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The trade group and its discussions in the western Zhejiang region of the Ming and Qing dynasties
Author: He Shuyi (Department of Major History, Taipei)
Source: Shanghai Confucian Academy of Sciences in Daodan: “Modern Confucianism”, seventh edition, Commercial Press Library, 2021 edition
1. Media
In the seventh year of Daoguang (1827), the money jungle (1783-1850) was in his ancestor Mo Rulin ( 1618-1689) The preface to the publication of the 1618-1689 briefly describes Moh Rulin’s life: “I am young and I can’t fly when I encounter something. I read Zhu Zi’s books and read the books… However, I respect the clan and collect the family, divide the money and teach good things, and I will see them one by one in the book of Zhang Shi in Yangyuan…. (Teacher, Chief Teacher) The same art of the road is Yangyuan… Tongxi and Zepu are combined with each other, and they are actually connected with the elegant and elegant relationship. “[1] Although the emphasis on the clan ancestors is slightly more pleasing, it depicts the world and friendship between the Ming and Qing Dynasties, the history and friendship of the Confucian scholar Wu Rulin of the country. Among them, it is worth noting that the Money Family focuses on the attitude of Zhu Xueli, the family mission of staying in the home and serving the Jingzong family, and the traffic interaction with the Cheng-Zhu scholar Zhang Luxiang (1611-1674).
Money Rulin was not considered a famous scholar in the years and years he preserved and later generations, but his thoughts and actions clearly reflected the trend of disagreement between the Ming and Qing dynasties representing the thoughts of Ming, the mind, and the literary society, and was a striking trend in the society. Discussions on the international style of the Ming and Qing dynasties have always been the focus of the academic community’s research. The subjects include the thoughts from Wang Huizhu, the worldly thinking, the rise of turning from science to learning, and the teaching master’s morality. [2]
In the era images drawn by the above research results, the relationship between thinking and the society in which they are and their daily lives, as well as exploring a more clear-cut behavioral norm (such as: a gift) in an unpredictable environment are two protruding features. The money Rulin, Zhang Luxiang, and his friends who started this article are in the increasingly shaping tide. When the money rhetoric and the ancestor Rulin, a hundred years later, focused on connecting him with Zhang Luxiang, the main scholar in the science department, to highlight the glory of the clan. The emergence of the “Tongxi and Yanpu” concept of “Tongxi and Yanpu together” has made people even more likely to collect money from Zhang Luxiang’s book Rulin’s “respect the clan and collect the family, and divide the money and teach good things”? What is the relationship with Zhang’s thinking direction? This article will use important activities in the middle of the Confucian scholar Mori Rulin, a rural confucian scholar in Haiyan County, Zhejiang, and follow the scholars in western Zhejiang who were close to him at that time, such as Zhang Luxiang, Chen Fu (1604-1677), Wu Fanchang (1622-1656), etc., to explore the relationship between the thinking and actions of scholars in the bottom level and the contemporary environment, and focus especially on what methods they use to form a cooperative opinion field, and then become a group that emphasizes the practice of gifts.
2. Sea saltThe family mission of Confucian scholar Mori Rulin
Haiyan Money was originally named He. The ancestor He was in Xiganquan Township, Haiyan County, Jiaxing Prefecture. During the Hongwu period, he garrisoned the capital of Guizhou for some reason. Before leaving, he called his son Heyan to a friend of the same country, and then he changed his surname to Moyue. Although his later son Sun tried to regain his surname, he did not succeed. From then on, he used money as his surname and gradually developed into a clan in the Jiaxing area after Zhongye in the Ming Dynasty. [3] (See Table 1)
Table 1 Haiyan Money Genealogy Table (Related Departments of Money Rulin from 1 to 10th generations)
Data Source: Yu Zhijia: “Extraordinary Family or Rebirth of the Family: Taking the Zhujiang Money Family as an Example”, page 813, “Line Figure 2: Taichangfang of the Zhujiang Money Family (VI to 11th generation)” was revised.
When the tenth generation of money Rulin was born in the late Ming Dynasty, he was more like the family brother who actively participated in scientific research, or wrote a memorial to impeach Wei Zhongqin (1568-1627) and was famous for impeaching Wei Zhongqin (1589-1647). Although Rulin had read books with a teacher from the school, he obviously did not have the opportunity to move forward to the road to science. [4] The activities are based on the activities, the ancestral home of Haiyan County (Shenzhen Town Semi-rural Village) and Zepu. [5] In the second year of Fengzhi (1645), the Qing army went south, and Hangzhou, Jiaxing and other places surrendered to the Qing Dynasty. His uncle, Qiu Fu, who had moved to Jiaxing Prefecture City, returned to his ancestral home in Banji, lived with Yu Rulin, and retreated to the army to avoid troops. During the period of avoiding difficulties, Mori Rulin often “sits in a room and reads the rationality of nature”, and he would also talk to his friends: “Zhou Cheng and Zhu Yiyi, I will not be able to stop the order.” [6]
Mori Rulin’s family mission began briefly in the ninth year of Shuzhi (1652). In the winter of that year, he buried his parents who had been dead for many years in the Great Dragon Cave. [7] After that, until the fifteenth year of Shunzhi (1658), several family tasks he worked in included: restoring the tomb sacrifice of the ancestors of the surname of Fu (He Yan, Money) in the 1654 period, rebuilding the Wanxiang Mountain Building (tomb temple), repairing the half-mart ancestral residence of the ancestral house, advocating the establishment of the clan house (Zongba), and taking the initiative to establish the Junghland (Zongba), etc.
The above-mentioned family tasks are of the focus, in addition to the Antang, and the issues of clan temples and tomb sacrifices are important. From the early Ming Dynasty to the Qing Dynasty, the burial fields of the ancestors related to the ancestral family related to the ancestral family, were mainly evacuated in four places in the ancestral county. In the 28th year of Wansheng (1600), the seventh generation of Money and Ying’s four-legged son once agreed to the ancestral tomb. They were divided into: one is Dong, Taiwei, Taiwei, Taiwei, and the ancestor Yi’s surname is Yu (He, such as Yu Gong), Money, and Money, and the second generation is the ancestral of Money, and the second is Hai.The salt Songbo Lake is invaded by the city of the fifth generation of money Zhen, and the fourth sons are promoted to Chengsheng (Chinese Money); the third is the sea salt Pengcheng, and the sixth generation of money Wei, and the eldest son is invaded by the world of money Kui, and the fourth is the Wanhua Mountain (Yangshan), and the seventh generation of money Hui Ying, and the third son is invaded by Zhou Chengsheng. [8] (See Figure 1)
However, after the Chongzhi period, the various branches of memorial service continued to silence. In the tenth year of Shungong (1653), Wu Rulin began to try to restore the tomb of the ancestral tomb of the Jin Dynasty. At the same time, he wrote a “tomb sacrifice” and informed the clans that they were well informed. In the spring of the eleventh year of Shungong, the tomb sacrifice of the Jin Dynasty was reopened. [9] In addition to the funeral place, sacrifice, sacrifice and sacrifice period, the provisions are also made: “If you are over fifteen years old, you will go to the rain.” If someone goes out without telling me, “there is no forgiveness for the punishment”, and the ceremony will be noisy, or “if you are not filial or younger brother, you will betray the gifts and violate the rules, and do not abide by the family rules, you will be punished in front of the ancestral tomb.” [10] He hopes to use the tomb to worship the clans and demonstrate the idea that ancestors pay their respects mainly to the clans, which is very clear.
Not only this Female college students’ care club, Mo Rulin also proposed to imitate the establishment of the sect of the eighth-generation ancestors of Wan’an to upgrade their money to set up the sect, and help the tribe lacking the sect for burial. However, a step further than the previous method, he believed that “if the burial law of the Ming clan of Zhaoji will be implemented, it will be as good as possible.” His request for clan burials is that there must be a regular order, no limit on density, no stone or mouth, and no thoughts to be able to be carried. [11] In other words, the clan he advocated was not only the nature of economic assistance, but also the purpose of combining clan economic assistance and developing clan order in the tombs.
We trust Money Rulin’s above practices and designs are not a short time to rise, but can be a complete set of plans. Earlier in the same year, the Mai family converted the Zhengwan
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