The Metal Rabbit Forecast 2011 兔年运程

2011 is the year of Xin Mao, which is known as Metal Rabbit year or Golden Rabbit year. The Heavenly Stem which is represented by Metal Xin is sitting on top of Earthly Branches Wood Mao. This terminology of Metal sitting on Wood is similar to 2010 Metal Geng and Wood Yin except that 2011 is Yin Metal and Yin Wood while 2010 is Yang Metal and Yang Wood.

The colours White (for Silver) and Gold represent the Metal Element. Yin Metal is like a small knife which is sharp and swift in strike. Once provoked, it implies potential hidden threats. As such, beware of undercover robberies and petty thieves. Guard your homes with alarm and security. Yin Wood resembles small plants though subtle but flexible. Imagine that during a heavy storm, the tall trees will fall first.

Yin Metal and Yin Wood in conflict implies that disputes may even occur over minor issues. Therefore, be mindful and avoid offending others. Minor errors may lead to serious consequences. Also, do be prepared for new rulings at work or from your superiors. At home, pay more attention to your teenage children. It is a year in which the family will come first.

Having two Yins (Yin metal and Yin wood) could mean polarisation of opinions resulting in conflicting ideologies, arguments and clashes, which may lead to destructive relationship.

Things will move slowly, although they will get done more correctly. People will reveal their bunny-side and will listen to their heart rather than their mind. Discussions and consensus will be catch words of the year. Art, culture and ethnicity will come to the forefront. Leisurely travels and personal growth will be more visible.

Inauspicious industries are: shipping, transportation, energy, gas, timber, travel, pulp and paper, stationery, publishing and media. These industries will face stiff competition and price wars.

Metal industries such as gold, silver, jewellery, automobile and steel related products will be in demand. The property prices will continue to rise in 2011 but at a slower pace compared to 2010. People involved in singing and acting, concerts and road shows, teaching and law professions will be in good demand. There will be still more medical and scientific inventions and highly beneficial innovations in Communications, Internet and IT industries. The IT industry will be launching a bigger range of new communication products.

Click here also to read more on Chinese Zodiacal Years.
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2010年是辛卯年，也是金兔或玉兔年。天干以辛代表金在上，地干以卯代表土在下。这就如2010年的金庚与木寅。可是，2011年是阴金与阴木，而2010年却是阳金与阳木。

白色（或银色）与金代表金元素。阴金就如一把短刀，尖锐而行动迅速。被激怒时，潜在危机更大。所以，要注意内贼与小偷。应以防盗安全系统来保护你的家的安全。阴木犹如小植物，细微而有弹性。想象狂风暴雨时，大树先折倒。

阴金与阴木之间的冲突表明就算小事也可能引起争执。所以，小心并避免得罪别人。同时，对来自工作或上司要执行新条例要有心理准备。在家，要关注少年期的孩子。今年是以家为主的一年。

两阴（阴金与阴木）同时出现可能表示意见分歧，引起理念与争论的抵触，冲突，并导致恶劣关系。

工作可能进行得比较慢，但是会做得好。人们会显露出诙谐的一面，以情感而不是心智来倾听。今年常常会听到的词语应该是：讨论与共识。艺术、文化与民族会站在第一线。休闲旅游与个人成长明显重要。

艰难行业包括：航运、交通、能源、瓦斯、木料、旅游、纸业、文具、印刷业与媒介。这些行业会面对激烈竞争与削价行为。

与金属有关的行业如黄金、银、汽车、钢铁有关的工业则有需求。产业的价格在2011年会继续上扬，但比起2010年缓慢得多。从事有关歌唱、表演、音乐表演、街边秀、教书与法律的人，需求大增。医药与科学发明会增多。交通、互联网与信息工业会有高度实用创新产品。

请点击这里阅读有关华人生肖本命年的详情。

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2011: The Chinese Year of The Rabbit 2011年是兔年

The upcoming Chinese New Year falls on 3 February 2011. According to the Chinese Zodiac, it is the Year of the Rabbit. The Rabbit is the fourth sign of the Chinese Zodiac, which consists of 12 animal signs.

According to Chinese tradition, the Rabbit brings a year in which you can catch your breath and calm your nerves. It is a time for negotiation. Don't try to force issues, because if you do you will ultimately fail. To gain the greatest benefits from this time, focus on home, family, security, diplomacy, and your relationships with women and children. Make it a goal to create a safe, peaceful lifestyle, so you will be able to calmly deal with any problem that may arise.

People born in the Year of the Rabbit share certain characteristics: keen, wise, fragile, tranquil, serene, considerate, fashionable, and kind. Generally, they are quite calm, do not exhibit aggressive behaviour, and will avoid confrontation at all costs. When angry about something, they will approach it calmly and considerately, hardly ever raising their voice. And they are quite keen and pay close attention to the situations developing around them. They are intelligent and quick, and can talk themselves in or out of most situations with no problem.

They are good teachers, counsellors and communicators; they also often make ideal diplomats or politicians. They can also make great painters or musicians due to their sense of beauty and their love of creativity.

Although rabbit people get on well with everyone, at heart they are basically reserved creatures and need their own space, and are only really happy when they are engrossed in some sort of scholarly or intellectual activity.

The average rabbit person emphasizes the importance of small details. They pay attention to everything from colour, design and furniture to food and conversation. And only when they are sure that everything has been arranged as they wished, these people can relax and have fun. Opting for safety over risk they may miss good opportunities.

Calm as they are, it is not easy to provoke rabbit people. They are sentimental and compassionate. Yes, and they cry easily too. They can be moved by personal problems you share with them. Therefore, if you work as a salesman for a living, you will have much better luck with rabbit people - Nine out of ten Rabbit people will definitely buy your products!

They will become depressed and withdrawn if their homes do not consist of beautiful possessions that make them comfortable. Their homes and offices usually are clutter-free. Rabbit people are usually relatively careful when it comes to their finances. They use much of their money for possessions such as their homes, cars or furniture. They love hunting for antiques, arts and crafts and will tend to make sound investments in these types of things.

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今年华人新年是在阳历2月3日。根据华人生肖，今年是兔年。兔子在华人生肖十二个动物之中，排名第四。

根据华人传统，兔子给我们带来松一口气与舒静神经的机会。也是磋商好时机。不要硬来盲闯，那将导致最终的失败。这个时候，应该争取最大利益，关心家庭、家人、安全、交际、你与女性及孩子的关系。立定目标，营造安全平和生活方式，这样你就可以安稳地应对可能出现的问题。

出生于兔年的人有一些共同的特点：热忱、聪明、虚弱、宁静、安详、体贴、时髦与友好。一般上，他们相当平静，不会做出闯劲行为，并不计成本来避免对峙。对一些事感到愤怒，他们会平静、友好以待，很少会提高声调。他们热心与关注身边事务。他们聪明与机灵，善以口舌脱离困境而无事。

他们是好老师、辅导员、交流者；他们也是理想的外交家，或者政治家。他们也会成为伟大的画家或音乐家，鉴于他们对美的特别触觉与对创作的热爱。

虽然生于兔年的人与人相处得很好，可是他们的内心基本上是内向的，需要有个人空间；只有在全神贯注于学识与理智活动时，他们才会得到真正的欢愉。

一般的生于兔年的人，强调细节的重要。他们注重每一细节，从颜色、设计、家具、食物到交谈。只有他们肯定每一细节都按照他们的意思去安排后，他们才会放轻松与玩乐。由于选择安全多过选择机会，他们可能失去好的机会。

他们虽然平静，但是不容易被惹怒。他们感情用事、有怜悯之心。是的，他们容易哭啼。他们容易被你同他们分享的事而感动。所以，如果你以卖物品为生，你能卖给兔年出世的人的机会最多，百分之九十会给你生意。

如果家里没有令他们舒服的东西，他们会变成沮丧、不与人交往。他们的家与办公室一般清洁干净。他们对钱财相对来说很小心。他们把大部分的钱花在家居、汽车与家具之类的产品。他们喜欢古董、手工艺术品，善于投资在这些东西上。 

The Chinese Winter Solstice Festival 冬至节

This year the winter solstice will occur on 21 December at 23:38 pm.

The Dongzhi Festival or Winter Solstice Festival is one of the most important festivals celebrated by the Chinese and other East Asians.

Dongzhi literally means the extreme of winter in Chinese. It occurs exactly when the Earth's axial tilt is farthest away from the sun at its maximum of 23° 26'. As early as 2,500 years ago, about the Spring and Autumn Period (770-476 BC), China had determined the point of Winter Solstice by observing movements of the sun with a sundial. It is the earliest of the 24 seasonal division points. The time will be on either 21 or 22 December according to the Gregorian calendar.

After the Winter Solstice, days will become longer and longer. As ancient Chinese thought, the yang, muscular, or positive things will become stronger and stronger after this day, so it should be celebrated. After this celebration, there will be days with longer daylight hours and therefore an increase in positive energy flowing in. So, Dongzhi is a turning point and the philosophical significance of this is symbolized by the I Ching hexagram Returning.

The Winter Solstice became a festival during the Han Dynasty (206 BC-220 AD) and thrived in the Tang and Song dynasties (618-1279). In the Tang and Song dynasties, the Winter Solstice was a day to offer scarifies to Heaven and ancestors. Emperors would go to suburbs to worship the Heaven; while common people offered sacrifices to their deceased parents or other relatives.

There is a Chinese saying that ‘the Winter Solstice is more important than the new year Spring Festival’. So the Winter Solstice festival is highly valued by the Chinese.

Traditionally, the Festival is also a time for the family to get together. One activity that occurs during the get together (especially in the southern parts of China and in Chinese communities overseas) is the making and eating of Tangyan or balls of glutinous rice, which symbolize reunion. The Tangyuan are normally brightly coloured and stuffed with various ingredients such as black sesame paste, peanut paste and red bean paste and cooked in a sweet soup. Each family member receives at least one large Tangyuan in addition to several small ones.

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汤圆 Glutinous Rice Balls

今年的冬至发生在阳历12月21日晚上11时38分。

冬至节是华人与东亚人所庆祝的最重要的节目之一。

中文‘冬至’指的是冬天的至极，发生在太阳直射的纬度为23° 26'，离开地球最远的时候。早在2千5百年前的春秋时代（公元前770至476年），中国人已经用日晷仪来欢察太阳的运行以断定冬至的时间点了。它是二十四节令的起点。在阳历，冬至大约在12月21日或22日。

冬至以后，白天越来越长。古老华人看法认为在这天以后，阳气、刚强或正面的东西会逐渐强大，所以值得庆祝。庆祝过后，昼长夜短，所以刚正之气的流入增加。所以，冬至是个传折点，它的哲学性的重要就以《易经》中的‘复’卦为代表。

冬至于汉朝（公元前206年至公元220年）成为一个节日，而在唐宋（618-1279）盛行。在唐宋时期，冬至是一个祭拜天与祖先的日子。皇帝会到郊外祭天，而一般老百姓则祭拜死去的父母与其它亲戚。

华人俗语说：‘冬大过年。’可见华人对冬至节的重视。

传统上，冬至节是一家团聚的时候。团聚时所进行的一项活动，尤其是在中国南方与华人集聚的海外，是做与吃汤圆。汤圆象征团圆。一般上，汤圆都染上亮丽颜色，里面塞满了如芝麻、花生、红豆糊之类，以糖水来煮。每个家庭成员最少要吃一粒大汤圆加上几个较小的汤圆。

Zhuangzi: I Prefer to Wag my Tail in the Mud 庄子：吾将曳尾于涂中

Zhuangzi was born in a poor family, lived primarily on making straw sandals. However, he was indifferent to fame and gain, which seemed to him like devils rather than angels, and had long pursued spiritual freedom. Zhuangzi advocates respecting life and nourishing life instead of being caught up by outside matters and being destroyed by desires.

Zhuang Zi preferred non-action. He has always been viewed as the paragon of high moral character and purity of spirit. One story (extracted from the book ‘Zhuangzi’) illustrates these qualities well.

Zhuangzi was fishing on the Pu River when the king of the state of Chu sent two high officials to see him and said, "Our king desires to burden you with the administration of the Chu State."

Zhuangzi went on fishing without turning his head and said, "I have heard that in Chu there is a sacred tortoise which died when it was three thousand years old. The king keeps this tortoise carefully enclosed in a chest in his ancestral temple. Now would this tortoise rather be dead and have its remains venerated, or would it rather be alive and wagging its tail in the mud?"

"It would rather be alive," replied the two officials, "and wagging its tail in the mud."

"Begone!" cried Zhuangzi. "I too will wag my tail in the mud."

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庄子生长于贫苦家庭，主要以作草鞋为生。但是，他不热衷于名利，对他而言这些是恶不是善。他追求的是精神自由。庄子提倡尊敬生命，丰富生活，而不是拘禁于外在事物与为欲所毁。

庄子主张无为。所以常常被认为是高尚品德与纯净精神的模范。以下出自《庄子》一书的故事可说明他的这些素质。

庄子钓于濮水，楚王使大夫二人往先焉，曰：“愿以境内累矣！”

庄子持竿不顾，曰：“吾闻楚有神龟，死已三千岁矣，王巾笥而藏之庙堂之上。此龟者，宁其死为留骨而贵乎？宁其生而曳尾于涂中乎？”

二大夫曰：“宁生而曳尾涂中。”

庄子曰：“往矣，吾将曳尾于涂中。”

The Lady of Yanzhou 延州妇人

The Taiping Anthologies is a collection of about 7000 stories compiled under the editorship of Li Fang of Song Dynasty, first published in 978. The stories were selected from over three hundred books and novels from the Han Dynasty to the early Song Dynasty, many of which have long been lost. Some stories are historical or naturalistic anecdotes, each is replete with historical elements, and qualifies as fiction, but the topics are mostly supernatural, about Buddhist and Daoist priests, immortals, ghosts, and various deities.

One of the most unexpected stories is about a lady of Yanzhou who is willing to have sex with any man she came across. She turned out to be an incarnation of Bodhisattva.

Once there was a lady in Yanzhou in eastern Shaanxi who was of fair complexion and quite beautiful, about 24 or 25 years of age. She wandered through the city alone, and the young lads would follow her around. She had sexual relations with them all, rejecting none of them.

Several years later she died, and the people of Yanzhou were all grieved at this and felt sorry for her. They collected a sum of money and paid her funeral expenses. Because she had no home, they buried her beside a road.

In the middle of the reign of Tang Daicong Dali (766-779 AD), a Central Asian monk came from the northwest. He saw the lady's grave, and immediately set up a prayer mat there, prostrating himself and burning incense while praising the virtue of the deceased for several days.

People saw this and said to him, "This was an immoral woman who treated every man like her husband, and we buried her here because she had no family. Why do you as a monk show such respect to her?"

The monk replied, "My benefactors, there is something you do not know. This lady was a holy being indeed, compassionate and generous in submitting to the desires of all worldly men. She is the Chained-bone Bodhisattva, and she has fulfilled her destiny and achieved enlightenment. If you do not believe me, you can open up the grave and see."

The people exhumed the grave, and sure enough all the bones were linked as in a chain. They were astonished and held a Buddhist feast for her, and also built a pagoda to honour her.

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宋代李昉编的《太平广记》大约收集了7000个故事，第一次出版于978年。故事选自汉朝至宋初超过300本书与小说，其中有不少已经失传了。这些故事有历史或自然奇闻逸话，充满了历史元素，创造素质，内容则都是一些有关超自然、佛教、道士、长生不老、鬼怪及各种神仙的事物。

其中一个令人意想不到的故事是有关一个延州妇女对所有男人来者不拒，而她原来是菩萨的化身。

昔，延州有妇人，白皙，颇有姿貌，年可二十四五，孤行城市，年少之子，悉与之游，押呢荐 枕，一无所却。

数年而殁，州人莫不悲惜，共醵丧具，为之葬焉。以其无家，瘗于道左。

（唐代宗）大历中（776－779），忽有胡僧自西域来，见墓，遂趺坐，具礼焚香，围绕赞叹数日。

人见，谓之日：此一淫纵女子，人尽夫也。以其无属，故瘗于此，和尚何敬耶？

僧曰：非檀越所知，斯乃大圣，慈悲喜舍，世所之 欲，无不徇焉。此即销骨菩萨，顺缘已尽。圣者云耳不信，即启以验之。

众人即开墓，视遍身之骨，钩结皆如锁状。果如僧言。州人异之，为设大斋起塔焉。

The Foolish Old Man Removed Mountains 愚公移山

The saying that “Where there’s a will, there’s a way” can be illustrated by a Chinese story about ‘The foolish old man removed mountains.’ It is actually a Chinese folktale about a foolish old man who removed a mountain that was blocking the path from his home. His children told him that he would be dead before he moved it. The old man instructed them to continue his work after he was gone, ‘My line will go on and on, but the mountain can never get taller or bigger, so what do I have to worry about?’

Why the old man didn’t just simply move his family to a more convenient location? It is said that the concept of home in Chinese culture is extremely important and one does not move his home unless lives are at stake. Another explanation is that the old man is foolish and that's why he didn't pick the easier task; but conveniently, his story told later generations to be persistent at doing anything.

The story became famous after Mao Zedong mentioned it in one of his speeches, ‘There are now two mountains on the heads of the Chinese people. One is called imperialism, and the other is called feudalism. The Communist Party of China must resolve to dig away at these two mountains. We must be absolutely firm, and continue to work away without stopping. Even the God will be moved. This god is not another person; it is the masses of the people of the entire nation. If the masses of the people of the entire nation were to rise up in unison, and help us to dig away at these two mountains, what is there that we could not flatten?’

Here is the original story as recorded in Liezi (Master Lie), an early philosophical Daoism text written during the 3rd century AD.

The two mountains Taihang and Wangwu, which cover an area of 700 square li (about 0.5 km), and rise to an enormous altitude, originally stood in the south of Jizhou and north of Heyang. The Simpleton of the North Mountain, an old man of ninety, dwelt opposite these mountains, and was vexed in spirit because their northern flanks blocked the way to travellers, who had to go all the way round. So he called his family together, and broached a plan.

'Let us,' he said, 'put forth our utmost strength to clear away this obstacle, and cut right through the mountains until we come to Hanyin. What say you?' They all assented except his wife, who made objections and said: 'My good man has not the strength to remove a spoonful of dirt from your father's burial mound, let alone two such mountains as Taixing and Wangwu. Besides, where will you put all the earth and stones that you dig up?' The others replied that they would throw them on the promontory of Bohai.

So the old man, followed by his son and grandson, sallied forth with their pickaxes, and the three of them began hewing away at the rocks, and cutting up the soil, and carting it away in baskets to the promontory of Bohai. A widowed woman who lived near had a little boy who, though he was only just shedding his milk teeth, came skipping along to give them what help he could. Engrossed in their toil, they never went home except once at the turn of the season.

The Wise Old Man of the River-bend burst out laughing and urged them to stop. 'Great indeed is your witlessness!' he said. 'With the poor remaining strength of your declining years you will not succeed in removing a hair's breadth of the mountain, much less the whole vast mass of rock and soil.' With a sigh, the Simpleton of the North Mountain replied: 'Surely it is you who are narrow-minded and unreasonable. You are not to be compared with the widow's son, despite his puny strength. Though I myself must die, I shall leave a son behind me and through him a grandson. That grandson will beget sons in his turn, and those soils will also have sons and grandsons. With all this posterity, my line will not die out, while on the other hand the mountain will receive no increment or addition. Why then should I despair of levelling it to the ground at last?' The Wise Old Man of the River-bend had nothing to say in reply.

One of the serpent-brandishing deities heard of the undertaking and, fearing that it might never be finished, went and told God Almighty, who was touched by the old man's simple faith, and commanded the two sons of Kua-e to transport the mountains, one to the extreme north-east, the other to the southern corner of Yong. Ever since then, the region lying between Jizhou in the north and Hanyin in the south has been an unbroken plain.
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Mao's Speech as read by a Canadian Lady 加拿大女士念毛泽东的谈话
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英语‘有志者事竟成’可以用‘愚公移山’的故事来加以说明。它其实有关一个老人把当在他家门口的大山的故事。老人告示他打孩子如果他过世时山还没有移掉，他们应该继续移山的工作。他说，‘我的子孙会一代一代转下去，而山却不会长高或变大，所以我有什么值得担心的？’

为什么老人不搬到另一个更方便的地点？据说华人文化重安土，没有特殊情况决不搬家。另一个解释是老人就是愚蠢，这就是为什么他不取容易的办法，而他的故事告诉子子孙孙坚持他们的所作所为。

毛泽东在一次演讲中提到了这个故事后，它就变成家喻户晓了：‘现在也有两座压在中国人民头上的大山，一座叫做帝国主义，一座叫做封建主义。中国共产党早就下了决心，要挖掉这两座山。我们一定要坚持下去，一定要不断工作。我们也会感动上帝的。这个上帝不是别人，就是全中国的人民大众。’

以下是公元前三世纪所写的道家哲学经典《列子》的记载:

太行、王屋二山，方七百里，高万仞。本在冀州之南，河阳之北。

北山愚公者，年且九十，面山而居。惩山北之塞，出入之迂也，聚室而谋曰：‘吾与汝毕力平险，指通豫南，达于汉阴，可乎？’杂然相许。其妻献疑曰：‘以君之力，曾不能损魁父之丘。如太行、王屋何?且焉置土石?’杂曰：‘投诸渤海之尾，隐土之北。’遂率子孙荷担者三夫，叩石垦壤，箕畚运于渤海之尾。邻人京城氏之孀妻有遗男，始龀，跳往助之。寒暑易节，始一反焉。

河曲智叟笑而止之曰：‘甚矣，汝之不惠。以残年余力，曾不能毁山之一毛，其如土石何?’北山愚公长息曰：‘汝心之固，固不可彻，曾不若孀妻弱子。虽我之死，有子存焉；子又生孙，孙又生子；子又有子，子又有孙；子子孙孙无穷匮也，而山不加增，何苦而不平？’河曲智叟亡以应。

操蛇之神闻之，惧其不已也，告之于帝。帝感其诚，命夸娥氏二子负二山，一厝朔东，一厝雍南。自此，冀之南，汉之阴，无陇断焉。

Yu Rang: Giving One's Life for Righteousness 豫让：舍生取义

Yu Rang Bridge

Mencius said, ‘Fish is what I want, and bear's paw is also what I want. If I cannot have both, I prefer bear's paw to fish. Life is what I treasure, and righteousness is also what I treasure. If I cannot have both, I will give my life for righteousness.’ The assassin Yu Rang did just that. The story of Yu Rang who lived in the Warring States Period (475 to 221 BC) was recorded by Sima Qian in his ‘Records of the Grant Historian’.

Yu Rang was a native of Jin, who served the noble clans of Fan and Zhonghang but whose talents went unrecognised. However, when he joined Duke Zhi, Duke Zhi treated him with high respect. Later Duke Zhi attacked Duke Xiang of Zhao. Duke Xiang allied with Han and Wei to defeat Duke Zhi, wiping out his clan and dividing his land into three. Because of the deep hatred he bore Duke Zhi, Duke Xiang lacquered Duke Zhi’s skull and used it as a wine vessel. Yu Rang escaped to the mountains and lamented, ‘Alas! A woman adorns herself for her lover, and a true man dies for one who appreciates him. Duke Zhi appreciated me, so I must die to avenge him. Then my ghost need feel no shame.’ He changed his name and went, disguised as a convict, to mend the palace’s rest rooms, carrying a dagger to assassinate Duke Xiang. But as Duke Xiang was about to enter the rest room, he acted on a premonition and had Yu Rang seized. A weapon was found in Yu Rang’s hand. Yu Rang admitted, ‘I meant to avenge Duke Zhi.’ The attendants wanted to kill him but Duke Xiang said, ‘This is a man of honour. I shall keep out of his way. Duke Zhi died without heirs, yet this follower tried to avenge him. He must be a most noble man.’ He then released Yu Rang.

Later Yu Rang lacquered his skin to cause scabies and swallowed charcoal to hoarsen his voice, changing himself beyond recognition. Begged in the market and even his wife could not recognise him. But he met a friend who saw through his disguise and asked, ‘Are you not Yu Rang?’ He replied, ‘Yes, I am.’ The friend was in tears and pleaded with him, ‘A man of your talent should seek Duke Xiang’s patronage. You would soon be close to Duke Xiang and could then easily carry out your plan. Why should you mutilate yourself and inflict so much suffering on yourself to take revenge? This is too hard a way.’ Yu Rang answered, ‘If I entered his service to assassinate him, I should be guilty of disloyalty to him as my lord. This way is very hard, but my aim is to shame all those who in future are guilty of disloyalty to their lords.’

He went off then, for soon Duke Xiang was to come out, and Yu Rang hid under the bridge which he had to cross. When Duke Xiang reached the bridge his horse shied and he said, ‘Yu Rang must be here!’ He sent men to investigate and it was so. Then Duke Xiang reproached Yu Rang saying, ‘Formerly you served dukes Fan and Zhonghang. When Duke Zhi destroyed them, instead of avenging them you took service under him. Why are you so determined now to avenge Duke Zhi’s death?’ Yu Rang replied, ‘When I served dukes Fan and Zhonghang, they treated me as ordinary man and I treated them as ordinary men in return. But Duke Zhi treated me as the finest man in the state, and that is how I must treat him.’ Duke Xiang lamented and cried, ‘Ah, Yu Rang, you have made a name by your loyalty to Duke Zhi, and I have given you enough quarter. Now settle this business yourself. I am not letting you off again.’ He ordered his troops to surround him. Yu Rang said, ‘I have heard that a wise master does not conceal men’s quality, while a loyal subject will die for fame. Already the whole world is praising the generosity with which you spared me. Now I am ready to take my punishment, but first give me your coat to run through as a token of revenge, and I shall die content. Presumptuous as it is, please grant my request.’ Greatly moved by is royalty, Duke Xiang ordered his coat to be given to Yu Rang, who unsheathed his sword, leapt and ran the coat through three times. He cried, ‘Now I can go down to report to Duke Zhi.’ With that he fell upon his sword and died. News of his death made all true men of Zhao shed tears.

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孟子曰：‘鱼，我所欲也，熊掌，亦我所欲也，二者不可得兼，舍鱼而取熊掌者也。生，我所欲也，义，亦我所欲也，二者不可得兼，舍生而取义者也。’刺客豫让所做的正是舍生取义。战国时期（公元前475年至公元前221年）的豫让的故事记载于司马迁的《史记•刺客列传》。

豫让者，晋人也，故尝事范氏及中行氏，而无所知名。去而事智佰，智佰甚尊宠之。及智佰伐赵襄子，赵襄子与韩魏合谋灭智伯，灭智伯之后而三分其地。赵襄子最怨智伯，漆其头以为饮器。豫让遁逃山中，曰：‘嗟乎！士为知己者死，女为说己者容。今智伯知我，我必为报仇而死，以报智伯，则吾魂魄不愧矣。’乃变名姓为刑人，入宫涂厕，中挟匕首，欲以刺襄子。襄子如厕，心动，执问涂厕之刑人，则豫让，内持刀兵，曰：‘欲为智伯报仇！’左右欲诛之。襄子曰：‘彼义人也，吾谨避之耳。且智伯亡无后，而其臣欲为报仇，此天下之贤人也。’卒释去之。

居顷之，豫让又漆身为厉，吞炭为哑，使形状不可知，行乞于市。其妻不识也。行见其友，其友识之，曰：‘汝非豫让邪？’曰：‘我是也。’其友为泣曰：‘以子之才，委质而臣事襄子，襄子必近幸子。近幸子，乃为所欲，顾不易邪？何乃残身苦形，欲以求报襄子，不亦难乎！’豫让曰：‘既委质臣事人，而求杀之，是怀二心以事其君也。且吾所为者极难耳！然所以为此者，将以愧天下后世之为人臣怀二心以事其君者也。’

既去，顷之，襄子当出，豫让伏于所当过之桥下。襄子至桥，马惊，襄子曰：‘此必是豫让也。’使人问之，果豫让也。于是襄子乃数豫让曰：‘子不尝事范、中行氏乎？智伯尽灭之，而子不为报仇，而反委质臣于智伯。智伯亦已死矣，而子独何以为之报仇之深也？’豫让曰：‘臣事范、中行氏，范、中行氏皆众人遇我，我故众人报之。至于智伯，国士遇我，我故国士报之。’襄子喟然叹息而泣曰：‘嗟乎豫子！子之为智伯，名既成矣，而寡人赦子，亦已足矣。子其自为计，寡人不复释子！’使兵围之。豫让曰：‘臣闻明主不掩人之美，而忠臣有死名之义。前君已宽赦臣，天下莫不称君之贤，今日之事，臣固伏诛，然愿请君之衣而击之，焉以致报仇之意，则虽死不恨。非所敢望也，敢布腹心！’于是襄子大义之，乃使使持衣与豫让。豫让拔剑三跃而击之，曰：‘吾可以下报智伯矣！’遂伏剑自杀。死之日，赵国志士闻之，皆为涕泣。

The Traditional Chinese Wedding 华人传统婚礼

Crossed-cup Wine 交杯酒

In Chinese culture, wedding is considered a joining of two families, thus when a couple decide to get married, both families get involved. Chinese wedding traditions are as varied and complex. During the centuries of ethnic Chinese migration throughout Asia, traditions have evolved and changed due to a myriad of regional and cultural influence.

Here is a record of the wedding tradition written by Meng Yuanlao of Song Dynasty (960 - 1279) in his book ‘Records of Dreams in East Capital’:

The bridegroom invites his bride to tie together two lengths of silk, one from each family, and make a concentric knot. This is called the ‘leading scarf’. The bridegroom hangs one end of the scarf on his hand plate, while the bride holds the other end in her hand. The groom walks backwards, guiding the bride face to face, out of the room. After paying homage to the ancestors in the family temple, the bride walks backwards to the nuptial chamber. With their aims supported by maids, the bride and groom try to be the first to salute each other.

After this, they sit on the edge of the bed, the bride on the left, the groom on the right. Women sprinkle coins and all kinds of dried fruit and nuts around them. This is called sa zheng (literally, casting tent).

People bind together a strand of the groom’s hair on left side of his hand with that of the bride on the right side. Both families offer bolts of silk, hairpins and other decorations for the head and put them together. This procedure is called he ji (literally, joining hairs).

Afterwards, two tiny wine cups are tied together with a colourful silk string and the newlyweds drink the wine together. This practice is called ‘drink cross-cupped wine’. Then they throw the cups and the decorated head-dress underneath the bed. If it happens that one cup faces upwards and the other downwards, it is regard as auspicious and the wedding guests will congratulate them.

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在华人的传统里，婚姻算是两个家庭的结合，所以当一对新人决定结婚，两家都积极参与。华人的婚礼传统多样与复杂。随着这几个世纪华人移居亚洲各国，这次传统也受到地区域文化的影响而演变与改变。

以下是宋朝（960-1279）孟元老在《东京梦华录》卷五中的记载：

婿于床前请新妇出，二家各出彩段，绾一同心，谓之“牵巾”，男挂于笏，女搭于手，男倒行出，面皆相向，至家庙前参拜毕，女复倒行，扶入房讲拜，男女各争先后。

对拜毕，就床，女向左坐，男向右坐，妇女以金钱彩果散掷，谓之“撒帐”。

男左女右，留少头发，二家出匹段、钗子、木梳、头须之类，谓之“合髻”。

然后用两盏以彩结连之，互饮一盏，谓之“交杯酒”。饮讫，掷盏并花冠子于床下，盏一仰一合，俗云“大吉”，则众喜贺。

Zhao XIangzi Enjoyed Drinking Wine 赵襄子饮酒

豫让刺杀赵襄子

In 376 BCE, the states of Han, Wei and Zhao deposed Duke Jing of Jin and divided the Jin territory between them. The Partition of Ji marked the end of the Spring and Autumn Period and the beginning of the Warring States Period. Zhao Xiangzi played an important role in the partition and is considered to be the founding of the state of Zhao. He was in power for 33 years (457 – 425 BC).

Here is a story about him.

King Xiang Zi of the state of Zhao had been enjoying his drink for five days and nights on end without getting drunk. He said to his servants, ‘I must be the greatest man in this State. I have been drinking for five days and nights, but I am not sick yet.’

You Mo replied, ‘You ought to take care of yourself. You are still two days and nights short of the record of Zhou, who drank seven days and nights. Now you have already reached five.’

King Xing Zi was scared, and he asked You Mo, ‘Will my state perish like that of Zhou?’ Mou You replied, ‘The same will not happen.’

‘Only two days less than Zhou, how could my state not be subjugated as he was?’ the King asked.

You Mo replied, ‘The fall of Jie and Zhou was attributed to Tang and Wu respectively. Nowadays there are only the Jies in power, and Your Majesty is like Zhou. Jie and Zhou exist simultaneously. How could they subjugate each other? However neither one is very far away from danger.’

Note: Jie and Xia were the despotic last rulers of the Xia and Shang Dynasties respectively. Tang and Wu defeated Jie and Xia respectively.

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公元前376年，韩、魏、赵把晋静公赶下台，三分晋土。三家分晋发生在春秋末年，战国之初。赵襄子在这件事中扮演了重要角色，可以说是赵国的开国君王。

以下是一个有关赵襄子的故事。

赵襄子饮酒，五日五夜不废酒。谓侍者曰：“我诚邦士也！夫饮酒五日五夜矣，而殊不病。”

优莫曰：“君勉之！不及纣二日耳。纣七日七夜，今君五日。”

襄子惧，谓优莫曰：“然则亡乎？”优莫曰：“不亡。”

襄子曰：“不及纣二日耳，不亡何待？”

优莫曰：“桀纣之亡也，遇汤武；今天下尽桀也，而君纣也。桀、纣并世，焉能相亡？然亦殆矣！”

Wong Bo Showed Off His Talent 王勃显能

Wang Bo 王勃

Wang Bo (ca. 648–675), courtesy name Zi'an, was a poet in the Tang Dynasty. He is one of the Four Literary Eminences in Early Tang. He opposed the spread of the Gong Ti Style of the Sui Dynasty, and advocated a style rich in emotions. His fame was boosted by the publishing of Preface to the Prince of Teng's Pavilion, a poem which is widely recognised as one of the finest Tang Dynasty poems. The style of this poem greatly influenced later generations of poets. His poem, titled ‘Seeing Du Shaofu off to His Post in Shu Zhou’, is widely recognised as one of the masterpieces of poetry of the Tang Dynasty. The line in this poem, ‘A bosom friend afar brings a distant land near’, has become a famous and frequently quoted phrase throughout the ages. It has touched the hearts of ancient and modern people.

The story of his writing of the poem was told by Wang Dingpao in his book ‘Anecdotes of the Tang Dynasty’ as follows:

When Wang Bo (648-675) wrote his masterpiece ‘Preface to the Prince of Teng's Pavilion’, he was only fourteen years old. Knowing little about him, the governor Yan of Hongzhou did not recognise the lad’s talent. Although he had invited Wang to the celebration for rebuilding of the tower, has asked his son-in-law, a scholar called Meng, to write for the occasion a composition which in fact was prepared beforehand.

When all the guests had assembled for the event, they were invited (as a matter of courtesy) to prepare a composition, and only Wang accepted. Yan was furious. He rose, and told a servant to watch what Wang was writing and report to him immediately. The first sentence came to his ears: ‘This tower in the former capital, Nanchang, is now the new centre of Hongzhou.’ This was nothing special, he thought.

The second sentence arrived: ‘In the sky, fight above this place, are the stars Yi and Zhen; on the earth, this spot is connected with the famous mountains Heng and Lu.’ This couplet moved Yan to silent thought.

Then the following sentence soon reached his ears: ‘The evening clouds drift with a solitary goose in company, and the hue of the autumn river blends with that of the endless sky.’ On hearing this, Yan jumped up, shouting: ‘What a talent! This couplet will be remembered forever!’

Hurriedly he invited Wang Bo to have dinner together, and they had a wonderful time.

Text of Preface to the Prince of Teng's Pavillion 《滕王阁序》全文

王勃（大约648-675），字子安，是唐代诗人。他是初唐四杰之一。他反对宫体诗风的流行，推行感情丰富的风格。他的《滕王阁序》提高了他的声名。这首诗赋至今还为中学生所读。

五代王定保的《唐摭言》中叙述他写《滕王阁序》的故事：

Prince of Teng's Pavillion 滕王阁

王勃著《腾王阁序》，年十四，都督阎公不之信，勃虽在座，而阎公意属于婿孟学士为之，已宿构矣。

及以纸笔巡让宾客，勃不辞让。公大怒，拂衣而起，专令人伺其下笔。第一报云：‘豫章故郡，洪都新府。’ 公曰：‘亦是老生常谈。’

又报云：‘星分翼轸，地接衡庐。’公闻之，沉吟不语。

又云：‘落霞与孤鹜齐飞，秋水共长天一色。’瞿然而起曰：‘此真天才，当垂不朽矣！’

遂亟请宴所，极欢而罢。