Garden and Academy: The Splendor of Xiong Village

Author: Wang Zhaoyi
Publisher:
Publishing Date: 2005-09-01
Features: The development of human history is full of dialectics. On one hand, new things always emerge, impacting the established social structure and culture. Tradition pushes history forward; at the same time, this process is not always filled with warm and gentle melodies. It is 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 of 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 intense struggles, repeated fluctuations, or subtle waves like stagnant water. The external and internal factors causing the partial, phased, and limited changes in China's feudal society are mainly three: first, ethnic conflicts; second, internal divisions among rulers; and third, rebellions from the common people. The impact of these three factors has been intermittent, varying in intensity and duration.
Indeed, those cries filled with blood and fire have long been submerged in the icy river of history. Even the massive upheavals in the external structure of society brought by the change of dynasties quickly returned to normal due to the strong assimilating force of the traditional culture of the Han nationality, failing to bring about a fresh transformation in Chinese history. However, upon closer examination, the turbulent fluctuations in social structures have forcefully distorted and suppressed the fate of certain social strata or individuals, shaken the hearts of living people, and inspired profound transformations of the soul, enriching the connotation of history. Moreover, the pursuit and creation of a renewed life inspired by such soul transformations have undoubtedly added a rich diversity to the development of external history.
The "Jiankang Chaos" during the Jin and Tang dynasties, the An-Shi Rebellion, Huang Chao's Great Uprising, and the "Jingkang Chaos" between the Song dynasties, among others, shook the historical order while delivering 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 war. The predicament of the powerful nobles under the system was imaginable. They had to abandon their fame, wealth, and grand mansions, hastily rolling up some fine belongings, genealogies, and books, and flee their ancestral lands in the direction of the cold, howling northwest wind, south, south, across the Yellow River, over the Yangtze River, and after traveling hundreds of miles, they finally found a mountainous, lush, and war-free land to rest and recuperate—this was Huizhou.
A continuous stream of Central Plains scholars scattered like countless pearls in the lush, green mountains and hills of Huizhou. Huizhou was originally a wild and untamed land, rich in natural vitality but weak in cultural. After the Central Plains scholars experienced the cool breeze and the clear waters, they 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 joyful 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 greatly but also gained profound insights. They quickly adapted to the reality and found solutions: First, they lived together in clans, building villages. Survival was the top priority, and they had to live together in blood-related clans, choosing ideal Feng Shui locations with mountains, water, and screen-like barriers to build villages. This not only solved their food and clothing worries but also protected them from the dangers of the foreign land while blessing 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 took root in Chengkan, the Cao family established themselves in Xongcun, the Shi family settled in Shijia, the Ni family took root in Zukou, and the Jiang family gathered in Jiangcun. All the locations they chose were surrounded by spiritual mountains and beautiful waters, suitable for both farming and living.
Second, they rebuilt the traditional Confucian clan culture. No matter how great the suffering, these well-read scholars could not shake their reverence for Confucianism and Mencius. They had to ensure that the hierarchical and orderly clan ethical culture tradition was inherited and flourished. "Only filial piety and loyalty, listening to the teachings of ancestors, working hard and being frugal, understanding the hardships of farming," "Dealing with others without deceit, loving them with virtue, contenting oneself with one's share and living in poverty, is to respect ancestors and honor the clan; holding oneself in check, accomplishing tasks, understanding ethics and emphasizing principles, is to be a filial son and virtuous descendant." They honored ancestors, compiled genealogies, built clan temples, repaired ancestral graves, and helped each other within the clan. As a result, each village had imposing clan temples, 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, they strengthened the moral motivation of valuing education and glorifying the clan. Survival is fundamental, systems are, and development is the goal. As the saying goes, "To cultivate oneself, govern one's family, rule the state, and bring peace to the world," each descendant must not only excel for themselves but also bring honor to the clan and gain favor from the imperial court. To achieve this, "if one does not read books, how can one cultivate oneself, govern one's family, or rule the state?" "Reading is for the sake of sages," "A man of ambition must study diligently at his window," "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," and they always remembered, "To be a farmer in the morning and an emperor in the evening." Villages either built grand academies or used simple study rooms, inviting learned scholars to teach earnestly. The clans supported "or attached to family schools, or helped with tuition. Cultivating a few good people to set an example was not only the hope of the clan but also the glory of the ancestors, a matter of great significance."
Thus, year after year, generation after generation, on this land of Huizhou, "isolated and surrounded by," one could often see villages where "clans gathered everywhere, and the hierarchy showed pure customs," and where "the literary tradition was prosperous." In every ten households, there was no lack of reading. The gentle smoke of cooking, the devout incense, and the rhythmic sound of reading drifted together with the misty clouds in the blue sky of Huizhou, rising and soaring.
It was the tenacious and enterprising spirit, deeply rooted in the lives of ancestors who had experienced great setbacks and suffering, that drove them to transform themselves. After centuries of gradual nurturing, accumulation, and reinforcement, the glory of the Huizhou descendants bloomed like the wildflowers in the mountains and hills of Huizhou, year after year, season after season. First, many achieved success in entering the civil service. From the Song Dynasty's imperial examinations to the Ming and Qing dynasties and even the Republic of China, countless Huizhou scholars rose to the upper class through fair competition. There were "two top scorers from the same prefecture in one examination," "nine brothers becoming imperial scholars and four ministers," "nineteen scholars in one list," "three consecutive palace secretaries and four Hanlin academicians in ten miles," "father and son as ministers," and "four generations of first-rank officials." Huizhou produced 28 top scholars and 17 ministers, accounting for one twenty-fourth of the total in the country, truly "a succession of famous officials."
Second, many excelled in spreading their literary legacy. Figures like Zhu Xi, Dai Zhen, and Hu Shi can be considered giants in the history of Chinese academic thought. In politics, philosophy, economy, literature, art, medicine, science and technology, cuisine, calligraphy, carving, architecture, and garden design, there were countless renowned scholars.
Third, many succeeded in business. Countless Huizhou descendants, emerging from the mountains of Huizhou and following the waterways of the Xin'an River and others, expanded their trade in salt, timber, tea, silk, medicine, pawnbroking, and other areas, dominating the market for centuries during the Ming and Qing dynasties. Phrases like "Yangzhou was a colony of Huizhou," "No Huizhou, no town," and "Huizhou people are everywhere" reveal the strength of the Huizhou merchants.
One by one, scholars, high officials, and wealthy merchants left Huizhou, leaving their hometowns behind, but their roots remained in their ancestral villages, nourished by the waters, white walls, black tiles, streets, ancient trees, clan temples, courtyards, the songs of birds and cicadas, their childhood companions, and the hopeful faces of their entire clan. Thus, they dedicated their favor and glory to their hometowns, donated their wealth to their hometowns, and left their hopes and wishes for their clansmen. This revitalized the seemingly outdated and dilapidated villages: towering world-achievement arches, "four generations of first-rank officials" arches, "imperial scholar" arches, "secretary" arches, "chaste woman" arches, and "honored" arches stood proudly in front of the villages. Hongcun's vast "ox-shaped village" architectural system, Shijia's magnificent "chessboard" layout, Chengkan's intricate "Bagua"-shaped streets and lanes—all were thoroughly restored. Zukou built the magnificent "one prefecture and six counties," with Jing'ai Hall, Pu Gong Temple, Zhiben Hall, and Dongshu Temple rising one after another, or expanded and decorated to perfection. Guiji Academy, Ziyang Academy, Zhushan Academy—all exuded a grand atmosphere. Feiyuan, Guoyuan, Xiyuan, Dongyuan, and Taoliyuan attracted crowds of visitors, drawing scholars and literary figures like orioles and butterflies dancing and singing.
There were also exquisite and profound stone carvings, brick carvings, wood carvings, as well as heartfelt inscriptions, couplets, and maxims, all creating a rich cultural atmosphere, allowing learners to study in places like "Wenquan Study Room" and "Fengyou Mountain Study Room," where they could "see benevolence overhead" and "reach for the moon," riding "auspicious clouds" to rise.
Thus, these villages, carrying the heavy expectations of history, came to life as their descendants succeeded in the real world, like the dragon's head adding life to the 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 hopes, not only preserving the village's soul but also enriching it with the spirit of the times, making it more vibrant and lively.
To say that villages are microcosms of Huizhou society, that they are the soul of the Huizhou people, or that they are museums of Huizhou culture, and so on, is entirely justified. In essence, over the millennia, villages have been the stage for the brilliant display of Huizhou civilization, and to some extent, they have also been the stage for the display of elite culture in China's feudal society.
The past is the past. Today, these villages can only be called "ancient villages," and the directors are already gone. The lively dramas have become "heritage," and the original appearances of the stages have already disappeared from people's sight. It is a joy to see 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 a natural affinity with it while maintaining a modern perspective. Modern thinking allows them to both immerse themselves in the culture and step back from it, while their extensive knowledge ensures that each book's narrative is both profound and accessible, lively and engaging.
Ten books, ten villages, ten aspects of Huizhou culture: Jiangcun focuses on the performance of clan culture, Longchuan on tracing the origins of famous families, Hongcun on the Feng Shui choices of living together in clans, Xidi on the spiritual world of Huizhou merchants, Chengkan on analyzing rural community structures, Changxi on exploring the complementarity of Confucian and commercial cultures, Xongcun on highlighting academy and garden culture, Xixinan on the evolution of literary and artistic traditions, especially calligraphy, painting, and seal carving, Zukou on excavating the humanistic aspects of settlements, and Shijia on the ingenuity of village construction. The only slight drawback is that each book is quite comprehensive, but I believe there is much more to explore in other aspects of Huizhou culture. I hope we can continue to deepen and expand our efforts to fully showcase the formation, development, and transformation of Huizhou culture.