Qin Scholar loved Antiques 秦士好古

The following story is found in the book ‘A Vast Collection of Records of Things and Events’, which is written by Chen Yuanjing of Song Dynasty.

A scholar of the Qin dynasty was fond of antiques that he would acquire them regardless of how much they cost.

One day, a man appeared at his gate, hauling a broken mat, and said, ‘In the past Duke Ai Gong of the state of Lu presented this mat to Confucius. This is the very mat slept on by the great sage.’ The scholar, greatly pleased by such a rare find, obtained it at the cost of a piece of fertile land he owned outside the outer city wall.

Later, another man appeared with an old walking stick. He was selling the old stick, and he said, ‘this is the walking stick used by King Tai of Zhou dynasty as he was on his way to Bin in order to escape the barbarian invaders from the north. By the way, this stick is several hundred years older than that mat of Confucius. What price can you offer?’ The scholar paid the man with all his family savings.

Thereafter, another man came to the house with a rotten wooden bowl and said, ‘neither your mat nor your stick can be called antiques by comparison with this treasure. It was made during the days of Tyrant Jie (the last King of Shang dynasty), much earlier than the Zhou dynasty.’ Considering this was a product of an even earlier era, he paid by transferring the title of his house to the man.

In order to obtain the three antiques now in his possession, he had given up his arable land, his home and exhausted his savings. Nothing remained for his subsistence. Nevertheless, he refused to think of trying to dispose of the three articles. Hence, draping the Duke Ai Gong’s mat on his shoulders, leaning on King Tai’s stick and using Tyrant Jie’s bowl as he went begging in the streets, he pleaded to the passers-by, ‘thank you for supporting my living. If you have coins made by Jiang Tai Gong (famous politician of Zhou dynasty), please spare me one.’

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以下故事来自宋朝陳元靚所著《事林广记》。

秦朝有一士人，酷好古物，价虽贵必求之。

一日，有人携败席踵门告曰：‘昔鲁哀公命席以问孔子，此孔子所坐之席。’秦士大惬意，以为古，遂以附郭田易之。

逾时，又一人持古杖以售之，曰：‘此乃太王避狄太王(周文王的祖父)杖策去豳时所操之棰也，盖先孔子之席数百年，子何以偿我？’秦士倾家资与之。

既而又有人持朽一只，曰：‘席与杖皆未为古，此椀乃桀造，盖商又远于周。’秦士愈以为远，遂虚所居之宅而予之。

三器既得，而田资罄尽，无以衣食，然好古之心，终未忍舍三器，于是披哀公之席，把太王之杖，执桀所作之椀，行丐于市，曰：‘衣食父母，有太公九府钱，乞一文！’

Hou Yi Shot Down Nine Suns 后羿射九日

The Chinese myth of Hou Yi resembles Heracles in Greek mythology (or Hercules in Roman mythology), as both were archers who tried to shoot the sun. In the Chinese myth, there were ten suns in the sky that made the world so hot that nothing could grow. Hou Yi shot down nine of them with his bow and arrows and thus saved the earth.

However, the legendary stories about Hou Yi in Chinese ancient books and records have been always contradictory, which has caused long-time debates on the protagonist of the Hou Yi myth. Behind the mysterious stories, there is a splendid history of an ancient archery people living in the East Yi area of ancient China. Hou Yi was the title of the kings of Yi people. These Hou Yi kings made different merits in different times, creating the heroic and moving histories of Yi people. It is said that a person known as the Great Yi united the Eastern Yi people and formed a strong country. As the country was formed by tribes who worshiped, it was, according to the ancient book ‘Classic of Mountains and Seas’, known as the country of ‘Ten-sun’.

However, the ‘Classic of Mountains and Seas’ did not have any record on the shooting of nine suns. Instead, another ancient book ‘Huainan Zi’ talked about a person called Yi shot down nine suns. It is generally assumed that Yi referred to Hou Yi, the famous archer in the ancient Chinese mythology. As Hou Yi came from Eastern Yi, it is also believed that Hou Yi and the Great Yi are the same person.

Here is the record from Huainan Zi.

During the time of Yao (a virtuous emperor in ancient fables), ten suns rose into the sky. They burned the crops and scorched the bushes and trees, leaving the ordinary people with nothing to eat.

Monsters began to roam about and cause suffering for the people, including ya yu (a fabled monster which can run quickly, make sounds like the cries of a baby, and eat human flesh), zao chi (or ‘chisel tooth’, a fabled monster who, with three-chi-long teeth, could attack like a dagger-axe and lance), jiu ying (a nine-headed monster, spurting flames and floods), da feng (or ‘big wind’, a kind of ferocious bird, large in size), feng xi (or heavy boar) and python (a long, fierce serpent).

Yao sent Yi to kill chisel-tooth in the wilderness by the Chou Hua lake (a lake in the south) and the nine-headed monster by the Inauspicious River (a river in the north), and shoot the great bird near the marshland by Qing Qiu lake (a lake in the east). Yi then shot down nine suns with his arrow. He killed ya yu, beheaded the python by Dong Ting Lake, and caught the boar at White Mulberry Wood.

Hundreds of thousands of commoners were overjoyed by this and so elected Yao as their king, the ‘Son of Heaven’.

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中国神话后羿射日与希腊罗马神话里的赫尔克里士一样，都是要把太阳射下来的大力射箭手。在中国神话中，天空中有十个太阳，使到地球太热，万物不能生长。后羿以他的弓箭把九个太阳射下来，保存了世界。

但是，历史典籍关于后羿神话的传说互相矛盾，造成了学术界关于后羿神话主人公长期的争论。在这看似复杂的现象背后，记述了一个生活在中国东夷地区的善射民族的辉煌历史。后羿是夷民族的王，不同时代作为王的后羿有不同的功业，共同塑造着羿民族的可歌可泣的历史。据史料记载，大羿统一了东夷各部落方国，组成了一个强大的国家。由于该国家为众多崇拜太阳的部落方国所组成，在《山海经》中被称为“十日国”。

但是，《山海经》并没有关于射下九个太阳的记录。反而另一本古书《淮南子》谈到一个叫做羿的人射下九个太阳的事。一般认为羿就是后羿，那个在中国神话里著名的弓箭手。由于后羿也是东夷人，一般也相信后羿与大羿是同一个人。

以下是《淮南子•本经训》的故事：

‘逮至尧之时，十日并出，焦禾稼，杀草木，而民无所食。猰貐、凿齿、九婴、大风、封豨、修蛇皆为民害。尧乃使羿诛凿齿于畴华之野，杀九婴于凶水之上，缴大风于青丘之泽，上射十日而下杀猰貐，断修蛇于洞庭，擒封希于桑林。万民皆喜。置尧以为天子’。

The Mouse Gets Married 老鼠娶亲

The Rat is actually the first character in the lunar calendar's twelve-year cycle, thanks to his legendary cleverness. Here is a story how mother mouse finally finds the right husband for her lovely daughter. The plot may be dated, but Lady Mouse Got Married is as entertaining a children's fable today as it was thousands of years ago.

As the story goes, Mommy Mouse is looking for the most powerful male to match her beautiful young daughter, Lady Mouse. After spoken to all potential candidates, she finally discovered that the son-in-law she's looking for has been right under her nose all along. So what if it's about arranged marriages and a life spent in fear, the moral lessons of the cute coming-of-age story still ring true.

Once there was a mouse whose daughter had come of age and was ready to get married. When the mother mouse asked her daughter who she would like to marry, she replied, ‘Whoever is most powerful is who I will marry!’

The mother believed the sun to be the most powerful, so she went to the sun and said, ‘Sun, my daughter would like to marry whoever is most powerful. Since I believe that to be you, I’d like you to marry my daughter.’

On hearing this, the sun immediately shook its head and said, ‘I’m not the most powerful. I still fear the cloud. As soon as he shows up, he blocks all my rays. It’s the cloud that’s most powerful. You should go look for him.’

This sounded reasonable to the mother, so she went and found the cloud. To her surprise, however, he also said, ‘I’m definitely not the most powerful. The most powerful is the wind. He can blow me away without leaving a trace. You should have him marry your daughter.’

When the mother met with the wind he said, ‘I’m not the one you’re looking for. The wall is without a doubt more powerful than I. He can stop me in my tracks and hold me back!’

So the mother rushed to find the wall and said, ‘I suggested that my daughter marry the sun who is afraid of the cloud, then the cloud who fears the wind, and later, the wind who is scared of you. Therefore it must you who is most powerful. You should marry my daughter.’

With a smile, the wall said, ‘I’m also afraid of many things. As a matter of fact, what I fear most of all are mice. The holes they burrow can be devastating!’

Running home the mother mouse sighed and said to her daughter, ‘I think you’d better marry a mouse!’
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老鼠是十二生肖之首，据说靠的是它的机智。这里有一个关于鼠妈妈为她那可爱的女儿找适合对象的故事。情节可能是老套了点，可是几千年以来，这个‘老鼠娶亲’的寓言却在一直娱乐着无数的儿童。

故事是这样的，鼠妈妈要找个最有力量的对象来许配给她的女儿。与所有潜在对象交谈之后，她终于发现她所要找的就在她的眼前。所以，盲婚之下，如果一个人终生活在畏惧之中，这个有趣的古老故事还是值得参考的。
从前，老鼠女儿长大了，到了可以婚嫁时候。鼠妈妈问女儿她想嫁个怎样的对象时，女儿说：‘谁最有力量，我就嫁谁。’
鼠妈妈相信太阳最有力量，所以她去找太阳，对他说：‘太阳，我的女儿想嫁个最有力量的。我相信那是你。我希望你娶我的女儿。’
太阳听了之后，立刻摇摇头说：‘我不是最有力量的。我还是很怕云。他一出现就把我的光芒给遮盖了。云最有力量。你应该去找他。’
鼠妈妈听了觉得有理，所以跑去找云。可是，很意外的，云也说：‘我不是你所要找的对象。无疑的，墙壁比我更有力量。他可以阻止我的步伐，把我挡住。’
于是，鼠妈妈赶紧去找墙壁，说：‘我找太阳，要把女儿嫁给他，但他害怕云；而云又怕风。接着风说他怕你。所以你应该是最有力量。你应该娶我的女儿。’
墙壁微笑着说：‘我害怕东西可不少。事实上，我最怕的就是老鼠。你们的穴居对我的杀伤力很大。’
鼠妈妈跑回家，叹了口气，对女儿说：‘我想你还是嫁给我们老鼠吧！’

Cao Mo: An Assassin 刺客曹沫

In the Records of the Grand Historian, the author Sima Qian devoted a full chapter on ‘The Assassins’, which outlined a number of notable assassins from the Warring States period who were entrusted with (the usually noble) task of carrying out political assassinations on aristocrats and nobles. This following is the first of several assassin tales. The assassin Cao Mo was a general of Lu during the Zhou dynasty. He target victim was the Duke Huan of Qi. It’s interesting that in this story, dubbed Cao Mo was dubbed as an assassin when he didn’t even attempt to kill Qi Huan Gong. However, he is regarded as the most effective assassin.

Cao Mo, a resident of the state of Lu, was powerfully built and brave. He served the Duke Duke Zhuang Gong of Lu, who admired physical strength. As a general of Lu, Cao Mo fought with the state of Qi three times and lost all the battles. Duke Zhuang Gong was fearful, so he gave Lu’s territory Suiyi to Qi to make peace. However, Zhuang Gong still kept Cao Mo as his general.

Duke Huan Gong of Qi agreed to meet with the Duke of Lu at Ke to conclude a treaty. After Huan Gong and Zhuang Gong had signed the treaty on the ceremonial stage, Cao Mo suddenly produced a dagger and seized Duke Huan Gong. Duke Huan Gong and his advisors didn’t dare move. Duke Huan Gong asked, ‘What do you want?’

Cao Mo replied, ‘Qi is strong and Lu is tiny, and yet your state have taken so much of our land. If a wall collapses in the capital of Lu, it will fall in Qi’s territory! Please act accordingly!’ Duke Huan Gong agreed to return all the land wrested from Lu. On hearing this, Cao Mo threw aside his dagger, left the ceremonial stage to join the other attendants respectfully facing rulers north; he behaved and spoke as usual, as if nothing had happened.

Huan Gong was infuriated and wanted to destroy the treaty.

Guan Zhong said, ‘You shouldn’t! If we do this now to quickly satisfy our desire, the dukes of other states will hear of this and we will lose the trust of all of them. It is better to let Lu have the land, rather them losing the support of other states.’

So Duke Huan returned all Lu’s land as promised. All the territory Cao Mo had lost through the three battles was given back to the state of Lu.

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司马迁在《史记》中以整个篇章《刺客列传》来讲述一些著名刺客在战国时期被委任以刺杀王族与贵族的可敬重任。下面是所记载的这些刺客中的第一个刺客。刺客曹沫是东周鲁国的将军。他的目标是齐桓公。有趣的是，这个被称为刺客的曹沫却没有刺杀齐桓公的意图。但是，他却被认为是最有绩效的刺客。

曹沫者，鲁人也，以勇力事鲁庄公。庄公好力。曹沫为鲁将，与齐战，三败北。鲁庄公惧，乃献遂邑之地以和。犹复以为将。

齐桓公许与鲁会于柯而盟。桓公与庄公既盟於坛上，曹沫执匕首劫齐桓公，桓公左右莫敢动，而问曰：“子将何欲？”

曹沫曰：“齐强鲁弱，而大国侵鲁亦甚矣。今鲁城坏即压齐境，君其图之。”桓公乃许尽归鲁之侵地。既已言，曹沫投其匕首，下坛，北面就群臣之位，颜色不变，辞令如故。

桓公怒，欲倍其约。

管仲曰：“不可。夫贪小利以自快，弃信於诸侯，失天下之援，不如与之。”

於是桓公乃遂割鲁侵地，曹沫三战所亡地尽复予鲁。

The Textile Merchant 布贩

The following story is from ‘Gossips from the Micro-reading Hall’.

Textile merchant Jiang always walked around with his big floral colour dog. On one such walk, he met an old man who stopped him. Jiang asked for the reason as he had never met this person before. The old man suddenly kow-towed and said, ‘I am actually a fox and had wrongly killed you in our previous existence. Three days later you will get you dog to sever my throat (as revenge). All these are predestined and I dare not try to escape the punishment. However, I have thought it over that my wrong had happened more than a hundred years ago, and since then, you have been reborn to become a human being and I have been downgraded as a fox. What satisfaction you will get in seeing me being killed by the dog? Moreover, you could not even recall about the incident now. I am willing to offer my daughter to you as penance for my sins.’

Jiang said, ‘I would not want to have anything to do with a fox, nor I want to take advantage of this situation to have your daughter. I can forgive you but what must I do to ensure that my dog would not mow you down when the time comes?’

The old man said that Jiang would give him a signed statement of release to say that he is willing to forgive him voluntarily. He would then pass the statement to the supreme deity. With this, the dog would not kill him. It was the rule that the victim would decide whether he would pardon the offender, and the supreme deity would not interfere. Jiang wrote out the release in a note and the old man left happily with it.

Some years later, Jiang was on his way to the North and was crossing the great river when a sudden storm threatened to capsize the boat. The sail could not be lowered to alleviate the force of the wind and storm. Suddenly a person jumped on to the mast and cut the rope that fastened the sail to the ship. The sail flew into the river and the ship managed to regain its stability. All on board were saved. The old man who severed the rope looked like the fox. He disappeared suddenly.

People commented that this old fox had a sense of gratitude. But I think, this fox could not even save himself, how could he save his former benefactor? May be it was because the supreme deity wanted to reward Jiang by extending his life, so he sent the old fox to perform the task.

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以下故事来自《阅微草堂笔记》：

有姜挺者以贩布为业，恒携一花犬自随，一日独行，途遇一叟呼之住，问不相识，何见招？叟遽叩首有声，曰：我狐也，夙生负君命，三日后君当嗾花犬断我喉，冥数已定，不敢逃死，然窃念事隔百余年，君转生人道，我堕为狐，必追杀一狐，与君何益，且君已不记被杀事，偶杀一狐亦无所快于心，愿纳女自赎可乎？

姜曰：我不敢引狐入室，亦不欲乘危劫人女，贳则贳汝，然何以防犬终不噬也？

曰：君但手批一帖，曰某人夙负，自原销除，我持以告神，则犬自不噬。冤家债主，解释须在本人，神不违也。适携记簿纸笔，即批帖予之。叟喜跃去。

后七八载，姜贩布渡大江，突遇暴风，帆不能落，舟将覆，见一人直上樯竿杪，掣断其索，骑帆俱落，望之似是此叟，转瞬已失所在矣。

皆曰：此狐能报恩。余曰：此狐无术自救，能数千里外救人乎？此神以好生延其寿，遣此狐耳。

The Death of Hou Yi 后羿之死

The Chinese notion of moral responsibility was explained by Mencius (371-289 BC) when he cited the case of the famously skilful archer Hou Yi who was shot by a student Feng Meng who had mastered everything Yi had taught him. Mencius considered Hou Yi should also be held responsible for his own death because he failed to make a sound judgment before taking someone into his confidence.

However, Mencius’ purpose in citing the story is also to show just the opposite that the shot was indeed a bad one because it assaulted the ritual (li) on several fronts. By killing his teacher - presumably for fame, as the student would have then been the best archer in the land - the student simultaneously ignored the importance of the student-teacher relationship and the norms that maintain it, threatened the integrity of the tradition, and reduced the skill to a mere means that allowed him to attain an external good.

The followings are extracted from the book ‘Mencius’.

Feng Meng learned archery of Hou Yi. When he had acquired completely all the science of Hou Yi, he thought that in the entire kingdom only Hou Yi was superior to himself, and so he slew him.

Mencius said, ‘In this case Hou Yi also was to be blamed.’

Gong Meng Yi said, ‘It would appear as if he were not to be blamed.’

Mencius said,

But he thereby only meant that his blame was slight. How can he be held without any blame? The people of Zheng sent Zi Zhuo Ru Zi to make a stealthy attack on Wei, which sent Yu Gong Zhi Si to pursue him. Zi Zhuo Ru Zi said, ‘I feel unwell today, so much that I cannot hold my bow. I am a dead man!’

At the same time he asked his driver, ‘Who is it that is pursuing me?’ The driver said, ‘It is Yu Gong Zhi Si,’ on which, Zi Zhuo Ru Zi exclaimed, ‘I shall live.’

The driver said, ‘Yu Gong Zhi Si is the best archer of Wei, what do you mean by saying 'I shall live?'’

Zi Zhuo Ru Zi replied, ‘Yu Gong Zhi Si learned archery from Yin Gong Zhi Tuo, who again learned it from me. Now, Yin Gong Zhi Tuo is an upright man, and the friends of his selection must be upright also.’

When Yu Gong Zhi Si came up, he said, ‘Master, why are you not holding your bow?’ Zi Zhuo Zhi SI answered him, ‘I am feeling unwell today, and cannot hold my bow.’ On this Yu Gong Zhi Si said, ‘I learned archery from Yin Gong Zhi Tuo, who again learned it from you. I cannot bear to injure you with your own skills. However, the prince has ordered me to deal with you, which I dare not neglect.’

He then took his arrows, knocked off their steel points against the carriage-wheel, discharged four of them, and returned.

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孟子（公元前370-289）以后羿被杀来说明道德责任。后羿在当时是最有名的好弓箭手，逢蒙学会了后羿所有手艺后把后羿杀死。孟子认为后羿对自己的死也有责任，因为他不能慧眼识人。

但是，孟子讲这个故事的目的也是要表明逢蒙的那一箭实在是‘坏’箭，因为它与礼节不符。杀死他的老师 - 看来是为了名誉吧，因为他的老师是当时最好的射手 - 这个学生忽略了师生的关系，与用于维持这种关系的准则，因而危害了传统的完整，这样就把一门技艺当成是获得体外利益的工具。

以下是《孟子》所记载的故事：

逢蒙学射於羿，尽羿之道；思天下惟羿为愈己，於是杀羿。

孟子曰：‘是亦羿有罪焉。’

公明仪曰：‘宜若无罪焉。’

曰：

薄乎云尔，恶得无罪！郑人使子濯孺子侵卫，卫使庾公之斯追之。子濯孺子曰：‘今日我疾作，不可以执弓，吾死矣夫！’

问其仆曰：‘追我者谁也？’其仆曰：‘庾公之斯也。’曰：‘吾生矣！’

其仆曰：‘庾公之斯，卫之善射者也。夫子曰：“吾生。”何谓也？’

曰：‘庾公之斯学射於尹公之他，尹公之他学射於我。夫尹公之他，端人也，其取友必端矣。’

庾公之斯至，曰：‘夫子何为不执弓？’曰：‘今日我疾作，不可以执弓。’曰：‘小人学射於尹公之他，尹公之他学射於夫子。我不忍以夫子之道，反害夫子。虽然，今日之事，君事也，我不敢废。’

抽矢扣轮，去其金，发乘矢而後反。

Grinding a Bar of Steel into a Needle 磨杵成针

The tendency with Chinese culture to emphasise hard work may be related to the legends and stories which have inspired people for generations. A well known story on Li Bai says a determined mind can grind a bar of steel into a needle, which obvious emphasises the strong determination to carry out a task. Li Bai, the famous poet lived during the Tang dynasty (618-907), is known to be a poetic genius. However, the famous story obviously points to the theory that Li Bai’s success was really due to his hard work and persistence in carrying out his learning tasks.

It is said that Li Bai was fond of playing when he was young, so he was always absent-minded in classes. One day he would catch little birds on the hill, and another day he would pick dates on the other hill.

One day, he saw an old lady sitting at the riverside when he was crossing the brook. The old lady was grinding an iron pestle without fear of tiredness. On seeing this, Li Bai laughed at her and said: “People who do this job are fools.”

The old lady answered kindly: “I am determined to grind the iron pestle into a needle even if the iron pestle is so thick and hard.” Li Bai took the iron pestle and felt tired after grinding it for a minute. Then he complained: “Oh, how long can I get it done? I quit.” The old lady shook her head and sighed: “The pestle can be grinded into a needle, as long as you keep working hard.”

The old lady’s words were so worthwhile, and Li Bai remembered them by heart. From then on, he spared no pains to study, and became a great poet finally.

The story comes from ‘Categorised Collection of Accurate Stories’ which was written in Ming dynasty by Chen Renxi (1581-1636).

‘Young Li Bai was not good in his studies. One day, he saw an old lady grinding a bar of steel and asked what she was doing. The old lady replied that she was making it into a needle. Li Bai was touched by what she said and from then on, he studied hard and graduated with good results.’

The Chinese phrase ‘grinding a bar of steel into a needle’ is now a famous proverb which is used to mean no matter how difficult or challenging a task is, it can be done as long as there is perseverance.

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华人文化强调用功读书，可能是受到不少传说与故事的鼓舞。一个出名的有关李白的故事叙述坚强的决心可以把一根铁棒磨成针，显然是强调做事需要的是决心。著名的唐朝（618-907）诗人李白诗个天才诗人。但是，这个有名的故事显然是指向这样的一个学说，就是李白的成功其实是由于他用功与对学习的坚持。

据说，李白小时候特别贪玩，一到上课就走神。今天这山捉小鸟，明天那山去摘枣。下了山过小河，河边坐着老婆婆。老婆婆不怕累，正磨一根铁棒锤。李白看了笑呵呵，说：‘傻子才干这种活呢！ ’

老婆婆慈祥地说：‘不怕铁棒粗又硬，我要磨成绣花针！ ” 李白拿过铁棒锤，没磨几下就喊累，说：“哎呦，什么时候能磨成啊？我不干了！’ 老婆婆摇摇头，叹息道：‘只要功夫深，铁杵磨成针！’

老婆婆的话值千金，李白牢牢记在心。从此读书不怕苦，成了一位大诗人。

这个故事出自明朝陈仁锡（1581-1636）的《潜确类书》卷六十：

‘李白少读书，未成，弃去。道逢老妪磨杵，白问其故。曰：‘欲作针。’白感其言，遂卒业。’

‘磨杵成针’就成为有名的成语，指的是不管事情是多么的困难，只要有毅力，一定会成功。

The Pity of Zhong-Yong王安石：伤仲永

There is a tendency within Chinese culture to emphasize hard work rather learning aptitude in achieving academic success. Negative responses towards ‘aptitude’ are obvious in the Chinese context, dating back to Wang Anshi’s (1021-1086) work of ‘The Pity of Zhong Yong’ in the Song Dynasty. The story tells of an intelligent child named Shang Zhong Yong, who when he was young showed much aptitude for reading and memorization abilities, but years later he was found to be no different from other people. This story suggests that ‘aptitude’ is not emphasized in a Chinese educational context. As such, intelligent tests are rarely encouraged in Chinese schools.

Below is the story told by Wang Anshi.

In my hometown Jinxi, there was a person called Fang Zhong Yong. His family has been peasants for generations. At the age of five, Zhong Yong had never known any writing tools. Suddenly one day he cried and asked for these things: pen, paper, ink, etc.His father was very surprised and borrowed ones from the neighbor. Zhong Yong immediately wrote a quatrain Jueju poem, and signed his own name. His poem was talking about supporting parents and people from the same clan should get along harmoniously with each other in accordance with seniority and the patriarchal relationship. The poem generated big buzz among scholars of the entire township.

Since then, Zhong-Yong could immediately complete a poem about any assigned issues and objects. And his poems are of literary talent and sound rationale. People in the whole county were surprised by his incredible talent. Gradually, people started to treat his father as special guest with respectful courtesy; some even paid money in order to ask for Zhong Yong’s poems. His father felt that this was profitable and lucrative. So he let Zhong Yong visit people one day after another and would not let him study at school.

I’ve heard this matter for a long time. In Mingdao Era (1032-1033), I returned to hometown with my father. At my uncle’s house I met Zhong Yong. He was already twelve or thirteen years old by then. I asked him to write a poem. His poetry couldn’t meet the reputation of the past.

It took another seven years when I came back from Yangzhou. Once again I came to uncle’s home, asked about Fang Zhong Yong’s current situation. He replied: ‘Just like ordinary people.’

Wang Anshi commented: Zhong Yong’s special intelligence was gifted at birth. He was endowed with much higher talent than average talented people. However, he eventually became an ordinary person, because he did not receive proper education afterward. As naturally intelligent to such an extent as Zhong Yong was, he became an ordinary person without proper education. Well, nowadays, for those who are not born smart, if they do not receive proper education, could they beat child prodigy Zhong-Yong and still become “ordinary people”?

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中华文化倾向于强调‘勤奋’而不是‘天资’为学习成功之要素。这种对‘天资’或‘才能’的负面看法在中国古书中是明显的，可以追溯到宋朝王安石（1021-1086）所写的‘伤仲永’的一篇文章。该故事说一个小孩小时候显示了很好的才能与记忆力，可是后来却与一般人没有两样。这个故事说明‘才能’不是中国教育所重视。所以，在中国学校中，‘才能测试’一向来是不被鼓励的。

以下《伤仲永》选自《王文公文集》：

金溪民方仲永，世隶耕。仲永生五年，未尝识书具，忽啼求之。父异焉，借旁近与之，即书诗四句，并自为其名。其诗以养父母、收族为意，传一乡秀才观之。

自是指物作诗立就，其文理皆有可观者。邑人奇之，稍稍宾客其父，或以钱币乞之。父利其然也，日扳仲永环谒于邑人，不使学。

余闻之也久。明道(宋仁宗年号，只有两年，1032-1033）中，从先人还家，于舅家见之，十二三矣。令作诗，不能称前时之闻。又七年，还自杨州，复到舅家，问焉，曰“泯然众人矣。”

王子曰：仲永之通悟，受之天也。其受之天也，贤于材人远矣。卒之为众人，则其受于人者不至也。彼其受之天也，如此其贤也，不受之人，且为众人；今夫不受之天，固众人，又不受之人，得为众人而已耶？

Mazu Culture 妈祖文化

Every year on 23rd day of the third lunar month (this year, it was on 6 May), the birthday of Mazu, and on 9th day of the ninth lunar month, the anniversary of Mazu’s death, locals and thousands of overseas believers come to Meizhou Island in the Fujian Province of China and hold worshipping ceremonies.

Among the crowds of people there is usually a group of women whose clothes are particularly eye-catching. They wear tall, sail-shaped hairstyles and half-red, half-blue wide-legged trousers. People call them "Meizhou Women" and their outfits are said to be modelled on the costume Mazu used to wear. As Mazu is the goddess of the sea and protector of boats, her hairstyle is reminiscent of a sail, and the symbol of her identity as the Holy Mother in Heaven is the red outfit she wears when she flies through the sky. Since women in the human world are subordinate to her and therefore must not wear identical clothes, their trousers are only half red.

Mazu(959-987) is widely worshiped in the south-eastern coastal areas of China and neighbouring areas in Southeast Asia, especially Zhejiang, Fujian, Taiwan, Guangdong, Hainan, and Vietnam, all of which have strong sea-faring traditions, as well as migrant communities elsewhere with sizeable populations from these areas. Mazu also has a significant influence on East Asian sea culture, especially in China and Taiwan.

Over 1,000 years ago, as the legend goes, a beautiful young girl by the name of Lin Mo was born at Meizhou Bay in Putian, Fujian Province. Clever, brave and kind-hearted, Lin Mu could forecast the weather and was happy to help fishermen in distress at sea. She encouraged the people to conquer nature and defeat evil, so she was much loved and esteemed by the people in her hometown. Unfortunately she died an early death at only 28. She was so well loved by people that they believed she ascended to heaven and became an immortal at Meizhou Bay. Rulers of past imperial courts upheld her and granted her the titles of ‘Heavenly Lady’, ‘Heavenly Empress’, and ‘Holy Mother on Heaven’. Meizhou Island became the centre of worshipping Mazu.

Over times she had also been bestowed with a series of loveable and respected names such as ‘Goddess of the Sea’, ‘Goddess of the Straits’ and ‘Goddess of Peace of the Straits. With the people migrating abroad, people spread Mazu culture there. Later Meizhou Island has been reputed as ‘Oriental Mecca’.

In 2009, the Mazu belief and custom was designated as "Intangible Cultural Heritage of Humanity" by the United Nations Educational, Scientific and Cultural Organisation (UNESCO).

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每年农历三月二十三日（今年阳历五月六日）妈祖诞辰与九月初九妈祖忌辰，当地与上千海外的信徒来到中国福建湄州岛参加祭拜仪式。

在所有团体中，有一组的妇女们的服装特别引人注目。她们梳船帆式发髻、半截红半截篮长裤。人们称她们为‘妈祖女’，而她们所穿的据说是妈祖所喜爱穿的服装。因为妈祖是海上保护神与航海员的保护者，她的发型就像船帆，她穿的裤子的红色代表了她升天时的‘天上圣母’的形象。因为人间的民众是她的臣民，不能穿与她所穿的同样的衣服，所以裤子的红色只能做到半截。

妈祖(959-987)在中国的东南沿海的信徒很多，尤其是在浙江、福建、台湾、广东、海南、与越南。这些地区有很强的海务传统，他们也有很大的移居外地的移民社群。妈祖对东亚，尤其是中国，包括台湾，的海洋文化的影响很大。

传说在千多年以前，一个出生于福建莆田湄州口的美丽的姑娘叫林默（林默娘）。她勇敢、善良，会预测天气，还乐于帮助在海上遇到问题的船民。她鼓励人们与自然斗争，战胜邪恶，所以很受到乡亲的爱戴与尊敬。很不幸，她在二十八岁就去世了。人们对她的敬爱令他们相信她死后升天，并在湄州湾口对面成为神仙。过去的帝皇也拜祭她并封她为‘天妃’，‘天后’，及‘天上圣母’等封号。湄州也就成为祭拜妈祖的中心。

随着时间的过去，她被给予各样敬爱的称呼，例如，‘海上保护神’，‘海峡保护神’，‘天上圣母’。随着当地人民移居外地，妈祖文化也跟着散播到那里。后来，湄洲就成为了‘东方的麦加’。

2009年，妈祖信仰与风俗被联合国教科文化组织列为‘人类无物质文化遗产’。

Emperor Han Gaozu Built Xinfeng 汉高祖建新丰

The first emperor of Han dynasty Liu Bang was born in the city of Feng in the district of Pei. Liu is said to be the first commoner to found a Chinese dynasty and it was not surprised it took some getting used to adjust to the new found status and life style when he and his father moved to the capital Chang-an.

The following record comes from the ‘Miscellaneous Records of the Western Capital’ written by Liu Xin (46 BC – AD 23).

The father of Emperor Gaozu (256 BC or 247 BC – 195 BC) of the Han Dynasty moved to the capital Chang-an from his hometown Feng and lived in the palace. He was quite unhappy after a while. The Emperor asked those close to his father in private what might be the reasons. They told him that when his father was in Feng, he got along with young butchers and hawkers who sold liquor, peddled cakes, held cockfights and played soccer ball games. Now that all this was over, he felt depressed. The Emperor gave an order to construct a new district, called Xinfeng (new Feng), in Chang-an, and had old folks in Feng move to this district. His father cheered up at last. That was the reason why ever since a great number of vagrants lived in the Xinfeng district, but not scholars the well-to-do.

When the Emperor was young, he often made sacrifices at a temple for mother earth in Feng. So he had an identical temple built in the new district as well. When Xinfeng and the temple completed, the streets and buildings were all the same as those of the old Feng. As the folks from Feng strolled in the streets, they would have no difficulty in recognising their old houses. Driving the livestock along the lanes, they could find their own homes without hesitation as well. All the folks who moved here were pleased with the resemblance and praised the architect Hu Kuan. They rewarded him a lot for it, and in a month or so, he received a hundred units of gold.

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汉朝开国皇帝刘邦出生于丰县（江苏省）的沛地区`（今`江苏沛县）。他是中国第一个（也是唯一的）平民出身皇帝。搬到首都长安，对于新的地位与生活，需要重新调整，那时不足为奇的。

劉歆(46 BC – 23) 《西京杂记》由以下的记载：

太上皇徙长安，居深宫，凄怆不乐。高祖窃因左右问其故，以平生所好，皆屠贩少年，酤酒卖饼，斗鸡蹴踘，以此为欢，今皆无此，故以不乐。高祖乃作新丰，移诸故人实之，太上皇乃悦。

故新丰多无赖，无衣冠子弟故也。高祖少时，常祭枌榆之社。及移新丰，亦还立焉。高帝既作新丰，并移旧社，衢巷栋宇，物色惟旧。士女老幼，相携路首，各知其室。放犬羊鸡鸭于通涂，亦竞识其家。其匠人胡宽所营也。移者皆悦其似而德之，故竞加赏赠，月余，致累百金。