Xun Jubo 荀巨伯

Here is a story found in ‘A New Account of Tales of the World’ (Shi Shuo Xin Yu) about Xun Jubo, who lived during the Han dynasty (202 BC – 220).

Xun Jubo travelled far to visit a friend who was badly ill. In that period the Hun invaders were making an attack on the county in which his friend lived. The friend said to Xun, ‘I am dying, please go.’

Xun said, ‘I came a long distance to see you, but you want me to leave. Being disloyal to a friend only to save myself is an unrighteous act that is beneath me.’

The invaders arrived at last and asked Xun, ‘Our troops are coming, all the people in the county have fled, But what kind of man are you, who dare to remain here alone?’

‘My friend is terribly sick,’ Xun said, ‘I can’t bear to leave him alone. I prefer to be killed in his place.’

The invaders said to themselves, ‘We are unrighteous. How can we make an attempt on a righteous county?’

Then they withdraw the troops and the whole county was saved.

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荀巨伯,汉朝（前202年－220年）人。以下是‘世说新语’记载有关他的故事。

荀巨伯远看友人疾，值胡贼攻郡，友人语巨伯曰：“吾今死矣，子可去！”

巨伯曰：“远来相视，子令吾去，败义以求生，岂荀巨伯所行邪！”

贼既至，谓巨伯曰：“大军至，一郡尽空，汝何男子，而敢独止？”

巨伯曰：“友人有疾，不忍委之，宁以吾身代友人命。”

贼相谓曰：“吾辈无义之人，而入有义之国。”

遂班军而还，郡并获全。

The Chinese Calendar 华人日历

The Chinese calendar follows a 60-year cycle. Within this cycle, there are two separate sub-cycles, which interact with one another. The first sub-cycle comprises of the ten heavenly stems, namely the Five Elements in their Yin and Yang forms. These elements are Wood, Fire, Earth, Metal and Water. The second sub-cycle comprise of the twelve zodiac animal signs, also known as the Earthly Branches.
Because the Chinese calendar is based on the moon's rotation, the new year can occur anytime from mid-January to late February.
The twelve animals are arranged in the following order: rat, ox, tiger, rabbit, dragon, snake, horse, ram, monkey, rooster, dog and pig. These 12 animals represent the rotating 12-year cycle that is the basis of the Chinese Zodiac. You’ve likely heard reference to a particular year being the "Year of the Rabbit" or "Year of the Pig."　 　
The system of the twelve-year cycle of animal signs was built from observations of the orbit of Jupiter (the Year Star 岁星).
Each animal in the zodiac is associated with its own element — metal, wood, earth, water or fire - while each year is assigned an element. The combination of these two elements is said to define a person's personality.
Much of Chinese philosophy is built around the belief in the five elements and their abilities to interact with and create relationships between natural phenomena. The five elements have been part of Chinese culture almost from the beginning. Interestingly, few people outside the Asian world understand the importance of the five elements, especially how each relates to the workings of the Chinese Zodiac.
This can be illustrated with the example of wood which can be used to spark a fire. Water can then be used to overcome fire and fire can help in the production of metal. Thus we find that the Chinese philosophers drew out their parallels from the natural behavior and processes of the five elements with each other.
Generally speaking, the years ending in odd numbers are Yin, while the years ending in even numbers are represented by Yang. 2009 is the Yin Earth Ox year. This means that 2009, is an Ox year that will have the Yin influence or a quieter, slower and tranquil feel.
The Ox symbolizes the attainment of prosperity through fortitude and hard work. The underlying tone of the Ox year is patience, perseverance, dependability and dedication. The Earth OX energy in particular is about ideals and principles; therefore, you may notice these attributes being very important in whatever you pursue for 2009.
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华人日历以六十年为一周期。在这周期里，有含有两个分周期。这两个分周期相互交流。第一个分周期由十个天干所组成，也就是五行的阴与阳。五行是：木、火、土、金、水。另一个分周期由十二生肖所组成，亦称为十二地支。
有为华历史根据月亮的运转来计算，新年会在阳历一月中至二月尾间的任何一天。
十二生肖动物的排列次序是：鼠、牛、虎、兔、龙、蛇、马、羊、猴、鸡、狗、猪。这十二动物代表十二年的运转周期，成为华历的主成分。所以你经常会听到说某年是兔年或猪年。
以动物生肖为符号的十二的周年时根据观察到的岁星轨道而建立起来的，所谓十二黄道带也。
每一个生肖动物都与五行（金木土水火）中一个元素相连，每年指定一个五行元素。据说这两个元素的结合就决定了一个人的个性。
中国哲学大部分是基于对五行的信仰与它们同大自然的交流与所建起的关系。五行几乎是从开始就是中国文化的一部分。有趣的是，在亚洲以外，很少人了解五行元素的重要性，尤其是每个元素与华人生肖运作的关系。
可以说明的例子是，木可以用来生火；水可以用来制火与火可以用来冶金。所以我们可以看到，中国哲学家把自然界的行为与五行元素的运作对等来看待。
一般来说，单数年属阴，双数年属阳。2009年是阴土的牛年。就是说，这个牛年受阴的影响，相对会平静、缓慢、安静。
牛年代表必须坚忍不拔与勤劳奋力争取幸福。牛年的基调是耐心、耐性、可靠、献身。土牛的能量特别适合用于理想性与原则性的东西；所以，在2009年，无论做任何事，都要牢记这些属性很重要。

Nu Wa Made Human Beings 女娲造人

In the West, creation refers to making something from nothing. But for the Chinese, the world and human beings are never created as such. In the beginning, according to the Chinese mythology, there was nothing in the universe but a formless mass. It was Pan Gu who separated the earth from the sky. When Pan Gu died, the various parts of his bodies were transformed into myriad things in the world.
There are also many other deities in the Chinese mythology that helped make earth as a whole. In any case, there was no concept of creation in the Chinese mind. Instead, the myriad things were transformed from, produced or given birth by some other things.
One of the deities was Nu Wa, who made the human beings. Nu Wa was also the first match maker and known as the goddess of marriage. The story below comes from ‘The Comprehensive Meaning of Customs and Habits’ (Fengsu Tongyi), a book written in about 250 AD, by author Ying Shao, who lived during the Eastern Han period.
It is said that there were no men when the sky and the earth were separated and it was Nu Wa who made men by moulding yellow clay. She began to make more and more human beings until she was so tired that she had no strength to continue. So she dipped a rope into the mud and then lifted it. The mud that dripped from the rope also became man. Those made by moulding yellow clay were rich and noble, while those made by lifting the rope were poor and low in status. Wu Wa then prayed in the temple of Heaven to allow her to match make and thereby set up a system of marriage.
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在西方，‘创造’指从无到有。但是，对华人而言，世界与人类并不是被创造的。在中国神话里，开始时，天地浑沌如鸡子；那是盘古把天地分开。盘古死后，他身体的各部分变成了万物。
在中国神话中，还有其他很多的神帮助制造这个世界。无论如何，华人心中没有‘创造’的概念。反之，世界万物是由其他物质转变、产生或生产的。
女娲就是众神之一。她造了人。女娲也是第一个媒人，设置婚姻制度。以下是东汉应劭大约写于250年的《风俗通义》中的描述。
‘俗说开天辟辟，未有人民，女娲抟黄土做人。剧务，力不暇供，乃引绳于泥中，举以为人。故富贵者，黄土人；贫贱者，引縆（绳）人也。
女娲祷神祠祈而为女媒，因置婚姻。’

The Old Man on the Frontier Lost His Horse, Blessing or Bane? 塞翁失马,焉知非福？

Once upon a time, there was a man who was well versed in the practices of Daoism, lived in the frontier zone. His horse, for no reason at all, got into the territory of the frontier tribes. Everyone was sad for him.‘Who knows, this may turn out to be a blessing,’ said his father.

After a few months, his horse came back on its own together with a fine horse. Everyone congratulated him.

‘Who knows, this may turn out to be a cause of misfortune,’ said his father.

Since the man was well-off and kept good horses, he became fond of riding and eventually broke his thigh bone falling from a horse. Everyone was sad for him.

‘Who knows, this may turn out to be a blessing,’ said his father.

One year later, the frontier tribes started a big invasion of the border regions. All able-bodied young men took up arms and fought against the invaders, and as a result, around the border nine out of ten men died. But just because he was lame, the man and his father were both spared.
Therefore, whether good fortune would turn into calamity, and calamity would turn into good fortune, these changes cannot be predicted. They are indeed unfathomable.
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近塞上之人，有善术者。马无故亡而入胡，人皆吊之。
其父曰：“此何遽不为福乎？”
居数月，其马将胡骏马而归，人皆贺之。
其父曰：“此何遽不能为祸乎？”
家富良马，其子好骑，堕而折其髀（读音bi四声，股，大腿），人皆吊之。
其父曰：“此何遽不为福乎？”
居一年，胡人大入塞，丁壮者引弦而战，近塞之人，死者十九，此独以跛之故，父子相保。
故福之为祸，祸之为福，化不可极，深不可测也。
（淮南子·人间训）

Self-Contradictory: Spear-Shield 自相矛盾：以子之矛，攻子之盾

What happens when an irresistible force meets an immovable object?
An example of this contradiction is found in the origin of the Chinese word for contradiction (maodun, literally means ‘Spear-Shield’).

This term originates from a story in the 3rd century BC philosophical book Han Feizi, which led to the proverb of ‘zixiang maodun’ or ‘self-contradictory’.
A man from the State of Chu was selling his spear and shield. He pointed at his shield and shouted: ‘It is the firmest, soundest, strongest shield in the world; nothing can thrust through it regardless of how sharp it is.'

He then held the spear and said, ‘My spear is the sharpest one in the world, and it can thrust through any object no matter how firm the object is.’

An onlooker asked: ‘How about thrusting your spear through your shield?’

The man was speechless.
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如果不可抗之力与无法撼动之物相碰，什么事会发生呢？
中国词语‘矛盾’就很好的说明了这种情形。

这个词源自公元前3世纪的哲学书《韩非子》里的一个故事，也是成语《自相矛盾》的来源。
楚人有鬻(yù)盾与矛者，誉之曰：‘吾盾之坚，物莫能陷也。’
又誉其矛曰：‘吾矛之利，于物无不陷也。’
或曰：‘以子之矛陷子之盾何如？’
其人弗能应也。

Zhuangzi advocates No Action 庄子提倡无为

Zhuangzi advocates wuwei, which means ‘no action’ and involves knowing when to act and when not to act. This story from the Zhuangzi illustrates the importance of wuwei.
‘The ruler of the South Sea was called Shu (倏), the ruler of the North Sea was called Hu (忽) and the ruler of the Central Region was called Hun Dun ( 浑沌). Shu and Hu often met each other in the land of Hun Dun, who treated them very well. They wanted to repay his kindness, saying, “Every man has seven apertures with which to hear, to see, to eat and to breathe, but Hun Dun alone has none of them. Let’s try and bore some for him.” They bored one aperture each day, and on the seventh day Hun Dun died.’
Shu and Hu literally mean ‘swift’ and ‘unstable’ respectively. Hun implies turbid or murky states, and also something simple and natural. Hun Dun (浑沌) suggests ‘blended’, ‘integral’, or ‘undivided’. So in Chinese expressions, the primeval state of the universe before the earth was first separated from the heavens was called Hun Dun.
Seven apertures here mean the function of so-called the five senses, that is, the sense of hearing, sight, smell, taste and touch.
One interpretation says that Shu and Hu did not act ‘spontaneously’ or with ‘non-interference’. They were more concerned with proper protocol such as gift-giving. They had a human-oriented bias in that their response was to give Hun Dun human orifices so that he would have the ‘prestige’ of a human face. They did not act with natural and spontaneous actions in accordance with the core Daoist philosophy of wuwei which demands that one submit to and move with, as opposed to against, the natural processes and change.
As a result of their actions, Hun Dun died.
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庄子提倡无为，意思是没有行动，要知道何时行动，何时不应行动。以下庄子的寓言说明无为的重要。
‘南海之帝为倏，北海之帝为忽，中央之帝为浑沌。倏与忽时相与遇于浑沌之地，浑沌待之甚善。倏与忽谋报浑沌之德，曰：“人皆有七窍以视听食息，此独无有，尝试凿之。”日凿一窍，七日而浑沌死。’
‘倏’意为极快，‘忽意’为不平稳，‘混’表示混浊，朦胧的状态，和简单自然的东西。‘混沌’意味混合、完整、未分开。所以，在华人词语中，在天与地还没有分开之前的原始状态的宇宙就叫混沌。
一种解释说倏与忽没有依自然而行动，或者说没有执行‘不干扰’行为。他们更关心的是还礼之类的适当的礼节。他们有着以人为本的偏见，因而他们的反应是给与混沌人类的窍孔，这样混沌就可以有人类的尊严。他们没有依照道家的无为哲学来依自然行事。无为要求一个人服从或依照自然方法或变动，而不是反其道而行。
他们的行动的结果，混沌死了。

Ambassador Yan 晏子使楚

Yan Ying, also known as Yanzi, was an important politician, thinker and diplomat of the State of Qi during the Warring States period.
Yan was appointed by the State of Qi state as its ambassador to the State of Chu. When the king of Chu was so informed, he said to his officials, ‘Yan is an eloquent and witty man of Qi. Since he will come to our State, I would like to humiliate him. How can this be arranged?’
The officials said, ‘When he arrives at the court, we will arrange to have a man bound with ropes before you. You may ask who he is. We shall say he is from Qi, and you then ask what he is guilty of. Our answer will be that he is guilty of theft.’
When Yan was ushered to meet the King of Chu, the latter treated him to a drink of wine. While they were drinking, two officials brought a man bound with ropes to the King, who asked ostensibly, ‘Why did you tie the man with ropes?’
‘He is from Qi, guilty of theft.’
The King looked at Yan and quizzed, ‘Are people of Qi born to be adept thieves?’
Yan left his seat and countered, ‘I heard that oranges grown south of Huai River are true oranges; once transplanted to the north of the river, they become trifoliate oranges. Although they resemble in the shape of leaves, yet they differ greatly in taste. What accounts for it? The difference is in water and soil. Now people born in Qi are incapable of theft, but once in Chu they commit this crime. Could it be that the climate of Chu has something to do with it?’
The King remarked with a smile, ‘A sage is indeed not to be trifled with. The ridicule has recoiled upon us.’
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晏婴,又称晏子，是春秋后期齐国一位重要的政治家、思想家、外交家。
晏子将使楚。楚王闻之，谓左右曰：‘晏婴，齐之习辞者也，今方来，吾欲辱之，何以也？’
左右对曰：‘为其来也，臣请缚一人过王而行。王曰：何为者也？对曰：齐人也。王曰，何坐？曰，坐盗。’
晏子至，楚王赐晏子酒，酒酣，吏二缚一人诣(yì)王。王曰：‘缚者曷(hé)为者也？’
对曰：‘齐人也，坐盗。’
王视晏子曰： ‘齐人固善盗乎？’
晏子避席对曰：‘婴闻之，橘生淮南则为橘，生于淮北则为枳，叶徒相似，其实味不同。所以然者何？水土异也。今民生长于齐不盗，入楚则盗，得无楚之水土使民善盗！’
王笑曰：‘圣人非所与熙也，寡人反取病焉。’

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。