Garden and Courtyard Scenic Spots -- Xiong Village

Author: Wang Zhaoyi
Publisher:
Publishing Date: 2005-09-01
Features: One book, one village, one aspect of Huizhou culture. In the millennia of ups and downs, the village has been the stage for the splendid display of Huizhou civilization, yet the original appearance of these stages is fading from our sight. This book, richly illustrated, guides us into the sleeping village—Xiong Village, touching the pulse of Huizhou ancestors in the remaining relics, sorting out the threads of Huizhou culture, and savoring the splendor of academies and gardens.
The development of human history is full of dialectics. On one hand, new things always emerge, challenging the existing social structure and culture. Tradition drives historical progress; at the same time, this process is not always filled with a warm melody, often accompanied by the slaughter of life, the fragmentation of kindness, and the destruction of beauty. However, the sacrifice of goodness and beauty in exchange for a higher-level unity of truth, goodness, and beauty is undeniable.
Looking back at the history of China's feudal society over thousands of years, it has generally moved forward slowly with its ultra-stable structure. However, at certain stages and in certain aspects, it has experienced violent struggles, repeated fluctuations, or subtle ripples like still waters. The external and internal factors causing localized, phased, and limited changes in China's feudal society are mainly three: first, ethnic conflicts; second, internal divisions among rulers; and third, resistance from the common people. These three factors have impacted the society with varying intensity, urgency, and continuity.
Indeed, those cries filled with blood and fire have long been submerged in the icy river of history. Even the sudden upheaval in the external structure of society brought by the change of dynasties quickly returned to order due to the strong assimilating force of traditional Han culture, failing to bring about a fresh transformation in Chinese history. However, upon closer examination, each wave of social upheaval has forcefully distorted and suppressed the fate of certain social strata or individuals, shaken the hearts of living people, and inspired transformative changes in their minds, enriching the content of history. Moreover, the pursuit and creation of a renewed life inspired by this transformation have undoubtedly added a colorful tapestry to the development of external history.
The "Wangjia Rebellion" during the Jin and Tang dynasties, the An Lushan Rebellion, Huang Chao's Uprising, and the "Jingkang Rebellion" between the Northern and Southern Song dynasties, while shaking the historical order, dealt heavy blows to the aristocratic families living in the Central Plains for generations. Over hundreds of years, tens of thousands of Central Plains scholars fled south to escape the flames of war. The plight of the powerful families under the feudal system at that time can be imagined. They had to abandon their titles, wealth, and grand mansions, hastily rolling up some fine belongings, genealogies, and books, and fleeing their ancestral lands in the direction of the cold, howling northwest wind, south, south, across the Yellow River, over the Yangtze River, and after hundreds of miles, they found a mountainous, forested, and war-free land where they could rest and recuperate—this was Huizhou.
A continuous stream of Central Plains scholars scattered like countless pearls in the lush green mountains. Huizhou was originally a wild and untamed land, rich in natural vitality but weak in cultural. The Central Plains scholars, after feeling the breeze and wading in the clear waters, had to face reality and reconsider building their new homes for survival and spirit. Painful reflection was undoubtedly the main theme of their thoughts: Why had they lost the happy land of their ancestors? How could they restore the lost glory and dreams? Most of the scholars came from noble families, accustomed to luxury and full of erudition, who had fallen from the opulence of their former lives to the chaos of exile. They suffered great pain but also gained great insights. They quickly adapted to reality and found solutions: first, to live together in clans and build villages. Survival was the top priority—blood relatives and clan members must live together, choosing ideal Feng Shui sites with mountains as backdrops, water as rings, and screen-like barriers to build villages. This not only solved concerns about food and clothing but also protected them from the dangers of the foreign land and blessed their descendants. Thus, the Hu family built villages in Longchuan and Xidi, the Wang family chose a site for Hongcun, the Wu family settled in Changxi, the Luo family established themselves in Chengkan, the Cao family stood in Xiong Village, the Shi family settled in Shijia, the Ni family took root in Zukou, and the Jiang family gathered in Jiang Village. All the sites they chose were surrounded by sacred mountains and beautiful waters, suitable for both farming and living.
Second, to rebuild the traditional clan culture. No matter how great the suffering, these well-read scholars could not shake their reverence for Confucianism and must ensure that the hierarchical and orderly clan ethical culture tradition was inherited and flourished. "To be filial and loyal, to listen to the teachings of ancestors, to work hard and be frugal, to understand the hardships of farming," "to be honest in life, to love others with virtue, to be content with one's role and poverty, and to respect the clan and ancestors; to be selfless, to accomplish tasks, to uphold ethics and principles"—these were the values they upheld. They honored ancestors, compiled genealogies, built clan halls, repaired ancestral tombs, and helped each other within the clan. As a result, each village had imposing clan halls, where the images and tablets of ancestors were enshrined, along with complete clan genealogies; elaborate sacrificial rituals; and strict clan rules to and unite the people.
Third, to strengthen the moral motivation of valuing education and glorifying the clan. Survival was basic, the system was a guarantee, and development was the goal. As the saying goes, "To," each descendant must not only rise above the rest but also bring honor to the family and gain favor from the imperial court. To achieve this, "if one does not read books, how can one?" "To read books is to aspire to be a sage," "a man of ambition must study the Six Classics diligently," "the poor become rich through books, the rich become noble through books; the ignorant become wise through books, and the wise become beneficial through books." They always remembered, "To be a farmer in the morning, to enter the imperial court in the evening." Villages either built grand academies or used simple schools, inviting learned scholars to teach. The clans supported these schools with funds or stipends, nurturing a few good people to set an example for future generations. This was not only the hope of the clan but also the glory of the ancestors, a matter of great significance.
Year after year, generation after generation, on this land of Huizhou, "villages formed by clans, with orderly hierarchy and pure customs," and "a flourishing culture in every ten households, where reading was never abandoned," were often seen. The gentle smoke of cooking, the devout incense, and the rhythmic sound of reading drifted together with the mist in the blue sky above Huizhou, rising and soaring. It was the resilience and pioneering spirit, deeply rooted in the lives of ancestors who had experienced great setbacks and suffering, that drove the transformation of Huizhou descendants. Over centuries of relative tranquility, this spirit was nurtured, accumulated, and strengthened, leading to the brilliance of Huizhou's children, like the wildflowers blooming in the mountains year after year.
First, many Huizhou scholars succeeded in entering the imperial service through fair competition from the Song Dynasty to the Ming and Qing dynasties and even after the Republic of China. They were known for achievements such as "two top scorers from the same prefecture in one exam," "nine brothers becoming scholars and four as ministers," "nineteen scholars in one list," "three consecutive palace secretaries in one decade, with four scholars in ten miles," "father and son as ministers," and "four generations of first-rank officials." Huizhou produced 28 top scholars and 17 prime ministers, accounting for one twenty-fourth of the national total—truly a land of outstanding officials.
Second, many Huizhou scholars achieved fame through literature. Figures like Zhu Xi, Dai Zhen, and Hu Shi can be considered giants in the history of Chinese academic thought. They excelled in politics, philosophy, economy, literature, art, medicine, science and technology, cuisine, calligraphy, carving, architecture, and gardens, with countless renowned scholars.
Third, many Huizhou merchants succeeded in their businesses. Countless descendants of Huizhou, who emerged from the mountains and followed the waterways of the Xin'an River and others, expanded their trade in salt, timber, tea, silk, medicine, pawnbroking, and other industries, dominating the market for centuries during the Ming and Qing dynasties. Phrases like "Yangzhou as a colony of Huizhou," "no town without Huizhou people," and "Huizhou people scattered everywhere" illustrate the power of Huizhou merchants.
While scholars, officials, and merchants from Huizhou left their hometowns and were no longer visible to their fellow villagers, their roots remained in their homeland, deeply embedded in the villages that had nurtured them. The water mouths, white-walled black-tiled houses, streets, ancient trees, clan halls, courtyards, the songs of birds and cicadas, childhood companions, and the hopeful faces of their entire clan were all vividly remembered. Thus, they dedicated their favor and glory to their hometowns, donated their wealth to their homeland, and entrusted their hopes and aspirations to their clansmen. This breathed new life into the seemingly outdated and dilapidated villages: towering world-peace arches, "Four Generations of First-Rank Officials" arches, scholar arches, ministerial arches, chastity arches, and honor arches stood proudly in front of the villages. The magnificent "Ox-shaped Village" architectural system of Hongcun, the grand "chessboard" layout of Shijia, the intricate "Bagua"-shaped streets and lanes of Chengkan—all were thoroughly restored. The magnificent "One Mansion, Six Counties" in Zukou, the Jiaodai Hall, Pu Gong Temple, Zhiben Hall, and Dongshu Temple—all rose like pillars, or were expanded and decorated to breathtaking beauty. The Guizhi Academy, Ziyang Academy, Zhushan Academy, and others exuded an aura of grandeur. The Feiyuan, Guoyuan, Xiyuan, Dongyuan, and Taoliyuan attracted crowds of visitors, with scholars and artists wandering and singing like orioles and butterflies. Moreover, the exquisite and profound stone carvings, brick carvings, wood carvings, as well as the heartfelt inscriptions, couplets, and maxims, created a rich cultural atmosphere, allowing learners to seek knowledge in places like "Wenqu Book House" and "Fengyou Mountain Book House," where they could "see the fan (shàn) above" and "climb the moon to pick the plum," soaring with "auspicious clouds."
Thus, these villages, carrying the weight of history, came to life as their descendants achieved success in the real world, like adding the finishing touch to a dragon. After long years of anticipation, ancestors had meticulously crafted the soul of the villages with their "reverence for the heavens," "accumulating goodness and virtue," and "diligence and frugality." Now, their descendants did not disappoint their expectations. Not only did they preserve the soul of the villages, but they also enriched it with the spirit of the times through their filial piety, making it more vibrant and lively.
To say that the village is a microcosm of Huizhou society, a repository of the soul of the Huizhou people, or a museum of Huizhou culture—none of these would be an overstatement. In the millennia of ups and downs, the village has been the stage for the splendid display of Huizhou civilization, and to some extent, also a stage for the demonstration of elite culture in China's feudal society.
The past is the past. Today, these villages can only be called "ancient villages," the directors are no more, and the vivid dramas have become "heritage." The original appearance of these stages has long vanished from people's sight. It is a joy that the authors of the "Huizhou Ancient Village Culture Series" have provided us with ten illustrated manuscripts, allowing us to enter the sleeping villages, touch the pulse of Huizhou ancestors in the remaining relics, and trace the threads of Huizhou culture. Moreover, it is a pleasant surprise that most of the explorers grew up immersed in Huizhou culture, sharing an innate connection with it while maintaining a modern perspective. Modern thinking allows them to delve deeply into the culture while also maintaining an external viewpoint. Their rich knowledge also ensures that each book is both accessible and engaging.
Ten books, ten villages, ten aspects of Huizhou culture: Jiangcun focuses on the evolution of clan culture, Longchuan on the origins of noble families, Hongcun on the Feng Shui choices of clan settlement, Xidi on the spiritual world of Huizhou merchants, Chengkan on analyzing rural community structures, Changxi on exploring the complementarity of Confucian and merchant cultures, Xiong Village on academy and garden culture, Xixinan on the evolution of literary and artistic traditions, especially calligraphy, painting, and seal carving, Zukou on uncovering the humanistic aspects of settlements, and Shijia on the ingenuity of village construction. The only slight drawback is that each book is comprehensive, but I believe there is much more to explore in Huizhou culture. I hope we can continue to deepen and expand our efforts to fully showcase the formation, development, and transformation of Huizhou culture.