Who is Dearer, Father or Husband? 父与夫孰亲？

The power politics among the rulers and high ministers can result in severe consequences for their family members. Sometimes, their wives and daughters are confronted with agonizing conflicts of loyalty.
Below is one such sad story happened in 697 BC as recorded in Zuozhuan.
The Prime Minister Zhai Zhong monopolized power, much to the distress of the ruler of Zheng. The latter ordered Zhai’s son-in-law, Yong Jiu, to kill Zhai.
In order to do so, Yong invited Zhai to a banquet in the suburbs of the capital. Yong’s wife was aware of the plot and said to her mother, ‘who is dearer, a father or a husband?’
Her mother replied, ‘All men are potential husbands, but you have only one father. How could there be any comparison?’
In the end she informed her father, saying, ‘Yong deliberately decided not to hold the banquet in his own house, he decided to hold it in the suburbs instead. I tell you this because I am suspicious of the arrangement.’
Zhai killed Yong and threw his corpse into the hill of Zhou family. The ruler of Zheng loaded the corpse on his carriage and fled from the capital, saying, ‘He told even his wife about the plot, no wonder he died!’
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统治者与大臣之间的权力政治会对他们的家庭成员带来严重的结果。有时，他们的妻子和女儿会面对痛苦的忠贞的矛盾。
下面发生于公元前697年不幸的故事来自《左传》。
祭仲专，郑伯患之，使其婿雍纠杀之。
将享诸郊，雍姬知之，谓其母曰：‘父与夫孰亲？’
其母曰：‘人尽夫也，父一而已。胡可比也？’
遂告祭仲曰：‘雍氏舍其室而将享子于郊，吾惑之，以告。’
祭仲杀雍纠，尸诸周氏之丘。
公载以出，曰：‘谋及妇人，宜其死也。’

One Who Stops Thinking about Words 忘言之人

Zhuangzi once said: ‘A basket-trap is for catching fish, but when one got the fish, one need think no more about the trap. Words are for holding ideas, but when one got the idea, one need no longer think about the words. If only I could find someone who had stopped thinking about words and could have him with me to talk to!’
To talk to someone who has stopped thinking about words is not to talk with words.
A New Account of Tales of the World (Shi Shuo Xin Yu) tells this story about Wang Ziyou (Huizhi):
“Wang travelled to Nanjing by boat. The boat was parked at the river bank. Wang had heard of Huan Ziye’s fame as a flute player but he was not acquainted with him. Wang was inside the boat when Huan was travelling by land along the river bank. Someone told Wang that the man travelling on the bank was Huan. Wang sent a messenger to say to him, ‘Wang heard that you are good at the flute, please play it for him.’ Huan had also heard of Wang. Although at that time Huan was already a man of noble position, he descended from his chariot, sat on the chair, and played the flute three times. After that, he ascended his chariot and went away. The two men did not exchange even a single word. ”
They did so because what they wished to enjoy was only the pure beauty of music. Wang asked Huan to play for him, because he knew he could play it well. Huan played for him, because Huan knew he could appreciate Huan’s playing. When this had been done, what else was there to talk about?
Note: The site of the ferry is Yaodibu (the ferry with flute-play invited), at Fuzi Temple district in Nanjing. It is said that the music played by Huan was the famous Three Stanzas of Plum Blossoms.
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庄子说过：‘荃者所以在鱼，得鱼而忘荃；蹄者所以在兔，得兔而忘蹄；言者所以在意，得意而忘言。吾安得夫忘言之人而与之言哉！’
遇到忘言之人而和他谈话，这时两人不是用语言来交谈。
《世说新语·任诞》就这么记载了关于王子猷（徽之）的故事。
“王子猷出都，尚在渚下。旧闻桓子野善吹笛，而不相识。遇桓于岸上过，王在船中，客有识之者，云是桓子野。王便令人与相闻云：‘闻君善吹笛，试为我一奏。’桓时已贵显，素闻王名，即便下车，踞胡床为作三调。弄毕，便上车去，客主不交一言。”
他们没有交谈，因为他们所要的只是享受美好的音乐。王子猷请桓伊为他奏乐，因为他知道桓伊会奏。桓伊为王子猷奏乐，是因为他知道王子猷会欣赏。演奏完毕，还有什么好谈的呢？

注：据说桓伊吹笛所在地在南京秦淮河夫子庙的邀笛步, 旧名萧家渡。传说桓伊所奏的乐曲就是著名的‘梅花三弄’。

The Dragon Boat Festival 端午节

This year, the Duanwu Festival falls on May 28.
The Duanwu Festival is a Chinese traditional festival which falls on the 5th day of the 5th lunar month. In Chinese, Duan means ‘starts, at the beginning, early’ and ‘Wu’ is used in the Earthly Branches to represent the 5th lunar month. Duanwu means the early 5th lunar month.
In English it is referred to as the ‘Dragon Boat Festival’, after one of the traditional activities for the festival holiday. Other than having dragon boat races, people also celebrate it by eating rice dumplings, drinking yellow wine, wearing incense sachets, putting up bunches of sweet flag and gathering herbal medicines.
It is said that the customs of having dragon boat races and eating rice dumpling is to commemorate the sacrifice of the patriotic poet Qu Yuan on the 5th of the 5th lunar month. He was a citizen of the State of Chu during the Warring States Period (5th century BC), who was exiled to the Xiang River by the Emperor. Greatly concerned over the corruption in the government and feeling helpless to remedy it, he drowned himself in the Miluo River. Therefore, this day is also known as the Poet Day.
Popular legend has it that villagers carried their dumplings on boats to the middle of the river and desperately tried to save him, but were unsuccessful. In order to keep fish and evil spirits away from his body, they beat drums and splashed the water with their paddles. They threw rice dumplings into the water as a food offering to Qu Yuan and to distract the fish away from his body. Another theory says that the rice dumplings were supposed to ward off the river dragon that killed Qu Yuan.
Due to the long history of dragon boat racing in China, participants in cultural and sport racing events there today number some 26 million people (on a population base of over 1.3 billion). Over the past 30 years since 1976, and especially since the formation of the International Dragon Boat Federation and its Continental Federations for Asia and Europe in the early 1990s, dragon boating as a sport with regularised rules and equipment has rapidly spread beyond Asia to Europe, North and South America, Australia and Africa, becoming a popular international sport for a growing global base of participants.
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农历五月初五为端午节。端是“开端”、“初”的意思。地支以‘午’代表农历五月。端午就是五月初的意思。
英语翻译为‘龙舟节’，取自端午节假期的一个传统活动。除了赛龙舟外，其他的活动还有：吃粽子，喝雄黄酒，挂香囊，插菖蒲和采草药等习俗。
据说，赛龙舟与吃粽子是为了纪念爱国诗人屈原在五月初五的牺牲而来的。他是战国（公元前5世纪）时期楚国人，被楚王流放到湘江一带。深感于政治腐败，与无力挽救，头汨罗江而死。所以，这天也叫‘诗人节’。
盛传乡民把粽子放在船上，划到江的中央，拼命地要抢救他，可是不成功。为了要使鱼儿与恶鬼远离屈原的身体，他们击鼓并以船桨溅水。他们还把米粽丢进河里，奉献给屈原，又可以把鱼儿从他的身体旁引开。另一个说法是米粽其实是为了挡住那个杀死屈原的河里的龙。
由于赛龙舟在中国的历史悠久，今日参与这些文化与运动竞赛的人估计有两千六百万（以十三亿人口计算）。自1976年起，过去三十多年以来，尤其是在1990年在初期国际龙舟联合会及其亚洲及欧洲的洲际联合会成立以后，龙舟赛作为一种运动，有了规划的条文与设备，很快地由亚洲传到欧洲、南北美洲、澳洲与非洲等地区，成为一种有全球观众基础的国际运动。

Scholarly Ghosts 阅微草堂笔记：書生鬼

The following story is from ‘Gossips from the Micro-reading Hall’.
There was an old village tutor held his classes at a deserted temple during the day. The temple was located near a graveyard. At night, it was normal to see wild ghosts moving around or hear them talking. The old tutor was quite brave and not afraid. His young servant was also quite used to it and not afraid of the ghosts.
One night there was a voice outside the wall saying, ‘we have been neighbours for a long time, and I know that you are not afraid of us. I have also heard you reciting poems, so you must have the collections of poetry of Wen Tingjun on your table. Can you do me a favour by copying his poem the Damo tune and burn it for me?’
Then he lowered his voice and continued, ‘But please can you change the word “connect” into “stick” in the last verse of his poem for me? We are having drinks and I have a bet with my friends over this particular word.’
The old tutor happened to have Wen’s collection and therefore copied the poem unaltered and burned it outside the wall accordingly. A short while later, the wind outside the window was howling wildly and the branches of the tress rattled violently. Sand and dust also rained on the window.
The old tutor laughed and shouted, ‘Don’t be rude, I am old enough. I know when two parties bet, one is bound to lose and the loser is bound to make noise, which is normal. If I were to alter the word, when the loser blames me, I would be in the wrong. If I copied it correctly, the loser would have no basis to complain. In this case, you are just being cunning. I do not feel guilty at all.’
All was quiet after that.
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有老儒授徒野寺，寺外多荒塚，暮夜或見鬼形，或聞鬼語。老儒有膽殊不怖，其僮僕習慣，亦不怖也。
一夕，隔牆語曰：「鄰君已久，知先生不訝。嘗聞吟詠，案上當有溫庭筠詩，乞錄其《達摩支曲》一首焚之。」
又小語曰：「末句『鄴城風雨連天草』，祈寫連為黏，則感極矣。頃爭此一字，與人賭小酒食也。」
老儒適有溫集，遂舉投牆外。約一食頃，忽木葉亂飛，旋飈怒卷，泥沙灑窗戶如急雨。
老儒笑且叱曰：「爾輩勿劣相，我籌之已熟。兩相角賭，必有一負﹔負者必怨，事理之常。然因改字以招怨，則吾詞曲﹔因其本書以招怨，則吾詞直。聽爾輩狡獪，吾不愧也。」

語訖而風止。

The Young Xiang Yu 少年项羽

Xiang Yu (232 BC – 202 BC), whose other name is Ji, was one of the most prominent generals in Chinese history. He failed in his struggle with Liu Bang to rule China after the Qin dynasty was over thrown. His life story is recorded in the ‘Records of the Historian’.
Xiang Ji was from Xiaxiang, said to be at the current Suqian, Jiangsu province. He was twenty-four when he first rose in arms. His uncle Xiang Liang was the son of Xiang Yan, a general of Chu who was killed by the Qin general Wang Jian. For many generations the heads of the clan had been enfeoffed in Xiang as generals of Chu; Xiang became their family name.
As a lad Xiang Yu studied to be a scribe. Failing in this, he took up swordsmanship. When he failed in this too, Xiang Liang was angry with him. But he said, ‘All scribes do is to make lists of names, and swordsman can only fight a single foe, that is not worth learning. I want to learn the strategy of fighting ten thousand foes.’
Then, to his great joy, Xiang Liang taught him military strategy. But once he had a general grasp of the subject, Xiang Yu again refused to study to the end.
Xiang Liang was arrested at Yueyang, but procured a letter from Cao Jiu, jailer of Ji, and presented it to Xima Xin, the jailer of Yueyang, who thereupon let him go. Later Xiang Liang killed a man and fled from vengeance with Xiang Yu to Wu where its literati-officials were worked under Xiang Liang before. In Wu, Xiang Liang took charge of large labour and military conscriptions and important funerals. And in secret he trained his followers and young men in the arts of war, to test their abilities.
When the First Emperor of Qin crossed the River Zhe on a visit to Kuaiji, both Xiang Liang and Xiang Yu were there to witness.
‘He can be taken over,’ exclaimed Xiang Yu.
‘Don’t talk so wildly!’ said Xiang Liang, covering his nephew’s mouth. ‘Do you want our clan wiped out?’ However, Xiang Liang had noticed Xiang Yu’s ambition.
Xiang Yu was over six feet and so strong that he could carry a bronze cauldron. He was more brilliant and ambitious than others, so that all the young men in the district stood in awe of him.
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项籍者，下相人也，字羽。初起时，年二十四。其季父项梁，梁父即楚将项燕，为秦将王翦所戮者也。项氏世世为楚将，封于项，故姓项氏。
项籍少时，学书不成，去；学剑，又不成，项梁怒之。籍曰：“书足以记名姓而已。剑一人敌，不足学，学万人敌。”于是项梁乃教籍兵法，籍大喜，略知其意，又不肯竟学。
项梁尝有栎阳逮，乃请蕲狱掾曹咎书抵栎阳狱掾司马欣，以故事得已。项梁杀人，与籍避仇于吴中，吴中贤士大夫皆出项梁下。每吴中有大徭役及丧，项梁常为主办，阴以兵法部勒宾客及子弟，以是知其能。
秦始皇帝游会稽，渡浙江，梁与籍俱观。
籍曰：“彼可取而代也。”
梁掩其口，曰：“毋妄言，族矣！”梁以此奇籍。
籍长八尺余，力能扛鼎，才气过人，虽吴中子弟，皆已惮籍矣。

注：下相，据说在江苏省的宿迁市。

Jie Zhitui Claimed No Reward 介子推不言禄

The following is a story found in Zuo Zhuan about Jie Zhitui who lived in the Spring and Autumn Period (770-476BC). It shows that in ancient China, a willingness to die rather than compromise one's integrity came to be upheld as an admirable action and the ultimate sign of sincerity or virtue, and that dying to uphold one's beliefs was not gender specific.
Duke Wen of Jin dispensed rewards to his followers who adhered to him during his exile. Jie Zhitui made no claim of reward and, anyway, he was not considered for any reward.
Jie said, ‘Of the nine sons of Duke Xian only my lord has survived. Duke Hui and Duke Huai aliented themselves from people at home and abroad and were deserted by them. But Heaven did not mean to annihilate the State of Jin and must institute over it a sovereign. Who but my lord is worthy to wield power in this country? It was in fact the dispensation of Heaven. But a handful of followers regard the enthronement of the Duke as the result of their own efforts. Is it not ludicrous? The theft of other people’s property is called larceny, not to mention the attribution of Heaven’s working to one’s individual’s merits! Since their sins are justified by the common herd and rewarded by the Sovereign, with mutual deception between the Monarch and his subjects, I would find myself awkwardly situated if I associate with those people.’
‘Why not seek some reward?’ asked his mother. ‘And who is to blame if you die without His Highness knowing your probity?’
‘To imitate what one knows to be wrong,’ rejoined he, ‘is to aggravate one’s sin. And then I have complained against the Duke, I will not eat his food.’
‘Why not let him know?’
‘Language is used to decorate our body.’ he said. ‘Since I shall hide my body by going into seclusion, what is the point of talking to him? It would show clearly I am seeking fame and exaltation.’
The good woman then said, ‘Can you really behave like that? Then I will go with you to live in seclusion.’ Finally they died in seclusion.
The Duke searched for him, but to no purpose. So Mainshang was consecrated as a sacrificial ground in memory of him with the following dedication: ‘For the purpose of recording my fault and distinguishing a man of integrity.’
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以下是《左传》关于生活于春秋时代(770-476BC)的介之推的故事。它显示古代中国，宁愿死而不是对廉正妥协是更值得追求的行动，也是虔诚与道德的最佳表现；拥护理念是不分性别的。
晋侯赏从亡者，介之推不言禄，禄亦弗及。
推曰：“献公之子九人，唯君在矣。惠、怀无亲，外内弃之。天未绝晋，必将有主。主晋祀者，非君而谁？天实置之，而二三子以为己力，不亦诬乎？窃人之财，犹谓之盗，况贪天之功以为己力乎？下义其罪，上赏其奸，上下相蒙，难与处矣。”
其母曰：“盍亦求之？以死，谁怼？”
对曰：“尤而效之，罪又甚焉。且出怨言，不食其食。”
其母曰：“亦使知之，若何？”
对曰：“言，身之文也。身将隐，焉用文之？是求显也。”
其母曰：“能如是乎？与汝偕隐。”遂隐而死。

晋文公求之不获，以绵上为之田，曰：“以志吾过，且旌善人。”

Harsher Penalties for the Mastermind 阅微草堂笔记：严惩主谋

The following story is from the book ‘Gossips From the Micro-reading Hall’.
In 1732, during the rule of Emperor Yong Zheng of Qin dynasty, there was a daughter-in-law from a respectable family. She did not appear to be a quarrelsome person.
One day there suddenly was a thunder storm with lightning. Lightning came through the window, pierced through the heart of the daughter-in-law, and went on to strike the son’s back. The young lady was killed instantly and the young man badly burned.
When he regained his consciousness, the son cried, ‘I am hot tempered and it is true that I often quarrel with my mother. But, you were not such a person. You merely quietly complained to me about your suffering and cried under the lamp at night. Why did the lightning kill you instead of me?’
He felt that the Heaven had unjustly punished his wife. However, he did not know that the law always punishes the mastermind more severely than the accomplice. It is the same here as in the netherworld.
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下面的故事来自‘阅微草堂笔记’。
雍正壬子，有宦家子妇，素无勃谿状。突狂电穿牖，如火光激射，雷楔贯心而入，洞左胁而出。其夫亦为雷焰燔烧，背至尻皆焦黑，气息仅属。
久之乃苏，顾妇尸泣曰：‘我性刚劲，与母争论或有之。尔不过私诉抑郁，背灯掩泪而已，何雷之误中尔耶？’
是未知律重主谋，幽明一也。

王子猷:：乘兴而行 Wang Ziyou: On the Impulse of Pleasure

It is said that Chinese literati who cultivate their mind must have a more subtle sensitivity for pleasure and more refined needs than sheer sensual ones. They would act according to pure impulsive, but not with any thought of sensuous pleasure.
Here is a story on Wang Ziyou, as recorded in Shi Shuo Xin Yu, A New Account of Tales of the World.
Wang Ziyou, also known as Huizhi (died in 388), was a son of the Chinese calligraphy sage, Wang Xizhi (321 - 379).
Wang lived at Shanyin, near present Hangzhou. One night he was awakened by a heavy snowfall. He opened the door and told his servant to bring some wine.
Looking outside, everything within sight was covered by a shimmering layer of snow. Feeling a little restless, he started reciting Zuosi’s poem ‘Ode to the Recluse’.
Suddenly he thought of his friend Dai Andao, who lived in San. Immediately he took a boat and went to see Dai. It required the whole night for him to reach Dai’s house. But when he was just about to knock at the door, he stopped and returned home.
When asked about the reason for this act, he replied, ‘I came on the impulse of my pleasure, and now it is ended, so I go back. Why should I see Dai?’
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通常说，中国文人修身养性，对快乐要有更深层领悟和高深需求，而不只是物欲享受。他们的行动率性纯真，但无意于物欲快感。
这里有个王子猷的故事，出自‘世说新语’。
王子猷（死于388年）就是王徽之，书圣王羲之（321-379）的儿子。
‘王子猷居山阴，夜大雪，眠觉，开室，命酌酒。
四望皎然，因起彷徨，咏左思《招隐诗》。
忽忆戴安道，时戴在剡，即便夜乘小船就之。经宿方至，造门不前而返。
人问其故，王曰：“吾本乘兴而行，兴尽而返，何必见戴？”’

Song Dingbo and Ghost 宋定伯与鬼

It is said that the following ghost story was told by Cao Pi (187 - 226), the Emperor Wen of Wei.
Song Dingbo, a young man in Nanyang, met a ghost one night while walking along the road. ‘Who is it?’ he asked.
‘I am a ghost.’ The ghost answered, ‘who are you?’
‘I am a ghost too.’ Song lied.
‘Where are you going?’ The ghost asked.
‘I am going to Wan city.’ Song answered.
‘I am going there too.’ The ghost said. So they went a few miles together.
‘It is very tiring to walk like this. Why don’t we take turns to carry each other on our backs?’ The ghost said.
‘It is a great idea.’ Song agreed. First the ghost carried Song for a few miles.
‘You are very heavy. Are you really a ghost?’
‘I am heavy because I died quite recently.’ Song said. Then it was his turn to carry the ghost, which was almost weightless. They went on like this, each carry the other several times.
‘Since I have just died, I do not know what a ghost fears.’ Song said.
‘A ghost fears nothing but to be spat at.’ The ghost told him.
They came to the river. Song asked the ghost to cross it first. He listened and found that the ghost made no noise at all. When he crossed the river, he made a lot of noise.
‘Why did you make so much noise?’ The ghost asked.
‘I beg your pardon. I am a new ghost and I have not learned how to cross a river quietly.’ Song answered.
They were approaching Wan city when Song put the ghost on his shoulder and held it tight with his hands. The ghost demanded in loud voice to be let off, but Song turned a deaf ear to it. He walked straight to the centre of the town. When he put the ghost on the ground, it turned itself into a goat. He sold it and spat at it again for feat that it might change again. After getting fifteen hundred coins, he went away.
So people said at the time, ‘Song Dingbo earned fifteen hundred coins by selling a ghost.’
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以下据说是魏文帝曹丕(187 - 226)讲的鬼故事。
南阳宋定伯，年少时，夜行逢鬼。问曰：‘谁？’鬼曰：‘鬼也。’鬼曰：‘卿复谁？’
定伯欺之，言：‘我亦鬼也。’鬼问：‘欲至何所？’答曰：‘欲至宛市。’鬼言：‘我亦欲至宛市。’共行数里。鬼言：‘步行大亟；可共迭相担也。’
定伯曰：‘大善。’鬼便先担定伯数里。鬼言：‘卿大重！将非鬼也？’定伯言：‘我新死，故重耳。’定伯因复担鬼，鬼略无重。如其再三。
定伯复言：‘我新死，不知鬼悉何所畏忌？’鬼曰：‘唯不喜人唾。’
于是共道遇水，定伯因命鬼先渡；听之了无声。定伯自渡，漕漼作声。鬼复言：‘何以作声？’定伯曰：‘新死不习渡水耳。勿怪！’行欲至宛市，定伯便担鬼至头上，急持之，鬼大呼，声咋咋，索下不复听之。径至宛市中，着地化为一羊。便卖之，恐其便化，乃唾之，得钱千五百，乃去。于时言：‘定伯卖鬼，得钱千五百。’

The Chinese All Souls Day and the Cold Food Day 清明节与寒食

The Chinese All Souls Day, or Qingming Festival, meaning Clear and Bright Festival, is a time for people to visit and clean their ancestral grave yards. It usually starts on 4 or 5 April every year, which is in the third month of the lunar calendar. This year it starts on 4 April afternoon.
The festival is also known by a number of other names in the English: Clear Brightness Festival, Festival for Tending Graves, Grave Sweeping Day, Chinese Memorial Day, Tomb Sweeping Day, and Spring Remembrance, etc.
In China, there is one tomb or mausoleum that is visited by many, especially during the Qingming festival. That is the Huangdi Mausoleum in the Huangling County, Yan-an City, Shaanxi Province of China. The Chinese people consider Huangdi to be their common ancestor and for thousands of years, every Qingming swarms of people have come here to hold a memorial ceremony to Huangdi. In 2008, the memorial ceremony was attended by 8,000 people. In recent years, the memorial ceremony has become a major national event in China’s Qingming calendar.
Qingming is not just a day of remembrance; it is also a day to celebrate the coming of spring. It is therefore also a time for spring outings. Another unique pastime during Qingming is that people fly kites at night. In modern China, the Qingming Festival is also a time to plant trees. Since 1979, 12 March has become the official Tree Planting Day in China.
There is another festival which is practised one day before Qingming Festival. It is known as the Haishi Day (or Cold Food Day). On that day every year, no fire or smoke is allowed and people shall eat cold food for the whole day.
According to the legend, the day is in memory of Jie Zhitui who lived in the Spring and Autumn Period (770-476BC). Jie worked for Crown Prince Chong-er of the Jin State. Before Chong-er became the king, Jie once saved Chong-er’s life by cutting the fresh off Jie’s own leg and boiled for Chong-er. After ascending the throne, Chong'er decided to reward his officials. But he forgot about Jie Zitui. Jie was so sad that he left and lived in seclusion with his mother in mountains.
Chong-er felt so guilty that he went to the mountains to look for Jie. For it was impossible to find him in the endless trees and hills, Chong-er ordered to set the mountain on fire, so as to force Jie out of his hiding place. But Jie didn't show up; he and his mother were found to be dead in arms after the fire was put out, together with a note written by him in blood: ‘I cut off my own flesh to dedicate to you, only to wish my king will always be clear and bright.’
Chong'er was deeply saddened by this tragedy. He ordered that a temple be built in memory of his most loyal follower. He also ordered that no fires were allowed on the anniversary of Jie Zitui's death. So people had to eat their cold food on that day, or the day of Hanshi. In addition, people began to visit Jie Zitui's tomb and pay their respects to his memory.
The tradition of the Hanshi Festival was gradually combined into the Qingming Festival and today, it is part of the Qingming festival.
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清明节是人们前往扫墓的日子。清明是在农历三月初，西历则在每年的四月四或五日开始。今年的清明节就从四月四日下午开始。
在中国，有一个墓陵被很多人祭拜，那就是在中国陕西省延安市黄陵县的黄帝陵。黄帝是华人的共同祖宗，所以千年以来，每逢清明都有不少人到那里做公祭。2008年就有超过8千人参与公祭拜祖大典。近年来，公祭黄陵大典已成为中国清明的一项重要活动。
清明并不单是纪念先人的日子，它也庆祝春天的到来。所以也是春游的好时刻。另一个独特的风俗是人们在晚间玩风筝。在现在的中国，清明也是种树的日子。自从1979年以来，三月十二日已成为正式的植树日。
在清明节的前一天，还有一个节日，那就是寒食节。每年这一天，不准起火或生烟，人们只能整日吃寒冷的食物。
据传说，这是为了纪念春秋时代(770-476BC) 的介子推。介子推是晋公子重耳的臣子。晋公子登位前，有一次为了救重耳一命，介子推把自己腿上的肉割下来煮给重耳吃。重耳登位之后，决定重赏旧臣，但他把介子推忘了。介子推很伤心，与母亲离开到深山里隐居。
重耳感到内疚，到山里找介子推。可是无穷的树和山，根本就没法找到介子推。为了把介子推从他的隐居中逼出来，重耳下令放火烧山。可是介子推并没有出来。火平息后，却发现介子推与其母拥抱在一起的尸体，还有他以血书写的字条：‘割肉奉君尽丹心，但愿主公常清明。’
重耳为了这个悲剧而大为伤感。他下令为这位忠臣建庙纪念，并规定在他的每年忌日不可起火。所以人们只好在当天吃寒冷的食物。同时，人们开始到介子推的坟墓去参拜与怀念。
后来寒食节慢慢地融入清明节。今天，它已成为清明节风俗的一部分了。