay\u2019<\/em>. This was said in fun, rather than some lofty premonition or special omen for what was to come. At the time we muttered those words, it was still 1911 during the reign of the last emperor Xuantong (\u5ba3\u7edf) (1906-1967).[1]<\/a> As expected, the world would change massively next year, bringing about the collapse of the Qing Dynasty and the beginning of the Republic of China. Mother and I continued gazing at the moon, reciting the words:<\/p>\r\n

 <\/p>\r\n

The world is large and uncanny, <\/em><\/p>\r\n

Kill the old rooster and give it to Granny, <\/em><\/p>\r\n

If Granny does not want it; no loss,<\/em><\/p>\r\n

Guard the kitchen cupboard like a mafia boss, <\/em><\/p>\r\n

The young vixen next door sneaks in and has a feast <\/em><\/p>\r\n

Her mouth eats, cheerful and covered in grease, <\/em><\/p>\r\n

Smacks on the bottom for the disturber of the peace.<\/em><\/p>\r\n

 <\/p>\r\n

Even though the words were a little crass, they were said in tongue and cheek, in a way which was comical and funny. It is the kind of speech used outside political circles where there is more freedom of expression and where people use speech to share joy and happiness.\u00a0<\/p>\r\n

[1]<\/a> The Last Emperor of China (\u672b\u4ee3\u7687\u5e1d) was called Puyi (\u6ea5\u4eea) and reigned under the name Xuantong (\u5ba3\u7edf). \u00a0At the age of six, “Imperial Edict of the Abdication of the Qing Emperor” (\u6e05\u5e1d\u9000\u4f4d\u8a54\u66f8) was signed and he was forced to abdicate. Brian Power, The Puppet Emperor: The Life of Pu Yi, Last Emperor of China <\/em>(London: Peter Owen, 1986). \u2014 Trans.<\/p>\r\n

\u00a0<\/em><\/p>\r\n<\/td>\r\n

\r\n

\u6211\u5c0f\u65f6\u603b\u662f\u591c\u996d\u540e\u6bcd\u4eb2\u6d17\u8fc7\u7897\u76cf\uff0c\u7e94\u5076\u800c\u62b1\u6211\u4e00\u62b1\uff0c\u62b1\u5230\u6a90\u5934\u770b\u6708\u4eae\uff0c\u6bcd\u4eb2\u53eb\u6211\u62dc\u62dc\uff0c\u5b66\u5ff5\u3001\u300c\u6708\u4eae\u5a46\u5a46\u7684\u7684\u62dc\uff0c\u62dc\u5230\u660e\u5e74\u6709\u4e16\u754c\u300d\uff0c\u8fd9\u771f\u662f\u6ca1\u6709\u540d\u76ee\u7684\u5927\u5fd7\uff0c\u90a3\u65f6\u8fd8\u662f\u5ba3\u7edf\uff0c\u800c\u660e\u5e74\u679c\u7136\u6709\u4e86\u6c11\u56fd\u4e16\u754c\u3002\u53ef\u662f\u5ff5\u4e0b\u53bb\u3001\u300c\u4e16\u754c\u5927\uff0c\u6740\u53ea\u8001\u96c4\u9e21\uff0c\u8bf7\u8bf7\u5916\u5a46\u5403\uff0c\u5916\u5a46\u52ff\u8981\u5403\uff0c\u6212\u6a71\u89d2\u5934\u6297\u6297\u549a\uff0c\u9694\u58c1\u5a46\u5a18\u5077\u5077\u5403\u549a\u54c9\uff0c\u5634\u5df4\u5403\u5f97\u6cb9\u7f57\u7f57\uff0c\u5c41\u80a1\u6253\u5f97\u963f\u5537\u5537\u3002\u300d\u5374\u53c8\u4e16\u4fd7\u5f97\u6ed1\u7a3d\u53ef\u7b11\uff0c\u800c\u4ece\u6765\u6253\u6c5f\u5c71\u4ea6\u679c\u7136\u7686\u662f\u8fd9\u6837\u73b0\u5b9e\u559c\u4e50\u7684\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

There was another time I remember with fondness. When I was around two or three years old, Mother would help me learn how to speak through rhyming word association games. She would wrap me in her arms and take me to gaze at the stars. While looking at the stars we would say:<\/p>\r\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 See one star, Gelun rises far. See two stars, <\/em><\/p>\r\n

Two oil jars, oil jars leak. <\/em><\/p>\r\n

Roasted beans eat, bean jelly sweet. <\/em><\/p>\r\n

Spicy chili paste, paste spicy no waste. <\/em><\/p>\r\n

Two otters swim, tails, birds watching prim. <\/em><\/p>\r\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Two pigeons sing in clef, pigeons\u2019 ears are deaf. <\/em><\/p>\r\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Two dressmakers sew, their movements slow.<\/em><\/p>\r\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Two wild geese shy, spread wings and fly.<\/em><\/p>\r\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Two ants crawl, up the wall.<\/em><\/p>\r\n

 <\/p>\r\nWe were suddenly cut off when Mother saw my older brother. She would tease him about his chores and shouted: \u201cTake in the washing, drying on the windowpane, they will get wet in this torrential rain!\u201d<\/em> Now that I think of it, even when Mother was shouting at him, she was effortlessly able to keep the rhyme going.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/td>\r\n

\r\n

\u53c8\u4e24\u4e09\u5c81\u65f6\u5b66\u8bed\uff0c\u6bcd\u4eb2\u62b1\u6211\u770b\u661f\uff0c\u6559\u6211\u5ff5\u3001\u300c\u4e00\u9897\u661f\uff0c\u845b\u4f26\u767b\uff0c\u4e24\u9897\u661f\uff0c\u5ac1\u6cb9\u74f6\uff0c\u6cb9\u74f6\u6f0f\uff0c\u597d\u7092\u8c46\uff0c\u8c46\u82b1\u9999\uff0c\u5ac1\u8fa3\u9171\uff0c\u8fa3\u9171\u8fa3\uff0c\u5ac1\u6c34\u736d\uff0c\u6c34\u736d\u5c3e\u5df4\u4e4c\uff0c\u5ac1\u9e41\u9e2a\uff0c\u9e41\u9e2a\u8033\u6735\u804b\uff0c\u5ac1\u88c1\u7f1d\uff0c\u88c1\u7f1d\u624b\u811a\u6162\uff0c\u5ac1\u53ea\u96c1\uff0c\u96c1\u4f1a\u98de\uff0c\u5ac1\u8709\u8681\uff0c\u8709\u8681\u4f1a\u722c\u5899\u300d\uff0c\u6b63\u5ff5\u5230\u8fd9\u91cc\uff0c\u6bcd\u4eb2\u89c1\u4e86\u56db\u54e5\u9a82\u9053\u3001\u300c\u8fd8\u4e0d\u697c\u7a97\u53e3\u53bb\u6536\u8863\u88f3\uff0c\u9732\u6c34\u6c64\u6c64\u4e86\uff01\u300d\u73b0\u5728\u60f3\u8d77\u6765\uff0c\u6bcd\u4eb2\u9a82\u5f97\u7adf\u662f\u5929\u7136\u5999\u97f5\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

The rhyming game we played from \u2018see one star, Gelun rises far\u2019<\/em> all the way up to \u2018two ants crawl up the wall\u2019<\/em>; these words had no real correlation or special meaning. Over the last few days, I have been reading popular Pinghua (\u5e73\u8bdd) stories from the Song Dynasty.[1]<\/a> I particularly enjoy the tale of the beauty Qu Xiuxiu (\u74a9\u79c0\u79c0) who was born into a poor family. Out of desperation, Qu Xiuxiu\u2019s father sold her to the King of Xianan County (\u54b8\u5b89\u90e1\u738b) where she was to live as a slave. The King let her serve with the jade craftsmen Cuining (\u5d14\u5b81). Qu Xiuxiu and Cuining fell in deeply in love and eloped. The story encapsulates themes of love and spring and references several poets who wrote about the fading of spring. The more memorable is when Wang Jinggong (\u738b\u8346\u516c) sees the wind blowing petals onto the ground:<\/p>\r\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Spring days, spring winds,<\/em><\/p>\r\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Sometimes Good. <\/em><\/p>\r\n

Spring days, spring winds, <\/em><\/p>\r\n

Sometimes Evil.\u00a0\u00a0 \u00a0\u00a0<\/em><\/p>\r\n

The spring winds make the flowers bloom,<\/em><\/p>\r\n

The spring winds make the petals fall.<\/em><\/p>\r\n

 <\/p>\r\n

He continued by writing how the wind and rain combine to hasten the passing of Spring. On the other hand, Su Xiaomei (\u82cf\u5c0f\u59b9) exclaimed that it was not the wind or the rain rather: \u2018the colours of spring fade when the swallows start collecting mud to build their nests\u2019<\/em>. There will inevitably be those that disagree, but I believe it is neither wind, rain nor the swallows which signify the fading of spring. The fading of spring is elusive and subtle and no words or turn of phrase can do it justice. For instance, I could say \u201cspring is born like the furry catkins on willow trees, and fades like flowing water\u201d<\/em>, phrase after phrase, all sharing a similar structure. In a way, it is no different to the rhyming game we would play as kids, only the Pinghua<\/em> stories would have to be sung and played in a way which was musical and euphonious. Perhaps nowhere is this better illustrated than in Dream of the Red Chamber <\/em>(\u7ea2\u697c\u68a6) where the true account of the book\u2019s inception is revealed when the poet says appositely:<\/p>\r\n

Pages full of idle words <\/em><\/p>\r\n

Penned with hot and bitter tears: <\/em><\/p>\r\n

All men call the author fool; <\/em><\/p>\r\n

None his secret message hears<\/em>.[2]<\/a><\/p>\r\n

 <\/p>\r\n

Another example is the tale from Sima Qian\u2019s (\u53f8\u9a6c\u8fc1) Records of the Grand Historian<\/em>\u00a0(\u53f2\u8bb0) about Gaozu (\u9ad8\u7956) the Great Emperor of Han (256-195 B.C.).[3]<\/a> Gaozu was born in a small village in Pei County (\u6c9b\u53bf) and rose to prominence. He left the village at a young age and went on many long crusades to establish the Han Empire; battling the rebels who continued to attack from all sides. After suppressing the rebellion of Qingbu (\u9ee5\u5e03), Gaozu led his army through Pei County where he finally returned to his hometown. There he had a mighty feast, inviting all his family and old friends. It was a jovial celebration. Once he was filled with wine, Gaozu began teaching the children to sing: \u00a0\u00a0<\/p>\r\n

A great wind came forth,<\/em><\/p>\r\n

the clouds rose on high<\/em><\/p>\r\n

Now that my might rules all within the seas,<\/em><\/p>\r\n

I have returned to my old village<\/em><\/p>\r\n

Where will I find brave men<\/em><\/p>\r\n

to guard the four corners of my land?<\/em>[4]<\/a><\/p>\r\n

 <\/p>\r\n

He continues by singing about the pain of being far away from one\u2019s hometown, and how no matter where you go only one place is home. He sings unencumbered, remembering the songs and rhymes from his childhood; in a way, not so different from the songs and rhymes my mother and I would sing: \u2018see one star, gelun rises far, see two stars, like two oil jars\u2019<\/em>.<\/p>\r\n

[1]<\/a> Pinghua (\u5e73\u8bdd) are popular stories which began in the Tang and Song Dynasties. They often involved a single narrator who would recite stories without accompaniment. Wenwei Du, \u201cXuetou: Comic Elements as Social Commentary in Suzhou Pinghua Storytelling,\u201d Journal of Chinese Oral and Performing Literature <\/em>18, no.1 (2020): 33\u201344. \u2014 Trans.<\/p>\r\n

[2]<\/a> Cao Xueqin, The Story of the Stone<\/em> translated by David Hawkes (Penguin: UK, 2012), 3. \u2014 Trans.<\/p>\r\n

[3]<\/a> Sima Qian, Watson Burton. Records of the Grand Historian<\/em> (New York: Renditions-Columbia University Press; 1993). \u2014 Trans.<\/p>\r\n

[4]<\/a> The Song of Great Wind <\/em>as translated by Burton Watson. Here Gaozu reflects on a life of war and wants nothing more than a peaceful life in the hometown he so cherishes. Sima Qian, Watson Burton.\u00a0Records of the Grand Historian<\/em>\u00a0(New York: Renditions-Columbia University Press; 1993); John Minford, and Joseph S.M Lau, An Anthology of Translation: Classical Chinese Literature<\/em>, (New York: Columbia University Press, 2000),415. \u2014 Trans.<\/p>\r\n<\/td>\r\n

\r\n

\u8fd9\u4e00\u9897\u661f\uff0c\u845b\u4f26\u767b\uff0c\u5230\u8709\u8681\u4f1a\u722c\u5899\uff0c\u7b80\u76f4\u7275\u626f\u5f97\u65e0\u9053\u7406\u3002\u4f46\u524d\u4e9b\u65e5\u5b50\u6211\u5076\u53c8\u770b\u4e86\u5b8b\u4eba\u5e73\u8bdd\u300a\u5d14\u5b81\u8f97\u7389\u89c2\u97f3\u300b\uff0c\u5728\u8bdd\u5165\u672c\u4e8b\u4e4b\u5148\uff0c\u5374\u6765\u8bb2\u7a76\u6625\u5929\u5982\u4f55\u53bb\u4e86\uff1f\u738b\u8346\u516c\u8bf4\u6625\u662f\u88ab\u96e8\u6253\u98ce\u50ac\u53bb\u4e86\uff0c\u6709\u8bcd\u4e91\u4e91\uff0c\u4f46\u82cf\u5c0f\u59b9\u8bf4\u4e0d\u662f\u96e8\u6253\u98ce\u50ac\u53bb\uff0c\u6625\u662f\u88ab\u71d5\u5b50\u8854\u53bb\u4e86\uff0c\u6709\u8bcd\u4e91\u4e91\uff0c\u800c\u8fd9\u4ea6\u4ecd\u6709\u4eba\u4e0d\u4ee5\u4e3a\u7136\uff0c\u8bf4\u4e5f\u4e0d\u662f\u96e8\u6253\u98ce\u50ac\u53bb\uff0c\u4e5f\u4e0d\u662f\u71d5\u5b50\u8854\u53bb\uff0c\u6625\u662f\u4e0e\u67f3\u7d6e\u7ed3\u4f34\uff0c\u5ac1\u7ed9\u6d41\u6c34\u53bb\u4e86\uff0c\u5982\u6b64\u4e00\u8bf4\u53c8\u6709\u4e00\u8bf4\uff0c\u5404\u5404\u6709\u8bcd\u4e91\u4e91\uff0c\u4e00\u5927\u7bc7\uff0c\u4ea6\u90fd\u662f\u8fd9\u6837\u7684\u7275\u626f\u53ef\u7b11\uff0c\u4f46\u90a3\u8bf4\u5e73\u8bdd\u7684\u4eba\u5f39\u5531\u8d77\u6765\uff0c\u60f3\u5fc5\u5f88\u597d\u542c\u3002\u7ea2\u697c\u68a6\u91cc\u7684\u660e\u660e\u662f\u771f\u4e8b\uff0c\u5374\u66f0\u3001\u300c\u6ee1\u7eb8\u8352\u5510\u8a00\uff0c\u4e00\u628a\u8f9b\u9178\u6cea\u300d\uff0c\u4fbf\u662f\u6c49\u9ad8\u7956\u4ea1\u79e6\u706d\u695a\uff0c\u5e78\u6c9b\u7f6e\u9152\uff0c\u8c13\u7236\u8001\u66f0\u3001\u300c\u6e38\u5b50\u60b2\u6545\u4e61\u300d\uff0c\u4ed6\u4ea6\u505a\u4eba\u5230\u5f97\u90a3\u91cc\u662f\u90a3\u91cc\uff0c\u50cf\u4e00\u9897\u661f\u845b\u4f26\u767b\u7684\u60df\u662f\u65b0\u97f5\u5165\u6e05\u542c\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

My Mother was not a gifted singer, although the children\u2019s folk rhymes she would sing were more like chanting and would have a certain musical charm. Utilising the unique tones of each word she was able to chant them in rhyme and rhythm. China does not have the kind of songs and dances found in the West. Chinese dances came from the daily lives of the people and the songs were created by singing and chanting in harmony. This was true for all traditional operas and songs. Kunqu Opera (\u6606\u66f2), Beijing Opera (\u4eac\u620f), Shengxian Opera (\u5d4a\u53bf\u620f), Shanghai Opera (\u7533\u66f2), Suzhou Opera (\u82cf\u6ee9),[1]<\/a>as well as famous Xiaodiao <\/em>songs like The Scenery of Wuxi<\/em> (\u65e0\u9521\u666f) and Lady Meng Jiang<\/em> (\u5b5f\u59dc\u5973), all came from the folk chants of the people. The beauty of poetry and song is best stated in the ancient Jingshu<\/em> (\u7ecf\u4e66)[2]<\/a> where it says, \u2018poetry is the expression of earnest thought; singing is the prolonged utterance of that expression\u2019.<\/em>[3]<\/a> It would also be remiss not to mention the Four Great Books of Song. Amongst the thousands of scrolls compiling the first book Imperial Readings of the Taiping Era <\/em>(\u592a\u5e73\u5fa1\u89c8) there is a part which reads \u2018sing we all exclaim in awe, songs and melodies generations adore\u2019<\/em>.[4]<\/a> The beauty of song has long played a vital role in Chinese life.<\/p>\r\n

[1]<\/a> In the original text Hu Lancheng writes \u82cf\u644a. From contextual analysis the word he meant to use was \u82cf\u6ee9 which is a type of opera originating in Suzhou. \u2014 Trans.<\/p>\r\n

[2]<\/a> Jingshu (\u7ecf\u4e66) is also known in western literature as the Confucian Classics, or the Four Books (\u56db\u4e66) and Five Classics (\u4e94\u7ecf). The five classics were namely the Odes<\/em>, the Documents<\/em>, the Changes<\/em>, and the Spring and Autumn Annals<\/em>. Michael Nylan,\u00a0The Five \u201cConfucian\u201d Classics<\/em>. (Yale University Press, 2001). \u2014 Trans.<\/p>\r\n

[3]<\/a> James Legge, The Sacred Books of China: The Texts of Confucianism. Part I The Shu King, the Religious Portions of the Shih King, the Hsiao King<\/em> (Oxford: Clarendon Press, 1879). \u2014 Trans.<\/p>\r\n

[4]<\/a> Peter Francis Kornicki, Languages, Scripts, and Chinese Texts in East Asia<\/em> (Oxford University Press, 2018). \u2014 Trans.<\/p>\r\n<\/td>\r\n

\r\n

\u6211\u6bcd\u4eb2\u4e0d\u4f1a\u5531\u6b4c\uff0c\u800c\u7ae5\u8c23\u672c\u6765\u90fd\u662f\u5ff5\u5ff5\uff0c\u5355\u662f\u5ff5\u4ea6\u53ef\u4ee5\u8fd9\u6837\u597d\u542c\uff0c\u5c31\u9760\u6c49\u6587\u7ae0\u72ec\u6709\u7684\u5b57\u5b57\u97f3\u97f5\u5177\u8db3\u3002\u4e2d\u56fd\u6ca1\u6709\u897f\u6d0b\u90a3\u6837\u7684\u6b4c\u821e\uff0c\u5374\u662f\u821e\u7686\u4ece\u5bb6\u5e38\u52a8\u4f5c\u800c\u6765\uff0c\u6b4c\u7686\u4ece\u5ff5\u800c\u6765\uff0c\u65e0\u8bba\u6606\u66f2\u4eac\u620f\u5d4a\u53bf\u620f\u7533\u66f2\u3001\u82cf\u644a\u7b49\uff0c\u4ee5\u53ca\u65e0\u9521\u666f\u3001\u5b5f\u59dc\u5973\u7b49\u5c0f\u8c03\uff0c\u4e43\u81f3\u6d41\u884c\u6b4c\uff0c\u65e0\u4e0d\u8fd9\u6837\u3002\u7ecf\u4e66\u91cc\u8bf4\u300c\u6b4c\u6c38\u8a00\u300d\uff0c\u53c8\u8bf4\u300c\u4e00\u5531\u800c\u4e09\u53f9\uff0c\u6709\u9057\u97f3\u8005\u77e3\u300d\uff0c\u8fd9\u6837\u8bf4\u660e\u6b4c\u5531\uff0c\u5b9e\u5728\u975e\u5e38\u597d\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

Around the fourth lunar month, in the beginning of summer, a male bird would fly into our front garden. We called him Mr Jia (\u5939\u516c) and watched as he flew in to eat the raspberry-like fupenzi (\u8986\u76c6\u5b50).[1]<\/a> As we watched him fly, Mother would teach me how to speak bird-language. They would say: \u201cMr Jia and Mrs Jia, collect and eat the fruit<\/em>!\u201d<\/em>. Mother would also teach me how to understand the swallows. I would listen as they said: \u201cwe don\u2019t want your salt, we don\u2019t want your vinegar, we just want a place to rest, on your house we want to build a nest!\u201d<\/em> Every spring, the swallows would come to our house and build nests near main room of our house. They would always fly in couples, through our living room and up onto the ceiling, perching near the beams. I would watch them from the stairs and observe their habits. The swallows were honest, sincere, and pure. They just wanted a place to stay and demanded very little, they were polite and never startled anyone. In many ways my life on this earth is no different to the sparrows from my childhood. I would go on to study, take up an official government post and escape in exile travelling far away, but I always lived within my means; never asking for too much, migrating from place to place, building a nest wherever I went. I suppose Jesus was right when he said, \u2018foxes have dens and birds have nests, but the Son of Man\u00a0has no place to lay his head\u2019.<\/em>[2]<\/a> There is unavoidability of unhappiness amongst the vicissitudes of life. The transience of mortal life was famously noted by Emperor Xuanzong of Tang in I Pass Through the Lu Kingdom with a Sigh and a Sacrifice for Confucius<\/em>:<\/p>\r\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 O Master, how did the world repay<\/em><\/p>\r\n

Your life of long solicitude?<\/em><\/p>\r\n

Can this sacrifice I watch, here between two temple pillars, <\/em><\/p>\r\n

Be the selfsame omen of death you dreamed of long ago?<\/em>[3]<\/a><\/p>\r\n

 <\/p>\r\n

The words of the Tang Dynasty poet were not as frivolous as the words of Christ, but both were inferior to the pure and unconstrained words of the sparrow.<\/p>\r\n

[1]<\/a> Fupenzi, is a type of raspberry found in Northern Asia and is commonly used in traditional Chinese medicine. Liu Yanze, Zhimin Wang, Zhang Junzheng.\u00a0Dietary Chinese Herbs: Chemistry, Pharmacology and Clinical Evidence<\/em> (Springer, 2015), 509. \u2014 Trans.<\/p>\r\n

[2]<\/a> Luke 9:58, Holy\u00a0Bible: King James Version. \u2014 Trans.<\/p>\r\n

[3]<\/a> Witter Bynner, Kanghu Jiang, and Hengtangtuishi,\u00a0The Jade Mountain: A Chinese Anthology, Being Three Hundred Poems of the T\u2019ang Dynasty, <\/em>(New York: Knopf, <\/em>1929). \u2014 Trans.<\/p>\r\n<\/td>\r\n

\r\n

\u521d\u590f\u5728\u5ead\u524d\uff0c\u542c\u89c1\u5939\u516c\u9e1f\u53eb\uff0c\u5939\u516c\u5373\u8986\u76c6\u5b50\uff0c\u6bcd\u4eb2\u6559\u6211\u5b66\u9e1f\u8bed\u3001\u300c\u5939\u516c\u5939\u5a46\uff0c\u6458\u9897\u5403\u9897\uff01\u300d\u8fd8\u6709\u662f\u71d5\u8bed\u3001\u300c\u4e0d\u501f\u4f60\u5bb6\u76d0\uff0c\u4e0d\u501f\u4f60\u5bb6\u918b\uff0c\u53ea\u501f\u4f60\u5bb6\u9ad8\u697c\u5927\u5c4b\u4f4f\u2500 \u2500\u4f4f\uff01\u300d\u71d5\u5b50\u6bcf\u5e74\u6625\u5929\u6765\u6211\u5bb6\u5802\u524d\u505a\u7aa0\uff0c\u53cc\u53cc\u98de\u5728\u5385\u5c4b\u74e6\u80cc\u4e0a\u5462\u5583\uff0c\u6211\u5c31\u5728\u9636\u6cbf\u4ef0\u9762\u671b\u7740\u8ddf\u4e86\u5ff5\u3002\u8fd9\u71d5\u5b50\u4e5f\u771f\u662f\u5ec9\u6d01\uff0c\u8fd9\u6837\u5c11\u8981\u6c42\uff0c\u4e0d\u60ca\u52a8\u4eba\u5bb6\u3002\u540e\u6765\u6211\u8bfb\u4e66\u4ed5\u5ba7\u81f3\u51fa\u5954\u5929\u6daf\uff0c\u751f\u6d3b\u4e00\u76f4\u662f\u8fd9\u6837\u4fed\u7ea6\uff0c\u6211\u5728\u4eba\u4e16\u4ea6\u597d\u50cf\u90a3\u71d5\u5b50\u3002\u57fa\u7763\u8bf4\u300c\u4eba\u5b50\u6ca1\u6709\u6816\u8eab\u7684\u5730\u65b9\u300d\uff0c\u4e0d\u514d\u4e8e\u4eba\u4e8e\u5df1\u591a\u6709\u4e0d\u4e50\uff0c\u5510\u8bd7\u91cc\u300c\u592b\u5b50\u4f55\u4e3a\u54c9\uff0c\u6053\u6053\u4e00\u4ee3\u4e2d\u300d\uff0c\u8fd8\u6bd4\u4ed6\u4e0d\u8f7b\u8584\uff0c\u4f46\u4ea6\u4e0d\u53ca\u8fd9\u71d5\u8bed\u6e05\u597d\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

When I was young, I would play with the kids from next door. There was one rhyme Mother never taught me which us kids all seemed to know, I gayly recited \u201cseven piles of shoulder poles, rice filled buckets and flowering rush, say it seven times and you\u2019ll be smart\u201d<\/em>. I would often play with A\u2019wu (\u963f\u4e94), the daughter of our family friend Uncle Xiuyu (\u79c0\u715c\u53d4). She was one year younger than me so I would call her litter sister A\u2019wu. We would sit next to me on the doorstep as I listened to her clear and mellifluous rendition: \u201cMountains inside the hills, rivers are rivers still, radish leaves flower peony at will<\/em>.\u201d<\/em> My little ears would listen intently; even though radish leaves could never sprout peony, the way she sang the rhyme was so beautiful that you would almost believe it to be true. \u00a0\u00a0<\/em><\/p>\r\n<\/td>\r\n

\r\n

\u5c0f\u65f6\u6211\u8fd8\u4e0e\u90bb\u513f\u6bd4\u6597\uff0c\u4e00\u53e3\u6c14\u5ff5\u300c\u4e03\u7c07\u6241\u62c5\u7a3b\u6876\u82af\uff0c\u5ff5\u5f97\u4e03\u904d\u4f1a\u806a\u660e\u300d\uff0c\u5219\u4e0d\u662f\u6bcd\u4eb2\u6559\u7684\u3002\u53c8\u79c0\u715c\u53d4\u5bb6\u7684\u963f\u4e94\u59b9\u59b9\uff0c\u6bd4\u6211\u5c0f\u4e00\u5c81\uff0c\u4e0e\u6211\u4e24\u4eba\u6392\u6392\u5750\u5728\u95e8\u574e\u4e0a\uff0c\u542c\u5979\u6e05\u8106\u7684\u5ff5\u3001\u300c\u5c71\u91cc\u5c71\uff0c\u6e7e\u91cc\u6e7e\uff0c\u841d\u535c\u83dc\u7c7d\u7ed3\u7261\u4e39\u300d\u3002\u7261\u4e39\u600e\u4f1a\u662f\u841d\u535c\u83dc\u7c7d\u7ed3\u7684\uff1f\u4f46\u5979\u5ff5\u5f97\u6765\u8fd9\u6837\u597d\u542c\uff0c\u60f3\u5fc5\u662f\u771f\u7684\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

Since I was a child, I accepted the teachings of the Confucian Classics. The Book of Songs<\/em> (\u8bd7\u7ecf), the Book of Changes<\/em> (\u6613\u7ecf), the Book of Documents<\/em> (\u4e66\u7ecf), and the Spring and Autumn Annals<\/em> (\u6625\u79cb\u7ecf) all had a great influence on me. These ancient books of profound knowledge and prevalence have had a lasting impact on my understanding of all things. As the years went by, it was through the study of the Book of Songs that I began to understand the concept of Xing<\/em> (\u5174) and through the pages of the Book of Changes<\/em> and the Song Dynasty Confucian texts that I was able to grasp the idea of qi <\/em>(\u6c14), understanding how it flows through nature. By studying the Records of the Grand Historian<\/em> (\u53f2\u8bb0) I was able to understand the will of Heaven\u2014 a will embodied in the great spirit of kings and the divine providence of emperors.<\/p>\r\n<\/td>\r\n

\r\n

\u6211\u4ece\u5c0f\u5c31\u662f\u53d7\u7684\u8fd9\u6837\u7684\u8bd7\u6559\uff0c\u8bd7\u4e66\u6613\u6625\u79cb\uff0c\u8bd7\u6700\u5c45\u5148\uff0c\u5982\u6b64\u6545\u540e\u6765\u6211\u8bfb\u8bd7\u7ecf\u6653\u5f97\u4ec0\u4e48\u662f\u5174\uff0c\u8bfb\u6613\u7ecf\u53ca\u5b8b\u5112\u4e4b\u4e66\u6653\u5f97\u4ec0\u4e48\u662f\u7406\u6c14\uff0c\u8bfb\u53f2\u77e5\u9053\u4ec0\u4e48\u662f\u5929\u610f\u3002\u800c\u90a3\u6c14\u4ea6\u5373\u662f\u738b\u6c14\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

By the time I was old enough to better understand the ways of the world, the Republic of China had already begun. The new regime was like the mountains and rivers, its influence stretched far and wide, flowing to all parts of the country. From north to south, there were various forms of civil unrest and misfortune, and the people were experiencing a long period of drought. Despite these complications, our family was happy. I remember when we would have guests round. The cheerful lady next door would sometimes visit. She was always laughing and joking and used to say everything with a smile on her face. When she saw me on the edge of the eaves peeling bamboo shoots, she would come over and give me a hand. At that time, Mother was in the kitchen cooking up a storm; the sounds of crackling, sizzling, and popping would bounce of the four walls and I knew the food was not far from being ready. The smoke spiraling upward from the kitchen chimney all the way to the front courtyard where it would gracefully disappear into the clear light blue sky. The scene was beautiful and served as a timely reminder of the splendid tranquility and heartwarming serenity of village life. Mother\u2019s brother and my older male cousins, who had been ploughing the fields and cutting and collecting wood for generations, would also visit. They were generous and courteous guests, bringing a joy that would reveal just how good life can be. Kith and kin, who we regularly engaged in business, were not as jovial as close family members but would nevertheless take the time to stop past Hu Village on their way to Hangzhou and Shanghai. They would come to our house bearing gifts and would bring happy and free-flowing conversation. When guests from outside the village came it would feel like they were bringing a part of the outside world with them; and for a brief moment, it felt as if the whole world were visiting.<\/p>\r\n<\/td>\r\n

\r\n

\u7b49\u6211\u77e5\u4eba\u4e8b\u5df2\u662f\u6c11\u56fd\u521d\u5e74\u3002\u6c11\u56fd\u4e16\u754c\u5c71\u6cb3\u6d69\u8361\uff0c\u7eb5\u6709\u8bf8\u822c\u4e0d\u5982\u610f\uff0c\u4ea6\u5230\u5e95\u655e\u9633\u3002\u4f46\u51e1\u6211\u5bb6\u91cc\u6765\u4e86\u4eba\u5ba2\uff0c\u4fbf\u90bb\u5987\u4ea6\u8bf4\u8bdd\u542b\u7b11\uff0c\u5e2e\u6211\u5728\u6a90\u5934\u5265\u7b0b\uff0c\u6bcd\u4eb2\u5728\u53a8\u4e0b\uff0c\u714e\u7092\u4e4b\u58f0\uff0c\u54cd\u8fde\u56db\u58c1\u3002\u708a\u70df\u8885\u5230\u5ead\u524d\uff0c\u4eae\u84dd\u52a8\u4eba\u5fc3\uff0c\u6b64\u5373\u6751\u843d\u4eba\u5bb6\u4ea6\u6709\u73b0\u4e16\u7684\u534e\u4e3d\u3002\u5a18\u8205\u6216\u8868\u54e5\uff0c\u4ed6\u4eec\u4e43\u8015\u7530\u6a35\u91c7\u4e4b\u8f88\uff0c\u6765\u505a\u4eba\u5ba2\u5374\u662f\u6177\u6168\u6709\u793c\u4e49\uff0c\u5bbe\u4e3b\u4e4b\u9645\u53ea\u89c9\u4eba\u4e16\u6709\u8fd9\u6837\u597d\u3002\u53c8\u6709\u7ecf\u5546\u7684\u4eb2\u53cb\uff0c\u4e0d\u5982\u6b64\u4eb2\u70ed\uff0c\u5012\u662f\u6761\u8fbe\u6d12\u8131\uff0c\u4ed6\u4eec\u662f\u6765\u53bb\u676d\u5dde\u4e0a\u6d77\u8def\u8fc7\u80e1\u6751\uff0c\u8fdb\u6765\u671b\u671b\u6211\u4eec\uff0c\u8fd9\u6837\u7684\u4eba\u5ba2\u6765\u65f6\uff0c\u662f\u5916\u9762\u7684\u5929\u4e0b\u4e16\u754c\u4e5f\u90fd\u6765\u5230\u5802\u524d\u4e86\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

Every time I looked upon the sun setting behind the mountain, watching the goats bleating on the mountainside, villagers walking across the bridge, and the water beneath the bridge flowing endlessly, I would feel an overwhelming sense of melancholy. A kind of momentous desire to see beyond the mountains, coupled with a dejected sense of not knowing where that road may take me.[1]<\/a> As I stood upon Yuling Hill (\u90c1\u5cad\u58a9) picking tea and pulling sweet potato from the ground, I would gaze at the flowing Shanxi River (\u5261\u6eaa), then look up at the horizon and see the white clouds engulfing the mountains in the distance. Somewhere over those mountains was Shaoxing, and if you kept going you would eventually find yourself in Hangzhou or Shanghai. As I gazed at the world around me and thought of what lay beyond those mountains, my heart was filled with something overwhelmingly, an indescribable abundance of emotion. I cannot quite put it into words but if I must, it would go something like a Guangxi (\u5e7f\u897f) folk song I remember:<\/p>\r\n

First my brother will always sing, <\/em><\/p>\r\n

Sister refined and tasteful like spring,<\/em><\/p>\r\n

Climbing high mountains, ring the gong,<\/em><\/p>\r\n

Birds fly to all twelve states, singing their song<\/em>.[2]<\/a> \u00a0\u00a0\u00a0<\/p>\r\n

[1]<\/a> This interpretation is adapted from the commentary Xia Shiqing, where this cathartic and emotive section of the book is understood as Hu Lancheng\u2019s desire to leave Hu Village. This desire is confronted by an overriding feeling of melancholy entrenched in the unknown life outside the village. Hu Lancheng wants to leave his village, but does not know where to go, or how to get there. Here, he is also confronted by the realisation that if he were to leave, he would likely never return. Xia Shiqing \u590f\u4e16\u6e05, Sejie: Zhang Ailing yu Hu Lancheng cheng de qianshi jinsheng<\/em>\u8272\u00b7\u6212\uff1a\u5f20\u7231\u73b2\u4e0e\u80e1\u5170\u6210\u7684\u524d\u4e16\u4eca\u751f [Lust and Marriage: Zhang Ailing and Hu Lancheng Past Experience and Life] (\u5317\u4eac\u56fe\u4e66\u6709\u9650\u516c\u53f8, Beijing Publishing Co, 2007), 202.<\/p>\r\n

[2]<\/a> Here \u2018twelve states\u2019 refers to the nine provinces of ancient China, also known as Huaxia (\u534e\u590f). These nine provinces were established regions during the Xia and Shang Dynasties. Depending on the historical records the names of the nine provinces can change. The Gungxi song exemplifies that birds will travel to all parts of China. According to the\u00a0Shi Rongcheng (\u5bb9\u6210\u6c0f) the nine provinces are Tu (\u6d82), Jia (\u5939), Zhang (\u7ade), Ju (\u8392), Ou (\u85d5), Jing (\u834a), Yang (\u967d), Xu (\u6558) and Cuo (\u8658). Vera Dorofeeva-Lichtmann, \u201cThe Rong Chengshi \u5bb9\u6210\u6c0f Version of the \u201cNine Provinces\u201d: Some Parallels with Transmitted Texts\u201d,\u00a0East Asian Science, Technology, and Medicine<\/em> 32, (2010): 13. \u2014 Trans.<\/p>\r\n<\/td>\r\n

\r\n

\u6211\u5c0f\u65f6\u6bcf\u89c1\u592a\u9633\u659c\u8fc7\u534a\u5c71\uff0c\u5c71\u4e0a\u7f8a\u53eb\uff0c\u6865\u4e0a\u884c\u4eba\uff0c\u6865\u4e0b\u6d41\u6c34\u6c64\u6c64\uff0c\u5c31\u6709\u4e00\u79cd\u8fdc\u610f\uff0c\u5fc3\u91cc\u53ea\u662f\u6005\u7136\u3002\u6211\u5728\u90c1\u5cad\u58a9\u91c7\u8336\u6398\u8543\u85af\uff0c\u671b\u5f97\u89c1\u5261\u6eaa\uff0c\u5929\u9645\u767d\u4e91\u8fde\u5c71\uff0c\u5c71\u5916\u5373\u7ecd\u5174\uff0c\u518d\u8fc7\u53bb\u662f\u676d\u5dde\u4e0a\u6d77\uff0c\u5fc3\u91cc\u5c31\u50cf\u6709\u4e00\u6837\u4e1c\u897f\u6ee1\u6ee1\u7684\uff0c\u5374\u8bf4\u4e0d\u51fa\u6765\u3002\u82e5\u5fc5\u8bf4\u51fa\u6765\uff0c\u4ea6\u53ea\u80fd\u50cf\u5e7f\u897f\u6c11\u6b4c\u91cc\u7684\u3001<\/p>\r\n

 <\/p>\r\n

\u5531\u6b4c\u603b\u662f\u54e5\u7b2c\u4e00\uff0c\u00a0\u00a0\u00a0\u00a0 \u98ce\u6d41\u8981\u7b97\u59b9\u5f53\u5934\u3002<\/p>\r\n

\u51fa\u53bb\u9ad8\u5c71\u6253\u9523\u671b\uff0c\u00a0\u00a0\u00a0\u00a0 \u58f0\u9e23\u5e94\u8fc7\u5341\u4e8c\u5dde\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

Half my life has already passed me by. I feel myself falling and withering away like autumn leaves. I have a deep connection to my childhood memories, but no longer feel a sense of longing for the past. I am at peace with my childhood and have no yearning or desire to return to Hu Village and live there again. Perhaps the only way I would return would be for Tomb-Sweeping Festival; visiting the graves of my ancestors, as is right and proper. It is not that I have bitter feelings or emotions towards Hu Village or my childhood, I was well cared for. But I suppose it is like eating delicious food. The first time the food hits your pallet, you feel a sense of excitement and mouth-watering enjoyment. However, once you have tasted it before, your taste buds eventually get used to the feeling, and it is impossible to recreate the original enjoyment, as the memory of that first bite continues to fade. In any event, I am now living in a foreign country across the sea, a long way away from the place I once called home. I hold no resentment towards my childhood. My memories of Hu Village are fading but they are not so remote that it feels like another lifetime in some distant land. Just like a spirited horse will not turn back and graze on old pasture, I should move forward and not wallow over my past. As was said by a Han Dynasty poet:<\/p>\r\n

Walk on again walk on<\/em><\/p>\r\n

From you, separated alive.<\/em><\/p>\r\n

Between us, a million odd miles,<\/em><\/p>\r\n

Each at one end of the sky. <\/em><\/p>\r\n

The roads are difficult and long. <\/em><\/p>\r\n

To meet: where, how and when?<\/em><\/p>\r\n

Tartar horses follow north winds.<\/em><\/p>\r\n

Birds of Yueh nest on south branches.<\/em><\/p>\r\n

Separation: each day farther away. <\/em><\/p>\r\n

My girdle: each day becomes looser.<\/em><\/p>\r\n

Floating clouds veil the white sun.<\/em><\/p>\r\n

The wanderer: no thought to return. <\/em><\/p>\r\n

Thinking of you makes me old.<\/em><\/p>\r\n

Months, years: all of a sudden: dusk<\/em>.[1]<\/a><\/p>\r\n

 <\/p>\r\n

I am a vagabond; wandering far from my hometown; drifting through the years.<\/p>\r\n

[1]<\/a> The poem is called Walk On Again Walk On<\/em> (\u884c\u884c\u91cd\u884c\u884c) and is translated in Wai-lim Yip, Chinese Poetry: An Anthology of Major Modes and Genres, <\/em>(London: Duke University Press, 1997), 69. \u2014 Trans.<\/p>\r\n<\/td>\r\n

\r\n

\u4eca\u6211\u98d8\u96f6\u5df2\u534a\u751f\uff0c\u4f46\u5bf9\u5c0f\u65f6\u7684\u4e8b\u4ea6\u53ea\u6709\u601d\u65e0\u604b\uff0c\u7b49\u5c06\u6765\u65f6\u52bf\u592a\u5e73\u4e86\u6211\u4ea6\u4e0d\u60f3\u56de\u4e61\u4e0b\u53bb\u4f4f\uff0c\u60df\u6e05\u660e\u56de\u53bb\u4e0a\u575f\u662f\u7406\u5f53\u3002\u80e1\u6751\u4e0e\u6211\u7684\u7ae5\u5e74\u867d\u597d\uff0c\u8b6c\u5982\u597d\u5403\u7684\u4e1c\u897f\uff0c\u5df2\u7ecf\u5403\u8fc7\u4e86\u5373\u4e0d\u53ef\u518d\u8ba8\u6dfb\uff0c\u4e14\u6211\u4eca\u5728\u7edd\u56fd\u5f02\u57df\uff0c\u4ea6\u4e0e\u7ae5\u5e74\u5728\u80e1\u6751\u5e76\u975e\u9694\u4e16\uff0c\u597d\u9a6c\u4e0d\u5403\u56de\u5934\u8349\uff0c\u5012\u4e0d\u662f\u56e0\u4e3a\u8d1f\u6c14\u3002\u6c49\u4eba\u7684\u8bd7\u3001\u300c\u6d6e\u4e91\u853d\u767d\u65e5\uff0c\u6e38\u5b50\u4e0d\u987e\u8fd4\u3002\u300d\u6211\u4e0d\u4f46\u5bf9\u4e8e\u6545\u4e61\u662f\u8361\u5b50\uff0c\u5bf9\u4e8e\u5c81\u6708\u4ea6\u662f\u8361\u5b50\u3002<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\u00a0<\/td>\r\n\u00a0<\/td>\r\n<\/tr>\r\n<\/tbody>\r\n<\/table>\r\n<\/figure>\r\n
\r\n

\"Creative<\/a>
This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License<\/a>.<\/p>","protected":false},"excerpt":{"rendered":"

Section 1: Peach Blossoms \u6843\u82b1 Translated by Lachlan Thom…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[8,7],"tags":[],"_links":{"self":[{"href":"https:\/\/cinioentraduko.com\/zh\/wp-json\/wp\/v2\/posts\/236"}],"collection":[{"href":"https:\/\/cinioentraduko.com\/zh\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/cinioentraduko.com\/zh\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/cinioentraduko.com\/zh\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/cinioentraduko.com\/zh\/wp-json\/wp\/v2\/comments?post=236"}],"version-history":[{"count":14,"href":"https:\/\/cinioentraduko.com\/zh\/wp-json\/wp\/v2\/posts\/236\/revisions"}],"predecessor-version":[{"id":651,"href":"https:\/\/cinioentraduko.com\/zh\/wp-json\/wp\/v2\/posts\/236\/revisions\/651"}],"wp:attachment":[{"href":"https:\/\/cinioentraduko.com\/zh\/wp-json\/wp\/v2\/media?parent=236"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/cinioentraduko.com\/zh\/wp-json\/wp\/v2\/categories?post=236"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/cinioentraduko.com\/zh\/wp-json\/wp\/v2\/tags?post=236"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}