The World of a Tiny insect

微蟲世界：太平天国起義及其後遺事回憶錄

微蟲世界-太平餘波回憶錄

張大野著田曉菲譯，附導言

The World of a TINY INsECT

A MemoIR Of tHE TAIPING ReBELLION ANd ITs AftermATH

by ZHANG DAYE(張大野)

Translated, with an introduction, by XIAOFEI TIAN

university of Washington press

Seattle and London

Composed in Chaparral, typeface designed by Carol Twombly 20 19 18 17 16 15 14 13、5 4 3 2 1

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Library of congress cataloging-in-publication Data Zhang, Daye, 1854–

[Weichong shijie. English.]

The World(微蟲世界) of a tiny insect : a memoir of the Taiping rebellion and its aftermath / Zhang Daye(張大野) ; translated, with an introduction, by Xiaofei Tian.

pages cm

iSBN 978-0-295-99317-1 (hardback)

iSBN 978-0-295-99318-8 (paperback)

1.、中國-歷史-太平天國之亂，1850-1864-個人敘述。

2.、中國歷史—1861–1912.

3.、張大野, 1854-

4. 中國-傳記。、中國-傳記。

i. 田曉菲，1971-譯者，序言作者。

ii.、標題。

1. China—History—Taiping Rebellion, 1850–1864—Personal narratives.

2. China—History—1861–1912.

3. Zhang, Daye, 1854–

4. China—Biography.

i. Tian, Xiaofei, 1971– translator, author of introduction.

ii. Title.

DS759.35.Z53613 2014、951'.034092—dc23、2013035414

The paper used in this publication is acid-free and meets the minimum requirements of American National Standard for Information Sciences— Permanence of Paper for Printed Library Materials, a NSi Z39.48–1984.∞

Frontispiece: A page from the manuscript of The World(微蟲世界) of a Tiny Insect

in the collection of Taipei’s National Central Library.

Acknowledgments、vii

Map of Author’s Travels、2

Translator’s Introduction、3

Preface by Zhang Daye(張大野)、35

part 1

Trip to Tiantai、37

An Account of Taizhou Prefecture、60

The Six Counties of Taizhou、62

The “One-Headed Woman” at Huangyan、67

Ten Poems on Xianju、69

The Birds of Xianju、76

part 2

Birth and Early Childhood、80

On the Run: 1861–1863、81

“Flames of War,” Ghost Troops, and Other Strange Happenings、93

Epidemic, Greed, and the Woman Dismembered at Lu’s Dyke、96

The Occupation of Shaoxing and Its Aftermath、97

Edible Flora and Fauna、98

The Pleasures and Horrors of Childhood、100

Narrow Escapes on Water、103

Reunion with Father and Father’s Death、106

part 3

The Nian Uprising、109

The Assassination of Governor Ma Xinyi、114

Remembering Cousin Xuequan、116

Travels for Livelihood after Father’s Death、120

Trip to Shaoxing for Father’s Burial、125

Return to Yuanjiang、137

Trip to Hangzhou、143

Sojourn at Songjiang、144

Sojourn at Suzhou、145

Trips to Hangzhou, Shaoxing, and Xianju、159

Friends at Xianju、165

The Bandits of Xianju、169

Chronology、177

Appendix: A List of the Author’s Connections、181

Works Cited、185

Index、189

ACkNOWLEDGmENTs

I stILL remember how I first stumbled upon this remarkable late- nineteenth-century manuscript. When I was browsing a catalogue of Qing dynasty manuscripts that have never been printed, the title—The World(微蟲世界) of a Tiny Insect—caught my eye. Thinking that it might be a rare work of entomology from premodern China, I sought it out and opened its pages. Little did I expect that it would turn out to be another kind of rare work; it grabbed me immediately, with its violence, its pain, and its profound compassion for human cruelty and foolishness. From then on, I embarked on a journey retracing the footsteps of the “tiny insect” in his labyrinthine passage through time and space. While the discov- ery was serendipitous, my work on this manuscript related closely to my long-term research interest in travel writing, memory, trauma, and manuscript culture. Subsequently, I gave a presentation on my finds at the Manuscript Culture Conference I organized at Harvard University in May 2010. I am grateful to the participants of the conference for their input, especially Waiyee Li, for giving an illuminating discussion of my

paper, and Judith Zeitlin, for her astute insights.

I am much obliged to Professor Xia Xiaohong of Beijing University for helping me search for the excerpted manuscript copy in the library collection of the Institute of Modern History at the Chinese Academy of Social Sciences. Although the search did not turn up the manuscript, I appreciate Professor Xia’s time and efforts in the scorching summer of Beijing.

I thank Hannibal Taubes, senior student of Harvard College major- ing in East Asian Studies, for being one of the first readers of my draft translation, and for his enthusiastic, helpful comments, in an Independent Study course on Chinese travel literature we did together in the fall semester of 2012. We both learned a great deal in that course.

A special note of appreciation is due my colleague Peter K. Bol for his generous offer of help in creating the map that graced this book, at a particularly busy time right before a new semester began. Occasional grumbling could never conceal Peter’s chivalrous nature, for which I am thankful as much as for his expertise in GIS.

I am grateful to the two anonymous readers for their detailed reports, which were extremely helpful in my revision of the manuscript. I am also deeply indebted to the superb editorial team at the University of Wash- ington Press: Kerrie Maynes, Mary C. Ribesky, Marilyn Trueblood, Tim Zimmermann, Rachael Levay, and, last but not least, Lorri Hagman, whose warm encouragement and sage advice were instrumental in bring- ing this book to print.

While one’s family always deserves thanks for enduring a time-con- suming project, I want to thank my husband Stephen Owen especially for always being available for consultation on a better turn of phrase, and for reading through my translation and offering feedback. When I was working on this project during a sabbatical leave in the fall of 2011, my infant son, George, kept me company every day and opened up a new world of wonder and love to me that I could never have imagined possible without him: I am forever in his debt.

X.F.T.

致謝

我至今還記得第一次偶然發現這本十九世紀晚期的傑出手稿時的情景。當我瀏覽一份從未印刷的清朝手稿目錄時，《微蟲世界》這個標題吸引了我的注意。我以為這可能是一部罕見的前現代中國昆蟲學作品，於是我找來翻開了它。沒想到，它竟然是另一種罕見的作品；
它的暴力、痛苦，以及對人類殘酷和愚昧的深切同情，立刻抓住了我。
從那時起，我開始了一段旅程，追溯「小蟲」在時空中迷宮般穿行的足跡。雖然這次發現是偶然的，但我在這份手稿上的工作與我對旅行寫作、記憶、創傷和手稿文化的長期研究興趣密切相關。隨後，我在 2010 年 5 月於哈佛大學舉辦的手稿文化會議上發表了我的發現。我很感謝與會者的意見，特別是 Waiyee Li，她對我的

論文做了富有啟發性的討論，還有 Judith Zeitlin，她提出了精闢的見解。

我非常感謝北京大學的夏曉紅教授幫我在中國社會科學院近代史研究所的圖書館藏中尋找節錄的手稿副本。雖然搜尋沒有找到手稿，但我很感謝夏教授在北京烈日炎炎的夏天所付出的時間和努力。

我感謝哈佛大學主修東亞研究的高年級學生 Hannibal Taubes，他是我翻譯初稿的第一批讀者之一，也感謝他在 2012 年秋季學期我們一起上的中國旅行文學獨立研究課程中，熱心地提供了有益的意見。我們都在那門課程中獲益良多。

特別要感謝我的同事 Peter K. Bol，在新學期開始前的一段特別忙碌的時間，他慷慨地提供幫助，製作了這本書的地圖。偶爾的抱怨無法掩蓋 Peter 的俠義本色，我對此深表感謝，同時也感謝他在 GIS 方面的專業知識。

我很感謝兩位匿名讀者的詳細報告，這對我修改手稿非常有幫助。我也深深感謝華盛頓大學出版社的優秀編輯團隊： Kerrie Maynes、Mary C. Ribesky、Marilyn Trueblood、Tim Zimmermann、Rachael Levay，以及最後但並非最不重要的 Lorri Hagman。

家人總是值得感謝的，因為他們忍受了一項耗時的計畫，我要特別感謝我的丈夫 Stephen Owen，因為他總是能隨時向我請教更好的詞彙，以及閱讀我的翻譯並提供意見。當我在 2011 年秋天休假期間進行這項計畫時，我年幼的兒子 George 每天都陪著我，為我開啟了一個充滿驚奇與愛的新世界，沒有他，我永遠無法想像這一切：我永遠欠他的人情。

X.F.T.

微蟲世界

The World(微蟲世界) Of A TINy INsect

¬¬¬Map of Author’s Travels

TRANsLATOR’s INTRODUCTION

THE nineteenth century was a bad century for the Manchus, who established the Qing dynasty in 1644 and ruled over China until 1912. Internal and external problems beset the once powerful, prosper- ous empire. Among other things, the Qing government had to handle the Opium Wars with the Great Britain, the armed uprisings of the Hui Mus- lims and other ethnic peoples, and natural disasters, famines, bureaucratic corruption, and economic stagnation. But the most horrific tragedy that befell the country in the nineteenth century was the Taiping Rebellion (1850–64), led by a failed civil service examination candidate who claimed to be the son of God and the younger brother of Jesus Christ.1 Along with the contemporaneous Nian Uprising that broke out in north China, the Taiping Rebellion caused an immense loss of life, devastated large parts of the wealthy and cultured southern provinces, and dealt a near-fatal blow to the already weakened Qing regime. More than twenty million people, mostly civilians, died during the fourteen years of one of the largest civil wars in human history. This book, The World(微蟲世界) of a Tiny Insect (henceforth The World(微蟲世界)), is an autobiographical work that, at its core, contains a lengthy recollection of the author’s traumatic childhood experience in one of the

southern provinces most ravaged during the Taiping Rebellion.

譯者簡介

對於 1644 年建立清朝並統治中國至 1912 年的滿清來說，19 世紀是一個糟糕的世紀。內憂外患困擾著這個曾經強大而繁榮的帝國。其中，清政府必須處理與英國的鴉片戰爭、回族和其他民族的武裝起義，以及自然災害、饑荒、官僚腐敗和經濟停滯。但在十九世紀，中國最可怕的悲劇是太平天國之亂（1850-64 年），領導者是一個自稱是上帝之子、耶穌基督弟弟的落第文官候選人。在長達十四年的人類歷史上最大規模的內戰之一中，超過二千萬人死亡，其中大部分是平民。這本《微蟲世界》（以下簡稱《世界》）是一本自傳式作品，其核心內容是作者長篇大論地回憶了他在太平天國起事期間最受蹂躪的南方省份之一的童年創傷經歷。

1、There are many historical narratives of the Taiping Rebellion in the English lan- guage. Interested readers may refer to Jonathan D. Spence’s God’s Chinese Son: The Taiping Heavenly Kingdom of Hong Xiuquan (New York: W. W. Norton, 1996), or to a more recent publication on the subject, Stephen R. Platt’s Autumn in the Heavenly Kingdom: China, the West, and the Epic Story of the Taiping Civil War (New York: Alfred A. Knopf, 2012).

1 英文中有許多關於太平天國的歷史敘述。有興趣的讀者可以參考 Jonathan D. Spence 的《God's Chinese Son： The Taiping Heavenly Kingdom of Hong Xiuquan (New York: W. W. Norton, 1996), or to a more recent publication on the subject, Stephen R. Platt's Autumn in the Heavenly Kingdom：中國、西方與太平天國內戰的史詩故事》（New York: Alfred A. Knopf, 2012）。

As might be expected, there are many accounts of the Taiping Rebel- lion by people who lived through it; what sets The World(微蟲世界) apart from most of them is the fact that it recounts the turbulent period as experienced by the author as a very young child. When his hometown was captured by the Taiping army in the autumn of 1861, the author of The World(微蟲世界) was seven years old. In the next two years, he and his mother were constantly on the run, hiding from the “Longhairs” (i.e., Taiping soldiers, so called because they refused to wear the braid ordained by the Manchus), the “Shorthairs” (i.e., local bandits), and the imperial troops. During this time, he witnessed gruesome deeds of violence and cruelty as well as macabre scenes of death, including the suicide of a family member right before his eyes; he himself almost died a number of times, from terri- fying encounters with the Longhairs, the Shorthairs, and even other civilians who also just wanted to survive, as well as from struggles with starvation and illness.

一如所料，有許多太平天國的親身經歷者對太平天國的描述；《世界》與其他大多數描述不同之處，在於它敘述了作者在年幼時所經歷的動盪時期。1861 年秋，當他的家鄉被太平軍攻陷時，《世界》的作者只有七歲。在接下來的兩年裡，他和母親不斷逃亡，躲避「長毛」（即太平軍，因拒絕戴滿清規定的辮子而得名）、「短毛」（即當地土匪）和朝廷軍隊的追捕。在這段期間，他目睹了令人毛骨悚然的暴力和殘酷行為，以及可怕的死亡場面，包括一位家人在他眼前自殺；他自己也多次差點死於與長毛、短毛，甚至其他只想活命的平民的可怕遭遇，以及與饑餓和疾病的掙扎。

Compared with people who experienced the rebellion as grown-ups, our author had an unusual perspective. Sometimes, as a curious little boy who still only half-understood what he saw, he actively sought out opportunities to observe sights shunned by adults; and perhaps because he was a small child, he remained more or less invisible to those who were engaged in acts of violence, and managed to stay out of harm’s way. But the psychological damage caused by those nightmarish experiences was more difficult to avoid and proved long-lasting. The images and memo- ries remained with him, haunting him so much that he felt compelled to tell his tale thirty years later. And a remarkable tale it was: shocking and horrifying in its grisly detail, poignant in its compassion and grief over the senseless killings and deaths.

與那些經歷過叛亂的成年人相比，我們的作者有著不同尋常的視角。有時，他還是個好奇的小男孩，對所見的事物一知半解，他會主動尋找機會觀察大人避之唯恐不及的景象；也許是因為他還小，對於那些從事暴力行為的人來說，他或多或少仍是個隱形人，並成功避開傷害。但那些惡夢般的經歷所造成的心理傷害卻更難避免，而且歷久不衰。這些畫面和記憶一直縈繞著他，以至於三十年後，他不得不說出自己的故事。這是一個非凡的故事：駭人聽聞的殘酷細節令人震驚，對於無理的殺戮和死亡的悲憫和哀傷令人動容。

The author of The World(微蟲世界) is a man named Zhang Daye(張大野), Zhang being his family name. He hailed from Shaoxing, a city with a long and illustrious cultural past, in the fertile, scenic, and sophisticated southeastern prov- ince of Zhejiang. Nothing is known about him outside The World(微蟲世界), which both reveals much about him and discloses little. We know, for example, the date of his birth, which was January 29, 1854; and we know his nick- name and baby name; and yet we do not know his “style name” or “cour- tesy name,” by which a premodern Chinese man was known among his peers, and which furnished an important piece of information regarding his identity. We know that his father served in some middle-level official post in Jiangsu Province; at one point, the author remarks that his father was on good terms with Wan Qingxuan (1818–1898), a late Qing official who was recognized for his administrative accomplishments but is now better known as the maternal grandfather of Zhou Enlai (1898–1976), the premier of the People’s Republic of China (PRC). And yet, while the author gives the names of several of his uncles, cousins, family acquain- tances, and personal friends, he never mentions the name of his father even once. When the Taiping army occupied Shaoxing, one of its highly ranked commanders, Yu Guangqian, lived in the author’s family house throughout the occupation period, a fact that suggests that it was one of the best residences in Shaoxing. In short, what we can gather from The World(微蟲世界) is that Zhang Daye(張大野) was a well-educated member of the old literati elite from an apparently well-connected family located in one of the rich- est and culturally most active areas of the country, even though we do not know whether he was married and, if he was, whether he had any children. Judging by the dates provided therein, The World(微蟲世界) was composed from 1893 to 1894. It apparently never went into print, but was circulated as a handwritten, hand-copied manuscript, possibly among family mem- bers and friends. Now the only complete manuscript copy is in the collec- tion of National Central Library in Taiwan, where it was photo-reprinted as part of a series of Qing manuscripts in 1974.2

微蟲世界》的作者叫張大野，張是他的姓。他來自浙江省東南部的紹興市，一個擁有悠久和輝煌文化歷史的城市。在《微蟲世界》之外，我們對他所知甚少。例如，我們知道他的出生日期是 1854 年 1 月 29 日；我們知道他的小名和乳名；但我們不知道他的「style name「（字）或」cour-tesy name」（號）。我們知道他的父親曾在江蘇省擔任某個中級官職；有一次，作者提到他的父親與萬青選 (1818-1898) 關係很好，萬青選是一位晚清官員，因其行政成就而被公認，但現在更為人所知的是他是中華人民共和國 (PRC) 總理周恩來 (1898-1976) 的外祖父。然而，雖然作者提供了他的幾位叔伯、堂兄弟姊妹、家族熟人和私人朋友的名字，卻從未提及他父親的名字，甚至一次也沒有。太平軍佔領紹興時，其中一位地位很高的指揮官俞光前在整個佔領期間一直住在作者家的房子裡，這說明該房子是紹興最好的住宅之一。簡而言之，從《微蟲世界》中我們可以得知，張大野是舊文人精英中受過良好教育的一員，他的家庭顯然人脈廣闊，而且位於中國最富裕、文化最活躍的地區之一，儘管我們不知道他是否結婚，如果結婚的話，他是否有子女。從其中提供的日期來看，《微蟲世界》是在 1893 年至 1894 年間創作的。這本書顯然從未印刷，而是以手抄本的形式流傳，可能是在家人和朋友之間流傳。現在唯一完整的手抄本收藏在台灣的國立中央圖書館，該館於 1974 年將其影印為清代手稿系列的一部分。

The level of detail regarding some aspects of the author’s life and the vagueness or total silence regarding others make this work a rather idio- syncratic autobiography. Indeed, idiosyncrasy characterizes the work as a whole. It is, for instance, difficult to place this work in the scheme of traditional Chinese literary genres, because it is a mixture of many dif- ferent kinds of writings: “account of self” (zixu); travelogue (youji); “mis- cellany” or “random notes” (biji) that, among other things, introduce bits and pieces of local knowledge; sociopolitical discourse (yilun); and poetry (both shi poems in regular meters and song lyrics in irregular meters). In modern library or book store classification, it might be shelved under “nonfiction: memoir.” It begins, however, with a statement that, in its striking reference to the birth of a “world,” highlights the constructed nature of a textual universe that is the work itself:

作者生活中某些方面的詳細程度，以及對其他方面的模糊或完全沉默，使這部作品成為一部相當獨特的自傳。事實上，特異性是這部作品的整體特徵。舉例來說，我們很難將這部作品放在中國傳統文學體裁的架構中，因為它混合了許多不同類型的著作： "自述」（zixu）、遊記（youji）、介紹當地零星知識的「錯題」或「隨筆」（biji）、社會政治論述（yilun）和詩（包括正規格律的詩和不規則格律的歌詞）。在現代圖書館或書店的分類中，這本書可能會被放在「非小說：回憶錄」的書架上。然而，這本書一開始就有一個聲明，其中驚人地提到一個「世界」的誕生，突顯了作品本身的文字宇宙的建構性質：

2、Zhang Daye(張大野), Weichong shijie [The World(微蟲世界) of a tiny insect], in Qingdai gaoben baizhong huikan [A collected series of a hundred Qing dynasty draft manuscripts], vol. 55 (Taipei: Wenhai Chubanshe, 1974).

3、2 張大野，《微蟲世界》，收錄於《清代百稿叢刊》第 55 冊 (台北：文海出版社，1974 年)。

In the nineteenth year—the guisi year—of the Guangxu era, beginning when the Emperor [i.e., the Guangxu Emperor, r. 1875–1908] took the dragon throne, on the sixth day of the fourth month [May 21, 1893], this tiny insect took a trip to Tiantai. Thus The World(微蟲世界) came into being.

I suppose the fruit of bodhi was about to ripen.

光緒十九年，即光緒帝[即光緒帝，1875-1908 年]即位的龍年，四月初六[1893 年 5 月 21 日]，這隻小蟲到天台旅行。於是，《微蟲世界》誕生了。

我猜想菩提果快要成熟了。

With the remark that “The World(微蟲世界) came into being,” this opening recalls the cosmic context in which we find the openings of several classical Chi- nese novels, such as Journey to the West or The Dream of the Red Chamber, and accentuates the fictional dimension of all autobiographical narra- tives despite their inevitable reference to reality.

以「微蟲世界應運而生」這句話開場，令人回想起幾部古典志怪小說的開場所處的宇宙背景，例如《西遊記》或《紅樓夢》，並強調所有自傳式敘事儘管不可避免地參考現實，但仍具有虛構性。

The World(微蟲世界) is an extraordinary text for a number of other reasons. Pro- duced in the twilight years of the Qing regime, it is noteworthy in its intense concern with ostensibly local problems as opposed to national problems, as it dwells in loving, poignant detail on the landscape, the people, the customs, and the situations of various counties in Zhejiang. While scholarly attention has focused largely on late-Qing intellectu- als and radicals intensely engaged in issues of nationhood and revolu- tion, here we see someone who was much more interested in what was happening in one region than in “China” as a (nascent) nation. In some ways, the author of The World(微蟲世界) might well be regarded as “provincial,” and indeed he was not only so but also very self-consciously so. In the preface to this work, he refers to himself as a “tiny insect” in a big world:

微蟲世界》(The World) 是一部非同尋常的作品，原因還有很多。此書創作於清朝末年，值得注意的是它對地方問題的關注，而非對國家問題的關注。雖然學術界的注意力主要集中在晚清知識份子與激進份子熱衷於國家與革命的議題上，但在這本書中，我們看到的是一個對某個地區所發生的事情比對「中國」作為一個（新生的）國家更感興趣的人。在某些方面，《微蟲世界》的作者很可能會被視為「外省人」，而事實上，他不僅如此，而且非常自覺地如此。在這部作品的序言中，他自稱是大世界中的「微蟲」：

Unable to see the sun, the stars, great mountains, and large rivers, when it sees a cup of water and a burning torch, it is startled and filled with admiration, thinking that perhaps they are none other than the so-called sun, stars, great mountains, and large rivers. It leaps with excitement, looks up, cries out, and writes down in private what it has seen.

它看不見太陽、星星、大山和大河，當它看見一杯水和一個燃燒的火把時，它嚇了一跳，滿心讚嘆，心想這也許就是所謂的太陽、星星、大山和大河。它興奮地跳起來，抬起頭，大叫，並私下寫下它所看到的一切。

The self-conscious humility with which Zhang wrote these words is borne out by the fact that he apparently never traveled beyond the two adjacent provinces of Zhejiang and Jiangsu; nevertheless, his humility is offset with a keen sense of the relativity of “large” and “small,” and the very first sentence of the preface states, “From the cry of a tiny insect, one can hear the sound of a vast world.” Zhang goes on to express the hope that, in the legendary tradition of “collecting the songs” from the common folk and presenting them to the Son of Heaven so that the Son of Heaven will know what was happening in the realm, the cry of this “tiny insect” might be found useful by a sage ruler in the management of the affairs of The World(微蟲世界). Clearly the author intends for this account to represent something larger than a single person’s life, and by challenging the common notion of what constitutes “greatness,” he endows the per- spective of one ordinary individual with an extraordinary dignity. We might also note that the dragon belongs to the category of insect in tradi- tional Chinese taxonomy, albeit the most august of insects and a symbol of the emperor, and that the opening remark of this book, cited earlier, balances the “tiny insect” with none other than the imperial dragon itself. In other words, as the tiny insect’s embarking on his journey and the emperor’s taking of the dragon throne (long fei, literally, “the soaring of the dragon”) are set in parallel with each other in the opening state- ment, the little insect at the lowest level of the social hierarchy acquires a nobility of stature from the rhetorical contrast. And yet, in a further twist of the pious hope of being useful to the imperial rule, the author observes, “What one takes to be a whole world is nothing but wavering hot air and floating dust.” This remark, together with the comment that even The World(微蟲世界) of a bee or a mosquito has “ruler and subject, father and son, husband and wife, brothers and friends,” just as in the human world, undermines on a spiritual level the earnestness of his political aspira- tions. Thus oscillating between sentiments that might be termed practi- cal and those that might be termed philosophical, the standpoint of the author has a complexity that is matched only by the account’s generic idiosyncrasy and hybridity. What ultimately emerges from the account is a profound compassion for various kinds of human suffering at a chaotic time, not the least of which were the shock and pain experienced by the author himself during his tumultuous childhood.

張在寫這些文字時自覺的謙卑，可以從他顯然從未出過浙江和江蘇這兩個相鄰省份的事實得到印證；儘管如此，他的謙卑卻被對「大」和「小」的相對性的敏銳感知所抵消，序言的第一句就說：「從微小昆蟲的鳴叫，可以聽到廣大世界的聲音」。張接著表示，希望按照傳說中「蒐集」民間的「歌聲」，呈獻給天子，讓天子知道天下發生了什麼事，而這「微蟲」的鳴叫，可能會被聖君在管理「微蟲天下」的事務中找到用武之地。很明顯，作者希望這篇記載能代表比一個人的生命更大的意義，而且藉由挑戰「偉大」的一般概念，他賦予一個平凡人的觀點以非凡的尊嚴。我們也可以注意到，在中國傳統的分類學中，龍屬於昆蟲的一種，儘管它是最尊貴的昆蟲，也是帝王的象徵。換句話說，小蟲踏上旅程與帝王登上龍位（龍飛，字面意義為「龍的翱翔」）在開場陳述中並列，處於社會階級最底層的小蟲從修辭的對比中獲得了高貴的地位。然而，作者對於對皇權統治有用的虔誠希望有了進一步的轉折，他觀察到，「人們以為是整個世界的東西，其實不過是搖擺不定的熱空氣和浮塵」。這句話，加上即使是蜜蜂或蚊子的《微蟲世界》也有「君與臣、父與子、夫與妻、兄弟與朋友」，就像在人類世界一樣的評論，在精神層面上削弱了他政治願望的誠懇性。因此，作者的立場在可稱之為實踐的情感與可稱之為哲學的情感之間搖擺不定，其複雜性僅與該書的一般特異性和混合性相匹配。這本書最終表現出的，是對混亂時代各種人類苦難的深切同情，其中最重要的，是作者自己在動盪的童年所經歷的震撼與痛苦。

With this observation we come to the most striking aspect of this work, one of the few detailed accounts of traumatic childhood memo- ries—indeed of any childhood memory—in the otherwise rich and diverse premodern Chinese literary tradition. The World(微蟲世界) is an exemplary piece of trauma writing, not just because of the grisly violence of the child’s experience, but also because of its unusual structure. The figure of travel is useful here for two reasons. One reason is the importance of the travel theme in this work: it opens with the description of a trip that is said to have been the genesis of The World(微蟲世界), and subsequently relates the author’s life story as being threaded together almost entirely by travel, which begins, in chronological terms, with his flight from the Nian reb- els and then from the Taiping army as a child. In adulthood he traveled for family business or for livelihood, and during these travels the author would go on outings to local scenic spots. Thus The World(微蟲世界) is full of depic- tions of journeys within journeys. The other, more important, reason for using the figure of travel to conceptualize The World(微蟲世界) is the way in which the narration evokes a dream landscape that turns nightmarish with the narrator’s experience of the Taiping Rebellion. The unfolding of The World(微蟲世界) is characterized by apparently free association, but underly- ing the stream-of-consciousness narration is a haunting recurrence of words, images, and motifs that serve as memory triggers, much like road signs in an intricate labyrinth. The recurrence of these words, images, and motifs mimics the way in which traumatic memory works. Finally, the generic hybridity of The World(微蟲世界), in addition to its structural quirki- ness, bespeaks the disorienting effect of trauma that poses a challenge to conventional narrative modes.3

從這個觀點，我們來看這部作品最引人注目的地方，它是在豐富多元的前現代中國文學傳統中，少數詳細描述童年創傷回憶的作品之一，甚至是任何童年回憶的作品。微蟲世界》是創傷寫作的典範，不僅因為兒童經歷的殘酷暴力，也因為其不尋常的結構。旅行的圖像在此很有用，原因有二。一個原因是旅行主題在這部作品中的重要性：
它以描述一次據說是《微蟲世界》誕生之初的旅行開篇，
接著將作者的人生故事幾乎完全以旅行串連起來，
以時間順序來說，
從他孩提時代逃離年叛軍，
然後再逃離太平軍開始。
成年後，他為了家族生意或謀生而旅行，在這些旅行中，作者會到當地的景點郊遊。
因此，《微蟲世界》充滿了旅行中的旅行的描寫。另一個更重要的原因是，《微蟲世界》的敘述喚起了一個夢幻景象，而這個夢幻景象隨著敘述者在太平天國的經歷而變成了夢魘。在《微蟲世界》的敘述中，表面上看來是自由聯想，但在意識流敘述的背後，卻縈繞著一再出現的文字、圖像和主題，這些都是記憶的觸發點，就像錯綜複雜的迷宮中的路牌。這些文字、影像和主題的重複出現，模仿了創傷記憶的運作方式。最後，《微蟲世界》的一般混合性，除了結構上的怪異之外，也顯示出創傷所帶來的迷失效果，對傳統的敘事模式構成挑戰。

Memory is subject to interference, even as one attempts to “fix” it in writing, for writing is likewise susceptible to changes in the environment. In the following pages, I will discuss the pecu- liar structure of The World(微蟲世界), and conclude with a description of the afterlife of this work in the twentieth century, when the distortion of cultural memory resulted in further violence and trauma. Nowhere is the distortion embodied so clearly as in the ideology of textual preservation and transmission. It is fascinating to note that the only modern typeset edition of this late Qing manuscript is a small excerpt of the section on the author’s childhood memories of the Taiping Rebellion, and yet, all of the macabre details involving the Taiping army have been cut out.

記憶是會受到干擾的，甚至當一個人嘗試把它「固定」在書面上時也是如此，因為書寫同樣也會受到環境變化的影響。在接下來的篇幅中，我將討論《微蟲世界》的奇特結構，並以描述這部作品在二十世紀的後世作為結尾，當時文化記憶的扭曲導致了更多的暴力和創傷。這種扭曲在文字保存與傳承的意識形態中體現的淋漓盡致。令人著迷的是，這部晚清手稿唯一的現代排版版本是作者童年時對太平天國的回憶部分的一小段摘錄，然而，所有涉及太平軍的可怕細節都被剪掉了。

4、In her article “Chaos, Memory, and Genre: Anecdotal Recollections of the Taip- ing Rebellion,” Rania Huntington argues that the form of biji (“miscellanies” or “random notes”), as a genre noted for “its brevity, miscellaneous content, and problematic relationship to history and fiction,” is in a privileged position to give shape to memory, “particularly the memory of the anonymous third person,” in accounts of the Taiping Rebellion. Chinese Literature: Essays, Articles, Reviews 27 (Dec. 2005): 61. Zhang Daye(張大野)’s memoir incorporates, among others, the biji type, but, in contrast to biji, it has an overarching narrative structure.

4 Rania Huntington 在她的文章「混亂、記憶與文類： 4 Rania Huntington 在她的《混亂、記憶與文類：太平天國的軼事回憶》一文中指出，「雜記」或「隨筆」這種文類，以其「簡潔、雜亂的內容，以及與歷史和小說之間的問題關係」而著稱，在太平天國的記載中，它在塑造記憶，「尤其是匿名第三人的記憶」方面，處於優越的地位。中國文學：論文、文章、評論 27 (Dec. 2005)： 61. 張大野的回憶錄，除其他外，融合了碑記的類型，但與碑記不同的是，它有一個總體的敘事結構。

The Structure of Memory

The World(微蟲世界) of a Tiny Insect is a book of mourning and remembrance. It is about death, loss, fear, and violence; it is also about coming to terms with the painful memories of a traumatized childhood. Divided into three parts, it has a remarkable structure that mimics the workings of per- sonal memory, especially traumatic memory, and invites the reader to directly participate in the process of remembering as well. Just as trau- matic memory is the kind that keeps coming back in flashbacks and frag- ments, The World(微蟲世界) is characterized by its carefully constructed repetitions and fragmentation, fraught with macabre images, paranoia, and emo- tional excess. If fragmentation describes its episodic and anecdotal nar- rative style, then its repetitiousness is manifested both in content (e.g., journeys are repeated, and the same places are visited time and again) and in form, so that underneath its apparent desultoriness, we recog- nize a recurrence of narrative elements that keeps the book together as a whole.

記憶體的結構

The Worldof a Tiny Insect (微蟲世界)是一本關於哀悼和回憶的書。它關於
死亡、失落、恐懼和暴力；
它也關於
如何面對受創童年的痛苦回憶。
這本書分為三個部分，其非凡的結構模仿了個人記憶，尤其是創傷記憶的運作方式，並邀請讀者直接參與記憶的過程。正如創傷記憶是一種在閃回和片段中不斷重現的記憶，《微蟲世界》的特點是其
精心構造的重複和片段化，充滿了恐怖的圖像、偏執和過度的情感。
如果說片段描述了它的插曲式和軼事敘事風格，那麼它的重複性則體現在內容（例如，旅程重複，相同的地方一再被造訪）和形式上，因此，在它表面上的乏味之下，我們可以認知到敘事元素的重複性，使整本書成為一個整體。

As we see in the opening passage of the book cited earlier, the account begins with “a trip to Tiantai.” By and by, the author reveals that he undertook the trip to pay his final respects to a deceased friend named Yuan Jichuan (1839–1893), though he also took the opportunity to visit people and sights along the way. The author’s use of formal dating at the beginning of the day-to-day account of the trip, along with the allusion to the birth of the “world” and to the ripening of the bodhi fruit (a Buddhist symbol of spiritual enlightenment), endows the journey with a personal significance that transcends its immediate purpose.

正如我們在前面引述的書的開頭段落中所看到的，這本書的記載是從「天台之行」開始的。作者漸漸透露，他此行是為了
向已故友人袁嘉川（1839-1893 年）作最後的致意，
不過他也藉此機會沿途拜訪了一些人和景點。作者在開始記述旅程的日常時，使用了正式的日期，加上
「世界 」的誕生和菩提果（佛教中象徵靈性覺悟的符號）成熟的典故，
賦予了這次旅程超越其直接目的的個人意義。

Although he did visit Tiantai during the trip, it is worth noting that Zhang’s destination was, as a matter of fact, the city of Shaoxing. To refer to his trip as “a trip to Tiantai” foregrounds the importance of Tiantai, which is both the name of a town in Zhejiang and that of a mountain range famous for its breathtaking scenery and as a major religious site of Buddhism and Daoism. But first and foremost, “a trip to Tiantai” evokes the story of Liu Chen and Ruan Zhao, which originated in the early fifth century and has been part of the Chinese cultural lore ever since.4 In the story, Liu Chen and Ruan Zhao, while picking herbs on Mount Tiantai, had a romantic encounter with two goddesses; they eventually left the human world for good and presumably became immortals themselves. In The World(微蟲世界), however, the trip to Tiantai begins with an ominous occur- rence. Almost as soon as Zhang and his travel companion embark on their journey, they encounter four sinister-looking men who share their ferry boat. “Two of them spoke with a Hu’nan accent, and looked like soldiers.” Apprehensive that these men are up to no good, Zhang devises an elaborate plan to stay out of trouble. The account of the first two days of the journey ends with a sigh of relief for escaping potential danger.

雖然他在這次旅行中到過天台，但值得注意的是，張的目的地實際上是紹興市。天台 "既是浙江一個城鎮的名字，也是一座山脈的名字，以其壯麗的風景和佛教、道教的主要宗教場所而著稱。但最重要的是，
「天台之遊 」讓人聯想到劉晨和阮肇的故事，
這個故事起源於五世紀早期，從那時起就成為中國文化傳說的一部分。然而，在《微蟲世界》中，天台之行一開始就發生了不祥的事情。幾乎就在張和他的旅伴踏上旅途的同時，他們遇到了四個面目陰險的人，這四個人與他們同乘一條渡船。
「其中兩個操著湖南口音，看起來像士兵」。
由於擔心這些人不懷好意，張設計了一個
周密的計畫來避免麻煩。
對於前兩天旅程的描述，以脫離潛在危險的嘆息結束。

@刘晨、阮肇的故事最早见于刘义庆 (403–444 年) 所著的志怪文《幽明录》。 [ 1 ] 《太平御览》也记述了这一故事。[ 2 ]永平五年，嵊州人刘晨、阮肇到天台山采药，在桃花谷遇上两位美丽的姑娘。二人同居，半年后便思乡心切。刘、阮二人回家后，见到他们的第七代孙，却发现已过百年。晉太元八年，刘、阮二人再次失踪，这次似乎是永远消失了。

漢明帝永平五年，剡縣劉晨、阮肇共入天台山取穀皮，迷不得返，經十三日，糧食乏盡，飢餒殆死。遙望山上有一桃樹，大有子實，而絕巖邃澗，永無登路。攀援藤葛，乃得至上。各噉數枚，而飢止體充。復下山，持杯取水，欲盥漱，見蕪菁葉從山腹流出，甚鮮新，復一杯流出，有胡麻飯糝，相謂曰：「此知去人徑不遠。便共沒水，逆流二三里，得度山出一大溪，溪邊有二女子，姿質妙絕，見二人持杯出，便笑曰：「劉阮二郎，捉向所失流杯來。」晨肇既不識之，緣二女便呼其姓，如似有舊，乃相見忻喜。問：「來何晚邪？」因邀還家。其家銅瓦屋，南壁及東壁下各有一大床，皆施絳羅帳，帳角懸鈴，金銀交錯床頭各有十侍婢敕云：「劉阮二郎，經涉山岨，向雖得瓊實，猶尚虛弊，可速作食。」食胡麻飯、山羊脯、牛肉、甚甘美。食畢行酒，有一群女來，各持五三桃子，笑而言：「賀汝婿來。」酒酣作樂，劉阮忻怖交并。至暮、令各就一帳宿，女往就之，言聲清婉，令人忘憂。十日後欲求還去，女云：「君已來是，宿福所牽，何復欲還邪？」遂停半年。氣候草木是春時，百鳥啼鳴，更懷悲思，求歸甚苦。女曰：「罪牽君當可如何？」遂呼前來女子有三四十人，集會奏樂，共送劉阮，指示還路。既出，親舊零落，邑屋改異，無復相識。問訊得七世孫，傳聞上世入山，迷不得歸。至晉太元八年，忽復去，不知何所。

1、Liu Yiqing (403–444), You ming lu [Records of worlds of darkness and light], in Han Wei liuchao biji xiaoshuo daguan (Shanghai: Shanghai Guji Chubanshe, 1999), 697. For a complete English translation of Liu Chen and Ruan Zhao’s story, see Karl S.Y. Kao, ed., Classical Chinese Tales of the Supernatural and the Fantastic: Selections from the Third to the Tenth Century (Bloomington: Indiana University Press, 1985), 137–39.

1 劉義慶 (403-444)，《幽明錄》，收錄於《漢魏六朝雜記小說》（上海：上海古籍出版社，1999 年），697 頁。有關劉晨與阮肇故事的完整英譯，請參閱 Karl S.Y. Kao, ed., Classical Chinese Tales of the Supernatural and the Fantastic: Selections from the Third to the Tenth Century (Bloomington: Indiana University Press, 1985), 137-39。

There is no knowing whether the perceived threat was real or merely a psychological drama played out in our author’s mind—as we shall see, he certainly had good reason for being paranoid. What matters here is the rhetorical function served by such an incident. Zhang and his fellow traveler are figured as the latter-day Liu Chen and Ruan Zhao, who, instead of meeting two beautiful goddesses, stumble upon four menacing strangers. Zhang also discovers that Tiantai, a mountain of otherworldly beauty, is now stationed with soldiers defending against “mountain bandits.” When Zhang and his companions pass through the town of Tiantai, they have a run-in with a soldier that again threatens to turn deadly. The darkness of the modern situation represents an ironic reversal of the idyllic, if imaginary, past, and sets the tone for the entire book. The incongruity between past and present is reinforced by a story of thwarted desire on the third night of the journey, when Zhang’s porter interrupts his dalliance with a local courtesan. This failed erotic venture with a small-town prostitute forms a further contrast with Liu Chen and Ruan Zhao’s romantic encounter with goddesses, and highlights the author’s description of his trip as a “trip to Tiantai” as a deliberate dis- cursive choice.

我們不知道作者所感受到的威脅是真實存在，還是只是作者心中的心理戲劇--正如我們將要看到的，他當然有充分的理由疑神疑鬼。重要的是這件事的修辭功能。張和他的同行者被描繪成後世的劉晨和阮肇，他們沒有遇到兩個美麗的女神，而是遇到了四個來勢洶洶的陌生人。張還發現，天台山是一座世外桃源，現在駐有士兵防禦「山賊」。當張和他的同伴經過天台鎮時，他們
與一名士兵發生衝突，再次面臨致命的威脅。
現代環境的黑暗，諷刺地顛覆了過去虛構的田園生活，也為全書定下基調。在旅途的第三天晚上，張的挑夫打斷了他與當地歌妓的戀愛，這個慾望受挫的故事強化了過去與現在之間的不協調性。這次
與小鎮妓女的色情冒險失敗，
與劉晨和阮肇的神女浪漫邂逅形成了進一步的對比，也突顯出作者將自己的旅行描述為「天台之行」是一種刻意的非草書化選擇。

The opening sections of The World(微蟲世界) thus contain several images and motifs that will recur throughout the book: the menace posed by strang- ers suspected of being bandits (zei); the hardship and perils of being on the road; the disappointing present as opposed to a romanticized but lost cultural past. The term zei, meaning “bandit” or “robber,” consis- tently used to refer to the Taiping soldiers in the book, has a particular resonance. That two of the menacing men sharing their ferry boat speak with a Hu’nan accent and look like soldiers is another meaningful detail: the Xiang Army was organized from existing local militias of the Hu’nan region to suppress the Taiping Rebellion; it played a major role in crush- ing the rebellion, but also gained notoriety for slaughtering and pillaging the city of Nanjing, the capital of the Taiping Kingdom, after capturing it. The Xiang Army was largely disbanded after the Taiping Rebellion, and many of the former Xiang soldiers joined gangs. Thirty years after the Taiping Rebellion, society was still feeling its reverberations.

因此，《微蟲世界》的開頭部分包含了幾個在全書中不斷出現的圖像和主題：
被懷疑為匪徒的絞殺者所構成的威脅；
在路上的艱辛和危險；
令人失望的現在與浪漫化但已消失的文化過去的對比。
賊」一詞意指「匪」或「強盜」，
在書中經常被用來指代太平軍，因此有一種特別的共鳴。
湘軍是為了鎮壓太平天國起事而從湘南地區現有的地方民兵中組織起來的；
湘軍在鎮壓太平天國起事中扮演了重要角色，但也因攻陷太平天國的首都南京城後大肆屠殺和掠奪而聲名狼藉。
太平天國起事後，湘軍大體上被解散，許多前湘軍士兵加入了幫派。
太平天國起事三十年後，社會仍感受到其回響。

In the incident involving the local courtesan, Zhang notices a poem written on the wall after the courtesan has left. The first two couplets read,

It’s been thirty years since I last visited this mountain road by the stream,

Black dog, red sheep— The World(微蟲世界) has changed.

With a goblet of ale, I still like to invite people to a game of “finger battle”;

And yet, even in the midst of chatting and laughing, a war is raging in my heart. . . .

在當地歌妓事件中，當歌妓離開後，張注意到牆上寫了一首詩。前兩聯是這樣寫的：

卅年不到溪山路，苍狗红羊事变更。

杯酒尚须邀拇战，笑谈还欲逞心兵。

落花依草浑无赖，弱絮成萍总有情。

明日短长亭子上，晓风残月可怜生。”

三十年前，我曾到過這條溪邊的山路，

黑狗、紅羊-- 世界(微蟲世界)已經改變了。

拿著高腳酒杯，我還是喜歡邀請大家來玩「指戰」遊戲；

然而，即使是在談笑聲中，我的心中卻有一場戰爭在肆虐。. . .

“Black dog,” originally used to indicate the shifting shape of clouds, is a figure of change. “Red sheep calamity” (hong yang jie) refers to the catas- trophe that was believed to befall a nation and its people in the dingwei year (the year of the sheep), which occurred every sixty years according to the sexagenarian cycle in the traditional Chinese calendrical system. Since the surnames of the two leaders of the Taiping Rebellion, Hong Xiuquan (1814–1864) and Yang Xiuqing (d. 1856), may appear in combi- nation as “Hong/Yang” and thus pun with “red sheep” (hong yang) in Chi- nese, the Taiping Rebellion was also known as the “Hong Yang Calamity.” “Finger battle” is a drinking game, while “a war in the heart” is a meta- phor for concerns weighing heavily on one’s mind.

「黑狗 」原本用來表示雲的形狀變化，是一個變化的圖形。
「紅羊劫」（hong yang jie）指的是據信會在丁未年（羊年）降臨國家和人民的災難，
根據中國傳統的曆法，丁未年每六十年發生一次。由於
太平天國的兩位領袖洪秀全（1814-1864 年）和楊秀清（1856 年卒）的姓氏可能與「洪/楊」同音，因此與池州話中的「紅羊」（hong yang）同音，太平天國也被稱為「洪楊之禍」。
「拇戰酒拳」是一種飲酒遊戲，而「心兵」則是一種元詞語，用來表示心事重重。

The trip to Tiantai in many ways serves as a powerful memory trigger for Zhang: along with the word “bandits”, phrases such as “red sheep,” “finger battle,” and “a war in the heart,” as well as images of soldiers

and ex-soldiers, work like prompts that evoke memories of violence and death, and prepare the way for part 2 of the book, in which Zhang recalls his childhood experience during the Taiping Rebellion. Even the first couplet of the poem on the wall echoes his circumstances uncannily, for by the time he undertook the trip, it had been thirty years since the Rebellion.

天台之行在許多方面成為張強烈記憶的觸發點：
除了「土匪」一詞，「紅羊」、「酒拳」、「心兵」等詞語，以及士兵

和退役士兵的圖像，就像是喚起暴力和死亡記憶的提示，並為書中第二部分張回憶他
童年時在太平天國的經歷做好準備。
即使是牆上詩句的首句，也與他的處境不謀而合，因為當他開始這次旅行時，
太平天國之亂已過了三十年。

At Tiantai, Zhang visited several Buddhist temples, and stayed at the Temple of True Awareness for two nights. He describes his late-night reflection on life and death, as well as a conversation with the abbot at the temple. In traditional Chinese poetry, temple visits are always depicted in an enlightenment narrative, with the poet’s physical progress toward a Buddhist temple, usually one located in the mountains, configured as a metaphor of spiritual progress. Significantly, in the poem composed and presented to the abbot before his departure, Zhang begins with a com- ment on memory: “Shadow matters, dusty past: my memory has grown hazy.” And yet his book is nothing but a record of memory. “But what is it to remember?” asks Paul Ricoeur. “It is not just to recall certain isolated events, but to be capable of forming meaningful sequences and ordered connections. In short, it is to be able to constitute one’s own experience in the form of a story where a memory as such is only a fragment of the story.”5 To remember is to sort out; to write down one’s remembrance is to make sense of one’s life and exorcize the demons that impede one’s spiritual progress. In The World(微蟲世界), “memory as such” is woven into a large tapestry that is the author’s life, which in turn is set against the larger background of national events and dynastic fate. The life story of the author, and national history, are thus the two grand narratives that, as double frames, help the author process his micro-memories, especially those from his childhood.

在天台，張參觀了數座佛寺，並在真覺寺住了兩晚。他描述了自己深夜對生死的思考，以及與寺中住持的對話。在傳統的中國詩歌中，寺廟之行總是在啟蒙的敘事中被描繪，詩人身體的進步走向佛教寺廟，通常是位於山中的寺廟，被設定為靈性進步的隱喻。值得注意的是，在這首臨行前寫給住持的詩中，張以一則關於記憶的結論開頭：
「影子的事，塵封的往事：我的記憶已變得朦朧」。
@@影事前尘记渺茫，百年惭我太疏狂。冀凭佛力穷真谛，直御天风到上方。花雨一时瞻法会，灵源从此证圆光。愿将苦海填平后，来傍慈云护讲堂。
然而，他的書只是記憶的記錄。"保羅-呂科爾（Paul Ricoeur）問：
「但記憶是什麼呢？
他說：
「記憶不只是回憶某些孤立的事件，而是能夠形成有意義的序列和有秩序的連結。簡而言之，就是能夠以故事的形式構成自己的經驗，而記憶本身只是故事的一個片段。」5
記憶就是整理；
寫下記憶就是理清自己的人生，驅除阻礙自己靈性進步的惡魔。
在《微蟲世界》中，「記憶本身」被編織在作者的人生織錦中，而作者的人生織錦又以
國家大事和王朝命運為大背景。
因此，作者的人生故事和國家歷史是兩個宏大的敘事，作為雙重框架，幫助作者處理他的微觀記憶，尤其是童年時的記憶。

The day-to-day narration of the trip concludes with Zhang’s expres- sion of a desire to retire to a quiet life at Tiantai. Then the author turns to an account of the local customs of the Taizhou Prefecture, of which Tiantai was one of the six counties. The account is interspersed with mel- ancholic anecdotes and poetry. One anecdote, for instance, relates the strange profession the author encounters at a ferry, where the boatmen have hired a woman who is good at crying and lamenting to maintain peace among the contentious ferry passengers. The last passage of part 1 describes two kinds of birds in the mountains of Xianju, another of the six counties of Taizhou. Each bird, according to local legend, had been transformed from a girl who had died a tragic death. Part 1 ends with the following remark: “When those birds cried on a clear and quiet night, it nearly broke my heart.” The crying of the woman on the ferry boat and the crying of the birds echo each other; the birds also evoke the two men- acing strangers from Xianju at the beginning of part 1, “whose dialect sounded like bird talk.” Such verbal resonance contributes to a network of elegiac but also violent imageries that haunt the book.

這段旅行的日常敘述，以
張希望在天台安享晚年的願望作結。
然後，作者轉而敘述台州府的風土人情，而天台正是台州府的六縣之一。作者在敘述中穿插了一些軼事和詩歌。例如，其中一則軼事描述作者在渡口遇到的奇怪職業：
船夫聘請了一位善於哭泣和哀嘆的女子，以維持爭執的渡客之間的和平。

@@船有“独头妇人”者，年四十余，多哀而善哭。“独头”云者，言夫死且无子也，曼声一发，当者辄靡。
@@立法院衝突可以聘請孝女讀頭白琴哭訴
第一部最後一段描寫
台州六縣中仙居山中的兩種鳥。根據當地的傳說，這兩種鳥都是由一個悲慘死去的女孩變成的。
@@“爹爹苦” “姊姊采茶去”
第一部分的結尾是這樣說的
「當那些鳥兒在晴朗而寧靜的夜晚啼叫時，幾乎讓我心碎」。
渡船上女子的哭泣與鳥兒的啼叫相互呼應；
鳥兒也讓人想起第一部開頭那兩個來自仙居的陌生男子，
「他們的方言聽起來就像鳥語」。
這種言語上的共鳴構成了纏繞全書的挽歌式但也是暴力式的意象網絡。

2、Paul Ricoeur, Hermeneutics and the Human Sciences: Essays on Language, Action, and Interpretation (New York: Cambridge University Press, 1981), 153.

2 Paul Ricoeur, Hermeneutics and the Human Sciences：語言、行動與詮釋論文(New York: Cambridge University Press, 1981), 153。

Part 2 forms the centerpiece of the book. The main body of this section is an autobiographical account that begins with Zhang’s birth and then focuses on the years between 1861 and 1863, when he and his mother fled Shaoxing and sought refuge in various places in Zhejiang. This section opens by picking up where part 1 leaves off, reiterating the author’s decision to move to Tiantai and live out his life in reclusion. At this point, he reveals that he has turned forty, the age of “having no doubts” according to the Analects. This may be considered the Con- fucian counterpart of the Buddhist metaphor of ripening bodhi fruit mentioned in part 1, once again underscoring the book as the product of an important turning point in the author’s life. Indeed, in the late nineteenth century, when the average life expectancy for men in China did not exceed forty,6 turning forty might very well seem tantamount to confronting the finitude of life face-to-face, and feeling compelled to find meaning and coherence in one’s experience. And yet, “to be capable of forming meaningful sequences and ordered connections” requires the intervention of time. The temporal distance of thirty years enables the author of The World(微蟲世界) to adopt a new perspective, gained from age and maturation, on his troubled childhood. In many ways, as we will see, it also enables the author to understand the meaning of an earlier event, in a case of what psychologists term “deferred action,” in which an earlier event obtains traumatic power over the author as he recalls it. In such a case, writing the earlier event down is an act of conjuring up and exorcizing the demon at the same time.

第二部分構成了這本書的核心。這一部分的主體是一段自傳式的描述，從張的出生開始，然後著重於 1861 年到 1863 年之間，
他和母親逃離紹興，在浙江各地尋求庇護。
這一部分的開頭承接第一部分，重申作者決定遷居天台，過著隱居的生活。此時，他透露自己已年屆四十，也就是《論語》中所說的「無疑」之年。這可被視為第一部分中提到的佛教菩提果成熟比喻的對應物，再一次強調此書是作者生命中一個重要轉折點的產物。事實上，
在十九世紀末，中國男性的平均預期壽命不超過四十歲6 ，
四十歲似乎等同於面對生命的有限性，並感到必須在自己的經驗中尋找意義與連貫性。然而，「能夠形成有意義的序列和有秩序的連結」需要時間的介入。
三十年的時間距離，讓《微蟲世界》的作者能夠從年齡與成熟的角度，來看待他飽受困擾的童年。
在許多方面，正如我們將會看到的，它也使作者能夠理解早期事件的意義，就像心理學家所說的
「遞延行動」（deferred action），
當作者回憶早期事件時，它會對作者產生創傷的力量。
在這種情況下，將早期事件寫下來就等於同時喚醒和驅除惡魔。

3、For data on average life expectancy for men in China in the nineteenth century, see William Lavely and R. Bin Wong, “Revising the Malthusian Narrative: The Comparative Study of Population Dynamics in Late Imperial China,” Journal of Asian Studies 57, no. 3 (Aug. 1998): 714–48.

3 有關 19 世紀中國男性平均預期壽命的資料，請參閱 William Lavely 和 R. Bin Wong，「Revising the Malthusian Narrative： 3 有關 19 世紀中國男性平均預期壽命的數據，請參閱 William Lavely and R. Bin Wong, 「Revising Malthusian Narrative: The Comparative Study of Population Dynamics in Late Imperial China,」 Journal of Asian Studies 57, no. 3 (Aug. 1998)： 714-48.

Part 3 of the book continues the autobiographical account, and turns from the Taiping Rebellion to the contemporaneous Nian Uprising. Zhang was a teenage boy living with his father at Yuanjiang (modern Huai’an, Jiangsu) when a major leader of the Nian army, formerly a Taip- ing general, attacked the city; Zhang witnessed the defense of Yuanjiang firsthand. It was also at Yuanjiang that he first learned to write poetry. He recalls with some irony how his father dismissed poetry as useless and instructed him to read the political writings of two former states- men instead:

這本書的第三部分繼續自傳式的描述，從太平天國變亂轉到同時代的捻軍起義。當年，捻軍的主要領袖（原太平軍將領）攻打袁江（今江蘇淮安）時，十幾歲的張正與父親住在袁江（今江蘇淮安）；張親眼目睹了袁江的守衛戰。也是在袁江，他第一次學會了寫詩。他諷刺地回憶道，他的父親認為詩歌無用，並指示他閱讀兩位前國家領導人的政治著作：

I respectfully retired and read them, and henceforth my actions went against the times, until I find myself in serious straits today. Although I am despised by The World(微蟲世界), I suppose I will be able to face my father in the underworld one day and tell him that I have not greatly disobeyed him.

After my father passed away, my family’s financial situation became increasingly stressed, so I began to travel for my livelihood.

我恭敬地退下閱讀，從此我的行為與時代背道而馳，直到今天我發現自己處於嚴重的困境。雖然我被《微蟲世界》所鄙視，但我想有一天我可以在冥冥之中面對我的父親，告訴他我沒有大大違背他。

父親過世後，我家的經濟狀況越來越拮据，所以我開始為了生活而奔波。

Part 3 subsequently focuses on those travels. At one point, Zhang com- pares himself to a donkey marching around and around a millstone, cov- ering a great deal of ground but never going beyond its narrow confines. With this self-mocking simile, he brings the narrative full circle in the fol- lowing pages, recounting his journey to Xianju in 1887 to take up a post, where he struck up a friendship with a local sheriff named Yuan Jichuan. Yuan had played a key role in defending Xianju against the attack of ban- dits in 1883, and the last section of part 3 is devoted to a discussion of the problem of bandits, both at Xianju and in general. The book ends with a discourse on the difficulty of governance.

第三部分將聚焦於這些旅行。有一次，張氏把自己比喻為
一頭繞著磨石前進的驢子，繞著磨石走了一圈又一圈，走了很多地方，卻從未走出狹窄的範圍。
在這個自嘲的比喻下，他在接下來的篇幅中將敘事帶回原點，敘述他在 1887 年前往仙居任職，在那裡他與當地一位名叫袁濟川的長官建立了友誼。袁在 1883 年仙居抵禦土匪的攻擊中發揮了關鍵作用，第三部分的最後一部分專門討論了仙居和其他地方的土匪問題。這本書以關於治理難度的論述結束。

The most striking feature of the last sections of part 3 is their con- stant echoing of the opening sections of the book. The book begins with a trip to Shaoxing, with a stop at Tiantai; it closes with a trip to Xianju, again with a stop at Tiantai. The trip in part 1 ends with Zhang’s expres- sion of a desire to retire to Tiantai; in part 3 we are told that he had first entertained such an idea during his trip to Xianju. For each trip he had hired a native of Tiantai as his porter, and in each case the porter turned out to be a delightful travel companion. The purpose of Zhang’s trip in part 1 was to pay final respects to the deceased Yuan Jichuan; the highlight of his sojourn at Xianju in part 3 was his friendship with Yuan. While part 1 gives a brief sketch of Yuan’s life, part 3 recasts the biography in a long poem. An obsessive concern about the problem of “bandits” in part 3 resonates with both part 1 and part 2; indeed, it is a prominent motif throughout the book, demonstrating the long-lasting effect of Zhang’s childhood trauma.

第三部分最後幾節最突出的特點是與全書的開頭部分一脈相承。
全書以紹興之旅開始，在天台停留；
以仙居之旅結束，同樣在天台停留。
第一部分的旅行以張表達想在天台退休而結束；
第三部分則告訴我們，他在仙居之旅中首次有此想法。
每次旅行，他都會聘請一位天台人當他的挑夫，而每次挑夫都成為他愉快的旅伴。在第一部分中，張此行的目的是為了向已故的袁濟川致以最後的敬意；
而在第三部分中，他在仙居逗留的重點則是與袁濟川的友誼。
第一部分簡述袁氏生平，
第三部分則以長詩重寫其傳。
第三部分對「山賊」問題的執著關注，與第一部分和第二部分產生共鳴；
事實上，這是整本書的一個突出主題，顯示出
張氏童年創傷的長期影響。

The cycle of continuous return, so to speak, does foreground change. One remarkable incident that takes place during Zhang’s sojourn at Xianju involves his seeing the dancing corpse of an executed “bandit” outside the city gate, which so shocks and frightens him that he flees for his life. This forms a sharp contrast with the anecdotes narrated in part 2, in which Zhang as a child feels no fear when coming into close contact with dead bodies. Indeed, Zhang himself comments with wonder on his earlier fearlessness. Maturity is measured by the advent of fear in the face of death, a fear compounded with, and intensified by, pity. It is also an allegory of the belatedness of trauma.

可以說，這種不斷回歸的循環，確實預示了變化。張在仙居期間發生了一件很特別的事，他在
城門外看到一個被處決的 「土匪 」的屍體在跳舞，這讓他非常震驚和害怕，以至於逃命。
這與第二部分所敘述的軼事形成了強烈的對比，在第二部分中，
張在孩提時代與屍體近距離接觸時並不感到害怕。
事實上，
「張」自己也驚訝於自己早期的無畏。
成熟是以面對死亡時的恐懼來衡量的，這種恐懼與憐憫相結合，並因憐憫而更加強烈。
這也是遲來的創傷的寓言。

@@成年時期的害怕、孩童時期的無畏戲謔

The reverberations in part 3 create a curious rhetorical effect for the reader. When relating his journey to Xianju, Zhang gives a thorough description of the places he passed through, and the reader recognizes these places to be the same as those visited on his trip in part 1. With this realization, seemingly casual remarks made in part 3 take on signifi- cance in the narrative context of Zhang’s life. To offer one particularly striking instance: he mentions that he planned to visit Guoqing Temple on Mount Tiantai but was unable to do so. This leads us back to part 1, in which Zhang tells us that on May 25, 1893, he (finally) toured Guoqing Temple in the rain. A monk acted as his guide, but the temple was under renovation: “Many craftsmen were working in the temple, and there was nothing really worth seeing. The former sacrificial hall for Fenggan had been converted into the Hall of Three Saints, including, besides Feng- gan, the pair Hanshan and Shide. Its decor was not particularly attrac- tive either.”

第三部分的迴響為讀者創造了奇特的修辭效果。在敘述他的仙居之旅時，張氏詳細描述了他所經過的地方，而讀者會認出這些地方與他在第一部分的旅程中所到之處相同。有了這樣的認知，第三部分中看似不經意的一席話，在張的人生敘述中就變得意義重大。舉一個特別顯著的例子：
他提到他打算去天台山的國清寺，但未能成行。
這讓我們回到第一部分，張告訴我們，1893 年 5 月 25 日，他（終於）冒雨參觀了國清寺。一位僧人充當他的向導，但當時寺廟正在整修： "許多工匠在寺中工作，沒有真正值得一看的東西。以前祭祀豐幹的大殿被改建成三聖殿，除了豐幹之外，還有寒山和拾得。其裝飾也不是特別吸引人"。

This is decidedly an anticlimax, but it is an anticlimax in retrospect that occurs at the very beginning of the narrative. The reappearance of Guoqing Temple near the end of the book makes the reader pause and recall its earlier mention. Compelled to “look back” in terms of the chro- nology of reading to a “future” in terms of the author’s lived time, the reader is jolted out of the linear progression of the narrative and, like

the author himself, undertakes a journey in remembrance. If trauma has been compared to haunting—that is, the dead refuse to stay buried, then The World(微蟲世界) is not only haunted but also reproduces the effect of haunt- ing on the reader, who strives to grasp the specter of a vaguely familiar name.

這顯然是一個反高潮，但回顧起來卻是一個發生在敘事一開始的反高潮。國清寺在書的結尾再次出现，讓讀者頓時回想起之前提到的國清寺。讀者被迫「回顧」作者所生活的時間，從閱讀的角度來看「未來」，從線性的敘事進程中跳出來，就像作者自己一樣，
進行了一次回憶的旅程。
如果創傷被比作陰魂不散--即死者拒絕繼續被埋葬，
那麼《微蟲世界》不僅是陰魂不散，也再現了陰魂不散對讀者的影響，
讀者努力抓住一個依稀熟悉的名字的陰影。

Writing Trauma

As we have seen, The World(微蟲世界) structurally mimics the contour of memory: often triggered by accidental happenings and images, memory is evoked by free associations and works in a stream-of-consciousness manner; it does not necessarily observe chronological order but presents events clustering around a topic. The structure of the book mimics traumatic memory in particular. Rather than an event that simply happened in the past, a traumatic event cannot be localized in one specific time and place, because it keeps coming back to those who are traumatized. As many researchers working on trauma recognize, there is a belatedness not only in the manifestation of the effect of the traumatic event but also in the very experience of the traumatic event itself. In many ways, trauma is a form of memory because it always exists only as memory; and writing trauma, as Dominick LaCapra puts it, “involves processes of acting out, working over, and to some extent working through in analyzing and ‘giv- ing voice’ to the past.”7

書寫創傷

正如我們所見，《微蟲世界》在結構上模仿了
記憶的輪廓：
記憶往往是由偶然發生的事件和圖像引發的，記憶是由自由聯想喚起的，以意識流的方式運作；
它不一定遵守時間順序，而是圍繞著一個主題來呈現事件。
這本書的結構特別模仿創傷記憶。創傷事件並不是單純發生在過去的事件，而是無法定位在某個特定的時間和地點，因為它會不斷重現在受創傷的人身上。正如許多研究創傷的學者所認知的，創傷事件的影響不僅在表現上有一種遲來性，而且在創傷事件本身的經驗上也有一種遲來性。從許多方面來看，創傷是一種記憶形式，因為它始終只以記憶的形式存在；而寫作創傷，正如 Dominick LaCapra 所說：
「涉及到演繹、重寫，以及在某種程度上通過分析和「為過去發聲」的過程。

Zhang frequently comments, with a sense of wonder, on how he had known no fear when he was a child. This seems to testify to the Freudian concept of deferred action, as the occurrence of trauma is displaced to a much later point in time than the moment of the occasioning event. In one instance, Zhang eagerly went to watch a battle between the Taiping army and the local militia, a situation from which adults would most likely have stayed away. After the battle was over, he poked around the dead bodies, and went from a passive observer to an active participant, even reproducing the violence he had just witnessed by kicking and trampling those Taiping soldiers who “were not quite dead yet,” and who to the little boy were the bad guys fully deserving such treatment. As he observes his former self’s observation of the battlefield scene, the dis- tance between the little boy and the forty-year-old author writing the account is psychological as well as temporal. Looking back, the latter both identifies with the boy and feels alienated from him. In many ways, this is an allegory of the difference between the author of the text and the autographical subject. As the critic Leigh Gilmore says in The Limits of Autobiography, “The autobiographical ‘I’ is not the self in any simple way, it is necessarily its rhetorical surrogate.”8

Zhang 經常帶著驚奇的心情評論自己小時候是如何不知恐懼的。
這似乎印證了佛洛伊德的「延後行動」(deferred action)概念，因為創傷的發生被移至比事件發生時更晚的時間點。在一個例子中，
Zhang 熱切地去觀看太平軍與當地民兵之間的戰鬥，而成人很可能會避而不見。
戰爭結束後，他在屍體旁探頭探腦，
從一個被動的觀察者變成了積極的參與者，
甚至重現了他剛剛目睹的暴力場面，
踢打和踐踏那些「還沒完全死掉」的太平軍士兵，
對這個小男孩來說，他們是完全應該受到這樣對待的壞人。
當他觀察前人對戰場的觀察時，小男孩與四十歲的作者之間的差異既是心理上的，也是時間上的。回顧過去，後者既認同小男孩，又覺得與他疏離。從許多方面來看，這是文本作者與自傳主體之間差異的寓言。正如評論家 Leigh Gilmore 在《自傳的限制》（The Limits of Autobiography）一書中所說：
「自傳中的「我」並非簡單的自我，它必然是其修辭上的代名詞。

1、Dominick LaCapra, Writing History, Writing Trauma (Baltimore, MD: Johns Hop- kins University Press, 2001), 186.

In arguing for the possibility of memory falsification due to heavy emotional investment, David Henige states in Oral Historiography, “Facts and events may be remembered but the attitudes we had toward them at the time may have been forgotten and replaced by new viewpoints.”9 “Facts and events,” however, may very well have been “replaced” by new versions as well, especially when these “facts and events” are being rep- resented in their rhetorical surrogates. The narration of the battle scene is in a straightforward style that shows a good literary education but is not overtly embellished in any way; but the battle cry of the Taiping rider—“Good brothers, charge, kill! Be careful! If we fail, we die. Charge, kill, good brothers!”—is represented in vernacular Chinese. Forming a startling contrast with its framing narrative, written in Literary Chi- nese, it shows the rhetorical self-consciousness of the author.

David Henige 在《口述歷史學》一書中指出，「
事實和事件可能被記住，但我們當時對它們的態度可能已被遺忘，並被新的觀點所取代。敘述戰鬥場面的文風平直，顯示出良好的文學素養，但沒有任何明顯的修飾；但太平軍騎手的戰鬥口號--
「好兄弟，衝啊，殺啊！小心謹慎！如果我們失敗了，我們就會死。沖啊，殺啊，好兄弟！"

“好兄弟呀,杀呀”

“要小心呀”

“打败了,我们就没命了呀”

“杀呀,好兄弟呀”

是以白話中文表現的。這與用文言文寫成的框架敘事形成了驚人的對比，顯示出作者在修辭上的自覺。

In one of the most grisly accounts of violence, Zhang again goes beyond being a mere observer:

在最殘酷的暴力記述中，Zhang 再次超越了純粹的觀察者角色：

I once saw a woman at Lu’s Dike who came with several bandits from the east. They were laughing and joking with one another, and seemed quite jolly. Then suddenly she said, “Dong Er, you heartless man!” One bandit asked, “What do you mean?” The woman laughingly dumped on him. In a fit of anger, the bandit drew out his sword. The woman said with a chortle, “Why, just try and kill me!” Even before she finished her words, he cut off her arm. The bandits were still laughing as the arm was severed. Then they took off her clothes, exposed her breasts, cut them off, and threw them away. Still laughing aloud, they left. I went over to look at the breasts: they were covered with blood, and inside they were filled with something of a pale red color like pomegranate seeds. I picked one up to take a closer look, and it seemed to be quiver- ing in my hand. I was seized with a great terror and went home.

有一次，我在
魯家圩看到一個女人，
她和幾個從東邊來的強盜一起。他們互相說笑，看起來很開心。突然她說：「董二，你這個無情的傢伙！」一個強盜問：「你什麼意思？」那女人笑著甩了他一巴掌。山賊一怒，拔出劍來。女人冷笑著說：「為什麼，你就試著殺了我吧！」還沒等她把話說完，他就砍下了她的手臂。手臂被砍下時，強盜們還在笑。然後，他們脫下她的衣服，露出她的乳房，割下後扔掉。他們仍在大笑，然後離去。我走過去看那對乳房：乳房上沾滿了血，裡面有一些淺紅色的東西，就像石榴籽一樣。我拿起一顆仔細看，它似乎在我手中顫抖。我感到非常害怕，就回家了。

2、Leigh Gilmore, The Limits of Autobiography: Trauma and Testimony (Ithaca, NY: Cornell University Press, 2001), 88.

3、David P. Henige, Oral Historiography (New York: Longman, 1982), 110.

In a brutal reaction against the woman’s attempt to domesticate the man by treating him as a “normal” person and a “normal” lover, the men not only dehumanize the woman by dismembering her but also desexu- alize her by cutting off her breasts. The passage is notable for the five mentions of laughter, which intensify the horror of the crime. What is most striking about the account turns out to be the response of the little boy: he is drawn to the mutilated woman by the same impulse that led him to scrutinize the dead men wrapped in banners, and once again he cannot help poking and touching, as a young child is wont to do. His curious examination of the dying woman produces a macabre close-up represented in a shocking verbal image: a severed breast that looks like an opened pomegranate. Even more than the plain narration of the act of violence itself, this visual detail, rare in the classical Chinese tradi- tion, captures the terror of the incident. Seen through the eyes of a child, the scene is further mediated, and intensified, by the memory of the adult that enables the image to take on its full traumatic power across the abyss of time. This is best demonstrated by the author’s reference to the pomegranate, a fruit of numerous seeds that symbolizes fertil- ity in Chinese culture (“seed,” zi, puns with “son,” zi); on a more literary level, “a pomegranate[-colored] skirt” (shiliu qun), an old poetic phrase, is a conventional metonym for a woman. By zooming in on the severed breast, which through the use of the image of a pomegranate takes on a synecdochic quality, the narrative textually mimics the fragmentation of the woman’s body and the destruction of her humanity, and induces the reader to personally experience the traumatic nature of the incident by bringing her face-to-face with the horrific picture. The representation of the incident thus focuses squarely on the terror of the boy rather than on the pain of the woman;10 and yet the woman’s physical wounds are nonetheless kept open in the little boy’s psychological wound that leads to the compulsory textual replication of the mutilation.

女人試圖把男人當成「正常」的人和「正常」的愛人來馴化他，
但男人們對此做出了殘忍的反擊，
他們不僅藉由肢解女人來剝奪她的人性，還藉由切掉她的乳房來剝奪她的性慾。
這段文字值得注意的是五次提到笑聲，加強了犯罪的恐怖感。
這段記載中最引人注目的是
小男孩的反應：
他被引向被肢解的女人的衝動所吸引，就像他仔細觀察被橫幅包著的死人一樣，他再一次忍不住戳戳摸摸，就像小孩子常做的一樣。他對垂死女子好奇的檢視，產生了一個可怕的特寫，表現在一個令人震驚的言語形象上：
一個被切開的乳房，看起來就像一個打開的石榴。
比起暴力行為本身的平實敘述，這個在中國古典傳統中罕見的視覺細節更能捕捉到事件的恐怖。透過孩童的眼睛觀看，這個場景被成人的記憶進一步中介和強化，使影像跨越時間的深淵，呈現其完整的創傷力量。作者提到石榴，在中國文化中，石榴是一種有許多種子的水果，象徵著肥沃（「種」與「子」雙關）；在文學層面上，「石榴裙」（shiliu qun）是一個古老的詩詞詞句，是女人的傳統隱喻。榴色裙「是古詩中對女性的傳統隱喻，而」榴色裙「則是」石榴裙「的縮寫，通過放大被割下的乳房，」石榴裙 "在敘事文本中模仿了女性身體的支離破碎和人性的泯滅，並讓讀者與恐怖的畫面面對面，從而親身體驗事件的創傷性質。因此，事件的呈現集中在小男孩的驚恐上，而非女人的痛苦；10 然而，女人身體上的創傷卻在小男孩的心理創傷中被保留下來，導致強制性的文字複製肢體傷害。

4、For a discussion of the experience of pain of the female body at the turn of the twentieth century, see Dorothy Ko, “The Subject of Pain,” in Dynastic Crisis and Cultural Innovation, ed. David Der-wei Wang and Shang Wei (Cambridge, MA: Harvard Asia Center, 2005), 478–503.

Zhang’s ensuing comment on the fickleness and cruelty of the reb- els, though seemingly falling short of the complicated, entangled signi- fications of sex and violence of the happening, represents an attempt to make sense of the senseless brutality. The same gesture at healing, long after the victims of the physical violence were dead, continues through the remembrance, as in the anecdote about the two Feng brothers. One of the brothers, Feng Zhiying, joins the Taiping army and is executed for some offense; his head is hung on a pole, and the other brother, Feng Zhihua, proceeds to steal the head to give it a proper burial. Zhang goes along with him and witnesses a scene as ghastly as it is poignant. As the brother burst into tears, he “wept too, not quite understanding where my tears had come from.” Once again Zhang observes, with a sense of detachment and wonder, the child’s lack of comprehension of his own emotional response to what happened. The comment he makes—“It broke one’s heart to see brothers separated by death like that”—fur- nishes a belated explanation of his reaction, but the significance of the explanation lies outside of the immediate, literal implication of its con- tent, for the endeavor to understand “what happened” matters more than any interpretation the adult comes up with.

張接下來對於反叛者的無常與殘忍的評論，儘管看來並未達到
性與暴力的複雜、糾纏的意義，
但卻代表了一種嘗試，讓無意義的暴行變得有意義。在肉體暴力的受害者逝世之後，同樣的癒合姿態透過紀念持續著，就像關於
馮氏兩兄弟的軼事。
兄弟二人中的一個叫馮志英，參加了太平軍，因犯事被處死，他的頭被掛在柱子上。他的另一個弟弟馮志華偷取了他的人頭，並將其妥善安葬。張國華與他同行，目睹了淒慘的一幕。當弟弟淚流滿面時，他「也哭了，不太明白我的眼淚從何而來」。張再一次以疏離和驚奇的觀察力，觀察到孩子對於自己所發生的事所產生的情緒反應的不理解。他所做的評論--
「看到兄弟就這樣被死亡分開，我的心都碎了」--
為他的反應提供了一個遲來的解釋，但這個解釋的意義並不在於其直接的、字面上的暗示，因為
理解 「發生了什麼事 」的努力比成人想出的任何解釋都更重要。

In dealing with an autobiographical account relating traumatic expe- rience, one common question posed by the reader is that of veracity. Oftentimes the initial impulse is to ask, “Did this truly happen?” Such a question, though understandable, may be essentially misplaced. The self represented in an autobiographical account is, first and foremost, a self constructed in language. Verbal habits, rhetorical conventions, and liter- ary tropes all intervene in the process and contribute to the composition of the autobiographical subject, especially in the case of a well-educated author, such as the author of The World(微蟲世界).

在處理有關創傷經驗的自傳記述時，讀者常提出的一個問題是真實性。通常最初的衝動是問：
「這是真的發生的嗎？
這樣的問題雖然可以理解，但基本上可能是錯誤的。
自傳中所代表的自我，
首先是以語言建構的自我。
言語習慣、修辭慣例和文學套路都介入了這個過程，並對自傳主題的構成有所貢獻，尤其是對於《微蟲世界》這樣受過良好教育的作者而言。

The self in the text is, furthermore, conjured up from the past, and in Zhang Daye(張大野)’s case, from when he was a little child. Early childhood mem- ory, instead of a fixed object, should perhaps be viewed as a complicated process developed over time and vulnerable to the interference of many external and internal factors. Citing Pierre Janet, the influential French psychiatric theorist, psychologist Bruce Moss describes how “accurate personal memory retention” can be especially problematic with young children because “memory functioning demands the ability to deal with mental events at a level of some complexity.” When experiencing a com- plicated event that a child lacks the mental sophistication to understand, she or he will have trouble articulating the event, just as “we do not know how to make a veridical post-dream recitation because we are simply unable to encode and construct our dream experiences into satisfactory narratives.”11 In The World(微蟲世界), sometimes traces of the past are retained, just like fragmented dream images, but the adult self writing the text needs considerable resources—the knowledge, for instance, of “what was going on” at the time of the event, acquired long after the event was over—to weave the images into a satisfactory narrative. In such a case, the “verac- ity” of a remembered event becomes an intricate matter.

此外，文中的自我是從過去幻化出來的，就張大野而言，是從他小時候開始的。童年早期的記憶，不是一個固定的客體，也許應該被視為一個複雜的過程，隨著時間的推移而發展，並容易受到許多外部和內部因素的干擾。心理學家布魯斯‧莫斯(Bruce Moss)引述法國有影響力的精神科理論家皮埃爾‧賈內(Pierre Janet)的話，描述「準確的個人記憶保留」對於幼兒來說，可能特別有問題，因為「記憶功能要求在某種複雜程度上處理心理事件的能力」。當經歷一件複雜的事件，而孩子的心智尚未成熟到可以理解的程度時，她或他就很難將事件表達出來，就像 "我們不知道如何在做夢之後進行真實的敘述，因為我們根本無法將我們的夢境經驗編碼並建構成令人滿意的敘述。「11 在《微蟲世界》中，有時候過去的痕跡會被保留下來，就像零碎的夢境影像一樣，但是撰寫文字的成人自我需要相當多的資源--例如，在事件結束之後很久才獲得的關於事件發生時「發生了什麼事」的知識--才能將影像編織成令人滿意的敘事。在這種情況下，記憶事件的「真實性」就成了一個複雜的問題。

One of the earliest of Zhang Daye(張大野)’s memories of violence furnishes a good example. This incident took place when he, his mother, and several other female family members were staying in a village near Shaoxing, hiding from the Taiping soldiers, in the winter months of 1861.

在張大野最早的暴力記憶中，
就有一個很好的例子。這件事發生在 1861 年冬天，當時他和母親以及其他幾位女性家人躲避太平軍，住在紹興附近的一個村莊。

There was a Mr. Meng, who was a doctor from the city [i.e., Shaoxing]. He brought with him his wife and a three-year-old son. One day, as we were hiding together, it rained, and the boy started to cry. An old woman holding prayer beads and reciting the Buddha’s name detested the boy, for she was convinced that his cries would lead the bandits

to us. She kept muttering about it while reciting the Buddha’s name. Thereupon Mr. Meng tore the boy apart and killed him with his own hands. My grandfather’s concubine tried to snatch the boy from him but failed; she was so shocked and distressed that she burst into tears. I was still very young, and had no idea what it was all about; I only remember seeing guts spilling out and blood flowing all over the place, and I was trembling with fright.

有一位孟先生，他是來自這個城市（即紹興）的醫生。他帶著妻子和一個三歲的兒子。有一天，當我們躲在一起時，下起了雨，孩子開始哭。一位手持念珠、口念佛號的老婦人很討厭這孩子，因為她深信這孩子的哭聲會把土匪引來。

我們。
她一邊念佛一邊喃喃自語。
於是，
孟先生將男孩撕裂，
並親手將他殺死。我祖父的小妾試圖從他手中奪回男孩，但失敗了，她感到非常震驚和難過，淚流滿面。當時我還小，不知道發生了什麼事；只記得看到鮮血四濺，膽汁四溢，嚇得全身發抖。

This account gives one pause, as one wonders what exactly is implied in the statement that the father “tore the boy apart and killed him with his own hands.” A Holocaust survivor, who was very young while in Aus- chwitz, “did not actually remember some of the stories he was telling but learned them from his fellow survivors.”12 One wonders if Zhang had similarly learned this story from one of the family members who were with him then, such as his grandmother. Nevertheless, although he stresses his lack of comprehension of the event at the time of its hap- pening, much like in the other instances cited above, the image of “guts spilling out and blood flowing all over the place” seems stuck in his mind. Speaking of the instability of memory in psychotherapy, Donald Spence writes,

這段描述讓人不禁懷疑，
父親「親手將男孩撕碎並殺死」的說法到底隱含了什麼。
一位大屠殺的倖存者在奧斯維茲（Aus-chwitz）時還很年幼，
「他實際上並不記得自己所說的某些故事，而是從其他倖存者口中得知的」。
儘管如此，雖然他強調自己在事件發生時並不瞭解，但就像上述其他例子一樣，「內臟噴濺而出，血流滿地」的畫面
似乎一直縈繞在他的腦海中。談到心理治療中記憶的不穩定性，Donald 斯彭斯寫道、

More than realized, the past is continuously being reconstructed in the analytic process, influenced by (a) the repressed contents of conscious- ness; (b) subsequent happenings that are similar in form or content; (c) the words used by the analyst in eliciting and commenting on the early memories as they emerge; and (d) the language choices made by the patient as he tries to put his experience into words. The past, always in flux, is always being created anew.”13

在分析過程中，過去不斷被重組，影響因素包括：
(a) 意識中被壓抑的內容；
(b) 後來發生的形式或內容相似的事件；
(c) 分析師在喚起和評論早期記憶時所使用的字眼；
(d) 病人嘗試用文字表達他的經驗時所選擇的語言。
過去，總是在變化中，總是在被重新創造。

5、Bruce M. Moss, Remembering the Personal Past: Descriptions of Autobiographical Memory (Oxford: Oxford University Press, 1991), 147.

Perhaps Zhang conflates that initial experience of violence with the blood and spilled guts he saw so often afterward; perhaps a family mem- ber’s memory was narrated to him when he was younger and became embedded in his own memory. This account of the death of a little boy, supposedly taking place right in front of another little boy, seems to me to exemplify some of the essential aspects of trauma writing. Like the scene of the mutilation of the nameless woman, the image of guts and blood is a textual reenactment of the physical dismemberment and depersonalization of the child; incomprehensible and nightmarish, it keeps coming back to the author until he does his share to give voice to the muted boy. To verbalize this image is to give it a stable place in a narrative that makes sense of the senseless violence, to “keep it down,” and to exorcize an elusive flashback that defies conscious recall or con- trol. Insomuch as the image takes on a symbolic significance in terms of embodying the author’s experience during the Taiping Rebellion, its “psychical reality” is just as important as the “practical reality,”14 and the venue through which the adult author “remembers” the incident hardly matters in this case.

或許，Zhang 將最初的暴力經驗與之後經常看見的鮮血和嘔吐物混為一談；或許，在他年幼時，家人的記憶被敘述給他聽，並嵌入他自己的記憶中。這個關於一個小男孩死亡的描述，據說就發生在另一個小男孩面前，在我看來，似乎體現了創傷寫作的某些重要方面。就像無名婦人被肢解的場景一樣，血肉模糊的圖像在文字上重現了孩子被肢解和人格喪失的過程；令人難以理解且如夢魘般，它不斷地回到作者的腦海中，直到他盡自己的一份力量，為這個啞巴男孩發聲。將這個畫面以語言表達出來，是要讓它在敘事中有一個穩定的位置，讓無意義的暴力變得有意義，「壓抑它」並驅趕一個難以捉摸、無法有意識回憶或控制的閃回。由於圖像具有象徵意義，體現了
作者在太平天國時期的經歷，因此其「心理現實」與「實際現實」同樣重要，14
而成年作者「記憶」事件的場所在此情況下幾乎不重要

6、Henry Krystal, “Trauma and Aging: A Thirty-Year Follow-Up.” In Trauma: Explora- tions in Memory, ed. Catherine Caruth (Baltimore, MD: Johns Hopkins University Press, 1995), 92.

7、Donald R. Spence, Narrative Truth and Historical Truth: Meaning and Interpretation in Psychoanalysis (New York: W. W. Norton, 1982), 93.

Zhang not only witnessed violence done to people around him but also lived through many direct threats to his life during the two years on the run. Some of the dangerous situations in which he and his companions found themselves were compounded by macabre scenes. Once, during their flight on water, they were forced to turn back because the river was completely blocked by dead bodies. “There was an accumulation of white ‘corpse wax’ that was several inches thick. Maggots crawled into our boat and in an instant were everywhere. The stinky smell made us so sick that we thought we were about to die.”15 The visual image of death and the odor of decay were no less traumatizing than physical danger, of which there was no dearth.

在兩年的逃亡生涯中，
Zhang 不僅目睹了周遭的人遭受暴力對待，
也經歷了許多直接的生命威脅。
他和他的同伴們所處的一些危險情況，更因可怕的場面而更加複雜。有一次，在水上逃亡期間，他們被迫折返，因為河道完全被屍體堵塞。
有幾吋厚的白色「屍蠟」積聚在一起。
蛆爬到我們的船上，瞬間就到處都是。惡臭的氣味讓我們非常噁心，我們以為自己快要死了。"15
死亡的視覺影像和腐爛的氣味
所造成的創傷不亞於身體上的危險，而身體上的危險並不缺乏。

By Catherine Caruth’s definition, “trauma describes an overwhelm- ing experience of sudden, catastrophic events, in which the response to the event occurs in the often delayed, and uncontrolled repetitive occurrence of hallucinations and other intrusive phenomena.”16 While this accurately describes one dimension of Zhang Daye(張大野)’s experience, the horrors of the Taiping Rebellion were also intimately bound up with the whole experience of growing up, with the simple pleasures of childhood and the mundane business of daily life. The rebellion became interwoven with the very texture of his existence, in terms of the long duration of the violence he experienced and its intensified effect on him at a particu- larly impressionable age. It is therefore very difficult to delimit the scope of trauma in his case.

根據 Catherine Caruth 的定義，
「創傷描述的是一種突然發生的災難性事件所造成的不堪負荷的經驗，在這種經驗中，對於事件的反應往往是延遲的、無法控制的、反覆發生的幻覺和其他侵入性現象。「16
雖然這準確地描述了張大野經驗的一個層面，但
太平天國的恐怖也與整個成長經驗、童年的簡單樂趣和日常生活的世俗事務緊密地結合在一起。
太平天國的叛亂與他的生存結構交織在一起，他經歷了長時間的暴力，而且在他特別容易受影響的年紀，暴力對他的影響更加強烈。因此，在他的個案中很難界定創傷的範圍。

Some pleasures, like pains, become such only in retrospect. Zhang

relates how, trying to pick persimmons when hiding in the hills, he fell from the tree and hurt himself badly. “Thinking back,” he writes, “I find it all very funny now.” Other pleasures, however, turn into nightmares in reminiscence. He recalls playing in a temple dedicated to the Ten Kings of Hell:

有些快樂，就像痛苦一樣，只有在回顧時才會變得如此。張

回想起來，「他寫道，」我現在覺得這一切都很有趣"。「回想起來」，他寫道，
「我現在覺得這一切都很有趣」。
然而，其他的樂趣在回憶中卻變成了噩夢。
他回想起在供奉地獄十王的寺廟裡玩耍的情景：

I remember the statues and colored murals in the temple as being stunningly beautiful. There was a statue of a Wuchang demon that held an iron shackle to put around a person’s neck. I was scared at first, but eventually got used to it. One day, I went there with some other chil- dren, and we saw the body of someone killed by the bandits. Together we lifted the dead man up and tried to get his neck through the shackle. The corpse was heavy, and fell flat on its back; the demon statue fell with it. We all laughed aloud, and then we started beating its legs. How naughty we were! I have no idea why I was not frightened.

在我的記憶中，寺內的塑像和彩色壁畫都美得令人嘆為觀止。有一尊無常鬼的雕像，拿著鐵枷鎖在人的脖子上。我一開始很害怕，但最後也習慣了。有一天，我和其他幾個小孩一起去那裡，我們看到一個被土匪殺死的人的屍體。
我們一起把屍體抬起來，試圖把他的脖子從鐐鏈中拉出來。
屍體很重，平躺著倒下，無常鬼雕像也隨之倒下。
我們都大笑起來，然後開始打它的腿。
我們真是淘氣！我不知道為什麼我一點也不害怕。

1、Sigmund Freud, On the History of the Psycho-Analytic Movement (New York: W. W. Norton, 1966), 16.

2、Corpse wax, also known as grave wax, mortuary wax, or adipocere, is a waxlike fatty substance that forms during the decomposition of corpses due to moisture.

3、Catherine Caruth, Unclaimed Experience: Trauma, Narrative, and History (Balti-

more, MD: Johns Hopkins University Press, 1996), 11.

It is not immediately clear whether the children were beating the legs of the corpse or those of the demon statue. In either case, it is a show of bravado that serves to exorcize fear and affirm the powerlessness of the corpse/statue despite its frightening appearance. Although in this case it is just a bunch of mischievous boys rather than cruel adult men, their laughter reminds the reader, in an oblique way, of the Taiping soldiers’ laughter when they mutilated the nameless woman: it signifies a release of tension, a camouflage of the inner sense of horror at the aggressive absence of humanity. In some ways, the image of children reenacting an act of violence in a setting of death brings out the traumatic nature of the author’s experience even more forcefully than any of those bloody incidents or macabre scenes, precisely because of the juxtaposition of child’s play and a dead body, all surrounded by visual representations of hell.

目前還不清楚孩子們是在打屍體的腿，還是打惡魔雕像的腿。無論是哪一種情況，
這都是一種逞強的表現，
目的在於驅除恐懼，並肯定屍體/雕像儘管外表可怕卻毫無力量。
儘管這只是一群頑皮的男孩，而非殘忍的成年男子，但他們的笑聲讓讀者不禁想起太平軍肢解無名婦人時的笑聲：
這意味著緊張情緒的釋放，掩飾了內心對人性缺失的咄咄逼人的恐懼感。
在某種程度上，
孩童在死亡環境中重演暴力行為的畫面，
比任何血腥事件或恐怖場景更能帶出作者所經歷的創傷性質，正
因為孩童遊戲與屍體並置，四周都是地獄的視覺呈現。

The child’s perspective, as mentioned earlier, is one of the things that make The World(微蟲世界) unique among accounts of the Taiping Rebellion. While the child observed a grand historical event on a reduced scale due to physical and mental limitations, he also had a rare point of view, both on a metaphorical and on a literal level, precisely because he was able to, as a young boy, “go up and down the cloudy peaks and climb the treetops, as agile and fast as a monkey.” The book contains a remarkable eyewitness account of the Taiping army’s well-known capture of Bao Village from a unique viewpoint. Bao Village of Zhejiang was where the local resis- tance to the Taiping army was the fiercest, lasting about eight months. According to The Draft of Qing History (Qing shi gao), when Bao Village fell, more than six hundred thousand people were killed, including numerous wealthy families from other parts of Zhejiang who sought refuge there.17 But in the gaze of the child from the top of a mountain, the Taiping sol- diers taking the road under the peak advanced “like ants,” and Bao Vil- lage itself was “only about as big as a dinner plate”:

如前所述，
兒童的觀點是《微蟲世界》在太平天國記載中的獨特之處。
儘管這個孩子因為身心的限制，觀察到的宏大歷史事件規模縮小，但他也有一個罕見的觀點，無論是在隱喻層面上還是在文字層面上，正因為他年幼時就能
「上下雲峰，攀登樹梢，敏捷如猴」。
書中以獨特的視角記述了太平軍攻陷包村這段著名的見證經歷，令人印象深刻。浙江包村是當地反抗太平軍最激烈的地方，歷時約八個月。據《清史稿》記載，包村淪陷時，有六十多萬人被殺，其中包括眾多來自浙江其他地方的富戶。17 但在山頂上的小孩的目光中，太平軍走山頂下的路，「如螞蟻般前進」，包村本身 「只有餐盤那麼大」：
@@@《忠义传》叙太平天国时，浙江诸暨县所属包村，抗拒太平军“相持八九月，大小数十战，毙贼十余万”，“合村死者，盖六十余万人”（25）。小小的包村作战双方，死者合计七十余万人，比起抗日战争中日本侵略军在南京屠杀我国三十万同胞，数目还要增加一倍多，这样明显的夸大失实之词，还能称得上信史吗？

when it was taken, cannons were blasting off, but one could hear only a vague sound and see a thin strand of dark smoke. Tens of thousands of people sank into oblivion in an instant. I suppose Snow Shadow Peak is no more than two thousand meters high and about twenty leagues from Bao Village. If it had been higher, one would not have been able to see even the dark smoke. In one tiny speck, numerous tiny specks vanish; in numerous tiny specks, one tiny speck disappears. And yet, human beings continue to dream their great dream, and none wakes up from

it. From past to present they have always been busy distinguishing favor from disfavor and gains from losses, harming and murdering one another. What ignorance! I turn around and see the mountain flowers in bright red blossoms as if they were smiling; the realm of happiness in nature and that of suffering in the human world are as far apart as clouds and ravines. As I look up at the blue sky, the white sun is shining forth with a dazzling light. It is all very sad.

當它被攻下時，大炮轟鳴，但只能聽到模糊的聲音，看到一縷縷黑煙。數萬人瞬間湮沒。我想，雪影峰不超過兩千米高，距離包村約二十里格。如果再高一些，恐怕連這些黑煙也看不見了。一粒微塵，消失無數微塵；無數微塵，消失一粒微塵。然而，人類仍在繼續做他們的大夢，卻沒有一個人從夢中醒來。

醒來。從過去到現在，他們總是忙著分辨好壞、得失，互相傷害、互相殘殺。真是無知！蓦然回首，山花艳红，似笑非笑；自然界的幸福境界与人世间的苦难境界，如云如壑，相去甚远。仰望藍天，白色的太陽正放射出耀眼的光芒。這一切都非常悲傷。

In this passage the juxtaposition of two perspectives, child/past and adult/present, creates a curious effect: the tragedy of Bao Village, while spatially removed, seems to be very much present in temporal terms, demonstrating the eternal return of a traumatic event.

在這段文字中，兒童／過去與成人／現在這兩種觀點並置，產生了一種奇特的效果：包村的悲劇雖然在空間上已經遠去，但在時間上卻似乎非常存在，顯示出創傷事件的永恆回歸。

Throughout the book we find numerous lyrical descriptions of the haunt- ing beauty of Zhejiang and Jiangsu’s landscape. As Zhang observes in the passage cited above, “The realm of happiness in nature and that of suffering in the human world are as far apart as clouds and ravines.” But when the two realms are placed side by side, a powerful effect is created: nature’s beauty, even with its magnificent indifference to human suffer- ing, takes on an elegiac aura. Zhang was, like every member of the Chinese scholar elite, familiar with the Tang poet Du Fu’s (712–770) poetry, and Du Fu’s famous lines, written when the great poet was trapped in the capital behind enemy lines during the An Lushan Rebellion in 755, come to mind: “A kingdom smashed, its hills and rivers still here, spring in the city, plants and trees grow deep.”18 The cultural splendor of the capital of the Tang empire is vanishing all too quickly into the verdure of spring that threatens to turn the metropolis into a primeval, undifferentiated jungle. The eternal return of spring is both a comfort to the inconsolable poet and an ironic reminder of the ephemeralness of political order and human civilization.

整本書中，我們可以找到許多對浙江和江蘇山水美景的抒情描述。正如張在上文所說，「大自然的幸福境界和人世間的痛苦境界，就像雲和峽谷一樣相隔甚遠」。但當這兩種境界並列在一起時，就會產生一種強烈的效果：
大自然的美，即使對人類的苦難漠然無動於衷，也帶著一種輓歌的氣氛。
與中國文人精英一樣，張熟悉唐代詩人杜甫（712-770）的詩作，他想起了杜甫的名句，那是 755 年安史之乱時，大詩人被困在京城的敵後所寫：
「國破山河在，城春草木深」18，
大唐帝都的文化輝煌正迅速消失在春天的蔥綠中，而春天的蔥綠有可能將這座大都會變成原始的、無差別的叢林。
春天的永恆回歸既是對詩人的安慰，也是對政治秩序和人類文明瞬息萬變的諷刺。

4、Zhao Erxun et al., eds., Qing shi gao [The draft of Qing history] (Taipei: Dingwen Chubanshe, 1981), 493.13654.

With its loving depiction of the southern landscape, The World(微蟲世界) is written in the long tradition of premodern Chinese travel writings. The day-to-day account of Zhang’s “trip to Tiantai” in part 1 can be traced back to Li Ao’s (772–836 or –841) Lai nan lu (Diary of my coming to the south) from 809, the first travel diary in the Chinese literary tradition;19 the composition of poetry upon encountering a scenic site is also well in keeping with cultural conventions. And yet, with its fragmentation and flashbacks of a remembered landscape as lyrical as it is nightmar- ish, as elegiac as it is violent, The World(微蟲世界) also stands at the nascence of the modern Chinese literary tradition: its immediate descendants are Shen Congwen’s (1902–1988) Congwen zizhuan (Congwen’s autobiography) and Xiang xing san ji (Miscellaneous sketches of travels to western Hu’nan), and its later successor is Gao Xingjian’s (1940–) Ling shan (Soul moun- tain). The figure of the traveler is central in all of these accounts, and the landscape, with its astounding natural beauty and uncanny, often violent happenings, is as interior as exterior, much like in The World(微蟲世界). Although far apart in history, these modern accounts eventually hark back, with profound differences highlighted by their similarities, to the great early medieval Chinese traveler and the “founding father of Chi- nese landscape poetry,” Xie Lingyun (385–433), whose exile in Yongjia (Wenzhou of Zhejiang) produced luminary poems in which he seeks meaning in a landscape that is as textual as it is physical.20 Thus both looking back and looking forward, The World(微蟲世界) provides a link between the cultural past and modern times, with its cartography of trauma and of an aesthetic pleasure that is infinitely complicated by the recognition of social ills and human suffering.

微蟲世界》以其對江南風景的深情描繪，秉承了中國近代以前游記的悠久傳統。
第一部張氏「天台之行」的日常記述可追溯至李翱（772-836 或 -841）809 年的《來南錄》，這是中國文學傳統中第一本旅行日記；19
遇見風景後作詩也很符合文化習俗。
然而，《微蟲世界》以其對記憶風景的片段化和倒叙，既抒情又惡夢，既輓歌又暴力，也是中國現代文學傳統的雛型：
它的直接後裔是沈從文 (1902-1988) 的《從文自傳》和《湘行散記》，後來的繼承者是高行健 (1940-) 的《靈山》。
旅行者的形象在所有這些描述中都是中心，而風景，以其驚人的自然美景和常見的暴力事件，既是內在的也是外在的，很像《微蟲世界》。
雖然在歷史上相距甚遠，但這些現代的描述最終都回溯到中世紀早期偉大的中國旅行家與「池州山水詩之父」謝靈運（385-433），他在永嘉（浙江溫州）的流放創造了輝煌的詩篇，他在山水中尋找意義，既是文字上的，也是實體上的20。
因此，《微蟲世界》既回顧過去，又展望未來，它提供了文化過去與現代之間的連結，它的創傷地圖以及因認識到社會弊病與人類苦難而變得無限複雜的美學愉悅。

@@《来南录》，唐李翱撰。翱（七七四～八三六），字习之，陈留（今河南开封）人。贞元十四年登进士第，后累佐使府。元和末至宝历间，任朗、舒、庐三州刺史。大和初，入为谏议大夫，寻拜中书舍人，又出为郑州刺史，历桂管、湖南观察使，入为刑部、户部侍郎，官至山南东道节度使。卒谥文。工古文，先后受知于梁肃、韩愈，文风平易清畅，倡文、理、义三者兼重，对后世颇有影响。本篇为其元和四年自东都洛阳赴岭南幕府途中作，逐日记载自正月始行至六月至广州的行程，为今存最早的日记体作品之一。宛委山堂本《说郛》从李翱文集中将此篇抽出，单列为一种，今即据以校点，并据四部丛刊本《李文公文集》校改。〖质量〗二三校。

5、The poem is titled “Chun wang” (The view in spring). Stephen Owen’s translation, in Owen, ed. and trans., An Anthology of Chinese Literature: Beginnings to 1911 (New York: W. W. Norton, 1996), 420.

6、Translated by Richard E. Strassberg in Inscribed Landscapes: Travel Writings from Imperial China (Berkeley: University of California Press, 1994), 127–31.

The author of The World(微蟲世界) often whimsically refers to “the mountain god” or “the mountain spirit.” Although he never earnestly believed that gods and spirits possessed the ability to confer blessings on human beings, laughing as he did at the old women praying to “mere statues made of mud” at a local temple, he was open-minded to the existence of forces beyond human comprehension, marveling at the strange hap- penings during the years of chaos. But ultimately he was preoccupied not so much with the supernatural as with the metaphysical dimension of Buddhism and Daoism, and the spiritual influence of both traditions is manifested in his preface and throughout the book itself. While the discourse on governance at the end of part 3 falls well within the sphere of what would be termed “Confucian,” it is quite clear that the author finds consolation for his inner turmoil in Buddhist and Daoist doctrines, as can be seen in, among other episodes, his conversation with Abbot Minxi on the Tiantai Mountains and with the old Daoist priest on Weiyu Mountain in part 1. Zhang’s travels might not have been compelled by a modern man’s conscious search for the self, but they are permeated by a sense of spiritual restlessness and a mournful mood that characterize the particular historical moment he inhabited.

微蟲世界》的作者常常異想天開地提到
「山神」或「山靈」。
儘管他從不認真相信神靈有能力賜福給人類，他曾
嘲笑在當地寺廟向 「泥塑的雕像 」祈禱的老婦人，
但他對人類無法理解的力量的存在持開放態度，對混沌歲月中的奇異事件感到驚嘆。但最終他著重的不是超自然的事物，而是佛教和道教的形而上層面，而這兩種傳統的精神影響在他的序言和整本書中都有所體現。
雖然第三部結尾關於治理的論述屬於「儒家」的範疇，
但作者顯然從佛教和道教的教義中找到了內心煩惱的慰藉，
這從他在天台山與閩西方丈的對話，以及
第一部中在渭峪山與老道士的對話中可以看出。
張的旅行也許並非受現代人有意識地尋找自我所迫，但卻滲透著一種精神上的躁動和哀傷的情緒，這也是他所處的特殊歷史時刻的特徵。

The Afterlife of the Manuscript

The human brain has one hundred billion neurons, and recording a memory requires adjusting the connections between neurons. Neurons send messages to one another across narrow gaps called synapses. While short-term memory involves relatively simple chemical changes to the synapses, long-term memories require neurons to produce new protein and expand the synapses to transform short-term memory into a mem ory that lasts days, months, or years. Neuroscientists have long believed that once a memory is built, its content becomes stabilized. The memory is, in their terms, “consolidated,” and cannot easily be undone. Recently, however, researchers proposed a new theory about how memory works. To put it simply, every time a memory is being recalled, it involves build- ing protein at the synapse, and the memory has to be re-formed in a process known as reconsolidation. The point is that memory becomes unstable every time it is recalled. This theory about memory finds reso- nance in the work of psychologists, who maintain that every time one retells a memory, the memory is subject to whatever is in one’s immedi- ate environment.

手稿的流傳

人腦有一千億個神經元，記錄記憶需要調整神經元之間的連結。神經元透過稱為突觸的狹窄縫隙互相傳送訊息。短期記憶涉及突觸相對簡單的化學變化，而長期記憶則需要神經元製造新蛋白質並擴大突觸，才能將短期記憶轉變為持續數天、數月或數年的記憶。神經科學家長期以來都相信，記憶一旦建立，其內容就會變得穩定。用他們的話來說，這種記憶是「鞏固的」，不容易被消除。然而，最近研究人員提出了一個關於記憶如何運作的新理論。簡單來說，每次記憶被喚起時，都會在突觸處建立蛋白質，而記憶必須在稱為重新鞏固的過程中重新形成。問題是，記憶每次被喚起時都會變得不穩定。這種關於記憶的理論在心理學家的工作中找到了支持，他們認為，每次當一個人重述一段記憶時，該段記憶都會受到當下環境中任何東西的影響。

1、Interested readers may refer to the chapter on Xie Lingyun in Xiaofei Tian, Vision- ary Journeys: Travel Writings from Early Medieval and Nineteenth-Century China (Cambridge, MA: Harvard Asia Center, 2011): 119–41.

The work on memory in the field of neuroscience offers an excellent counterpart to the issue of memory regarding the text of The World(微蟲世界). Memory is always in flux; when a memory is committed to paper, it is a form of consolidation. But writing itself goes through metamorphosis in response to changes in the external circumstances: it is changed in tex- tual transmission through copying, excerpting, editing, anthologizing, and printing; ultimately it is also changed in the act of reading.

神經科學領域中關於記憶的工作，為《微蟲世界》文本的記憶問題提供了極佳的對應。記憶總是在變化之中；當記憶寫在紙上時，就是一種鞏固。但書寫本身也會因外在環境的變化而變形：它在文字傳承的過程中，經由複製、摘錄、編輯、選集和印刷而改變；最終它也會在閱讀的行為中改變。

The large amount of material about the Taiping Rebellion that sur- vives was, as Rania Huntington observes, due in part to the publishing boom in the last quarter of the nineteenth century in conjunction with “the rise of the periodical press and the impact of Western-style pub- lishing houses.”21 The World(微蟲世界), however, has survived only in manuscript copies. In the photo-reprinted version of the only complete copy that is still extant, a brief editorial preface describes it as a draft version copied out in the author’s own hand. The handwriting, however, seems to be in diverse styles, and some marginal notes were clearly written by someone other than the author himself.22

正如 Rania Huntington 所說，有關太平天國的大量資料，部分是由於 19 世紀最後 25 年的出版熱潮，以及「期刊媒體的興起和西式出版社的衝擊」21。在現存唯一完整副本的影印版本中，簡短的編輯序言將其描述為作者親手抄寫的草稿版本。不過，筆跡似乎風格各異，有些旁註顯然不是作者本人所寫22。

2、Huntington, “Chaos, Memory, and Genre,” 63.

3、One marginal note, for instance, correctly points out an erroneous character in the text. See Zhang, Weichong shijie, 116. This does not discredit the assumption that the version was copied in the author’s own hand, since there are changes made to the text that could have only come from the author. It does seem to indi- cate that the author had copied out the text from an earlier draft, since an error caused by a similar graph is one of the typical copyist errors; alternatively, the manuscript might have been copied out by different people, including the author himself, as suggested by the difference in handwriting styles.

In the early 1950s, a manuscript copy of part 2 of the book was donated from a personal collection to the Third Branch of the Institute of History, also known as the Institute of Modern History, then at Chinese Academy of Sciences (CAS).23 Later on, a very small excerpt from this copy was printed in Modern History Materials (Jindaishi ziliao), a series of publica- tions of late Qing and early Republican historical sources put out by CAS. As far as I know, this is the only time that a part of The World(微蟲世界) appears in a punctuated, modern typeset edition, even though it is but a fragment of a fragment of the original. Subsequently, the manuscript copy of part 2 has, to all appearances, been lost.

在 1950 年代初，《微蟲世界》第二部的手稿由一個人捐贈給當時的中國科學院歷史研究所第三分所（又稱近代史所）。23 後來，這本手稿的一小段摘錄被印在《近代史資料》（《近代史資料》，中國科學院出版的清末民初史料系列）上。據我所知，這是唯一一次《微蟲世界》的一部分出現在有標點的現代排印版本中，儘管它只是原書片段的片段。其後，第 2 部分的手稿副本看來已經遺失。

The survival of The World(微蟲世界) in manuscript copies bespeaks the importance of manuscript tradition even on the verge of the revolution in printing, as many late Qing texts have never been published and still exist solely in manuscript form; it also situates this text squarely in a local, rather than national, setting. According to the editors’ note to the excerpt in Modern History Materials, the manuscript copy kept by the Institute of Modern History at CAS had been donated by a Mr. Wang Yongyuan of Zhejiang Normal University.24 The identity of Wang Yongyuan is otherwise unknown, but one can clearly see the local con- nection here. Not only is the content of The World(微蟲世界) characterized by its local flavor, but the circulation of the text itself also seems to be a largely local phenomenon, though a copy eventually found its way to Taiwan. When copying a manuscript, people tend to choose those parts that interest them the most rather than reproducing the text in its entirety. It should come as no surprise that part 2, with its sensational details about the Taiping Rebellion, might have been most often copied by people who came upon the manuscript.

微蟲世界》以手抄本存世，顯示手抄本傳統的重要性，即使是在印刷革命的邊緣，因為許多晚清典籍從未出版，仍然僅以手抄本形式存在；這也使這部典籍處於地方而非全國性的環境中。根據《近代史資料》摘錄的編者註釋，中科院近代史所保存的手稿本是由浙江師範大學的王永遠先生捐贈的24 。不僅《微蟲世界》的內容具有地方色彩，而且文本本身的流傳似乎也主要是地方現象，儘管最終有一個副本流傳到了台灣。
在複製手稿時，人們傾向於選擇他們最感興趣的部分，而不是完整地複製文本。
第二部分是關於太平天國的轟動性細節，
可能是最常被看到手稿的人複製的部分，這應該不足為奇。

Like personal memory, cultural memory also has gaps, suppressions, and distortions. If a reader in the early twentieth century might have singled out for copying the part of the work containing the most macabre details, then the printing of the excerpt of The World(微蟲世界) in mainland China shortly after the establishment of the People’s Republic follows a very different principle. The Taiping Rebellion, commended for its “revolu- tionary” nature, had to be presented in the best possible ideological light. What this means is that, while the excerpt in Modern History Materials includes damaging reports about the government troops, the foreign forces, and the Shorthairs, it excises all of the violent details that reflect negatively on the Taiping soldiers. Instead, the editors’ note stresses “the great discipline of the Taiping army” glimpsed in The World(微蟲世界).25 In this con- text, it is easy to understand the fragmentation of the incident about the Feng brothers in the excerpt: while the part about Feng Zhiying joining the Taiping army and then being beheaded for some offense remains, the part about his brother stealing his head, with its terror and pathos, is left out.

就像個人記憶一樣，
文化記憶也有缺口、壓抑和扭曲。
如果說二十世紀初的讀者可能會挑出作品中最恐怖的細節進行複印，那麼在人民共和國成立後不久，中國大陸印刷《微蟲世界》節錄本則遵循了截然不同的原則。太平天國因其「革命」性質而受到讚揚，必須以最好的意識形態來呈現。這意味著，雖然《近代史材料》中的摘錄包括關於政府軍、外國勢力和短毛人的破壞性報導，但它刪除了所有對太平軍有負面影響的暴力細節。25
在這種情況下，我們很容易理解節錄中有關馮氏兄弟事件的支離破碎：雖然仍保留了有關馮志英加入太平軍並因某些罪行而被斬首的部分，但卻遺漏了有關他的兄弟偷取他的頭顱的部分，其中包含了恐怖和悲傷。

4、The Institute of History was later placed under the aegis of Chinese Academy of Social Sciences (CASS).

5、Zhang, Weichong shijie jielu [Excerpt from Weichong shijie], in Jindaishi ziliao [Mod-

ern history materials], no. 3, ed. Zhongguo kexue yuan lishi yanjiusuo disansuo [The Third Branch of the Institute of History at CAS] (Beijing: Kexue Chubanshe, 1955), 87.

The editors also observe, “The work records many trivial family matters that have no value as historical material. They have all been expunged.”26 In addition to the warning that the author of The World(微蟲世界) “belonged to the landlord class” and that the reader must therefore beware of his “unre- strained slandering of the Taiping Heavenly Kingdom,” disdain for the “trifles” of an ordinary person’s family life is another editorial principle that characterizes Chinese historical studies in the 1950s. And yet, it is precisely the unpretentious account of Zhang’s personal experience that, among other things, makes this work valuable, perhaps all the more so in the case of an author who was, instead of a prominent member of the literati or an important statesman, just a “tiny insect,” for it enables us to see history from the perspective of someone who was, though not exactly “everyman,” in some ways not untypical of the scholar elite in late-nineteenth-century China.

編者也觀察到：
"這部作品記錄了許多瑣碎的家庭事務，沒有任何史料價值。26
除了警告《微蟲世界》的作者「屬於地主階級」，因此讀者必須提防他「對太平天国的無情誹謗」之外，
對普通人家庭生活「瑣事」的蔑視是 1950 年代中國歷史研究的另一個編輯原則。
然而，恰恰是對張氏個人經歷的樸實無華的敘述，使得這部作品具有了其他方面的價值，
對於一位並非顯赫的文人或重要的政治家，
而只是「渺小的昆蟲」的作者來說，
這部作品也許更有價值，因為它使我們能夠從一個人的角度來看待歷史，
這個人儘管不完全是「常人」，
但在某些方面卻不失為十九世紀末中國士大夫精英的典型。

The World(微蟲世界) was written at the time when China had suffered defeat in the Sino-Japanese War of 1894–95 and was on the verge of great change. It was also around this time that accounts of violence and trauma during the Manchu Qing conquest of China, which first entered print in the sec- ond quarter of the nineteenth century, were being reprinted in multiple editions, creating what Peter Zarrow describes as “secondary memories” and “secondary experience of trauma,” and inciting anti-Manchuism.27 These accounts include the famous Account of Ten Days in Yangzhou and Account of the Jiading Massacres.28 The author of The World(微蟲世界) might have read them; but if so, they certainly did not inspire any nationalistic sen- timents in him. He was not a radical revolutionary; his concern was pri- marily with the local, not the national. Compared with A Record of Life beyond My Due, a seventeenth-century account of the author’s traumatic experience in the Qing conquest that uses the Confucian virtue of filial piety as a narrative frame and the means of “working through,” The World(微蟲世界) focuses on individual sentiments and values rather than the familial, even though Zhang’s passionate interest in the problem of “bandits” and the issue of good governance betrays a sense of “survivor’s mission” cen- tering on social action.29 Such a focus might have seemed too narrow to the PRC historians of the 1950s, but Zhang’s perspective is both uniquely his own and, in many ways, perhaps not unrepresentative of a large por- tion of the Chinese population at the turn of the twentieth century.

微蟲世界》的創作時期，正值中國在 1894-95 年的甲午戰爭中戰敗，面臨巨大的變革。也是在這個時期，在 19 世紀下半葉開始印刷的關於滿清征服中國期間的暴力與創傷的記載，以多個版本再版，創造了彼得‧扎羅（Peter Zarrow）所描述的
「二次回憶」與「二次創傷經驗」，並激發了反滿主義。
這些記載包括著名的《揚州十日記》（Account of Ten Days in Yangzhou）和《嘉定屠城記》（Account of the Jiading Massacres）28。
他不是激進的革命者；他關心的主要是地方，而非國家。與《亡命記》相比，《亡命記》是十七世紀的作品，記述了作者在清朝統治下的悲慘經歷，以儒家的「孝」德為敘事框架和「通過工作」的手段、「微蟲世界》的焦點在於個人情感與價值，而非家庭，儘管

展現出一種以社會行動為中心的「倖存者使命感」。 29 對於 1950 年代的中國歷史學家來說，這樣的焦點或許過於狹隘，但張氏的觀點既是他獨特的，也在許多方面代表了 20 世紀之交的一大部分中國人。

6、Ibid.

7、Ibid.

If the shocking particulars of the civil war through the eyes of a child might have been the very reason why a reader had singled out part 2 of The World(微蟲世界) for copying, then the excision of all of the violent or “trivial” details in Modern History Materials demonstrates even more clearly that each version of a text of remembrance is literally a memory that remains sensitive to the interferences of the environment. In Tasso’s epic Jerusa- lem Delivered, the Christian knight Tancred accidentally kills his beloved Clorinda in a battle; later on, in a magic forest, he unwittingly slashes his sword at a tree in which her soul is imprisoned. From the cut on the tree, blood gushes out and the voice of Clorinda is heard complaining that he has wounded her again. This episode is used by Freud to illustrate his claim that “there really does exist in the mind a compulsion to repeat.”30 In Zhang’s case, the experience of trauma repeats itself not through the repetition compulsion in Freudian terms but through the conscious editorial cutting that leaves gaping holes in the body of the text—the wounds through which the voice of a tiny insect is trying to speak.

如果說
《微蟲世界》第二部之所以被讀者挑出來複製，是因為讀者從孩童眼中看到了內戰的震撼性細節，
那麼
《現代史料》中所有暴力或「瑣碎」細節的刪除，
則更清楚地表明了每一個版本的記憶文本，都是對環境干擾保持敏感的記憶。
在塔索（Tasso）的史詩《耶魯薩林的解救》（Jerusa-lem Delivered）中，基督教騎士塔克雷德（Tancred）在一場戰鬥中意外殺死了他心愛的克洛琳達（Clorinda）；之後，在一片魔幻森林中，他無意中將劍砍向一棵囚禁著她靈魂的樹。血從樹上的傷口湧出，克洛琳達的聲音抱怨他再次傷害了她。這個小插曲被弗洛伊德用來說明他的「心靈中確實存在著重複的蠱惑」30 。在張的作品中，創傷經驗的重複不是透過弗洛伊德所說的重複蠱惑，而是透過有意識的編輯切割，在文本的正文中留下缺口--小昆蟲的聲音正試圖透過這些缺口說話。

8、See Peter Zarrow, “Historical Trauma: Anti-Manchuism and Memories of Atrocity in Late Qing China,” History and Memory 16, no. 2 (2004): 78, 74.

9、For bibliographical information on these two accounts, see Lynn A. Struve, The Ming-Qing Conflict, 1619–1683: A Historiography and Source Guide, Association for Asian Studies Monograph no. 56 (1998), 242–43, 251. For essays about literature, trauma, and memory during the Qing conquest, see Wilt Idema, Wai-yee Li, and Ellen Widmer, eds., Trauma and Transcendence in Early Qing Literature (Cambridge, MA: Harvard Asia Center, 2006).

10、Written by Zhang Maozi, A Record of Life beyond My Due (Yusheng lu) was trans- lated into English by Lynn A. Struve and included in the Hawai’i Reader in Traditional Chinese Culture, ed. Victor H. Mair, Nancy S. Steinhardt, and Paul R. Goldin (Honolulu: University of Hawai’i Press, 2005), 531–38. For an insightful discussion of this work, see Lynn A. Struve, “Confucian PTSD: Reading Trauma in a Chinese Youngster’s Memoir of 1653,” in History and Memory 16, no. 2 (2004): 14–31. Identifying a “survivor’s mission” and reestablishing connection with the social world is, according to psychiatrist Judith Herman, the third stage of recov- ery from trauma. Judith Lewis Herman, Trauma and Recovery (New York: Basic Books, 1992), 175.

A Note on Translation

This book contains a daunting number of names of both places and people. I have used Pinyin romanization to transcribe the names of provinces (such as Zhejiang), cities (such as Suzhou), and administra- tive units (such as the Taizhou Prefecture); but for the names of smaller places, such as villages and mountains, rivers, and lakes, I have tried to preserve the sense of the names whenever I could, to make them more accessible to English readers. When the meaning of a place name is unclear or no graceful translation is possible, I have used transliteration in Pinyin instead.

翻譯說明

本書收錄了數量驚人的地名和人名。對於省名（如浙江）、市名（如蘇州）和行政單位名（如台州府），我使用拼音謄寫；但對於較小的地名，如鄉村、山川、河流和湖泊，我盡可能保留地名的意義，以便英文讀者更容易理解。如果地名的意義不清楚，或無法進行優美的翻譯，我就使用拼音音譯來代替。

When introducing a person in the text, the author usually refers to him by his style name (also known as courtesy name) and then gives the person’s personal name as well as his place of origin, all in keeping with the Chinese biographical conventions of premodern times; for a woman he gives only the surname, as a woman’s name is not supposed to be known outside of her family circle. When translating people’s names, I have followed the Chinese custom by giving surname first and personal name second.

在文中介紹一個人時，作者通常會用他的式名（也稱為禮貌名）來稱呼他，然後提供此人的個人姓名以及籍貫，這都符合中國近代以前的傳記習俗；對於女性，作者只提供姓氏，因為女性的名字不應該被家庭圈子以外的人知道。在翻譯人名時，我遵循中國人的習慣，先寫姓氏，後寫名字。

Zhang Daye(張大野) had a large extended family. His father had a principal wife, née Chen, and at least two concubines, one of them being Zhang’s biological mother, née Wang. He had several paternal uncles and many cousins. He refers to all of his female cousins as “sisters,” and ranks them, according to convention, by the order of birth in the same generation; thus his second uncle’s daughter was his “ninth sister” while his fifth uncle’s two daughters were, respectively, his “eighth sister” and “little sister.” In the case of his “elder sister” and “fourth sister,” it is impossible to know whether they were his sisters or female cousins (Zhang himself seems to have been an only son, judging from the fact that he had to take care of his father’s funerary arrangements, but it is unclear whether he had any sisters or half sisters).

張大野有一個大家庭。他的父親有一位正妻陳氏和至少兩位妾室，其中一位就是張大野的生母王氏。他有幾位叔伯和許多堂兄弟姊妹。他把所有的女性表姐妹都稱為「姐姐」，並按照慣例，將她們按出生輩分排序，因此他二叔的女兒是他的「九妹」，而他五叔的兩個女兒分別是他的「八妹」和「小妹」。至於他的「大姐」和「四姐」，則無法得知她們是他的姊妹還是女性表姊妹（從張氏必須照顧父親的後事來看，他本人似乎是獨子，但不清楚他是否有姊妹或同父異母的姊妹）。

11、Sigmund Freud, Beyond the Pleasure Principle (New York: W. W. Norton, 1961), 24.

Zhang records with affection several of his family servants and hired hands, such as Ah Zhang, Lu Sanyi, Wenjing, Ye Ahsheng, Yatou, and a young orphan, Zhou, who was taken in by his father off the street and possessed an ambiguous identity as half adopted son and half servant. To Zhang, they were heroes who saved him from death or delightful companions who assuaged the loneliness of his travels. There is also an intense sense of guilt about his inability to repay the kindness of those who had helped and protected him during the years of chaos. The World(微蟲世界) is, in this sense, a register of gratitude, and lasting regrets, that Zhang owes to the dead. I have provided a list of the author’s connections, including his kinsfolk, friends, and casual acquaintances met during his trips, as well as domestic servants and hired hands, in an appendix, to help the reader navigate the complicated familial and social relationships.

張深情地記錄了他的幾位家僕和雇工，如阿章、陸三義、文鏡、葉阿生、丫頭，還有一個被父親從街上收留的年輕孤兒小周，他的身份曖昧，一半是養子，一半是傭人。
對張來說，他們是救他於水火的英雄，也是消除他旅途寂寞的好夥伴。
對於那些在亂世中幫助和保護他的人，他有著無法報答的強烈愧疚感。
在這個意義上，
《微蟲世界》是張對逝者的感謝與遺憾。
我在附錄中提供了作者的關係清單，包括他的親戚、朋友、旅途中遇到的閒散熟人，以及家庭傭人和雇工，以幫助讀者瞭解複雜的家庭和社會關係。

A note should be added about dates. As typical of premodern conven- tions, Zhang uses both the sexagenarian cycle in the traditional Chinese calendrical system and the ruling emperor’s “reign title” to record a year; for instance, the year 1893 may be recorded either as the nineteenth year of the Guangxu era or the guisi year of the Guangxu era. The calculation of days and months is based on the Chinese lunar calendar; thus, the sixth day of the fourth month in the nineteenth year of the Guangxu era is May 21, 1893. I have converted all dates in the book into Western calendar dates, which are placed in brackets following the Chinese dates. Two things must be pointed out here. First, according to traditional Chinese age reckoning, a newborn is considered one year old, and with each passing of a lunar new year, one year is added to the person’s age, so that a person is two years old (or two sui) in the person’s second year, and three years old (or three sui) in the person’s third year, and so on. There is usually a gap of one year, sometimes even two, between a person’s age by Western reckoning and the person’s age by Chinese reckoning. In my translation, I have kept the Chinese reckoning used by the author to avoid further confusion. Second, the author sometimes misremembers dates. On one occasion, a marginal note points out the error; on another, the error lies in neglecting to update the reign title of the ruling emperor, so that when the text says “the seventeenth day of the third month in the yihai year of the Tongzhi era” (April 22, 1875), it should say “the yihai year of the Guangxu era,” because Emperor Guangxu changed the reign title on February 6 that year (the emperor usually changed his predecessor’s reign title not as soon as he took the throne but on the first lunar new year’s day of his reign). At a time of dynastic change, loyalists to the over- thrown dynasty sometimes chose to continue to use that dynasty’s last reign title as a demonstration of their loyalty to the fallen regime. Zhang Daye(張大野)’s errors, however, seem to be no more than slips. Like many people in premodern times, he did not always have the most precise notion of time. At one point in The World(微蟲世界), he claims that almost three thousand years had elapsed from the Taijian era of the Chen dynasty to his own day, while in reality a mere 1,300 years had passed. In the volume, I explain these errors in footnotes. I have also appended a chronology of the author’s life at the end of the volume to help orient the reader in the temporal labyrinth.

有一點需要補充的是關於日期的問題。典型的前現代慣例是，張氏同時使用中國傳統曆法中的「歲次」和皇帝的「年號」來記錄年份，例如，1893 年既可以記錄為光緒十九年，也可以記錄為光緒癸巳年。日和月的計算以中國農歷為基礎，因此光緒十九年四月初六是 1893 年 5 月 21 日。我把書中所有的日期都轉換成了西曆日期，放在中國日期後面的括號中。在此必須指出兩點。首先，根據中國傳統的年齡計算方法，新生兒被視為一歲，每過一個農曆新年，人的年齡就會增加一歲，因此人的第二年是兩歲（或兩隋），第三年是三歲（或三隋），以此類推。西方人的年齡與中國人的年齡通常相差一歲，有時甚至相差兩歲。在我的翻譯中，我保留了作者使用的中國計算方式，以避免進一步的混淆。其次，作者有時會記錯日期。有一次，旁注指出了錯誤；有一次，旁注指出了錯誤；另一次，錯誤在於忽略了更新在位皇帝的年號，因此當文中提到「同治乙亥年三月十七日」（1875 年 4 月 22 日）時，應該說「光緒乙亥年」、「因為光緒帝是在該年二月六日改元的（皇帝通常不是在即位後立即改元，而是在即位後的首個農曆正月改元）。在朝代更替時，忠於被推翻朝代的人有時會選擇繼續使用該朝代最後的年號，以表達他們對亡國政權的忠誠。然而，張大野的錯誤似乎只是滑稽而已。就像前現代的許多人一樣，他並不總是對時間有最精確的概念。在《微蟲世界》一書中，有一次他聲稱從陳朝的太建時代到他自己的時代已經過了將近三千年，而實際上只經過了一千三百年。在這本書中，我在腳注中解釋了這些錯誤。我還在卷末附上了作者生平年表，以幫助讀者在時間迷宮中找到方向。

In general, I have kept my footnotes as succinct as possible, but the

sheer number of footnotes nevertheless shows the richness of the cul- tural lore with which a premodern Chinese reader would have been familiar in a work that is not particularly erudite. Throughout the manu- script there are many minor revisions. I have tried to add notes in cases in which the revisions substantially change the sense of the text, but have not noted those cases in which the revisions are merely stylistic.

一般而言，我的腳注儘量簡潔，但腳注的數量卻顯示出

儘管如此，腳註的龐大數量仍顯示了這本並非特別博學的著作所包含的前現代中國讀者所熟悉的豐富文化傳說。在整個手稿中，有許多微小的修改。我嘗試在修訂大幅改變文意的地方加上註釋，但沒有注意到那些僅屬風格上的修訂。

One last thing to mention here is that the original book is divided into three parts (called “scrolls,” or juan), but I have further divided each part into sections, based largely on content, and have added section titles, which appear in italics, to make it easier for the reader to find an episode.

在此最後要提的一點是，原書分為三個部分（稱為「卷」或「娟」），但我將每個部分進一步分為幾個小節，主要以內容為基礎，並加上小節標題（以斜體顯示），方便讀者尋找某一集。

PREFACE BY ZHANG DAYE(張大野)

FrOM the cry of a tiny insect, one can hear the sound of a vast world.

To speak of a tiny insect and The World(微蟲世界) as relative to each other is why the Great Hero is capable of containing the ancient and modern times in himself, and his outlook alone is different from the masses of men.1 That which is clear and light above us is heaven; that which is con- densed and heavy below us is earth; sun, stars, great mountains, and large rivers are wedged in between. This is what we call “The World(微蟲世界).” Clouds are a world to the dragon; wind is a world to the tiger; the Sage is a world to the myriad things. Therefore, in the old days, when the for- mer kings ruled the country, once the five grains were harvested, the kings had the common people share the same alleyways, and let men and women sing together if they had any grievance. Those who were hungry would sing of food; those who were fatigued would sing of labor. The gov- ernment would provide for men over fifty and women over forty, and ask them to collect their songs and present them to the county; the county would in turn present them to the prefecture, and the prefecture would in turn present them to the capital, so that the Son of Heaven would know everything about The World(微蟲世界) without having to go outdoors.

序(張大野)

從微蟲的叫聲中，可以聽到廣大世界的聲音。

微蟲與世界相對，故大雄能含古今於一身，而獨其視野異於常人。1 上方清亮的是天，下方凝重的是地，太陽、星星、大山、大河夾在中間。這就是我們所說的「微蟲世界」。雲者，龍之天下也；風者，虎之天下也；聖人者，萬物之天下也。所以，古時候，國王統治國家，五穀一收，國王就讓老百姓同住一條巷子，有什麼不平的事，就讓男男女女一起唱。飢者歌食，疲者歌勞。政府供養五十歲以上的男子和四十歲以上的女子，讓他們收集自己的歌聲，然後獻給縣，縣再獻給府，府再獻給京師，這樣天子就不用出門就能知道《微蟲天下》的一切了。

What one takes to be a whole world is nothing but wavering hot air and floating dust.2 When one looks at them from the point of view of what is large, they go back and forth continuously and blow each other about; when one looks at them from the point of view of what is small, they go east or west with the wind, appearing at sunrise and disappear- ing at sundown. But no matter which way one looks at them, they remain the same in being The World(微蟲世界). The wings of a bee and the eyes of a mos- quito are extremely small, and yet they are capable of flying and seeing. They have ruler and subject, father and son, husband and wife, brothers and friends: their happiness, anger, sadness, and joy are the same as in the human world. When you pour a cup of water into a hollow in the floor of the hall, a passing ant may take it to be a huge lake. How then do we know that it might see a burning torch and not take it to be the morning sun?

從大處看，它們來回不斷，互相吹拂；從小處看，它們隨風向東或向西，日出時出現，日落時消失。但無論從哪個角度看，它們都一樣是微蟲世界。蜜蜂的翅膀和蚊子的眼睛都非常小，但它們卻能夠飛行和看東西。它們有君臣、父子、夫妻、兄弟、朋友：它們的喜、怒、哀、樂與人間世界是一樣的。當你把一杯水倒入大廳地板上的空洞時，路過的螞蟻可能會把它當成一個巨大的湖泊。那我們怎麼知道它可能會看到燃燒的火把，而不會把它當成是早晨的太陽呢？

A tiny insect is a tiny insect. Unable to see the sun, the stars, great mountains, and large rivers, when it sees a cup of water and a burning torch, it is startled and filled with admiration, thinking that perhaps they are none other than the so-called sun, stars, great mountains, and large rivers. It leaps with excitement, looks up, cries out, and writes down in private what it has seen. This is also the intent of “collecting the songs.” Wouldn’t the Great Hero of this world consider the sound of a tiny insect to be on a par with the wonderful music of Emperor Shun and the dance of “Mulberry Grove”?3 There might be something here of use to the Sage in his consideration of The World(微蟲世界).

The above is the preface.

小昆蟲就是小昆蟲。它看不見太陽、星星、大山和大河，當它看見一杯水和一個燃燒的火把時，它驚訝不已，滿心讚嘆，心想這也許就是所謂的太陽、星星、大山和大河。它興奮地跳起來，抬起頭，大叫，並私下記下它所看到的一切。這也是「收集歌聲」的用意。這世上的大英雄難道不會認為小蟲的聲音可以與舜帝的美妙音樂和《桑林》的舞蹈相提並論嗎？

以上為序言。

序

从微虫声中听出大千世界。以微虫与世界相对待而言，此大雄氏之所以包含古今，顾盼独殊于众也。

上而清轻者为天，下而凝重者为地，日星河岳两间系焉，此所谓世界也。云龙之世界也，风虎之世界也，圣人万物之世界也。是故，先王之治天下也，五谷毕入则使百姓同巷而处。男女有所怨恨，则相从而歌，饥者欹其食，劳者歌其力，男年五十，女年四十，官给之食使采其声上于邑，邑上于都，都上于国，于是天子不出户而知天下。

凡所以为世界也，野马也，浮尘也。自其大者而观之，憧憧往来，气之以相吹也；自其小者而观之，从风而东，从风而西，日出而见，日入而隐，其为世界一也。

蜂之翼、蚊之睫，其细已甚而飞视备焉。有君臣焉，父子焉，夫妇、兄弟、朋友焉，喜怒哀乐等也。覆盈水于堂坳，蚁过之而见为巨浸，庸讵知夫不见爝火而目为旭日哉？

微虫，微虫也，日星河岳不可得而见，见杯水焉，爝火焉，适适然惊而仰止焉，殆即所谓日星河岳也。跃而起，昂而鸣，就所见而私志焉，亦采其声之意也。

世有大雄氏其人者，不且亦谓之《箫韶》之音而《桑林》之舞也哉。于圣人之为世界或有取焉，是为序。

1、The Great Hero is an epithet of the Buddha.

2、The phrase “wavering hot air and floating dust” is from the first chapter of Zhuangzi, “Free Roaming” (Xiaoyao you). The following discussion about the rela- tivity of large and small is filled with echoes of this Zhuangzi chapter.

3、Shun was the legendary sage emperor in ancient times. “Mulberry Grove” was the title of a musical piece supposedly performed for the emperors of the Shang dynasty in high antiquity.

PART ONE

第一部分

Trip to Tiantai

天台之行

In the nineteenth year—the guisi year—of the Guangxu era, begin- ning when the Emperor took the dragon throne, on the sixth day of the fourth month [May 21, 1893], this tiny insect took a trip to Tiantai.

光緒十九年（1893 年 5 月 21 日）四月初六，這隻小蟲到天台旅行。

Thus The World(微蟲世界) came into being. I suppose the fruit of bodhi was about to ripen.

於是，《微蟲世界》誕生了。我想菩提的果實就要成熟了。

In the evening, together with a traveler, Mr. Pan, who was a native of Tiantai, I went out the eastern gate of Ningbo and boarded the ferry boat to Fenghua. When we got into the boat, there were four men there already. Two of them spoke with a Hu’nan accent, and looked like sol- diers; the other two were from Xianju of Taizhou, whose dialect sounded like bird talk. They frequently eyed my luggage, and asked me where I was heading. I suspected that they were up to no good. Mr. Pan nervously whispered to me that they might be robbers. I quickly stepped on his foot to stop him from saying anything more. By the next morning, we were still over ten leagues away from the Great Dockyard of Fenghua. The currents were too fast for our boat to advance, so we got off the boat and took a raft instead. The four men took leave of us and were gone. Mr. Pan was delighted that we were now safe. I said, “Well, not yet, I am afraid.” We arrived at the Great Dockyard, and reached Huanggongtai, and indeed, there they were, waiting for us to show up. Huanggongtai was the name of the transfer station.

傍晚時分，我和一位天台人潘先生一起，從寧波東門出來，登上前往奉化的渡輪。當我們上船時，船上已有四個人。其中兩個操湖南口音，看起來像營勇的；另兩個是台州仙居人，方言聽起來像湖南語。他們經常盯著我的行李，問我要去哪裡。我懷疑他們不懷好意。潘先生緊張地低聲告訴我，他們可能是強盜。我赶紧踩住他的脚，不让他再说下去。第二天早上，我們離奉化大船廠還有十多里格。水流太急，我們的船無法前進，於是我們下了船，改乘木筏。四人告辭而去。潘先生很高興，說我們現在安全了。我說：「恐怕還沒有」我們到了大船塢，到了黃公臺，果然，他們就在那兒，等著我們出現。黃公臺是轉運站的名字。

After we ate our meal, the four men set out first. I asked them where they were going. They replied, “Xinchang.” Alarmed and panicked, Mr. Pan said to me, “We will have to share the same mountain road with them. What should we do?” I smiled and asked the restaurant owner to find us nine able-bodied men. Once they were assembled, I asked them, “Aren’t you all Taizhou people who are working as hired hands here?” They said, “Why, yes indeed.” I said, “Well, the barley is yellow now and ready to be harvested. Would you like to come with me and visit your families?” They all said, “Sure.” They proceeded to carry me with a bamboo sedan chair. On our way, we ran into some mountain folks who were traveling merchants, and invited them to join us. By the time we arrived at Xikou, we had with us a group of forty-five people. Mr. Pan said, “I think we are okay now.”

我們吃完飯後，四個人先行出發。我問他們要去哪裡他們回答說「新昌」潘先生又驚又慌，他對我說："我們要和他們走同一條山路。我們該怎麼辦？」我笑了笑，讓餐館老闆給我們找來九個身強體壯的人。等他們集合後，我問他們：「你們不都是在這裏當雇工的台州人嗎？」他們說：「是的」我說："好了，大麥現在黃了，可以收割了。你們願意跟我一起去看望你們的家人嗎？」他們都說「當然」他們就用一頂竹轎子把我抬起來。途中，我們遇到了一些山民，他們是旅行商人，我們邀請他們加入我們的行列。到溪口時，我們已經有四十五人了。潘先生說：「我想我們現在沒有問題了」。

I took out three hundred cash, bought five kilos of rice wine, and treated everyone to a drink; they all became tipsy. Continuing on our journey, we came to a stream. Those four men were indeed there first. Upon spotting them, Mr. Pan gave a holler to the folks traveling with us, who clustered around me as we all crossed the stream together. We made a great deal of noise. The four men did not expect to see us with so many people, and their countenances changed. They departed on a different route through the mountains.

我拿出三百元現金，買了五斤米酒，請大家喝了一杯，大家都醉了。繼續前行，我們來到了一條小溪旁。那四個人果然先到。發現他們後，Pan 先生向與我們同行的人們大喊了一聲，大家都圍在我身邊，一起渡過了小溪。我們發出了很大的聲響。那四個人沒想到會看到我們和這麼多人在一起，他們的臉色都變了。他們從另一條路穿越群山離開了。

This was one of those situations that, though one never knows, might have become quite sticky if something bad had happened and I had taken no precautions. It was truly hard to be on the road. As I looked into dis- tance for a hundred leagues, the journey ahead seemed infinite, and I wondered where I would eventually end up.1 That night, we stopped at Madaitou.

雖然我們不知道，但如果發生了不好的事情，而我又沒有採取任何預防措施的話，情況可能會變得相當棘手。在路上真的很辛苦。當我眺望一百里格的遠方時，前方的旅程似乎無窮無盡，我不知道自己最終會到達何處。當晚，我們在馬台頭停下來。

On the eighth, we got up early. We crossed the Shijie Range and entered the territory of Xinchang. Earlier, from the Great Dockyard all the way to Madaitou, the plain was flat and the fields fertile; green plants met the eye everywhere, and the mountain was not yet very steep. By now, however, cliffs were rising high, and remarkable trees stretched across the sky. Mountain birds sang melodiously, and flowers blossoming by the stream were full of charm. The road seemed to bend nine times for every ten steps and presented all sorts of enchanting views. The local people were simple, honest, and courteous, entirely different from Ningbo.

八日，我們起了個大早。我們越過石碣嶺，進入新昌境內。早先，從大船廠一直到馬台頭，平原平坦，田地肥沃，綠色的植物隨處可見，山也不是很陡峭。但現在，懸崖峭壁已經高聳入雲，壯麗的樹木橫亙天際。山上的鳥兒婉轉歌唱，溪流旁盛放的花朵充滿魅力。山路似乎每走十步就要彎上九個彎，各式各樣的景色令人陶醉。當地人民淳樸、誠實、有禮，與寧波完全不同。

1、The author is alluding to a couplet from “The Supple Mulberry Tree” (Sang rou), one of the “Greater Odes” in the Classic of Poetry: “Here is a wise man, / whose insight reaches a hundred leagues.” The ode laments the miseries of the common people and the death and disorder afflicting the empire. It contains the following lines: “Intense grief and worries fill my heart, / as I think on the condition of my land. / I was born at an inopportune time, / encountering the wrath of Heaven. / I go from west to east, / there being no peaceful dwelling place for me.” These lines provide an apt commentary on The World(微蟲世界) of a Tiny Insect.

1 作者暗指《詩經》「大頌」之一《桑柔》中的一聯：「這裏有一位智者，/他的洞察力達到一百里格。這首詩歌感嘆平民百姓的苦難以及帝國的死亡和混亂。其中包含以下幾句「強烈的悲傷和憂慮充滿了我的心/當我想到我的土地的狀況。/生不逢時，/遭天譴。/ 我從西到東， / 沒有安居之所"。這些句子恰如其分地評論了《微蟲世界》。

Around noon we passed through the Jiaxi Range. Making a rapid descent of Mount Wan, we had lunch at Old Man Xu’s restaurant by the Dragon King’s Lake. The “lake” did not have a single drop of water in it. One cannot help wondering how it acquired its name—I suppose in the same way some of the “famous gentlemen” of this world got their reputa- tions. Old Man Xu’s given name was Dingmu, and his studio name was Zhiting. A Licentiate Scholar in his sixties, he was a remarkably kind and sincere man.2 He told me that besides selling wine, he made a living by raising silkworms. He had one son and two grandsons, and his grand- sons were already beginning to establish a reputation for themselves at the local school. I presented him with a couplet: “In old age, you take the ‘red buddy’ as an understanding friend; / with leisure and ease, you act as a host to the green mountains.”3 The old man was greatly pleased. He brought out a fine brew for us, and insisted that we spend the night at his place. I declined, saying that we still had a long way to go. We made a date for the future, and I took my leave.

中午左右，我們穿過了嘉熙嶺。我們快速下了萬山，在龍王湖旁的徐老闆餐廳吃了午餐。這個「湖」裡沒有一滴水。我們不禁好奇它是如何得名的--我猜想這與世上一些「名士」得名的方式是一樣的。許老先生名鼎木，字芝亭。他告訴我，他除了賣酒之外，還以養蠶為生。他有一個兒子和兩個孫子，他的孫子們已經開始在當地的學校建立名聲。我送了他一副對聯：「老來「赤子」為知己；／閒來「青山」作主人。"3 老人非常高興。他拿出上好的酒來招待我們，並堅持要我們在他家過夜。我拒絕了，說我們還有很長的路要走。我們約好了以後的日子，我便告辭了。

After we turned the corner around the “lake,” we rested briefly at Jiu-

jianlou. That night, we stayed at the Glorious Advancement Inn at Ban- zhu. A young courtesan, who was rather pretty, tried to ingratiate herself with me. Just as she was tuning her musical instrument, Ye Ahsheng, a native of Tiantai who was hired to carry my luggage, barged in with his beddings and asked to share my room. He said, “I hear this place is weird. If one sleeps alone, one could be bewitched by some female demon and die.” I laughed heartily at that. The courtesan lingered for a while and finally left. I looked around, and saw a poem written on the wall. It was as follows:

轉過「湖」的拐角後，我們在九間樓稍作休息。當晚，我們住在班竹的光榮旅館。一個相當漂亮的年輕歌妓試圖跟我套近乎。就在她調整樂器的時候，雇來替我搬行李的天台人葉阿生拿著被褥闖了進來，要跟我同房。他說：「聽說這個地方很怪。如果一個人睡，可能會被女鬼迷惑而死"。我聽了哈哈大笑。那個歌妓逗留了一會兒，最後離開了。我環顧四周，看到牆上寫著一首詩。內容如下

It’s been thirty years since I last visited this mountain road by the stream,

Black dog, red sheep—

The World(微蟲世界) has changed.4

With a goblet of ale, I still like to invite people to a game of “finger battle”;

And yet, even in the midst of chatting and laughing, a war is raging in my heart.5

A fallen blossom sticks to the grass, so awfully charming;

Fragile catkin turns into duckweed, always full of sentiments.6

Tomorrow, at the wayside rest stop for travelers to say farewell,

“In the morning breeze, under the sinking moon,” what a melancholy affair.7

“卅年不到溪山路，苍狗红羊事变更。

杯酒尚须邀拇战，笑谈还欲逞心兵。

落花依草浑无赖，弱絮成萍总有情。

明日短长亭子上，晓风残月可怜生。”

署曰“横湖太痴生”，

是盖被媚而几死者矣，其亦有天涯沦落之悲乎？

距離我上次造訪這條小溪旁的山路，已經有三十年了、

黑狗紅羊

世界(微蟲世界)變了。

我仍然喜歡拿著高腳酒杯，邀請大家來玩「手指大戰」的遊戲；

然而，即使在談笑聲中，我的心中仍有一場戰爭。

落花粘草，煞是迷人；

柔荑成浮萍，總是多情。

明天，在旅人惜別的路邊驛站、

「晨風中，沉月下」，何等惆悵。

2、Licentiate Scholar (xiucai) was an unofficial reference to all men qualified to participate in the civil service examination at the provincial level in the Qing dynasty.

3、“Red buddy” is an appellation of wine.

It was signed, “An All Too Foolish Man of Heng Lake.” This, I thought to myself, must have been someone who had been “bewitched” and almost died. But then perhaps he too was feeling the sadness of drifting at the far edge of this world.

On the ninth, there was a drizzling rain when we first got up. We crossed the Huishu Range. By now I have traversed the Huishu Range three times: years ago, when I first visited Xianju, I went there in spring, and returned in autumn; this time, I passed through in summer. I have seen the mountain in darkness and in light, in wind and in rain. Truly I must have a predestined relationship with the mountain spirit.

署名是「恆湖的一個太愚蠢的人」。我心想，這一定是一個被「迷惑」而差點死去的人。但也許他也感受到了漂泊在人世遙遠邊緣的悲哀。

第九天，我們剛起來的時候下著毛毛雨。我們翻越了徽州山脈。到現在，我已經三次穿越會墅嶺了：多年前，我第一次到仙居時，是春天去的，秋天回來；這一次，我是夏天經過的。我在黑暗和光明中，在風和雨中都見過這座山。真的，我和山的靈魂一定有一段緣分。

4、That white clouds can quickly turn into the shape of a “black dog” is a figure of change. “Red sheep calamity” (hong yang jie) refers to the national disaster

believed to take place every six decades in the bingwu and dingwei years. The ding- wei year is the year of the sheep, while bing and ding, according to Chinese cosmol- ogy, are governed by the element of fire, hence “red.” Punning on the surnames of its two leaders, people sometimes referred to the Taiping Rebellion as the “Hong Yang Calamity” (see introduction).

5、“Finger battle” is a drinking game; “a war in the heart” is a metaphor for concerns weighing heavily on one’s mind.

6、“Fragile catkin” is a traditional metaphor for courtesans.

7、“In the morning breeze, under the sinking moon” is taken verbatim from a famous song lyric about the separation of lovers, “To ‘The Sound of Bell in the Continuous Rain’” (Yu lin ling), composed by Liu Yong (987–1053).

8、4 白雲能迅速變成「黑狗」的形狀是一個變化的圖像。"紅羊劫」（hong yang jie）是指每六十年在丙午年和丁未年發生的國難

9、。丁未年是羊年，而根據中國的宇宙觀，丙和丁是由火元素支配的，因此是「紅」。由於太平天國的兩位領袖的姓氏不同，人們有時將太平天國稱為「紅楊之禍」（見引言）。

10、5 「指戰」是喝酒的遊戲；「心戰」比喻心事重重。

11、6 「柔荑」喻歌妓。

12、7 「朝風暮月」取自柳永（987-1053 年）的《雨霖铃》，是一首著名的詞曲，描寫戀人的離別。

At first, I did not know the name of the hills on either side of the road. I saw only myriad peaks soaring and dancing, a dark green perme- ating the sky, furling and unfurling above the clouds like pennants and streamers. I marveled at their beauty. This time I asked some wayfarer, who told me they were called the Plantain Mountains. I recognized the ingenuity of the ancients in coming up with such a name. If, some day, I could visit the mountains after a snowfall and thus get to see the Wang- chuan painting in the real landscape, wouldn’t that be wonderful?8

起初，我不知道道路兩旁山丘的名稱。我只看到無數的山峰在翱翔和舞動，深綠色彌漫了整個天空，在雲層上飄揚，就像飄揚的旗幟。我驚嘆於它們的美麗。這次我問路人，他們告訴我這座山叫做芭蕉山。我認識到古人想出這個名字的巧思。如果有一天，我可以在下雪之後到訪這座山，從而在真實的山水中看到王维《辋川图》的畫作，那不是很美妙嗎？

The road was very slippery in the rain, and the sedan carriers com- plained bitterly. So I started climbing on foot. Generally speaking, it is better to travel on foot when going uphill. When one gets tired, one can take a little rest and look around. The sights below and on either side are all marvelous, something that cannot be seen from behind the closed curtains of a sedan. When going downhill, however, it is better to sit in the sedan chair, so that one can look down from an elevated point of view, and clouds and streams are as in plain sight as two eyebrows facing each other. As one gradually approaches them, one sees their wonders even more clearly. It is regrettable that few mountain viewers have real- ized this.

雨中的路面非常濕滑，轎也發出刺耳的聲響。於是我開始步行上山。一般來說，上坡時最好步行。累了的時候，可以稍微休息一下，看看四周。下面和兩邊的景色都很奇妙，這是在轎子緊閉的窗簾後所看不到的。然而下山時，最好是坐在轎子裡，這樣可以從高處往下看，雲霧和溪流就像兩條眉毛相對一樣，一目了然。當人逐漸走近它們時，會更清楚地看到它們的奇妙。令人遺憾的是，很少有登山觀賞者能夠體會到這一點。

The rainy atmosphere became thicker and thicker after we crossed the Huishu Range. Viewed from afar, the peaks of Tianmu Mountain seemed to have sunk into an ocean of fog. The rocks and soil of nearby mountains and valleys were all of a crimson hue. As profuse white clouds surrounded and encircled them, I felt as if I were watching a congrega- tion of flames, which was quite a remarkable sight. After going on a few more leagues, we arrived at the Coldwater Way Station. By and by the ter- rain became more level, and the sky began to clear up. Dark green pines seemed to be dripping azure. A slender stream was gushing forth, and a cool breeze blew in our faces, refreshing and lifting our spirits. It was as if the divine beings of nature were beckoning us. We then crossed the Guan Range, which is connected to Black Summit Mountain. Black Sum- mit was dense with rich vegetation and even more precipitous and peril- ous than the Guan Range. The scenery changed with every step and was beyond words. This was what I talked about in a poem I once composed:

越過會墅嶺後，雨濛濛的氣氛越來越濃厚。從遠處看，天目山的山峰好像沉入了霧的海洋。鄰近山巒溪谷的岩石和泥土都呈深紅色。當大量的白雲圍繞著它們時，我覺得自己好像在看火焰大會一樣，非常壯觀。又走了幾里格，我們到達了 Coldwater Way Station。雨越下越大，天空開始放晴。深綠色的松樹好像在滴著蔚藍的水。一條細長的溪流潺潺而出，陣陣清涼的微風吹拂著我們的臉庞，令人神清氣爽，精神為之一振。仿佛大自然的神靈在向我們招手。接著，我們穿過與黑峰山相連的關嶺。黑峰山植被茂密，比關嶺更加險峻。每走一步，景色都在變化，難以言喻。這就是我曾在一首詩中所說的：

13、Wangchuan refers to the Tang poet and painter Wang Wei (701–761). One of his paintings, now lost, featured a green plantain, a tropical plant, in snow.

Looking down from the mountaintop, Vast and hazy, all I can see is a blue mist.

Descending gradually, I come to the level ground, Suddenly the vista opens up into a grotto heaven.

從山頂往下看，遼闊而朦朧，我只能看到一片藍色的霧氣。

漸漸下來，來到平地，忽然眼前豁然開朗，宛如洞天。

山巅一俯视，漠漠但苍烟。

渐下向平地，豁然开洞天。”

By the time we went over Three Mao Bridge and reached Clear Stream Village, the terrain again gradually leveled out. Then we were in the town of Tiantai. There were troops stationed there to defend against mountain bandits. When we were passing through, a soldier was hunting pheas- ants with his shotgun. One of my sedan carriers, while relieving himself at the roadside, was startled and grunted about it. The soldier flew into a rage, took out his saber, and threatened to stab him. At that, everyone present was stirred to indignation. I quickly dismounted and intervened. Finally the sedan carrier was forced to kneel down and kowtow to the soldier, and only then did the soldier let him go.

當我們走過三毛橋，到達清溪村時，地勢又逐漸平坦起來。之後，我們就到了天台鎮。天台鎮有軍隊駐守，以防山賊。我們經過的時候，一個士兵正拿著獵槍打山蟻。我的一個轎夫在路邊解手時，被嚇了一跳，「哼」了一聲。士兵勃然大怒，拿出馬刀，威脅要刺死他。當時，在場的所有人都被激起了憤怒。我迅速下馬介入。最後，轎夫被迫跪下向士兵磕頭，士兵才放了他。

Even bandits might be moved by human feeling; how can these sol- diers be so impervious to courtesy? The people of Taizhou are often seized by soldiers for some trifle and then beheaded as “bandits”— just as in this case, I suppose. When those who are malevolent carry the weapons of destruction, and, moreover, possess power and authority, nobody cares for the destitute and miserable common folk, even if they have done nothing wrong to deserve the way they are treated. Isn’t it extremely foolish for these poor folks to try to reason with them?

盜亦動人情，何況賊人乎？台州人常因小事被官兵抓去，然後被當作「賊」斬首--我想，就像這件事一樣。當兇惡的人手持毀滅的武器，而且擁有權力和權勢時，就沒有人會關心貧苦的平民百姓，即使他們並沒有做錯任何事而應受到這樣的對待。對於這些可憐的人來說，試圖跟他們講道理不是非常愚蠢嗎？

At Tiantai, I stayed with Mr. Pan, the man with whom I had traveled. On the tenth, I toured Guoqing Temple in the rain.9 The color of the mountains, reflected in the glistening stream, was of a darker green than spilled kohl. My sedan carriers had all left; only Ye Ahsheng followed me with my bags. A monk named Xiaoran acted as my guide and showed me around. At the time, they were constructing statues of the five hun- dred Arhats. Many craftsmen were working in the temple, and there was nothing really worth seeing. The former sacrificial hall for Fenggan had been converted into the Hall of Three Saints, including, besides Fenggan, the pair Hanshan and Shide.10 Its decor was not particularly attractive either. So I set out.

在天台，我住在與我同行的潘先生家。十日，我冒雨參觀國清寺。9 山色倒映在潺潺的溪水中，比打翻的胭脂還要深綠。我的轎夫都走了，只有葉阿生拿著行李跟著我。一位名叫小然的僧人充當我的向導，帶我四處遊覽。當時，他們正在建造五髻阿羅漢的塑像。寺內有許多工匠在工作，沒有什麼值得一看的。以前祭祀豐幹的大殿已改建為三聖殿，除了豐幹之外，還有寒山和拾得兩位10。於是我出發了。

14、Guoqing Temple, to the north of the town of Tiantai, is well-known for being the head temple of the Tiantai Buddhist sect that was founded by the monk Zhiyi (538–597). It was first built at the turn of the seventh century, and has been repeatedly destroyed and rebuilt throughout history.

We passed the Golden Ground Range. The rocks on the roadside all looked as if they had been hewn with an ax, just as in Ma Yuan’s paintings;11 they were quite different from what we had seen before. Squirrels came and went on top of the pine trees that reached into the clouds.12 So secluded and beautiful, the scenery hardly seemed to be of this mortal world. But it was freezing cold, so we went to Stūpa Temple.

我們經過了金地山脈。路旁的岩石都像是用斧子鑿出來的，就像馬遠畫中的一樣11 ，與我們以前看到的完全不同。松鼠在高聳入雲的松樹上來回穿梭12 ，景色清幽秀麗，不似凡間。但是天氣很冷，所以我們去了 Stūpa Temple。

Stūpa Temple was none other than the Temple of True Enlighten- ment, where the mummified body of Master Zhizhe of the Sui dynasty was preserved.13 His Dharma descendant, Master Minxi, whose studio name was Huafeng, was a native of Huangyan. An enlightened monk with profound insight, he had just started a lecture series on The Lotus Sutra. He presented me with a copy of The Unofficial Biography of Master Zhizhe, and I spent the night at the temple.14

他的法嗣旻溪法師，法名華峰，黃岩人。13 他的法嗣旻溪法師，法名華峰，黃岩人，是一位悟性極高的高僧，剛開始講法華經。他贈送我一本《智者法師傳略》，我便在寺中過了一夜。

The chanting of sutras and the intoning of hymns echoed past mid- night. Unable to sleep, I got up, lit the lamp, and peered out the window. The rain had stopped, and the clouds opened up to reveal a bright moon. I turned around to look at Ahsheng: he was sound asleep. So I went out, and took a stroll on the temple grounds. In a flash, I seemed to see life and death as bubbles on water. As long as one remained ignorant of the wisdom of Buddhism, everything seemed to be fine; but once one grasps it, wouldn’t that person regard somebody like me as one of those people running about wildly like a headless person and, as the Buddha says, deserving nothing but pity? Even so, staying within the mortal world or going beyond its confines serves people in different ways. In benefiting oneself and benefiting others, one should always aspire to do good. If one could achieve this, then one would understand that the doctrines of Ni Hill and the Pure Land shared the same intent.15 Taking Confucius’s sagely teachings as the principle of function, but regarding Buddhism as the home to return to: if one could act like this to while away this glorious age, then wouldn’t he be able to enjoy himself wherever he was going? As I pondered in this manner, my spirits were considerably lifted. On the eleventh day, I visited the Correct and Extensive Temple, and viewed the Stone Bridge Cascade. When I first set out, I climbed Buddha’s Mound and looked into the distance. The sun had not yet risen, and the mountains on all sides were in a haze. I was right in the midst of clouds,whose vapors were sinking below me.

誦經聲和讚美詩的唱誦聲迴盪在夜半時分。我無法入睡，於是起身點燈，向窗外望去。雨停了，雲開月明。我轉頭看阿生，他睡得很熟。於是我走出去，在寺院裡散步。剎那間，我似乎看到生死如水上的泡沫。只要不懂佛法的智慧，一切似乎都沒有問題；但一旦懂了，不就會把我這樣的人看成是無頭苍蝇，像佛陀所說的，只值得憐憫嗎？儘管如此，留在凡間或超越凡間的限制，對人們的幫助是不同的。在利己與利人的過程中，人應該永遠渴望行善。15 以孔子的聖賢教誨為作用的原則，而以佛法為歸宿：若能如此行事，以消磨這個輝煌的時代，那麼，無論去到何處，豈不是都能自得其樂？這樣一想，我的精神就振奮了許多。第十一天，我參拜了正覺寺，並觀賞了石橋瀑布。當我第一次出發時，我登上佛丘，眺望遠方。太陽還未升起，四面的山巒籠罩在一片朦朧之中。我就在雲霧之中，雲霧在我下方下沉。

15、Fenggan was an eighth-century Chan monk who stayed at Guoqing Temple. It is said that he regularly associated with the eccentric poet-monks Hanshan and Shide, and authored poetry himself.

16、Ma Yuan (ca. 1160–1225) was a renowned landscape painter of the Southern Song dynasty.

17、Two characters at the beginning of this sentence are illegible in the manuscript.

18、Master Zhizhe refers to the monk Zhiyi.

19、This biography was written by Master Zhizhe’s principal disciple and successor, Guanding (561–632).

We crossed the Daxingkeng Range, and passed Wild Boars Grove. The grove was named after a boulder stretching out in an irregular shape, which seemed like many big boars speeding toward the flat mountain ridge. Some were raising their heads; some were crouching; some were falling down; some were getting up. Complete with bristle and tail, they crowded together in tens and hundreds. But when you took a closer look, it turned out to be one gigantic boulder, which was just under one-fifth of an acre long. What a remarkable sight! The mountain god must have conjured up this illusion to entertain himself.

我們穿越大興坑山脈，經過野豬林。野豬林因為有一塊巨石呈不規則形狀伸展而得名，彷彿有許多大野豬朝平坦的山脊飛奔而來。有的抬頭，有的蹲下，有的倒下，有的站起。鬃毛和尾巴都很完整，它們擠在一起，數以十計，數以百計。但走近一看，原來是一塊巨大的石頭，長度不到五分之一英畝。這是何等壯觀的景象！這一定是山神為了娛樂自己而製造出來的幻象。

At times ascending into the clouds and at times descending into a deep ravine, after traveling another twenty leagues we arrived at the Correct and Extensive Temple. The sun shone through, bringing warmth to the clouds; flowers blooming in seclusion lent charm to the rocks. Fine, towering trees touched the sky; there were lovely plants all the way and a sweet brook flowing alongside the road. As a breeze was blowing, birds twittered here and there. This was truly a blessed place, which I had not expected to be able to find in the human world.

時而上雲端，時而下深谷，又行了二十里格，我們到達了正廣寺。陽光普照，為雲朵帶來溫暖；花朵在隱蔽處盛開，為岩石增添魅力。高聳的樹木直入雲霄，一路上都是可愛的植物，路旁還有一條甜美的小溪。微風吹來，鳥兒嘰嘰喳喳地叫著。這真是一個福地，我沒想到在人間還能找到這樣的地方。

As we reached Tanhua Pavilion, a monk named Qiutan came to greet us. A native of Kuaiji, he was a calm and relaxed man who commanded respect. After lunch, he showed me the way to Stone Bridge Cascade. Comparing it to dancing snow and spewing cloud would not suffice to describe its beauty. As I sat in front it with my eyes closed, I felt as if I were being carried away by the six gigantic tortoises bearing immortal mountains, swaying and soaring above the three isles and ten continents in the heavenly wind, completely transported to another realm.16 After a long time, Qiutan took me back to the temple, and treated me to a fine tea.

當我們抵達丹華閣時，一位名叫秋潭的僧人來迎接我們。他是 Kuaiji 人，為人沉穩從容，令人肅然起敬。午餐後，他帶我到石橋瀑布。石橋瀑的美，用舞雪噴雲來形容是不夠的。我閉目坐在石橋前，彷彿被六隻巨大的龜驮著仙山，在天風中搖蕩翱翔於三島十洲之上，恍如隔世。

20、Ni Hill is in Confucius’s hometown, Qufu of Shandong. It is said that Confucius’s mother had prayed there and then given birth to Confucius, hence Confucius’s personal name was Qiu (meaning “hill”) and his style name was Zhongni. The Pure Land is a Buddhist paradise inhabited by buddhas and bodhisattvas, or, more specifically, by the followers of Amitâbha Buddha.

“The wonderful scenery of this mountain cannot be exhausted even in several months,” he said to me. “You could, for instance, view the cloudscape from Huading Mountain, where you can also find the ‘minor holy site’ of the Buddha; or you could enjoy the moonlight on Jasper Terrace—that is where Prince Qiao has left his traces.17 Peach Blossom Fount is the dwelling place of transcendent beings; Tongbo Compound is where the feathered folks gather.18 Would you like to linger here awhile? If you can come back in autumn, the ‘bones’ of the mountain will be all exposed, which is an especially extraordinary sight.”

「他對我說：」這座山的美妙景色，即使幾個月也看不盡。他說："你可以從華頂山遠眺雲海，那裏有佛祖的「小聖地」；你也可以在碧玉台賞月，那裏有王子喬留下的痕跡。如果你能在秋天再來，山的「骨頭」就會全露了出來，那景象特別奇特。

I was wide-eyed and could form no response, for I suspected that my soul had been captivated by the mountain spirit. Afterward, we went back to the Temple of True Enlightenment and stayed another night. “The old monk made a date with me for the autumn; / I think back on the flying cascade for a full ten days.” As I recited the couplet by my old friend Qian Bochui (named Zhenxun) of Leqing, my heart was even more filled with yearning.19

我睜大了眼睛，無法做出任何反應，因為我懷疑我的靈魂已被山的靈魂所俘虜。之後，我們回到真覺寺，又住了一晚。「老僧與我約金秋；/回想飛瀑足十日」。當我吟唱著樂清老友錢伯翠（名振勳）的這副對聯時，心中更是充滿了向往19。

On the twelfth, I rose early in the morning and paid my respects to the Buddha. Abbot Minxi spoke to me at length about the causes and conditions for calming my mind and setting my heart at ease. I presented him with a poem:

第十二天，我一大早就起來拜佛。閩西方丈向我詳談安住心靈的因緣和條件。我送了一首詩給他：

Shadow matters, dust objects: my memory has grown hazy;

Through this life of a hundred years, I have always felt ashamed of my unrestrained nature.

I aspire to rely on the power of the Buddha to understand ultimate Truth;

And, riding a gust of wind from heaven, ascend to the upper realm.

Once I gain a glimpse of the Dharma Assembly in the midst of the rain of flowers,20

My heart, the very source of the numinous spirit, will attain the round halo.21

After I fill up the ocean of suffering, I wish to come back here,

To be near the cloud of compassion, and guard the lecture hall.

影事、塵物：我的記憶已經變得朦朧；

百年來，我總為自己放浪形骸的本性感到羞愧。

我渴望依靠佛的力量，了解終極真理；

乘天風，上上界。

一旦我在花雨中瞥見佛法大會，20

我的心，是無量精神的源頭，將獲得圓滿的光環。

苦海圓滿後，我願再來此、

緣近慈雲守講堂。

影事前尘记渺茫，百年惭我太疏狂。

冀凭佛力穷真谛，直御天风到上方。

花雨一时瞻法会，灵源从此证圆光。

愿将苦海填平后，来傍慈云护讲堂。”

21、According to legend, six gigantic tortoises carried five immortal mountains on their backs in the ocean. “Three isles and ten continents” refers to the immortal land in Daoist lore.

22、Prince Jin (or Prince Qiao) was the crown prince of King Ling of Zhou (d. 545 bce), who, according to legend, became an immortal.

23、“Feathered folk” is a term for Daoist immortals.

24、Qian Zhenxun (1867–1931), better known as Qian Bochui, was a late Qing poet. He passed the Provincial Examination in 1888, and held a series of teaching posi- tions in the state-operated prefectural schools in Zhejiang.

A person like Abbot Minxi is someone whom I do not know how to praise.22

像閩西方丈這樣的人，我不知道該如何稱讚他。

After I took my leave, I went to see Crimson Wall Mountain. The mountain was not very big, but it had all kinds of marvelous sights imag- inable. On the top there was an “Immortals’ Pool.” It was a round hole with a circumference of no more than one square foot, but its depth was immeasurable. I scooped up some water and sipped it—it was so cold that my teeth chattered. There were also Golden Coin Pool, Piercing Sword Cliff, and various caves named Purple Cloud, Brushing Cloud, Drinking Rosy Vapors, and Jade Capital. The sight known as “dancing snow of the cold cliff” was the most outstanding: it was a stalactite spring, flowing down from the top of the crags, and scattering into numerous droplets.

告辭後，我去看緋紅壁山。山不大，卻有各種奇景可想。山頂上有一個「仙人池」。它是一個圓洞，周圍不超過一平方英尺，但深度卻無法估計。我舀了一瓢水喝了一口，冰涼得我的牙齒都在打顫。在這裏還有金錢潭、穿劍崖，還有紫雲洞、刷雲洞、飲霞洞、玉京洞等各種洞穴。其中以「寒崖舞雪」的景象最為突出：那是一泓鐘乳泉，從峭壁頂端流下，散成無數水珠。

Purple Cloud was the deepest of all caves, and was well over one-third of an acre wide. A Daoist nun had a house built next to it and practiced self-cultivation there. I inquired about her, and learned that she was the great-granddaughter of Master Qi Cifeng.23 Widowed at a young age, she lived alone with a son, and supervised his studies herself. She was accom- plished in poetry and painting, and gave herself the studio name Lady Scribe of the Jade Capital. She was a remarkable woman, and I paid her a visit. I asked her, “Since you, madam, live here alone, aren’t you afraid of tigers and wolves and brutal men of force?” She replied, “Our humble region does not have brutal men of force; as for tigers and wolves, my son is skilled in the martial arts.” I was even more amazed. Her son was a rather delicate young man. I asked him his name; he told me. I then asked him his age; he said, “I am twenty-one.” Next I asked him about his learning, and this time he only smiled and did not answer—because what he studied was the Daoist canon.24 I marveled at the mother and son for a long time.

紫雲洞是所有洞穴中最深的一個，寬度超過三分之一畝。有一位道姑在旁邊蓋了一間房子，在那裡修行。我向她打聽，才知道她是齊慈峰師父的曾孫女23 。她自幼寡居，獨自帶著一個兒子生活，並親自督導兒子的學習。她詩畫俱佳，自號玉京女文士。她是個了不起的女人，我去拜訪了她。我問她：「夫人獨居此地，不怕虎狼豺狼和蠻人嗎？」她回答說：「我們窮鄉僻壤沒有蠻人，至於虎狼，我兒子武藝高強」。我更加驚訝了。她的兒子是個相當嬌弱的年輕人。我問他的名字，他告訴了我。我又問他年齡，他說：「我二十一歲」。接著我問他的學問，這次他只是笑笑，沒有回答--因為他所學的是道教典籍。

25、A “Dharma Assembly” is a gathering for the purpose of reading the Buddhist scriptures, preaching or worshipping the Buddha. In Buddhist lore, gods and spirits would scatter fragrant flowers as large as cart wheels in admiration of Bud- dha’s teaching.

26、A round halo surrounds the head of a Buddha. Acquiring a round halo signifies the attainment of enlightenment.

27、This echoes the Analects 8.1: “Confucius said, ‘Taibo may be said to possess the

utmost virtue. He declined the throne three times, and yet the people did not know how to praise him [because he never flaunted his virtue].”

After coming down from the mountain, we saw a rest stop by the road.

下山後，我們看到路旁有一個休息站。

Next to it was the tomb of Tian Heng’s retainers. The Historian’s Record states only that Tian Heng’s five hundred retainers committed suicide on an island, but does not specify where it was.25 The Account of Famous Sights says that Tian Heng’s island is near Cloud Terrace Mountain of Haizhou, but without adequate research, its exact location remains unclear. Upon seeing the tomb, I believed that this place must have been part of the ocean in the old days.

旁邊是田恆家臣的墳墓。史記》只說田恆的五百家臣自殺於島上，但沒有說明是在哪裡。25 《名勝記》說田恆的島在海州雲台山附近，但沒有充分的研究，確切的位置仍不清楚。看到墳墓後，我相信這個地方在以前一定是海洋的一部分。

On the thirteenth, I set out for Shaoxing. Going out of the little south gate, I boarded a boat, and Ahsheng followed along. In a short while, we went by the Shrine of Zhang the Perfected Being at the Hundred Pace Stream.26 I once passed the shrine by land, and wrote a poem to com- memorate the occasion:

十三日，我啟程前往紹興。出了小南門，我上了一條船，阿勝跟在後面。我曾從陸路經過該祠，寫了一首詩來記念：

28、Qi Cifeng was Qi Zhaonan (1703–1768), a native of Tiantai. He was a scholar offi- cial and poet.

29、That is, what he studied was an unconventional subject, unlike the Confucian canon.

30、Tian Heng (d. 202 bce) was a nobleman of Qi who rebelled against the Qin dynasty. He sought refuge on an island off the eastern seashore of China with five hundred followers. After Liu Bang (d. 195 bce) became emperor, he summoned Tian Heng to court. Tiang Heng committed suicide on his way to the capital. Tian Heng’s five hundred retainers, upon hearing the news, all killed themselves. The Historian’s Record, the first comprehensive history of China, was authored by Sima Qian (ca. 145–86 bce).

Today the immortal is nowhere to be seen; Quiet, forlorn, this high tower is left behind.

Incense and candles still continue

under the care of a remote descendant;

The imperial writing is preserved on the grand stele.27

The sound of pines—the emptiness of the wind; Shadow in the pool: purified of deep autumn.

Vaguely, the numinous traces are distant; In the green mountains, sorrow at twilight.

如今，仙人已不知所蹤；靜謐、惆悵，這座高塔被遺忘了。

香燭依然

由遠方的後人看管；

碑上敕書存。

松聲風空，潭影秋深。

依稀杳杳，翠山愁暮。

仙人不可见，寂寞剩危楼。

香火云孙奉，丰碑御制留。

松声走虚籁，潭影净高秋。

缥缈灵踪远，青山起暮愁。

Journeying by water, however, was even more delightful. Travel truly brought many pleasures.

After passing through Hundred Pace Stream, we turned west. The currents became swifter, striking against the jumbled rocks and produc- ing silvery waves, evoking the tidal bore of Qiantang. As for the section of the river that was open and wide, it had both the austerity of Yan Guang’s Rapids and the pure and sumptuous beauty of Tonglu.28

Soon after, the river turned around a peak, and level fields, all neatly laid out, came into view. The distant mountains were like a woman’s dark-green eyebrows; trees with fragrant blossoms were shrouded in a light mist. This was the even and vast terrain of Wuxing. Having fully appreciated the scenery, I brought out The Unofficial Biography of Master Zhizhe and started reading. It seemed to be but an instant before the sun’s shadow shifted, and my body was refreshed by a cool air. I got up and took in the landscape, which showed a thousand charming aspects, all bathed in a spiritual beauty, perhaps because it was suffused by a moral influence. All of a sudden I felt as if I had transcended the dusty world—a feeling that was impossible to express with brush and ink.

然而，水上旅行更令人愉悅。旅行真的帶來了很多樂趣。

經過百步溪後，我們轉向西行。水流湍急，撞擊著亂石，激起銀色的浪花，猶如錢塘潮湧。至於開闊的河段，既有嚴光激流的峻峭，又有桐廬的純美。

不久，河水繞過一座山峰，平整的田野映入眼簾。遠山如女子深綠色的眉毛，開著芬芳花朵的樹籠罩在淡淡的霧氣中。這就是吳興平整廣闊的地形。飽覽美景之後，我拿出《智者大師傳》開始閱讀。似乎只是一瞬間，太陽的影子轉移了，我的身體被一股涼爽的空氣沁入。我站起身來，打量著眼前的景色，它展現出千姿百態的魅力，所有的景色都沐浴在一種精神的美感中，也許是因為它充滿了一種道德的影響力。忽然間，我覺得自己似乎已經超越了塵世--這種感覺是無法用筆墨來表達的。

31、Zhang the Perfected Being refers to Zhang Boduan (983–1082), an influential Daoist master who was a native of Tiantai and passed away at the Hundred Pace Stream, located at the boundary between Tiantai and Linhai Counties.

32、The Yongzheng Emperor of the Qing (r. 1723–1735) composed a stele inscription for the shrine and wrote it out himself.

33、Both Yan Guang’s Rapids and Tonglu are scenic sites in Zhejiang.

At dusk we arrived at Shaoxing. The city was built following the con- tour of the mountains, its precipitous city wall overlooking the river. In terms of beautiful scenery and strategic position, it ranked number one in eastern Zhejiang. General Liu Tianxing from Hefei, whose studio name was Youzhi, was in charge of the banner garrison in defense of Taizhou and was stationed in the city. Li Xiaju (named Chengqi) of Jiangning was his secretary. Both were my old friends, and I stayed with them. I was going to send Ahsheng home the next day. Ahsheng had attended on me for a while now, and had become attached to me. I gave him money, and he would not take it until I forced him. Xiaju said with a chuckle, “What a Kingdom of Virtuous Men!”29 I found Ahsheng a truly likable fellow.

On the fourteenth, I got up early and went with Xiaju to Fenshui Bridge to pay my final respects to a deceased friend, Mr. Yuan Jichuan. This was in fact my reason for undertaking this trip. Mr. Yuan’s personal name was Shunjin. He was a native of Fenyang of Shanxi, and had served as the district jailor of Xianju County. I first met him when I went to Xianju in the dinghai year [1887]. He was generous, honest, and plainspo- ken, and had in him something of a knight-errant of the ancient times. He was especially devoted to ethics. His family was once extremely wealthy, trading silk and tea with the Russians for generations. At the beginning of the Tongzhi era [1862–74], the government was engaged in border demarcation negotiations with Russia at Yili.30 That went on for a long time, and Mr. Yuan lost all of his capital. Thereupon he paid with grain for a position in the government, and received an appoint- ment at Zhejiang. The mountain folks, living in an out-of-the-way area, were impoverished, and there were many cases of theft and robbery. Mr. Yuan assisted the worthy magistrate, Mr. Yu Jieshi of the Xi County of Anhui, to set things in order, and together they exerted themselves day and night. They founded an institute for scholars, established an orphanage, provided for widows and widowers, and repaired city walls. They worked at it like tending the field: watering, fertilizing, so that summer heat could not scorch and winter cold could not freeze. The local people adored them.

黃昏時分，我們抵達紹興。绍兴城依山傍水而建，城墙险峻，俯瞰剡溪。從美麗的風景和戰略位置來看，它在浙江東部排名第一。合肥將軍劉天星（字友之）掌管台州旗防，駐守台州城。江寧的李霞菊（名承琦）是他的秘書。兩人都是我的老朋友，我和他們住在一起。第二天，我準備送阿生回家。阿勝已經照顧我一段時間了，對我很有感情。我給他錢，不逼他他不收。夏菊笑著說：「好一個賢人之國啊！」29 我覺得阿生真是個可愛的傢伙。

十四日一早，我和夏菊一起去汾水橋，拜祭已故的朋友袁季川先生。這也是我此行的目的。袁先生本名順金，汾陽人。他是山西汾陽人，曾任仙居縣監獄長。我第一次見到他是在丁亥年 [1887] 到仙居的時候。他寬厚、正直、樸實，有古代俠客的風範。他特別注重倫理。他的家族曾經非常富有，世代與俄羅斯人進行絲綢和茶葉貿易。同治初年[1862-74]，政府在伊犁與俄國進行邊界劃界談判。於是，他用糧食在政府裡買了一個職位，並在浙江得到了任命。山民居於偏僻之地，生活貧困，盜劫案件屢見不鮮。袁先生協助安徽歙縣知縣俞介石整頓治安，二人日夜奮鬥。他們創辦書院，建立孤兒院，供養鰥寡，修葺城牆。他們像照料田地一樣工作：澆水、施肥，使夏天的炎熱不致灼傷，冬天的寒冷不致凍死。當地的人們都很崇拜他們。

34、The Kingdom of Virtuous Men is a legendary country in which people all treat one another with deference and yield to one another with no argument or conten- tion. It appears in the ancient Classic of Mountains and Seas and is also featured

in a nineteenth-century fantasy novel, Flowers in the Mirror (Jing hua yuan), by Li

Ruzhen (ca. 1763–1830).

35、The negotiations began in 1862 and ended with the signing of the Protocol of Chuguchak (Tacheng) in 1864.

Magistrate Yu’s successor was, however, overzealous in his gover- nance, which caused the bandits’ besiegement of the city in the guiwei year [1883]. Mr. Yuan sent out scouts and searched for informants; he also personally led soldiers and civilians in defense, and swore to guard the city with his life. With a brilliant strategy, he captured two major bandit leaders, Guo Zhongqi and Pan Xiaogou, and executed both of them. When someone planned to escape from the besieged city, he slew a bandit with his own hands as demonstration. “Now look,” he said. “If you do run away, I am a real man, and I am not going to spare you.” Someone like Mr. Yuan, who upheld the Three Guides and Five Virtues in society, could truly vie with the sun and moon for glory.31 And yet, after the siege was lifted, the civil and martial officers of the county were all promoted out of normal order, and Mr. Yuan was made only expectant appointee for the assistant magistrate.32 Since ancient times, rewards have not gone to those who toiled. This might simply be the way of things.

Mr. Yuan was a plain-looking man. He loved to wear green-colored clothes. He walked in a laid-back, sloppy manner, like a clown in operas. Xiaju and I always poked fun at him. He did not mind our teasing but rather enjoyed it, and would even sing a so-called bangzi tune from operas for laughs. He also loved to make paper rolls, keep them in his sleeves, and hand them out to people—there always seemed to be an endless supply of those paper rolls, which was hilarious.33 Occasionally he served as the acting police chief of Taiping County, and was hoping to become assistant magistrate there. At the time, I was going to go to Hangzhou, but came down with a nearly fatal case of malaria. Mr. Yuan found me a doctor who cured me. After my recovery, he gave me a large sum of money, urged me to leave for Hangzhou, and promised to help me get my affairs in order. But then I happened to have an emergency and spent all of the money. He never reproached me. In the past, Guan Zhong lied to his friend Bao Shu, and yet Bao Shu understood his moti- vation and forgave him.34 How could I compare with someone like Guan Zhong? And yet Mr. Yuan cared for me more than Bao Shu. When seeing him again in the underworld one day, how will I be able to face this good friend of mine? He would of course never reprove me, but the feeling of guilt in my heart is unbearable.

然而，俞縣令的繼任者治縣過急，導致桂未年[1883]土匪圍城。袁先生派出探子，尋找線人，並親自率領軍民防守，誓死守城。他運籌帷幄，一舉擒獲郭仲祺、潘孝穀兩大匪首，並將二人處死。當有人打算逃出圍城時，他親手殺死了一個土匪以示示範。他說「如果你真的逃跑我是個真正的男人我不會放過你的」 31 然而，解圍之後，縣裡的文官武官都被破格提拔，袁先生只被欽點為副縣令。32 自古勞者不得其祿，或許就是這個道理。

袁先生相貌平平。他喜歡穿綠色的衣服。他走起路来悠闲邋遢，像戏曲里的丑角。我和夏菊常拿他開玩笑。他對我們的取笑毫不在意，反而樂在其中，還會唱一些戲曲中的「梆子腔」取笑我們。他還喜歡做紙卷，夾在袖子裡，分給別人--那些紙卷似乎總是用不完的，很滑稽。當時我要去杭州，卻得了幾乎致命的瘧疾。袁先生幫我找了個醫生，治好了我的病。痊癒後，他給了我一大筆錢，催促我去杭州，並承諾幫我打理好一切。但後來我碰巧有急事，花光了所有的錢。他從來沒有責備過我。以前管仲對他的朋友荊叔說謊，荊叔卻理解他的動機並原諒了他。但袁先生對我的關心卻超過了荊叔。當有一天我在陰間再見到他時，我將如何面對我的這位好朋友呢？他當然不會責備我，但我內心的愧疚之情卻難以忍受。

36、The “Three Guides” refers to the relationships between ruler and subject, father and son, husband and wife, with the former acting as the latter’s guide; the five virtues are benevolence, righteousness, propriety, wisdom, and trustworthiness.

37、An expectant appointee was a qualified man for whom there was no vacant offi- cial post, but who was promised to occupy the first appropriate vacancy.

38、Handing out paper rolls seems to be a personal idiosyncrasy, for which I have not been able to find any explanation.

After having been parted from him for a long time, I was yearning to see him again. Last winter, it turned out that he was reappointed to be district jailor at Lin’an [i.e., Hangzhou]. He was immensely pleased. He wrote to me, saying, “I am getting on in years. I have not seen you for a while, and often feel frustrated because of it. Now I am only too happy that we can finally set a date for our reunion.” Who would have thought that not long after that he would depart from this world?

Xiaju told me that Mr. Yuan had left Xianju on the sixth of the second month; he arrived at Shaoxing on the sixteenth, and went to Huangyan on the eighteenth to bid farewell to the local gentry. He fell ill when he reached Three Rivers Mouth, and died on the twenty-second [April 8, 1893]. He had always been very careful about his health, as if he were already old and fragile, but he had been particularly energetic when he undertook this trip, during which, however, he passed away. Wasn’t this the hand of fate!

Mr. Yuan was fifty-five years old at the time of his death; he had no son. He had adopted Shouchang, the son of his fifth younger brother, as his own, but Shouchang was still very young and had remained in Shanxi. This was in fact just an agreement he had made with his brother, and he had never met the child. His wife, Madame Li, had a rheumatic condi- tion; when it acted up, it was like epilepsy. Mr. Yuan had two concubines; one of them, Madame Zhang, was faithful and chaste. After Mr. Yuan passed away, a mercantile man named Wu Molin from Taiping County falsely spread word that Mr. Yuan had promised to give Zhang to him.

與他分別了很久，我渴望再見到他。去年冬天，他被重新任命為臨安（即杭州）的地方監獄長。他非常高興。他寫信給我說："我年紀大了。我有好一陣子沒見到你了，常常因此感到沮喪。現在我們終於可以定下重逢的日期，我感到非常高興。誰能想到，不久之後，他就離開了人世。

夏菊告訴我，袁先生是二月初六離開仙居的，十六日到紹興，十八日到黃巖拜別鄉紳。到了三江口就病倒了，二十二日[1893 年 4 月 8 日]去世。他一向非常注意自己的健康，就好像他已經年老體衰一樣，但他在進行這次旅行時卻特別精力充沛，然而，他就在這次旅行中去世了。這不是命運之手嗎！

袁先生去世時五十五歲，膝下無子。他收養了五弟的兒子壽昌，但壽昌還小，一直留在山西。這其實只是他與五弟的約定，他從未見過這個孩子。他的妻子李夫人有風濕，一發作就像癲癇一樣。袁先生有兩個妾，其中一個叫張夫人，忠貞耿直。袁先生去世後，太平縣有個叫吳墨林的商人，訛稱袁先生答應把張氏給他。

39、Guan Zhong was a famous statesman of the State of Qi from seventh century bce. Bao Shu was Bao Shuya, a minister of Qi, best known for his friendship with, and understanding of, Guan Zhong.

Zhang was infuriated, and cut her throat with a pair of scissors to show her determination not to marry Wu. Wu was frightened and fled; Zhang was eventually resuscitated. Only such strength of will can save power- less and defenseless people from being bullied and injured by monsters like Wu Molin. Mr. Yuan may rest in peace now.

On the fifteenth, I toured the Eight Immortals Crags, and climbed Headband Mountain. There was nothing worth recording. I heard that there was a mountain called Cloudy Peak that was quite beautiful, but did not want to brave the hot weather. Indeed, after having seen the wonderful sight of Stone Bridge Cascade of Tiantai, even if there were pretty scenery at Cloudy Peak, I felt like “having come back from the Five Sacred Mountains.”35

That evening, General Liu held a dinner party in my honor. Years ago, when I had first gone to Xianju, my best friends had been Jichuan and Xiaju. Hence the couplet in my poem remembering them: “Speaking of my close friends within the four seas, / There is Li, and there is Yuan.” Besides the two of them, I also got along well with Pan Yiting of Liu- zhou, whose name was Honggui; General Liu was another good friend I made at Xianju. General Liu had never studied the classics, but he loved to converse with people about the past and the present. He often obliged his friends to talk about the Warring States, the Three Kingdoms, and the various romances of previous dynasties for enjoyment. He knew the principles of right and wrong as well as the reasons for success and fail- ure well in advance, so that even those who were very well-read could not best him in argument. In the old days, he had invited me to go on an outing to South Peak with him several times, and I wrote the following poems to commemorate the occasions.

張氏被激怒了，用剪刀割斷了她的喉嚨，以示不嫁給吳氏的決心。吳氏嚇得落荒而逃，張氏最終被救活。只有這樣堅強的意志，才能拯救少不更事、手無缚雞之力的人不受吳茂林這類怪物的欺凌和傷害。袁先生可以安息了。

十五日，我遊了八仙峭壁，爬了頭巾山。沒什麼值得記錄的。聽說有一座山叫雲疊峰，景色頗美，但不想冒著炎熱的天氣去。事實上，在看過天台石橋瀑布的奇景後，即使雲疊峰有美景，我也有「五岳歸來不看山」的感覺35。

當晚，劉將軍為我舉行晚宴。多年前，我第一次到仙居時，我最好的朋友是濟川和夏菊。因此，我在緬懷他們的詩中有這樣的對聯：「說我四海知己，有李有袁」。除了他們倆，我和劉州的潘一亭也相處得很好，他的名字叫紅桂；劉將軍是我在仙居認識的另一個好朋友。劉將軍從未讀過經書，但他喜歡與人談古論今。他經常強迫他的朋友們談論戰國、三國和前朝的各種浪漫故事，以此為樂。他對是非曲直、成敗原因了如指掌，即使是博學多才的人也無法與他爭辯。昔日，他曾多次邀我同遊南峰，我寫了以下幾首詩作以作紀念。

(1)

The general, so hospitable,

Has made a date with me for drinks. Goblets of ale, golden waves glistening; Clouds greet the sword and pendants, cool.

Singing loudly, I am almost carried away; Dancing while tipsy: he tolerates my wildness. Toward dusk, I return to my lonely guest lodge, Cherishing the memory of the joy we shared.

(2)

The cloudy hills move the general to a merry mood, More than once, he has set a sumptuous banquet there. On a leisurely day, we delight in expanding our feelings;

In a clear breeze, the guests follow the lead of a worthy man. Mountains and groves present their charm;

As seasons change, time flows by. We must not waste a fine hour—

Let the boat transporting ale come frequently.

(1)

將軍，如此好客、

已約我飲酒。高腳酒杯，金波粼粼；劍戟雲裳，涼意襲人。

放聲高歌，我幾乎忘乎所以；微醺起舞，他容忍了我的狂野。傍晚時分，我回到我孤獨的客棧，珍惜我們共享歡樂的回憶。

(2)

雲山驅將士，豈止一朝宴。閒日喜展情懷；

清風拂面，賓客相隨。山巒林木，盡顯魅力；

四季更迭，時光流逝。我們不能浪費美好的時光

讓運酒的船經常來。

将军能好客，相约一传觴。

酒泛金波艳，云迎剑佩凉。

高歌浑欲住，醉舞不嫌狂。

向晚归孤馆，清欢意不忘。

云山动高兴，一再敞华筵。

暇日欢情展，清风宾从贤。

山林呈异态，时序换流年。

莫放良辰去，频频送酒船。”

40、This was a saying of the great traveler and travelogue writer Xu Xiake (1586– 1641): “After having come back from the Five Sacred Mountains, one does not want to view any other mountain.”

From these poems one may see how captivated I was by the general’s cha- risma. His sincerity, honesty, and complete guilelessness were all part of his nature. We had a good time at the dinner party.

Afterward, I boarded Huangyan’s ferry boat. At midnight, we moored at Eight Leagues Post Station and waited for the tide. We reached Three Rivers Mouth at dawn. Three Rivers Mouth marked the boundary of Linhai, Huangyan, and Haimen. It looked like Shanghai’s Poplar Bank, but was more grand and majestic. I arrived at Huangyan at twilight, and stayed with Mr. Shen of Shanyin. It rained that day.

On the seventeenth, I visited the former residence of the Wang family in the Eastern City. That was my birth mother’s home. After the devas- tation of the war, almost everyone of the family had died. I found their graves at the foot of Square Hill, and, with a small sum of money, made sacrificial offerings as well as repaired the tombs.

On the eighteenth, I toured Weiyu Mountain. There is a Daoist mon- astery built by Emperor Huizong of the Northern Song there.36 Seven to eight leagues from the South City Gate, it is what the Daoist canon refers to as “the second Grotto Heaven.”37 When I was going there that day, the sky was just clearing up from a drizzling rain, and the mountain was in a haze. As I traversed the fields, I felt an expansiveness of spirit. The locals were planting wheat, and I stopped to talk to them. They were all simple and honest folks. Beyond the level fields there were many orange trees, all laid out in neat rows. Not a single blade of grass grew underneath. This was because orange trees were not compatible with many plants; if there were grass around it, it would have turned into brambles, so all of the grass had to be cut down.

從這些詩歌中，我們可以看出我是多麼被將軍的恰爾斯馬所吸引。他的真誠、誠實和完全的無詐騙都是他天性的一部分。我們在晚宴上玩得很開心。

之後，我登上了黃岩的渡輪。午夜時分，我們停泊在八里驛，等待潮漲。天亮時，我們抵達三江口。三江口是臨海、黃岩、海門的分界。三江口是臨海、黃岩、海門三地的分界，看起來像上海的白楊灘，但比白楊灘更宏大雄偉。我在黃昏抵達黃岩，住在山陰沈先生家。那天下著雨。

十七日，我參觀了東城王家故居。那是我生母的家。戰亂之後，王家的人幾乎都死光了。我在方山下找到了他們的墳墓，並用一點錢祭祀和修繕了墳墓。

十八日，我遊覽了威虎山。距離南城門七、八里，道教典籍稱之為「第二窟天」37。我那天去的時候，天空剛從濛濛細雨中放晴，山中一片朦朧。當我穿過田野時，我感受到精神的寬廣。當地人正在種植小麥，我停下來和他們聊天。他們都是憨厚老實的鄉親。在平坦的田野外有許多橘樹，整齊地排列著。樹下寸草不生。這是因為橘子樹與許多植物不相容，如果周圍有草，就會變成荆棘，所以所有的草都得砍掉。

41、The Huizong Emperor (1082–1135) was famous for his promotion of Daoism. The Daoist monastery at Weiyu Mountain is called Dayou Gong.

42、According to Daoist lore, there are altogether “Ten Great Grotto Heavens” where immortals reside.

After I got to the mountain, I sat down at a roadside inn and took a rest. Looking into the distance, I noticed dark green pines and cypresses sur- rounding a soaring tower, and that turned out to be the Pavilion of Over- looking the Void. I followed a footpath to get closer, and noticed that it was rather rundown and looked as if it were going to collapse at any moment. In it there was a Daoist master named Yunya. He was over eighty years old, with a long beard hanging over his stomach, but had a youthful face despite his age. Whenever a visitor came, he would show him the so-called Feather Mountain Cave. The space inside the cave was so small that it could contain only one sitting mat; it was pitch black in there. I heard that it led all the way to the ocean, but I did not have time to find out whether this was true or not. There was also a “cinnabar well.” Its water was glossy and rich like oil, and tasted sweet. So I sat down and took time to savor it. The master asked me where I came from, and I gave him an honest reply. Then I proceeded to ask him about books on making the elixir.

“Those books,” the master said, “all lead people astray. The only worth- while ones are Harmony of Difference and Equality and Enlightenment to the Truth.38 Even Enlightenment to the Truth cannot be entirely trusted. Harmony of Difference and Equality, on the other hand, is very eloquent, but so peculiar and profound that, if one does not comprehend its true meaning, then reading it would be a waste of time.”

I asked, “What, then, is ‘the dark gateway’?”39

With a chuckle he said, “The dark gateway—that is not something easy to explain. But don’t you know about the ‘swaying and creaking’?40

上山後，我在路旁的客棧坐下休息。遙望遠方，深綠色的松柏圍繞著一座高聳的塔，那就是凌虛閣。我沿著人行道走近一看，發現這座亭子相當殘舊，看起來好像隨時都會倒塌。裡面有一位道長，名叫雲崖。他已經八十多歲了，長鬍子垂在肚子上，雖然年紀很大，但臉上卻很年輕。每當有遊客來訪，他都會帶遊客參觀所謂的羽山洞。洞裡的空間很小，只能容納一張坐墊，裡面漆黑一片。我聽說它可以一直通到大海，但我沒有時間去探究這是否屬實。還有一口「朱砂井」。井水像油一樣光亮、豐富，而且味道甘甜。於是我坐下來慢慢品嚐。大師問我從哪裡來，我誠實地回答了他。接著我又問他有關製作仙丹的書籍。

「大師說：「那些書都會讓人誤入歧途。唯一值得一讀的是《和而不同與平等》（Harmony of Difference and Equality）和《啟悟真理》（Enlightenment to the Truth）。另一方面，《差異與平等的和諧》非常雄辯滔滔，但卻如此奇特和深奧，以至於如果一個人不理解其真正的意義，那麼閱讀它就是浪費時間。

•、“丹经容易误导人，道藏中只有参同和悟真才是正途，但是悟真也不可以全信，参同却雄辩奥妙，一下子也得不到正确的答案，所以修习也没有什么好处。”

我問：「那麼，「黑暗之門」是什麼？」39

他笑著說："黑暗之門--這可不好解釋。但你不知道「搖擺和吱嘎作響」嗎？

43、Harmony of Difference and Equality (Zhou Yi Can tong qi) is a Daoist work attributed to Wei Boyang of the second century. Enlightenment to the Truth (Wuzhen pian) was authored by Zhang Boduan (see note 26).

44、“The dark gateway” refers to the way to enlightenment.

45、This is a phrase from the Zhuangzi chapter “The Discourse on Thinking of All

Master Zhuang’s words are worth mulling over. That would not be so dif- ficult, would it?”

Upon hearing this I rose from my seat and bowed to him. The master said, “You, my dear sir, are someone who has a purpose in mind. Keep working at Confucian and Buddhist teachings; then the Daoist truth will not be difficult to manifest of its own accord.”

I talked with him for a long time before I took my leave. By then the sun was already setting over the mountains, and an evening mist rose on all sides and permeated the landscape.

On the nineteenth, I went to Square Hill again to examine the Wang family cemetery, and made a record of all of the graves. Then I sat down in the shade to take a rest, and gazed at the Yandang Mountains in the distance. Watching the hills emerging and vanishing in clouds and mist, I felt a pang in my heart. I bowed to the mountain god, asking him, “If I go through a transformation, and put on a plain cloth robe, with a staff in my hand; then another transformation, wearing a wide-brimmed bamboo hat and a pair of straw sandals; then yet another transforma- tion, holding a cane made of jili wood and carrying a shoulder pole, com- ing to you and roaming with you—will you take me in?”

At the time, there were numerous orange trees under Square Hill; I could not even see the end of them. I regretted only that it was not late autumn and so I was unable to witness the marvelous sight of a colorful grove, laden with orange fruits, like a piece of cloud brocade. I lingered there for a long time before I returned to the city.

I set out after lunch, and boarded a boat again. Toward evening, I reached Three Rivers Mouth, and from there I was going back to Sha- oxing. As I turned around to look at Square Hill, it seemed as close to me as my own eyelashes. Now that the Wang family cemetery had been repaired, I could report back to my mother, which would certainly bring her some comfort.

莊老師的話值得深思。這也不是什麼難事，不是嗎？」

聽到這句話，我從座位上站起來，向他鞠躬。師父說：「親愛的先生，您是一個心中有目標的人。繼續在儒教和佛教的教義上下功夫，那麼道家的真理就不難自動顯現了"。

我和他談了很久才告辭。那時日已西斜，晚霧四起，彌漫山野。

十九日，我再次到方山檢視王家墳地，並記錄了所有的墳墓。然後，我坐在樹蔭下休息，凝望遠方的雁蕩山。看著山巒在雲霧中浮現又消失，我的心感到一阵悸動。我向山神叩拜，問他：「如果我經過一次變身，穿上一件普通的布袍，手持一根杖；再經一次變身，頭戴一頂寬邊竹笠，腳穿一雙草鞋；再經一次變身，手持一根吉利木拐杖，肩扛一根竹竿，來到您的身邊，與您一起漫遊，您會收留我嗎？」

當時，方山下有無數的橘樹，我甚至看不到它們的盡頭。只恨不是深秋時節，無緣目睹這五彩繽紛、橘果累累、如錦如霞的奇景。我在那裡逗留了很久，才回到市區。

午餐後，我再次登船出發。臨近傍晚，我到了三江口，準備從那兒回沙興。當我轉頭看方山時，它就像我的眼睫毛一樣近。現在王家墳地已經修復好了，我可以向母親報告了，這肯定會給她帶來一些安慰。

The next day I arrived at Shaoxing at dawn, and paid a visit to Chen Yuan. A native of Linhai, Chen Yuan was skilled in bamboo carving. He would take a huge, thick section of Moso bamboo, pare it down to a flat surface, make it into a screen or a fan, and carve figures on it. The image had a fluid strength and was suffused with an ancient aura, and had no trace of brush and ink.41 I once obtained a fan made by him, on which was carved an image of Su Dongpo wearing a bamboo hat and wooden san- dals.42 Dongpo looked casual and unrestrained; his beard and eyebrows were so vivid that it was as if he were coming to life. I had thought that Chen Yuan must have been someone from the past who had long been deceased; then I discovered, to my surprise, that he was a contemporary who lived in a place called Willow Bridge. His house was just a couple of rooms with low ceilings, which faced a vegetable garden. He stayed in day and night, and never stopped working on his carvings. It was both his livelihood and his passion. He was very happy meeting me, and showed me all of his best works. He also told me about his life, and was pleased that he enjoyed a good reputation among the gentry. I inquired about his age, and he said that he was fifty-seven. I said, “Aren’t your eyes begin- ning to get dim?” He said, “Not at all.” I said, “Given your talent, you should go to big cities. Why do you just grow old in hardship like this?” He said, “Other people yearn for big cities; but if you want me to for- sake my wife and children, leave my hometown, fill my mind with wor- ries, and enslave myself for the sake of fame, I would rather die.” Now, wasn’t Chen Yuan someone whom Zhuangzi would consider as having an “intact spirit”?

第二天天不亮就到了紹興，拜訪了陳遠。陳遠是臨海人，精通竹刻。他會取一大段又粗又長的毛竹，削成平面，做成屏風或扇面，然後在上面雕刻人物。我曾得到一把他做的扇子，上面雕刻的是戴竹笠、穿木屐的蘇東坡形象42 ，東坡神情瀟灑，鬍鬚眉毛栩栩如生，彷彿活了過來。我原以為陳遠一定是早已故去的古人，後來才驚訝地發現，他竟然是住在柳橋的當代人。他的房子只有幾間，天花板很低，面對菜園。他日夜不熄，從未停止雕刻工作。這既是他的生計，也是他的熱愛。他很高興見到我，並向我展示了他所有最好的作品。他還告訴我他的生活，很高興他在紳士中享有很好的聲譽。我詢問他的年齡，他說他已經五十七歲了。我說：「你的眼睛是不是開始變花了？」他說：「一點也不」我說："以你的天賦，你應該去大城市。為什麼你就在這樣的艱苦中老去？」他說：「別人嚮往大城市，但如果你要我為了妻兒，離開故鄉，滿腦子都是煩惱，為了名利而奴役自己，我寧願死。」現在，陳原不就是莊子認為有「完人之氣」的人嗎？

Things as Being on the Same Level” (Qiwu lun). A teacher describes to his student the working of “Earth’s flutes”—wind blowing at the multitudes of fissures of

a large tree and making them bellow. He proceeds to compare human beings to such trees and describe human emotions as the music that rises from our being. The discourse is a contemplation of the subjective consciousness that governs all of the emotions and their arbitrariness.

On the twenty-first, I toured East Lake with Xiaju. East Lake was out- side the east city gate and extended about one and a half acres. On the lakeshore was an academy. A winding scarlet bridge led to a pavilion on an isle in the midst of the lake. I ascended the pavilion and looked into the distance: near and far, different shades of green seemed to infuse my sleeves. This was because Headband Mountain was facing the pavilion, and Pine Heights was in the background; the screen formed by pine trees was just like a painting.

Xiaju told me that the scenery was particularly fine with the lotus flowers in blossom; the only regrettable thing was the lack of willow trees on the dikes. Behind the academy there was a Shrine of the Loyal Recluse, built to honor the man known as the “Woodcutter of the East Lake,” a martyr who died during Emperor Jianwen’s dethronement in the early Ming.43 There was a couplet in the shrine, which read, “Remain- ing anonymous for a thousand years, he was loyal, and yet successfully concealed himself; / Carrying moral integrity and righteousness on his shoulders, how could we regard him as a mere woodcutter?” The wood- cutter was but an illiterate commoner, and yet he was able to establish a name for himself, just like such worthies as Fang Xiaoru and Jing Qing.44 Seeing this, how could people place much value on a well-to-do life with a fine carriage drawn by handsome horses?

二十一日，我和夏菊遊覽了東湖。東湖在東城門外，約有一畝半。湖畔有一座書院。一條蜿蜒的猩紅色小橋通向湖中小島上的一座亭子。我登上亭子，向遠處眺望：近處、遠處，深淺不一的綠色似乎沁入了我的衣袖。這是因為亭子正對的是頭巾山，背景是松嶺，松樹形成的屏風就像一幅畫。

夏菊對我說，這裏荷花盛開，景色特別好；唯一遺憾的是堤上沒有柳樹。書院後面有一座忠義隱士祠，是為了紀念明初建文帝被廢時殉職的「東湖樵夫」43 而建的。祠內有一副對聯：「千秋無名，忠義隱然；一身正气，豈是樵夫可比」。樵夫只是一個目不識丁的平民，卻能像方孝孺、景清等名士一樣建立功名。44 看到這一點，人們又怎會看重駿馬驅車的富裕生活呢？

46、By “brush and ink” the author refers to the more artful and delicate mode of literati painting.

47、Su Dongpo was Su Shi (1037–1101), a famous Northern Song poet, writer, and cal- ligrapher.

The weather was hot and humid. We heard the sound of thunder, and

hastened to turn back. As soon as we returned to the city, the rains came down like arrows.

As I planned to return to Ningbo on the twenty-second, I paid another visit to Fenshui Bridge and bid farewell to Jichuan’s spirit tablet. His con- cubine was so grief-stricken that it was impossible to describe in words. Since I could not offer her any real consolation, I stayed only a little while. Looking upon the curtains hanging in front of Jichuan’s spirit tablet, I felt I could still see his face and hear his voice. Thinking upon the past, I could not help my tears.

In the afternoon I visited the garden of Mr. Hong near the south city gate. The Hong family used to be prominent, but has since declined. Nev- ertheless, Xiaju told me that their collection of antiques, calligraphy, paintings, and books was still one of the largest in the prefecture. So we went together to take a look. But the master of the household was not in, and none of the womenfolk could entertain guests. Their garden had been turned into a vegetable plot. We could still see the old groundwork of the long corridor and winding walkway, and let out many sighs over such a melancholy sight. I recalled that, when I was living at Suzhou, I once chanced upon the former garden of a local grandee. The garden was overgrown with weeds and looked quite forlorn. Only some white lotus flowers were still blooming in the pond. I lingered there awhile, and noticed that a rock by the pond used for fulling clothes seemed to have some inscriptions on it. Upon closer inspection, I saw a painted fan carved on the rock, and the painting was none other than the imperial brushwork of the Kangxi Emperor.45 This, then, was what happened to distinguished old clans. Now that the Hongs had managed to preserve their family collection, they were truly doing much better than most.

天氣濕熱。我們聽到雷聲

急忙折返。我們剛回城，雨就像箭一樣下了起來。

由於我打算二十二日回寧波，所以又去了趟汾水橋，拜別了濟川的靈位。濟川的靈位在汾水橋上，濟川的靈位在汾水橋上，濟川的靈位在汾水橋上。由於我不能給她任何真正的安慰，所以只逗留了一小會兒。望著掛在濟川靈位前的窗簾，我覺得我還能看見他的臉，聽見他的聲音。想起往事，不禁潸然淚下。

下午，我去了南城門附近洪先生的花園。洪家曾是顯赫的家族，但後來衰落了。儘管如此，夏菊告訴我，他們收藏的古董、字畫和書籍在縣內仍是數一數二的。於是我們一起去看。但主人不在，婦女們也無法招待客人。他們的花園已經變成了菜地。我們還能看到長廊和彎曲的走道的舊地面，對於如此淒涼的景象，我們發出了許多感嘆。我想起在蘇州居住時，有一次偶然看到當地一位老爺的舊花園。那座花園雜草叢生，看起來十分荒涼。只有池塘裏還開著一些白色的蓮花。我在那裡逗留了一會兒，注意到池塘邊一塊用來縫衣服的石頭上似乎刻了一些字。仔細一看，原來石頭上刻著一幅畫扇，而這幅畫正是康熙皇帝的御筆。45 這就是顯赫的古老宗族的下場。現在，洪氏家族已經成功地保存了他們的家族收藏，他們真的比大多數人做得好得多。

48、The Jianwen Emperor (1377–1402) was the second emperor of the Ming dynasty. He reigned for four years before being dethroned by his uncle, Zhu Di (the Yongle Emperor, r. 1402–1424), and was said to have died in the palace fire after Zhu Di’s army took the capital. A woodcutter at East Lake committed suicide upon hearing of the death of the Jianwen Emperor.

49、Fang Xiaoru (1357–1402) and Jing Qing (d. 1402), two of the Jianwen Emperor’s ministers, were executed by the Yongle Emperor for refusing to submit.

That evening, Xiaju treated me to dinner and drinks. We sat and talked all night. I set out at the break of dawn.

At noon I passed by Three Rivers Mouth and continued on toward Haimen, as I was going to take the sea route. The waters flowed free in the wilderness, and jumbled hills were multilayered. The scenery in the area near the seashore was expansive and peculiar. Horse Head Moun- tain was especially remarkable: it stretched across the river to midcur- rent, with a galloping momentum. It looked frighteningly ferocious, as if it were going to bite people. After dark, we were suddenly overtaken by a violent storm. Fierce tidal waves were rushing forward angrily; lighten- ing slashed the sky, followed by fearsome thunders. One seemed to hear ghosts cry. I once wrote a poem about the night rain, which contained the couplet, “Life and death—tears shed for a dear friend; / Grief surges: the tidal bore of the great river.” I had not expected to encounter such a scene again at this moment. Thinking about how almost half of my friends were already on the register of the dead, and reflecting upon my own life, I felt as if I were wandering in a city of mirage. Silently recit- ing that couplet over and over, I could not help raising my head toward heaven and heaving a long sigh.

那天晚上，夏菊請我吃飯喝酒。我們坐著聊了一整夜。天一亮我就出發了。

中午，我經過三江口，繼續朝海門方向前進，因為我要走海路。水在原野上自由流淌，錯落的山丘呈多層次。傍海一帶，景色遼闊奇特。馬頭山尤其引人注目：它橫跨河面，勢如奔騰。它看起來非常可怕，好像要咬人一樣。天黑之後，我們突然被一場猛烈的風暴襲擊。洶湧的浪潮憤怒地向前湧去；天色漸暗，可怕的雷聲接踵而來。人們似乎聽到了鬼哭狼嚎。我曾為這場夜雨寫過一首詩，其中有這樣的對聯：「生死--為摯友流淚；/悲痛澎湃：大河的潮汐洶湧」。我沒想到此時此刻會再遇到這樣的場景。想到我的朋友幾乎有一半已在死者名冊上，再回想自己的一生，我彷彿在海市蜃樓中遊蕩。默默地反覆吟誦那副對聯，不禁仰天長嘆。

At midnight, we moored at Peng Island and spent the night there.

On the twenty-third, I arrived at Haimen. The city of Haimen was built by the Junior Guardian Qi of the Ming dynasty as a defense against Japanese pirates.46 There were fish, salt, mussels, and clams everywhere in the city; their stench filled the streets. There were several small hills, which were rather bare and not worth viewing. In terms of its strategic importance, Haimen was the gateway to Taizhou, and the outside screen of Ningbo.

On the twenty-fourth, I boarded the steamboat named Weiyuan. At first it moved slowly; then, in an instant, it went as fast as wind. Like thunder and lightening it transcended the gray waves of the sea. Islands in the distance could barely be made out over the vast waters. I leaned against the railing and gazed at the scenery, and found it quite entertain- ing. We passed by Rocky Bank in the afternoon. People’s dwellings were all built on the hill to avoid the tides. From afar, the houses seemed to rise into the clouds, and their terraces faced the sun. Ancient pines and extraordinary rocks spread high and low amid the houses, which were magnificent with their golden and emerald colors. It was the brushwork of General Li the Junior.47 That evening we moored at Qitou.

午夜，我們停泊在彭島，並在那裡過夜。

二十三日抵海門。海門城是明朝少保祁建的，是為了防禦倭寇。46 城裡到處都是魚、鹽、蚌、蛤，臭氣熏天。有幾座小山，光禿禿的，不值得觀賞。就戰略重要性而言，海門是台州的門戶，也是寧波的外屏。

二十四日，我登上威遠號汽船。起初，它緩緩前行；轉瞬間，它風馳電掣。它如雷霆萬鈞，瞬間超越了灰暗的海浪。茫茫大海上，遠處的島嶼依稀可辨。我靠在欄杆上，凝視著眼前的景色，覺得非常有趣。下午我們經過 Rocky Bank。為了避開潮汐，人們的住所都建在山上。從遠處看，房屋似乎高聳入雲，梯田面向太陽。古老的松樹和奇特的岩石高高低低地分布在房屋之間，金黃色和翡翠色的房屋壯麗非凡。47 當晚，我們停泊在岐頭。

50、The Kangxi Emperor (r. 1661–1722) was the fourth emperor of the Qing dynasty.

51、Junior Guardian Qi refers to Qi Jiguang (1528–1588), a famous Ming general best remembered for his fight against Japanese pirates. “Junior Guardian [of the Heir Apparent]” was an honorific title of great prestige.

The next morning we reached Dinghai. Dinghai was also known as Zhoushan. Toward the end of the Ming, Prince Lu ruled as regent here.48 This was the place where, as Master Huang Lizhou said, as the sun set over rough waters, ruler and minister faced each other, and members of the gentry gathered and conversed on a remote and desolate isle in the midst of jumbled reefs.49 Reflecting on The Record of Remembrances and reciting the poem about “gathering ferns,” I thought of the previous dynasty, which had gone by like a fleeting dream.50 As the millet grew lushly, I could not help feeling regret that the various lords, who were like swallows building their nests precariously on a curtain, managed state affairs as if they were child’s play.51

There was a cemetery for palace ladies. I wanted to pay a visit, but was unable to do so.

In a couple of hours, I arrived at Zhenhai. Golden Rooster Mountain and Treasure Gathering Mountain seemed to be greeting me. By the time I reached Ningbo, it was not yet noon. I hurried home, saw my mother, washed, unpacked, and dealt with various things, which came one after another.

I have not yet become satiated with the pleasure of my friends’ com- pany or with the enjoyment of mountain and ocean. Whether to stay within the confines of this mundane world or to go beyond them: this is a choice as grave as the matter of life and death. How can I procrasti- nate any longer? From this point on, I would like to break free from the fetters. I can come and go in a bamboo sedan chair or a little bamboo boat, and manage the orange grove of Blue Creek and the tea plantation at Crimson Wall: that is surely not a task for an extraordinary man. In the following pages, I shall set down, for my own review and benefit, the gains and losses of the governance of the local areas, the good and bad of their customs, as well as what crops are suitable or unsuitable for plant- ing in different places and what the local people like and dislike.

第二天早上，我們抵達定海。定海又名舟山。明末，魯親王曾在此執政。48 正如黃禮周所言，夕陽西斜，君臣對望，士紳聚談，礁石錯落，荒涼渺遠。50 黍稷茂盛地生長著，我不禁感到遺憾，各國領主像燕子一樣在帷幕上築巢，把國家大事當作兒戲51。

宮女們有一個墓地。我想去拜訪，但未能成行。

幾個小時後，我到了鎮海。金雞山和聚寶山似乎在迎接我。到了寧波，還沒到中午。我趕緊回家，看望母親，洗漱，整理行李，處理各種事情，這些事情接踵而來。

朋友相聚之樂，山珍海味之享，尚未飽足。究竟是留在世俗的樊籠中，還是超越世俗的樊籠：這是一個與生死同樣嚴肅的抉擇。我怎能再拖延下去呢？從這一刻開始，我想掙脫束縛。我可以坐著竹轎或小竹船來來去去，管理藍溪的橘子園和深紅壁的茶園：這對一個非凡的人來說，肯定不是一項任務。在接下來的篇幅中，我將記下當地治理的得失、風俗的好壞，以及不同地方適合或不適合種植什麼作物、當地人喜歡或不喜歡種植什麼，以作為自己的回顧和參考。

52、The Junior General Li was Li Zhaodao (fl. 8th century), the son of Li Sixun (651–718), the Senior General Li. Both father and son were well-known painters and excelled in the “golden and green landscape” (jin bi shanshui) style.

53、The Prince of Lu was born Zhu Yihai (1618–1662). He was a member of the Ming royal house. After the capital Beijing was captured by rebels and the Chongzhen Emperor (1611–1644) committed suicide in 1644, the Prince of Fu (1607–1646) was enthroned in Nanjing and established the Southern Ming regime, and the Prince of Lu was stationed at Taizhou, Zhejiang. A year later, the Southern Ming fell, and the Prince of Lu was made regent.

54、Huang Zongxi (1610–1695), a native of Zhejiang who was born in the late Ming dynasty and lived into the early Qing, was an eminent scholar and thinker as well as a Ming loyalist.

55、The Record of Remembrances (Sijiu lu) was one of Huang Zongxi’s many works.

“Gathering Ferns” (Cai wei) is a poem from the Classic of Poetry that describes a military campaign against the northern non-Han tribes.

An Account of Taizhou Prefecture

台州府志

Of the ten prefectures of Zhejiang, Ningbo is the richest, and Taizhou the poorest. The two places are adjacent, but they are exactly opposite in every way. The people of Ningbo are good at accumulating wealth. Every day they devote themselves to financial dealings and management, which is certainly an excellent way of preserving abundance and main- taining peace. Taizhou, on the other hand, used to have a reputation as “the land of Zou and Lu.”52 After the devastation of the Fang Guozhen uprising toward the end of the Yuan dynasty, the sound of music and the recitation of classic texts had long ceased.53 Nevertheless, within just a few dozen years of the uprising, Taizhou produced Fang Xiaoru: this was a clear indication of the fine morals of the locality.54 Today, however, Taizhou is regarded the gathering place of bandits.

When a young man turns out to be unworthy, it is the shame of his father and elder brother; but his father and elder brother love him no less. If he misbehaves, they might punish him, edify him, try to bring him to his senses with tears in their eyes, but I have never heard of chas- ing him down and killing him off whether he is deserving or not. Isn’t a government official sent by the Son of Heaven to act as a parent to the people? And yet, a number of years ago, the “Incident of the Army of Huangyan Pacification” took place. It was truly shocking.

Before the incident, the harvest had been poor for several years in a row, and many travelers were robbed in the area between Shaoxing and Huangyan. The prefect, whose name shall remain unmentioned, was a forceful and capable man. It so happened that the former county mag- istrate of Huangyan was also a butcher in his heart.55 The two of them schemed together and set up an army regiment, which they called “the Army of Huangyan Pacification.” They encouraged the local people to volunteer for conscription, saying, “Now that the seashore region has disturbances, anyone who wants to render a service to the community should join the army. This is the time for you to establish accomplish- ments.” When a volunteer came, they would first question him about his former experience at killing.

浙江十縣中，寧波最富，台州最貧。兩地相鄰，但各方面卻完全相反。寧波人善於積累財富。寧波人善於積累財富，他們每天都在致力於金融交易和管理，這當然是一種很好的保富保平安的方法。台州曾有「邹鲁之乡」的美誉52 ，元末方国珍起义后，琴棋书画早已荡然无存53 ，但在起义后的短短十几年间，台州就出了方孝孺，足见当时台州的风气之好54 。

少年不肖，父兄耻之；父兄愛之，不遑多讓。如果他行為不檢，他們可能會懲罰他，教導他，含著眼淚試圖讓他醒悟，但我從未聽過不管他是否罪有應得，都要把他砍下來殺掉。天子派來的官員，不就是要做百姓的父母官嗎？然而，幾年前卻發生了「黃巖靖難之變」。實在令人震驚。

事發前，連續幾年歉收，紹興、黃巖之間的旅人多被搶劫。當時的縣令，名字就不說了，是個蠻力十足的能人。55 他們二人合謀成立了一個軍團，稱為「黃巖鎮軍」。他們鼓勵當地人民自願應徵，說：「現在海邊地區動亂，凡是想為社會服務的人都應該加入軍隊。現在正是你們建功立業的時候"。當一名志願者來到時，他們會先詢問他以前殺人的經驗。

56、That the millet grew lushly is an allusion to another poem from the Classic of Poetry, “Lush Millet” (Shu li), in which, according to the traditional interpreta- tion, an official laments the ruined capital of the Zhou, now overgrown with millet.

57、The State of Zou was the homeland of Mencius, and the State of Lu was the home-

“Have you ever been a bandit?” They asked.

The man replied, “No.”

“Then can you strike and stab?” “No.”

At this, they said, “You have never been a bandit before, and you don’t know how to kill; you are going to ruin our plan. What use do we have for someone like you?” They subsequently dismissed him.

When another volunteer came, they repeated the questions, received the same answers, and dismissed him just as before. After this happened a few times, all of the volunteers would admit to having been bandits. The two officials were overjoyed. They got five hundred men this way and had them sign a confession; then, one day, they took them by surprise and slaughtered them all, and described them as captured bandits in their report.

A noble man studies the Way and loves people; when he hears a case and passes a verdict, he feels grief and pity upon learning the criminal’s motives rather than complacency and joy.56 These two officials, on the contrary, conspired and tricked people into making fake confessions. The Poems describe a noble man as “congenial, gentle and easygoing”—how could they bear to devise a plan like this?57 The prefect was even recom- mended for a promotion because of what he did, and rose by two ranks. Someone composed the following couplet about him: “How pitiful that the blood of numerous common folks / Dyed red the cap badge on the head of the turtle.”58 What misery! But in the end he was demoted and died in disgrace. The county magistrate of Huangyan went broke because of his obsession with a femme fatale and met a sudden death in a trav- eler’s lodge. Misfortune indeed fell upon the wicked—the gray heaven was not in a drunken stupor after all.

「你當過強盜嗎？」他們問。

那人回答說：「沒有」

「那你會襲擊和刺殺嗎？」「不會」

他們說：「你從來沒有當過強盜，也不知道怎麼殺人，你會破壞我們的計劃。我們要你這種人有什麼用？」之後，他們就把他辭退了。

當又來了一位志願者時，他們重複了問題，得到了相同的答案，然後就像之前一樣把他辭退了。這樣的事情發生了幾次之後，所有的志願者都承認自己是強盜。這兩位官員喜出望外。有一天，他們出其不意地把他們全殺了，並在報告中說他們是被抓的強盜。

高尚的人學道愛人；當他審理一個案件並作出判決時，當他知道罪犯的動機時，他感到的是悲傷和憐憫，而不是自滿和喜悅。詩經》形容一個高尚的人是「親切、溫柔、隨和」--他們怎麼能忍心設計這樣的計謀呢？57 這個地方官甚至因為他的所作所為而被推薦晉升，而且還升了兩級。有人為他寫了一副對聯「庶民鮮血多可憐，烏龜帽徽染鮮紅」58！但最終他還是被降級，黯然死去。黃巖縣令因為迷戀女色而破產，猝死在旅舍中。真是禍不單行，天不醉我自迷。

land of Confucius. “The land of Zou and Lu” refers to a civilized, virtuous place.

58、Fang Guozhen (1319–1374) was a rebel leader from Taizhou.

59、Fang Xiaoru was a Confucian scholar who was executed for his loyalty to the deposed Jianwen Emperor of the Ming (see note 43).

60、The prefect was named Liu Ao (1829–1887), a native of Hu’nan. He was the prefect of Taizhou from 1864 to 1872. The county magistrate of Huangyan was Sun Xi, whose term was from 1868 to 1873. The incident described here took place in 1869.

The Six Counties of Taizhou

There are six counties in the Prefecture of Taizhou. The ones I did not have a chance to visit during this trip were Taiping and Ninghai, though I had been to Ninghai before. It is a wealthy area; its people are frugal, and its customs are decent. As for Taiping, judged from the behavior of Wu Molin, might it be a place with little sense of rites and shame? But be it so, one can always find a loyal and trustworthy man even in a small vil- lage with ten households, and we should not dismiss a place just because of one bad person.

Linhai’s soil is poor, its customs are unkind, and its people harbor no far-reaching aspiration. Its mountains and rivers have a depressive aura. I once climbed onto a high place there and gazed into distance, and noticed a vaguely harsh atmosphere, which was quite strange.

Xianju’s terrain is bare and craggy; in truth “there are few talented men but many rocks.”59 The local people are greedy and cruel, and I almost suspect that this is their inborn nature rather than something induced by circumstances. And yet, this is an impoverished county. How could any worthy magistrate, as the parent to the common folk, remain indifferent to this? If the right kind of crop were planted there, then some agricultural profit could still be reaped.

Huangyan has the Yandang Mountains to its left and the Tian- tai Mountains to its right; in front of Huangyan there is Haimen, and behind it Square Hill serves as a screen. With fertile soil and deep sands, it is a well-to-do place. The locals had felt alienated since the “Incident of the Army of Huangyan Pacification,” but after proper care and main- tenance, the place has since recovered, and even its cultural ambience is being improved every day.

台州六縣

台州府共有六縣。我這次旅行沒有機會去的是太平和寧海，儘管我以前到過寧海。寧海是一個富庶的地區，民風儉樸，風俗端正。至於太平，從吳墨林的行為來看，這可能是個沒有禮教和羞恥感的地方吧？但即使是十戶人家的小村莊，也總能找到一個忠誠可靠的人，我們不能因為一個壞人而否定一個地方。

臨海土地貧瘠，風俗不仁，民無遠志。臨海的山水有一股鬱鬱不平的氣氛。我曾登高遠眺，隱約感受到一股凜冽的氣氛，頗為奇特。

仙居地形光禿禿，峭壁嶙峋，實在是「人少石多」59 。當地人貪婪殘忍，我幾乎懷疑這是他們與生俱來的天性，而不是環境所誘發的。然而，這是一個貧困的縣。作為平民百姓的父母官，任何稱職的地方官又怎會對此無動於衷？如果種植適當的農作物，還可以獲得一些農業利潤。

黃岩左有雁蕩山，右有天台山；前有海門，後有方山為屏。土沃沙深，物阜民安。自「黃巖靖難之役」後，當地人對此地產生疏離感，但經過適當的照顧與維護，此地已逐漸復甦，甚至其文化氛圍也日漸提升。

1、This is an allusion to the Analects 19.19. When someone consulted Zengzi about being a criminal judge, Zengzi said, “The authorities have lost their Way, and the people have been disorganized for a long time. Once you understand the motives behind any crime, you should feel grieved and compassionate for the accused instead of complacent and joyful [about your own ability].”

2、“Congenial, gentle, and easygoing” (kaiti) are the attributes of a “noble man”

(junzi); this appears in several poems in the Classic of Poetry. For instance, a cou- plet in “Deep Ladling” (Jiong zhuo) reads, “The congenial, gentle, and easygoing noble man / Is the parent of the people.”

3、The Chinese word for “turtle,” ao, puns with the prefect’s personal name.

Tiantai is different from all of the other counties. It is the poorest, and yet it remains unshaken in its morals, and its people are ashamed of violating the law. Its only contemptible customs are the local gentry’s love of lawsuit and the common folk’s inclination to drown baby girls. Nevertheless, when we trace these customs to their roots, we realize that they are caused by nothing other than poverty. That the wise man takes delight in water while the benevolent man takes delight in hills is a state- ment made by the Sage.60 When heaven produces myriad creatures, it always provides for them. I wonder if the poverty of Tiantai is due to the fact that people have not yet been able to make full use of the soil, or perhaps there is further work to be done about water conservancy and irrigation of the farming fields. I once went to the south city gate of Sha- oxing, looked at the river there, and asked Ye Ahsheng about its source. Ahsheng said, “It comes from Great West Stream and Small West Stream, and flows into the sea. The water source is Blue Col.” During my visit to the Correct and Extensive Temple, while watching the cascade at Stone Bridge, Qiutan told me that the water would flow through Xinchang to irrigate Cheng County. It dawned on me that the two waterways could certainly be put to good use. It is the nature of water to flow ceaselessly, and it is up to human planning and strategizing to guide its course and make it twist and turn. I regret that I did not stay long enough in Tiantai to talk to people who could show me the local terrain little by little, and this has been very much on my mind.

The city of Tiantai has eight gates, but there is no city wall. The gates never close at night, and so need not be reopened in the morning. From time to time there are petty thefts, but the thieves are good at steal- ing from their neighbors and do not aim for the faraway. They make off with no more than a thousand coins each time, and their moderation and honesty are quite respectable. Following the teachings of Master Zhizhe, the residents of Tiantai do not fish or hunt; it has been thus for almost three thousand years, from the seventh year of the Taijian era of the Chen dynasty until today.61 The children of Tiantai are often very smart. I once saw a cute little boy at Flowing Light Pavilion. I asked about his age, and it turned out that he was only seven years old. I asked him if he had learned to read and write. He said, “‘You, you, the deer cry.’”62 I play- fully tried to offer him some coins; he just smiled and ran away. People told me that he was going to be apprenticed to some businessman the following year.

天台縣與其他縣不同。它是最貧窮的縣，但它的道德卻毫無動搖，它的人民以違法為恥。它唯一可鄙的風俗是地方豪族喜歡打官司，而平民百姓則喜歡淹死女嬰。儘管如此，當我們追溯這些習俗的根源時，我們會發現它們的起因不外乎是貧窮。智者樂水，仁者樂山，聖人之言也。天台的貧窮，不知是因為人未盡其力，還是水利灌溉有待加強？有一次我到沙牛嶺的南城門，看見那裡有一條河，就問葉阿生河水的來源。阿勝說："它來自大西溪和小西溪，流入大海。水源是藍坳"。在我參觀正廣寺時，秋潭在石橋看瀑布時告訴我，水會流經新昌灌溉澄縣。我恍然大悟，這兩條水道當然可以好好利用。水流不息是它的天性，而如何引導它的流向，使它曲折有致，則要靠人類的規劃和策略。遺憾的是，我在天台停留的時間不夠長，無法與人交談，讓他們一點一滴地帶我了解當地的地形，而這也一直是我很想知道的。

天台城有八座城門，但沒有城牆。晚上城門從不關閉，所以早上不需要重新打開。天台城有八門，但沒有城牆。他們每次偷得的錢幣不超過一千枚，他們的節制和誠實是相當可敬的。天台山人遵照智者大师的教诲，不捕鱼、不打猎，从陈朝太建七年至今，已有近三千年的历史。有一次，我在流光亭看到一個可愛的小男孩。我問他年齡，原來他只有七歲。我問他是否學過讀書寫字。他說：「「你，你，小鹿哭了」」62 我玩得很開心，想給他一些硬幣，他只是笑笑就跑開了。人們告訴我，他來年要去當一個商人的學徒。

4、This quotation is from the Tang writer Liu Zongyuan’s (773–819) famous land- scape essay, “An Account of the Little Stone Wall Hill” (Xiaoshichengshan ji).

5、The quote is from the Analects 6.21.

If the spiritual energy of mountains and rivers is not expressed through human beings, it will be repressed and blocked. And yet, human beings themselves must also find a way to release such energy. If they do not cultivate their virtue and engage in studies, the ethereal numi- nousness of the human heart will be clogged, and it will be impossible to gradually draw out its pure concerns. If the Way of the Great Three [i.e., Heaven, Earth, and Man] is cut off, then the myriad principles will fall into disarray and The World(微蟲世界) will become lawless. Nowadays, talented peo- ple, like good timber, are numerous, but no great craftsman is in sight.63 Is it really true that such an extraordinary region intends to conceal its treasure for self-amusement only? This is quite lamentable.

When the country is in good order, the Buddhists roam beyond the heavenly realm, the Daoists roam beyond the human realm, and The World(微蟲世界) is managed by the Confucians. At a time when the Buddhists and the Daoists hide their traces, the Confucians grow old and die at home, the common folk become increasingly impoverished and try to swindle one another, famines occur in succession, and brutal strongmen are ready to pounce on the weak, invasions and attacks from the enemy states are not far behind. Once I was visiting Jinhua, and my boat passed by the South River Temple of Lanxi. I went ashore to see sights, and noticed a couplet hanging on the two sides of a local theatre stage: “As tigers and leopards eat people, dragons and krakens arise into clouds; / when phoenixes and unicorns appear in The World(微蟲世界), roosters and dogs will also ascend to heaven.” I inquired about the author of the couplet, and someone told me it was written by a Buddhist monk. “Where is he now?” I asked. “He is long gone” was the answer I received. But how could such a couplet have been written by someone roaming beyond the heavenly realm? I composed a poem as a follow-up:

山川的靈性能量如果不透過人類來表現，就會被壓抑、阻擋。然而，人類本身也必須找到釋放這種能量的方法。如果不修德、不讀書，人心中的空靈之氣就會被堵塞，無法逐漸釋出其清淨的憂慮。天地人三才之道斷，則萬理亂，天下無道矣。如今，人才如良材，比比皆是，但卻看不到大工匠。63 如此非凡的地區，真的只是為了自娛而隱藏寶藏嗎？這是非常可悲的。

當國家秩序良好時，佛家遨遊天外，道家遨遊人間，而《微蟲世界》則由儒家管理。佛、道隱跡，儒者老死家中，庶民日趨貧困，互相詐騙，饑荒接連發生，殘暴的強人隨時準備向弱者撲去，敵國的入侵和攻擊也不遠了。有一次，我到金華遊玩，船經過蘭溪的南江寺。我上岸觀景，發現當地戲台兩側掛著一副對聯：「虎豹食人，蛟龍入雲；鳳麟出世，雞犬升天」。我打聽這副對聯的作者，有人告訴我是一位佛教徒寫的。"他現在在哪裡？我問。我得到的答案是「他早已不在人世」。但這樣的對聯怎麼可能是一個在天外遨遊的人寫的呢？我寫了一首詩作為後續：

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6、The Taijian era of the Chen dynasty lasted from 569 to 582. A mere 1,300 years, rather than three thousand, had elapsed between the Taijian era and the author’s time.

7、This is a line from the Classic of Poetry, which was part of a child’s education in

premodern times.

8、The author is punning on cai (talent) and cai (timber).

9、One character in this line is illegible.

10、Zhou Chu (236–297) was a native of the Wu Kingdom in south China. In his youth he was notorious for being a local bully with great physical strength, and was considered by his fellow townsmen to be one of the “Three Scourges,” along with a man-eating tiger and a water beast. After getting rid of the tiger and the

“dragon,” he realized that he was the third scourge and subsequently reformed his ways. He became a famous administer and general serving the Jin dynasty, and

Leaping out of the ravine, rising to the clouds: a temper [—] virile;64 In those days, even Zhou Chu was like a dragon.65

Whether a man remains a recluse or comes out to serve: it matters for all time;

Deeds and fame in this world adrift:

ten thousand bushels of grain for nothing.66 One should go to the falling flowers

and seek a dreaming butterfly;67

The wandering honeybee should never bother with floating catkins.68

There are many understanding friends at the edge of The World(微蟲世界)—

Cherish your frosty blade,

and wipe clean your sword’s tip.

Fortunately, the country has been enjoying peace for a long time. Scholars are all studying the classics, and officials all obey the law. If we do not make plans and preparations for the future now, fostering true talents and fully utilizing the soil, but draining and exhausting them instead, then even a fool would feel apprehensive. Let me take Taizhou as an example: members of the gentry are smart, but receive no cultiva- tion; the common folk are indigent, but get no help to become better off. Since the soil of Taizhou is poor, one must grow crops that are appropri- ate to it. Mulberry, hemp, cotton, catalpa, paulownia, and lacquer trees should be planted widely. Instead, the people of Taizhou use their most fertile fields for poppies nowadays. Some say that as long as it brings a handsome profit, what harm could there be in growing poppies? They little understand that poppies are poisonous, and that, after their juice saturates the soil for a long time, it is no longer possible to plant any- thing else there. This is much like eating arsenic to satisfy hunger, but the ignorant folk are uninformed and have no foresight. Besides, opium destroys lives. How can we plant something that kills people in the soil that should nourish them? I hope that those who are bent on changing the ways of The World(微蟲世界) will give some thought to this matter.

縱身出壑，直上雲霄：氣[-]陽剛；64 當年周處也如龍。65

歸隱與出仕：千古事；

飄泊功名：

萬斛穀枉然66。應向落花去

尋一夢蝶；67

飄泊的蜜蜂，切莫煩惱浮動的柔荑。68

世界的邊緣有許多善解人意的朋友(微蟲世界)-

珍惜你的霜刃，

，擦拭乾淨你的劍尖。

幸而國泰民安，久矣。學者皆研經，官吏皆守法。如果我們現在不為將來做打算、做準備，培養真才實幹，充分發揮土壤的作用，反而涸轍之魚，竭澤而漁，那麼，即使是傻瓜也會感到憂慮。就以台州為例：士紳聰明，卻得不到培養；庶民窮困，卻得不到改善。台州土地貧瘠，所以要種適合的農作物。桑、麻、棉、梓、梧桐、漆樹，應廣種之。如今，台州人卻把最肥沃的田地用來種罌粟。有人說，只要能帶來豐厚的利潤，種植罌粟又何妨？他們不知道，罌粟是有毒的，當它的汁液長期滲透土壤後，就不能再種其他東西了。這就像吃砒霜來充飢一樣，但無知的民眾既不知情，也沒有遠見。此外，鴉片會摧毀生命。我們怎麼能在本該滋養人類的土壤裡種植會殺死人的東西呢？我希望那些一心想要改變「微蟲世界」（The World）的人，能夠好好考慮這個問題。

In the art of war, grief leads to victory. In a person’s life, grief is truly the major human emotion. Happiness may come from within, while joy and anger are caused by external stimuli; none of these emotions, how- ever, forms the roots of human nature. In the old days, Mr. Bao Shenbo authored The Twin Depths.69 His son-in-law read it and did not quite grasp its meaning. He questioned Mr. Bao, who said to him, “The key is to stay close to human feelings.” What he means, I take it, is that we must get to the roots of human nature.

在戰爭的藝術中，悲痛會導致勝利。在人的一生中，悲傷確實是人類最主要的情緒。快樂可能來自內心，喜怒則由外在刺激引起，但這些情緒都不是人性的根源。昔日，包慎伯先生著有《雙深》69 。69 他的女婿讀了這本書，不太明白其中的意思，就問包先生，包先生對他說：「關鍵在於貼近人情」。我認為他的意思是，我們必須深入人性的根源。

authored several works, including one about the local customs of the Wu region.

11、“Ten thousand bushels of grain” was the salary of a highly placed minister, and was used to refer to prominent official positions.

12、Zhuangzi dreamed of being a butterfly. Upon waking, he remarked that he did not know whether he was Zhuangzi dreaming of being a butterfly or a butterfly dreaming of being Zhuangzi. The story became a famous allegory of the illusori- ness of human life.

13、That is, one should not be concerned with the affairs of The World(微蟲世界).

The “One-Headed Woman” at Huangyan

黃岩的 "獨頭婦人

During my recent trip, I traveled to Huangyan by boat. On the boat there was a “one-headed woman” in her forties who was full of grief and good at wailing. The “one-headed woman” refers to a childless widow; when she weeps, those who listen to her are all deeply affected. Those ferry boats coming and going between Huangyan and Shaoxing always hire a woman like that, for if the boat is too crowded and passengers get into a brawl, she can restore peace with her tears. When I boarded the boat to Huangyan, it was packed. There were people from Hu’nan and from Anhui; most of them were conscripted soldiers, and the rest were farm- ing hands and merchants. They were loud and boisterous, squabbling and bickering with one another ceaselessly. It was complete chaos. The woman walked into the cabin slowly, addressed all the passengers, and asked them to be quiet. In the meanwhile, her tears started to fall. Some of the passengers knew what she was up to, and questioned her on pur- pose, upon which she sobbed even more sadly. The passengers all burst into laughter. The woman began to relate all of the misfortunes she had suffered, but no one was moved. With tears streaming down her face, she proceeded to talk about how, in her remaining years, her sole liveli- hood depended upon these passengers, and so they were like nurturing parents to her.

最近一次旅行，我乘船前往黃岩。船上有一位四十多歲的「獨頭婦」，滿臉哀愁，善於哭嚎。獨頭婦人」是指無子無女的寡婦，當她哭泣時，聽她哭泣的人都會深受感染。來往於黃巖與紹興之間的渡船，都會聘請這樣的婦人，因為如果船上太擠，乘客起了爭執，她的眼淚就能讓船平靜下來。當我登上前往黃岩的船時，船上擠滿了人。他們有來自淮南的，也有來自安徽的，大部分是新兵，其餘的是農夫和商人。他們吵吵鬧鬧，互相爭吵，吵個不停。現場一片混亂。這位女士慢慢地走進船艙，向所有乘客說話，請他們安靜。與此同時，她的眼淚開始掉下來。有些乘客知道她要做什麼，便質問她的目的，她因此哭得更傷心了。乘客們頓時哄堂大笑。這位女士開始訴說她所遭受的所有不幸，但沒有人被感動。她淚流滿面，接著說到在她餘下的歲月裡，她唯一的生計就是靠這些乘客，所以他們就像是她的養育父母。

14、Bao Shenbo was the courtesy name of Bao Shichen (1775–1855), scholar, writer, and calligrapher.

“But now that you are all fighting with one another,” she said, “if something bad should happen to you, it would be my fault, and I would not be able to redeem myself even if I were to die ten thousand deaths. Wouldn’t you feel sorry then? What’s more, I can see that you are all traveling alone, but at home you may have a wife, you may have chil- dren, you may have parents and brothers. I imagine they are all relying on you. Now that you are away from home, your flesh and blood, near or far, must be thinking of you all the time. They worry about you traveling through wind and waves, fogs and dews. They may wake up from sleep because they have a dream about you, or they may be startled by a dis- quieting thought. Your children may pull their mother’s clothes and ask about you; your wife may weep on her lonely pillow. They are all waiting for you to come home early and keep the household together. Now you bicker with one another like this—if you hurt yourself, how could you face your family?”

At this point she was so choked with tears that she collapsed on the ground with a sad cry. The passengers all looked at one another and were deeply touched. Some of them wept as well. They asked her to say no more, but she went on talking, sobbing and wiping away tears as if she were completely overwhelmed by her feelings. By the time she finally stopped, the boat was so quiet that it was as if nobody were there 70

Fortunately, the lotion for chapped hands is used only for washing silk,71 and travelers all benefit from the practice. Otherwise, I do not know the limit of the application of such cunning. This is a good example of the Huangyan people’s ingenuity.

「但是現在你們都在互相爭吵，」她說，"如果你們發生了什麼不好的事情，那就是我的錯，我就是死一萬次也無法挽回。到那時候，你難道不會感到難過嗎？更重要的是，我看到你們都是一個人旅行，但在家中，你可能有妻子，可能有孩子，可能有父母和兄弟。我想，他們都很依賴你。現在您離開了家，您的親骨肉，不論遠近，一定無時無刻不在想著您。他們擔心您在風浪、霧露中旅行。他們可能會因為夢到您而從睡夢中驚醒，也可能會被一個令他們不安的念頭嚇一跳。你的孩子可能會拉著媽媽的衣服問起你；你的妻子可能會在寂寞的枕頭上哭泣。他們都在等著你早點回家，讓家庭團聚。現在你們這樣互相爭吵--如果你傷害了你自己，你怎麼能面對你的家人呢？"

說到這裏，她的眼淚哽咽了，悲傷地哭倒在地上。乘客們互相看著，都深受感動。有些人也哭了起來。他們請她不要再說了，但是她還是繼續說著，一面抽泣，一面擦拭淚水，好像完全被自己的感情沖昏了頭腦。等到她終於停下來的時候，船上靜得就像沒有人一樣 70

幸好，治療手部皴裂的乳液只用於洗絲71 ，旅行者都能從中受益。否則，我不知道這種狡猾的應用範圍有多大。這是黃巖人聰明的好例子。

15、Two lines here were crossed out in the manuscript. A note, which was apparently meant to be the correct version, was written in the margin of the page right above the crossed-out lines, but the handwriting was too small and rough to be legible. The general sense of the note seems to be that the woman went on to rearrange the seating of the passengers, who all acquiesced meekly. The author then commented on how the woman’s way of working the passengers was just like a military strategist.

16、This is a reference to a story in the first chapter of Zhuangzi. In the story, a family

that made a living by washing silk had a secret recipe for a potent hand lotion. They sold the recipe to a traveler, who offered it to the King of Wu. The king’s sol- diers used the lotion on their hands during a winter water battle with the people of Yue and won a great victory, and the traveler was rewarded handsomely by the king.

Ten Poems on Xianju

仙居十詩

The people of Xianju do not possess the Huangyan people’s cleverness or the Tiantai people’s benevolence; therefore, they constantly violate the law. And yet, what they gain by risking their lives is very little, not to mention that in many cases the accusation is simply false. This is truly lamentable.

I once composed ten poems about Xianju. They are as follows.72

(1)

Located in the human realm like all others, This place alone is desolate, deplorable.

As autumn wind blows in the hills, ghosts cry;

There are many so-called phantom-coach birds in the local hills; they are also known as “goatsuckers.”

Pestilential vapors in spring fatten the pythons.

There is a mountain snake called Snow Python. It thrives in pestilential vapors and grows even fatter. Its meat is edible.

Jade wrapped in stone: patterning exists in vain;

The hills produce a kind of patterned stone, which is often used for seals.

Tide rises, washing metal sand on the cold shore.

The water of the rapids is extremely cold. Diviners who work by observing auras say that there is iron in it.

A solitary town, overgrown in the wilderness, Concealed by ten thousand layers of mountain azure.73

(2)

As the misty rain clears in the morning,

The mountains and groves reveal their natural charm.

In the mountains there are many pines, cedars, and other trees good for timber.

A fine breeze reverberates in crags and valleys; Amid the tall trees, rosy vapors overflow.

A sweet aroma emits from the “cliff orchid” pendant;

“Cliff orchid” is no different from the ordinary kinds of orchid. Its root has sections like bamboo; its leaves also resemble bamboo leaves. It is a small plant, and can be planted in a pot. The local people like to wear it in their clothes, claiming that it can ward off heat and help women give birth to boys.

Chuzhou’s atractylodes bloom give off a pure aura.74

White atractylodes grow profusely in the mountains. They are cultivated by the locals. The kind from Chuzhou is the best, hence the name.

Quiet, empty, distant from the dusty world:

Truly a suitable dwelling for immortals.

There was a local beggar, Old Chu Lai, who always wore a robe made of hemp cloth, in winter and summer. Even when he had nothing to eat, he did not appear hungry. He always looked to be in his forties. People thought he was an immortal.

(3)

Cooking smoke at the tip of cold trees:

In the haze one makes out a few homes.

Roasting sweet potatoes—the mountain cogon grass is wet;

The locals are impoverished and cannot afford rice; they eat sweet pota- toes instead.

Pounding clouds: the rice huller propelled by water tilts over.

This is the one device upon which the people of this county depend for their livelihood. They use waterwheels to irrigate their fields and pound rice. But when one family’s land is watered, another family’s land becomes dry. People often fight over the water supply and even file lawsuits against one another; some families went broke because of this.

Flowing mist in the hills is suitable for bamboo;

The hills are good for growing bamboos. The locals, however, do not care about bamboos, and cut them off as soon as they sprout, because they believe bamboos attract ghosts and are inauspicious. Bamboos are grown by some people at Tiantai.

Sand beach is warm, wonderful for tea plantation.

The soil is good for growing tea; but the locals do not know the right way of baking the tea leaves. As soon as they pick them, they boil them in

a wok, and then they throw out the juice and dry them in the sun. The furled and unfurled tea leaves are all damaged, and their color and taste completely change. Since they make very little profit from their tea, even fewer people are willing to plant it.

How regrettable, that in farm plot after farm plot, Poppies bloom in the spring wind.

(4)

Singing of picking the “Blue Robe,”

The local folk brave danger, trudging in the craggy hills.

The “Blue Robe” is also called “Rock’s Robe.” It grows in deep ravines under shaded cliffs, where there is little human traffic. Produced by wet pestilential vapors, it is of a dark blue or cobalt color and as thick as coarse hemp cloth. It tastes like wood-ears but is not as smooth, and it has a very cold nature. Picking the “Blue Robe” is not an easy task: many people die of bites by poisonous snakes or tigers or by falling on jumbled rocks. Because of the difficulty of its acquisition, local officials think of it as a rare delicacy and demand it for their kitchens.

The bones of rocks bring a hair-raising chill;

People risk their remaining years amid poisonous snakes.

Grand officials have a fastidious taste for delicacies; The lives of the poor are thrown away to wind and dust.

At evening banquets, the government chef presents it to the guests—

Compared to it, the brasenia soup is not worth praising.75

仙居人既沒有黃岩人的聰明，也沒有天台人的仁慈，所以他們不斷地違法。然而，他們冒著生命危險所得到的卻很少，更何況在很多情況下，指控根本就是虛假的。這實在令人感慨。

我曾為仙居作了十首詩。72

(1)

同處人間，獨此荒涼。

(二) 秋風吹山鬼啼，

山中多有謂之鸝鳥，又名羊角鳥。

春天的瘴氣使蟒蛇變肥。

有一種山蛇叫做雪蟒。它在瘴氣中茁壯成長，而且長得更肥。其肉可食。

玉包石：圖案徒存；

山中出產一種有圖案的石頭，常用於製作印章。

潮漲，洗金屬沙於寒岸。

急流之水，極寒。以觀察氣象為工作的占卜師說其中有鐵。

一座孤城，雜草叢生，掩映在萬層高山的蔚藍之中。73

(2)

清晨，濛濛細雨散去，

山林展現出自然的魅力。

山中有許多松樹、杉樹和其他可作木材的樹木。

微風在峭壁和山谷中迴盪；在高大的樹叢中，玫瑰色的氣息瀰漫。

懸崖蘭「墜子發出甜美的芳香；

」懸崖蘭 "與一般蘭花無異。它的根有像竹子一樣的部分，它的葉子也像竹葉。它是一種小型植物，可以栽種在花盆中。當地人喜歡把它穿在衣服裡，說它可以祛暑、幫女人生男孩。

滁州的白术开花时散发出纯净的灵气。74

白术在山中生长茂盛。當地人都有栽培。滁州的白術是最好的，因此而得名。

寧靜、空曠、遠離塵世：

真乃神仙居所也。

當地有個乞丐叫老楚來，無論冬夏都穿著麻布做的袍子。即使沒有東西吃，他也不顯得飢餓。他看起來總是四十多歲的樣子。人們以為他是神仙。

(3)

寒樹梢頭炊煙起：

朦朧中，依稀有人家。

燒番薯--山中草濕，

，當地人窮，買不起米，改吃番薯趾。

舂雲：以水為推力的碾米機傾側。

這是該縣人民賴以維生的裝置。他們使用水車灌溉田地和舂米。但當一戶人家的土地得到灌溉時，另一戶人家的土地就會變乾。人們經常為了爭奪水源而打架，甚至互相打官司；有些家庭因此而破產。

山上流動的霧氣適合竹子生長；

山上適合種植竹子。但當地人卻不愛惜竹子，竹子一發芽就砍掉，因為他們認為竹子會招鬼，不吉利。天台有人種竹。

沙灘溫暖，非常適合種茶。

沙灘溫暖，是種茶的好地方，但當地人不懂焙茶葉的正確方法。當地人一採到茶葉，就用

鑊煮，然後把汁倒掉，放在太陽下曬乾。捲起的茶葉和未捲起的茶葉全部損壞，顏色和味道完全改變。由於他們從茶葉中賺取的利潤很少，所以願意種茶的人就更少了。

在一塊又一塊的農田裡，罌粟花在春風中綻放，多麼令人惋惜。

(4)

採「藍袍」的歌聲，

當地民眾不畏危險，在峭壁山中跋涉。

藍袍「也叫」岩石袍"。它生長在陰暗的懸崖下的深谷中，人跡罕至。它是由濕的有害氣體產生的，呈深藍色或鈷藍色，像粗麻布一樣厚。它的味道像木耳，但沒有木耳那麼柔滑，而且性質非常寒冷。採摘「藍袍」並不是一件容易的事：很多人死於毒蛇或老虎的咬傷，或摔倒在亂石上。由於採摘困難，當地官員將其視為稀有珍品，要求將其送入廚房。

石頭的骨頭會帶來令人毛骨悚然的寒意；

人們在毒蛇中冒險度過餘生。

大官嗜美味，窮人命風塵。

夜宴賓客，官家廚子送上--

與之相比，蓴菜湯實在不值一哂。75

(5)

地勢險要，傲視群雄；詐騙吹噓，習以為常。

當地音樂的樸素讓聽者驚訝；

當地音樂的聲音是

(5)

The land takes pride in its perilous terrain; The people are used to swindling and boasting.

Local music surprises the listener by its austerity;

The sound of local music is very sad and reduces one to tears. It is used for sacrifices, official business, weddings, and feasts. Those who understand music say that it is the sound of crying out to the heavens.

The ritual of receiving guests showcases dance moves.

When the locals bow and kneel to greet or bid farewell, they make certain gestures like dancing.

One may get in trouble over a peacemaking drink;

When there is a conflict between two families, their kinsfolk give a banquet to settle the dispute. However, as soon as the problem is solved, the kinsfolk give the two families a hard time by demanding money from them as a token of their gratitude. If they do not pay up, then the kinsfolk file a lawsuit. Some families consequently become bankrupt; occasionally people even lose their lives.

Or become obsessed with the “flower gambling.”

The “flower assembly” is very much in vogue. Numerous locals pursue the activity like ants, and many people have gone broke.76

Late at night, the sound of sending off demons— Gongs and drums regularly make an uproar.

The locals do not believe in medicine. If someone is ill, they say the patient

is possessed by demons. They “send off” the demons to the wilderness by beating on gongs and drums; then they claim that the patient is cured.

(6)

Down-and-out, cap and gown are lowly and humble;77

Messy and confused, bandits and thieves raise a ruckus.

The county is famous for being the home of bandits in southeastern China, but in fact many “ bandits” are falsely accused. The truth is that they are so destitute that they do not have anything to live on. The money they rob often amounts to no more than a few dozen coins, and for such a crime they receive capital punishment. They are led to the execution ground in a daze; some of them have no idea what they are going to be executed for.78

Man and wife are separated like birds;

Many women cannot manage for themselves, and have to remarry three or four times, even if their husbands are alive and well.

Struggling for food and clothes: crabs crawling on sand.

Their suffering: a hedgehog hiding its head; Their sadness: a crow that loses its voice.

His Highness, who is the parent of the folk,

Might want to think of mulberry and hemp for their sake.

The soil there is good for growing mulberry and hemp. If the local people could plant and cultivate them and produce silk and hemp cloth, they might be relieved from their poverty somewhat; but somehow no one has considered this option.

(5)

險惡的地勢使土地引以為傲；人民慣於詐騙和誇耀。(5)

險惡的地勢使土地引以為傲；人民慣於詐騙和誇耀。

(6)當地的音樂以其肅穆的氣氛使聽者感到驚訝；

當地的音樂聲音非常悲傷，使人不禁潸然淚下。它用於祭祀、公事、婚禮和宴會。懂音樂的人說，這是向天哭泣的聲音。

接待客人的儀式會展示舞蹈動作。

當當地人鞠躬下跪迎接或告別時，會做出某些動作，就像跳舞一樣。

喝了和事佬酒可能會惹上麻煩；

當兩個家庭發生衝突時，他們的親戚會設宴解決紛爭。但問題一解決，親戚就會刁難兩家，向他們索要金錢以表謝意。如果他們不付錢，親戚們就會打官司。有些家庭因此破產，偶爾甚至有人喪命。

或沉迷於「花會賭博」。

花會 "非常流行。無數的當地人像螞蟻一樣追逐這項活動，許多人因此破產。76

深夜，送鬼的聲音--鑼鼓聲經常喧天。

當地人不相信醫藥。如果有人生病，他們會說病人

被惡魔附身。他們敲鑼打鼓把鬼「送」到野外，然後聲稱病人已經痊癒。

(6)

落魄潦倒，衣冠卑微；77

亂作一團，匪賊作亂。

該縣是中國東南部有名的土匪之鄉，但事實上很多「土匪」都是被冤枉的。事實上，他們一貧如洗，生活無依。他們搶劫的錢往往不超過幾十個銅板，因為這樣的罪行，他們會被處以極刑。他們在茫然中被帶到刑場；有些人根本不知道自己會因為什麼被處決。78

男人和妻子像鳥兒一樣分開；

許多婦女無法自理，即使丈夫活得好好的，她們也得再嫁三、四次。

為了食物和衣服而掙扎：爬在沙上的螃蟹。

他們的痛苦：躲頭的刺蝟；他們的悲傷：失聲的烏鴉。

殿下是百姓的父母，

，為了他們，不妨想想桑和麻。

那裡的土壤很適合種桑和種麻。如果當地人民能夠栽種和培育它們，並生產蠶絲和麻布，他們的貧窮問題或許會得到一定程度的緩解；但不知何故，沒有人考慮過這個方案。

當地音樂的肅穆讓聽者感到驚訝；

當地音樂的聲音非常悲傷，讓人不禁潸然落淚。它用於祭祀、公事、婚禮和宴會。懂音樂的人說，這是向天哭泣的聲音。

接待客人的儀式會展示舞蹈動作。

當當地人鞠躬下跪迎接或告別時，會做出某些動作，就像跳舞一樣。

喝了和事佬酒可能會惹上麻煩；

或沉迷於「花會賭博」。

花會 "非常流行。無數的當地人像螞蟻一樣追逐這項活動，許多人因此破產。76

深夜，送鬼的聲音--鑼鼓聲經常喧天。

當地人不相信醫藥。如果有人生病，他們會說病人

被惡魔附身。他們敲鑼打鼓把鬼「送」到野外，然後聲稱病人已經痊癒。

(6)

落魄潦倒，衣冠卑微；77

亂作一團，匪賊作亂。

男人和妻子像鳥兒一樣分開；

許多婦女無法自理，即使丈夫活得好好的，她們也得再嫁三、四次。

為了食物和衣服而掙扎：爬在沙上的螃蟹。

他們的痛苦：躲頭的刺蝟；他們的悲傷：失聲的烏鴉。

身為父母的殿下

(7)

A lawsuit may drag on for years, And involve dozens of families.

When one family becomes embroiled in a lawsuit, the neighbors are com-

pelled to give financial assistance; otherwise, they would be implicated. Relatives and friends thus all get entangled in the mess; sometimes, even those who live tens and hundreds of leagues away are not spared.

The common folk, so pathetic, are chased down like sparrows and rats; Fanatic clerks act like krakens and snakes.

Copper, iron, gold, silver, and tin;

Oil, salt, soy, vinegar, and tea—

Everything must be prepared in profusion, In order to greet the officer’s coach.

When someone gets killed in a fight, the officials arrive to conduct the

examination of the body. The clerks take this opportunity to demand bribery, which they call the “ fetching price.” The bribery ranges from thousands of cash for a big case to hundreds for a small case, depending on the wealth of the village. But no village is exempt. If there is any lack at all in the food and drink and other provisions offered to the clerks, they take it from the local people like bandits and robbers. From pigs and chickens to wooden fences, nothing is left intact. The officials are unable to stop them. If they try to stop them, the clerks simply get up and leave, an action called “ disbanding.”

(8)

Words are dangerous, capable of melting metal;

With outlandish accusation, imperfection can be found on white jade.

The official is surely a bright mirror illuminating everything: How could an eminent clan harbor criminals?

Year after year the county is plagued by bandits. Some say that large local

clans are in fact giving shelter to them. The clans are supposed to instigate the bandits to rob and steal, and afterward share the spoils; once the ban- dits are caught, the clans intervene on their behalf and once again make a profit. I wonder, however, if this could really be the case.

Do not try to turn back the water flowing east;

Do not talk about the raft that goes against the currents.

Spring comes, autumn is gone:

One should just live one’s life in silence.

(9)

I hear that there was a Magistrate Yu,

Lord Yu’s name was Jieshi. He was a native of the Xi County of Anhui. He served as Magistrate of Xianju during the Xianfeng and Tongzhi eras [1851–74], and did many good things for the local people during his term.

Who once upon a time rested his coach at this place.

Minister Du’s heart was heavy with concerns;

Tears streamed down the face of Tutor Jia at Changsha.79

His character and deeds are nobler than anything else in all time; He treated officials and the common folk as one family.

Even today, his gracious influence remains:

During the spring sacrifices, people weep over incense and flowers.

The locals built a shrine to worship Magistrate Yu at Divine Tree Moun- tain. They make sacrifices to his spirit twice a year, once in spring and once in autumn. Those who suffer from injustice go there and pray to him in tears.

(10)

I, too, am a commoner in hard straits,

Not to mention wandering at The World(微蟲世界)’s edge.

With hot tears, I lament the hill wraith,

And endeavor to continue the songs of Chu with odd writings.80

The fair one is on the other side of the autumn river; Fragrant plants are equally distant in my dreams.

The red “love bean” growing in the southland Flowers in vain, year after year.81

(7)

訴訟可能會拖上數年，牽涉數十個家庭。

當一個家庭捲入官司時，鄰居們都會

被迫提供經濟援助，否則他們也會受到牽連。親朋好友也因此糾纏不清，有時甚至連住在數十哩外、數百哩外的人也不能幸免。

平民百姓如此可憐，卻像麻雀和老鼠一樣被追捕；狂熱的文員則像蛇和龜。

銅鐵金銀錫，

油鹽醬醋茶，

萬事俱備齊，只為迎接官車來。

當有人在鬥爭中被殺時，官吏會到來對屍體進行

檢查。書記們趁此機會索要賄賂他們稱之為「取價」賄賂的範圍從大案子的數千現金到小案子的數百現金不等，這取決於村莊的富裕程度。但是沒有一個村莊可以幸免。如果提供給書記的食物、飲料和其他供應品有任何不足，他們就會像土匪和強盜一樣從當地人那裡拿走。從豬、雞到木柵欄，沒有一樣是完好無損的。官員無法阻止他們。如果他們試圖阻止他們，文員們就會起身離開，這種行為被稱為「解散」。

(8)

言語是危險的，能熔化金屬；

用離譜的指控，白玉上也能找到瑕疵。

吏者，明鏡也，照物也，名族豈能藏奸？

年復一年，縣中匪患叢生。有人說，

，其實是當地的大宗族在庇護他們。據說是氏族唆使盜賊搶劫，然後分贓；一旦盜賊被抓，氏族就替他們出頭，再次賺錢。然而，我不知道情況是否真的如此。

莫使東流水倒流；

莫說逆水行舟，不進則退。

春天來了，秋天走了：

寧靜地過自己的生活。

(9)

，我聽說有一位虞縣令，

虞公名叫碣石。他是安徽歙縣人。他在咸豐、同治時期[1851-74]曾任仙居知縣，任內為當地百姓做了不少好事。

曾幾何時，他的馬車在此歇息。

杜相公心事重重；

長沙賈太傅淚流滿面。79

他的品行高尚，古今無雙；他視官民如一家。

即使到了今天，他的恩德影響依然存在：

春祭時，人們對著香花哭泣。

當地人在神樹墳建祠祭祀俞縣令。每年春秋兩祭。受冤屈的人就到那裏哭著拜他。

(10)

，我也是一個生活在水深火熱之中的凡夫俗子，

，更遑論漂泊在《微蟲世界》的邊緣。

熱淚嘆山翁，

欲以奇文續楚歌。80

佳人在秋江對岸，芳草入夢同遙。

紅豆生南國，年年白了少年頭。

透過 DeepL.com（免費版）翻譯

17、Following traditional practice, the author appends many notes in prose to the poems. These notes appear in a smaller font in the manuscript, and I have pre- served this feature in the translation and italicized the notes.

18、A note was crossed out here in the manuscript.

19、Atractylodes refers to Atractylodes macrocephala, known as Bai zhu in Chinese. It is a perennial herb that flowers from July to September and bears fruit from August to October; its root is used as a common ingredient in Chinese herbal medicine.

1、Two and a half lines were crossed out here in the manuscript.

2、Brasenia is an aquatic plant in south China; its soup is considered a delicacy.

3、The “flower assembly” was a form of gambling that was particularly popular in the coastal area of southeastern China.

4、“Cap and gown” refers to the scholar elite.

5、In this couplet the author compares Magistrate Yu to the Tang poet Du Fu, who expressed an intense concern about the troubled empire in his poetry, and to the Western Han political theorist and writer Jia Yi (200–168 bce ), whose sugges- tions about state policy were not adopted, despite the emperor’s sympathy, due to the opposition of his political enemies. In 177 bce, Jia Yi was exiled from the capital and appointed as tutor to the Prince of Changsha (in modern Hu’nan).

6、The Songs of Chu (Chu ci), also known as The Songs of the South, is an anthology

of verse whose main texts were conventionally attributed to Qu Yuan (fl. 4th century bce) and his “disciple” Song Yu. Traditional interpreters read these works as an allegorical expression of Qu Yuan’s lament over his political misfortune and his quest for a worthy ruler. “Fragrant plants” in these verses are taken to repre- sent the poet’s virtue, and “the fair one” (often a god or goddess) is supposed to be a reference to the worthy lord. “The Hill Wraith” is one of the “Nine Songs” from this corpus, in which the poet-shaman seeks an elusive mountain goddess.

山风秋啸鬼，春瘴夜肥蛇。

大璞空文玉，寒滩涨铁沙。

孤城莽寥落，岚翠万重遮。

雾雨朝来散，山林故自嘉。

清风振崖谷，高树滃烟霞。

香溢岩兰佩，清分处术花。

萧然远尘世，雅合住仙家。

炊烟寒木末，依约几人家。

煨芋山茅湿，舂云水碓斜。

岚深宜种竹，沙暖利培茶。

可惜连畦畛，春风罂粟花。

蓝衣歌采采，涉险履㟏岈。

石骨寒毛发，残生狎虺蛇。

大官精食品，穷命判风沙。

夜宴官厨进，莼羹味足夸。

地势矜奇险，人情习诈夸。

乐声惊惨急，宾礼看夭斜。

困顿调和酒，昏迷博进花。

夜深听送鬼，锣鼓镇喧哗。

落拓衣冠贱，纷纭盗贼哗。

夫妻禽聚散，衣食蟹爬沙。

苦类藏头猬，哀同噤口鸦。

当官民父母，可为念桑麻。

讼或经年累，牵连十百家。

哀黎奔雀鼠，狂吏舞蛟蛇。

铜铁金银锡，油盐酱醋茶。

纷然需备取，行迓使君车。

语险金能铄，冤奇玉有瑕。

长官自明镜，名族岂窝家？

莫挽东流水，休谕上濑楂。

春来复秋去，默默度年华。

闻有余明府，当年此驻车。

伤心杜工部，流涕贾长沙。

行谊高千古，官民视一家。

至今遗爱在，春社哭香花。

同为穷百姓，而我更天涯。

热泪哀山鬼，奇文续楚些。

吴人秋水隔，芳草梦魂赊。

红豆江南树，年年空复花。

I was traveling in the Wu region when I composed these poems, hence the mention of “wandering.”82 Ah, the “Turbulent Chu” is desolate and cold; I can hardly bear thinking of it further.83

我作這些詩時，正在吳地旅行，所以提到「徘徊」82。啊，「亂楚」是荒蕪和寒冷的，我不忍心再想下去83。

The Birds of Xianju

仙居的鳥

There are two kinds of bird songs in the mountains of Xianju and both are very melancholy. One is known as “Poor Daddy.” According to the local legend, once there was a girl who got up at midnight to feed silkworms but discovered that she had run out of mulberry leaves. Her father tried to steal some from someone else’s mulberry tree, and was killed by the tree’s owner. The girl cried sadly for three days and died of grief. Her spirit turned into a bird. The other bird song is known as “Big Sister, Go Pick Tea Leaves.” It is said that there was a girl who was abused by her step-mother. Her little half sister, who was born to her stepmother, bul- lied her as well. Every day before dawn the half sister would urge her, “Big sister, it’s time for you to go pick tea leaves now.” The girl finally died of resentment and became a bird. I composed two poems to elaborate these tales.

仙居山中有兩種鳥歌，都非常憂傷。一種叫「窮爸爸」。據當地傳說，從前有一個姑娘，半夜起來餵蠶，卻發現桑葉吃完了。她的父親想從別人的桑樹上偷一些，結果被樹的主人殺死了。女孩悲傷地哭了三天，最後悲傷而死。她的靈魂變成了一隻鳥。另一首鳥歌被稱為「大姐姐，去摘茶葉」。據說有個女孩被她的繼母虐待。她的同父異母的妹妹也欺負她。每天黎明前，同父異母的妹妹都會催促她：「大姐姐，你該去摘茶葉了。」女孩最後因怨恨而死，變成了一隻鳥。我寫了兩首詩來闡述這些故事。

(1)

Poor daddy! Poor daddy!

He does not have a son to support the household. We suffer so much hardship tending the silkworms; The leaves are all gone,

the silkworms are hungry, and we are full of worries.

Poor daddy! He told me not to worry:

“Father’s and daughter’s lives depend on these silkworms; I will steal some mulberry leaves, so you can feed them.”

Poor daddy—he braved frost and dews on a cloudy night with no moon.

How pitiful that he never came home again— With an ax our cruel enemy struck him down. Poor daddy!

That I was unable to take revenge for you and report the crime to the officials!

The cold wind was howling,

gods and ghosts were crying,

I wished to turn into a little bird and tell of my sorrow and pain.

Poor daddy!

In the spring months, the weather is fine; The mulberry leaves are dense,

the moon is mid-heaven.

I don’t see my daddy anywhere,

I see only those mulberry trees in vain.

The earth below is thick, and the heaven above is high, But my regret will never end.

Regret will never end, Oh, poor daddy indeed!

(2)

“Big sister, go pick tea leaves!” It is still dark outside— Where do you want me to go?

Fog and rain in the hills: water flows on and on;

Abuse and injury in this world: suffering upon suffering. Even though daddy says nothing at all,

He feels sad in his heart, his tears secretly fall. Both are daddy’s flesh and blood;

Why are they treated so differently? We are not treated differently—

It is just that my little sister is spoiled.

Heaven above is high, the earth below is thick; My father’s and mother’s kindness is infinite.

But truly my little sister is spoiled, Truly my little sister is spoiled.

“Big sister, why don’t you go pick tea leaves now?”

When those birds cried on a clear and quiet night, it nearly broke my heart.

(1)

可憐的爸爸！可憐的爸爸！

他沒有兒子養家。我們養蠶這麼辛苦，蠶葉都吃光了，

蠶都餓了，我們滿心憂愁。

可憐的爸爸！他叫我不要擔心：

「父女倆的命就靠這些蠶了；我去偷些桑葉來，讓你們餵飽它們」。

可憐的爸爸--他在沒有月亮的陰夜里冒著霜雪和露水。

他再也沒有回家，多麼可憐啊！我們殘忍的敵人用斧頭砍倒了他。可憐的爸爸

我無法為你報仇報官！

寒風呼嘯，

神鬼哭泣，

我多想變成一隻小鳥，訴說我的悲傷和痛苦。

可憐的爸爸

春月好，桑葉密，

月上中天。

，徒見桑樹。

地厚天高，悔恨無窮。

哦，可憐的爸爸！

(2)

「大姐姐，你去採茶葉吧！」外面天還黑著，你要我去哪裡？

山中霧雨：水流不息；

世間虐傷：苦上加苦。儘管爸爸什麼也沒說，

，他的心也在難過，他的眼淚也在偷偷地掉。都是爸爸的骨肉，

，為什麼待遇不同？我們沒有被區別對待-

只是妹妹被寵壞了。

天高地厚，父慈母愛。

但真的是我的小妹被寵壞了，真的是我的小妹被寵壞了。

「大姐姐，你怎麼不去摘茶葉？」

當這些鳥兒在一個晴朗而寧靜的夜晚啼叫時，我的心幾乎要碎了。

透過 DeepL.com（免費版）翻譯

1、The “love bean” refers to the seeds of abrus precatorius, a symbol of love-longing.

2、The Wu region refers to the Yangzi River Delta, with Suzhou as the former capital of the ancient Kingdom of Wu.

3、The “Turbulent Chu” (Ji Chu) was the name of a musical piece that appears in The Song of Chu.

PART TWO

卷二

TAIzHOU has been a desolate spot on the distant seashore ever since ancient times. Its people are probably what Ban Gu’s work refers to as the “people of Eastern Ti.”1 During the Tang dynasty, Taizhou gradu- ally became better known. And yet, when Zheng Qian was demoted to administrative aide of Taizhou, Du Fu wrote a poem to send him off, in which he regarded Taizhou as a foreign land, for it was a faraway bor- der region with pestilential miasmas, not the kind of place that should be visited by a gentleman. Bo Daoyou claimed that it was the dwelling place of gods, and Sun Xinggong depicted it as an immortal isle.2 This is just what an old saying describes: “Mountains and groves, bells and tripods—different people love different things.”3

I have already turned forty, the age of “having no doubts,” but I still live in shameful obscurity.4 Rather than merely breathing in The World(微蟲世界) of men and being of no use for my home and country, I might as well seek out the mountain retreat and rest my spirit beyond the cloud vapors. If I do that, then even with this heaven-forsaken body I might still manage to enjoy the blessings reserved for those with a fine reputation. I would be able to discuss poetry and classics as well as the principles of benev- olence and righteousness with the young; I would also be able to chat about farming matters with old peasants. Not to mention there would be Daoist adepts and Buddhist monks who could entertain me; cranes in the autumn and gibbons in the spring to befriend me and quell my mundane thoughts. I would love to ride on the clouds and roam Heavenly Pillar Mountain. Therefore, on the day after I returned to Ningbo, I paid a visit to Chen Yuyu, who was a native of Tiantai. I expressed my admira- tion for him and asked him to help me find a small house there. Surely Yuyu would do something about this.

台州自古以來就是遙遠海邊的一處荒涼之地。唐朝時期，台州逐漸為人所知。然而，當鄭虔被貶為台州刺史時，杜甫寫了一首詩為他送行，詩中把台州視為異鄉，因為那是一個瘴氣瀰漫的遙遠的蠻荒地區，不是君子應該去的地方。薄大猷謂其為神仙所居，孫星公則描繪其為仙島2 ：「

我已年屆四十，到了」無惑 "的年紀，卻仍然生活在可恥的蒙昧之中。4 與其只在人間呼吸，對家國毫無用處，倒不如尋山隱居，在雲霧之外安放自己的精神。如果我這樣做，即使我的身體被天堂遺棄，我也可以享受那些名聲好的人的福氣。我可以和年輕人談論詩詞典籍、仁義之道，也可以和老農夫談論農事。更不用說，還有道家高人和佛家高僧可以娛樂我；秋天的仙鶴和春天的長臂猿可以與我交朋友，平息我的俗念。我很想騎在雲端，遨遊天柱山。因此，在回到寧波的第二天，我拜訪了天台人陳玉玉。我向他表達了我對他的敬佩之情，並請他幫我在天台找一間小房子。陳玉宇肯定會想辦法的。

1 Ban Gu (32–92) was a historian and writer who authored The History of Han (Han shu).

2 Bo Daoyou, a native of Shaoxing, was a Buddhist monk who lived in the second half of the fourth century. Sun Xinggong was Sun Chuo (314–371), a prominent Eastern Jin poet who composed the famous “Poetic Exposition on Roaming Mount Tiantai” (You Tiantai shan fu).

3 “Mountains and groves” represent a reclusive life outside the public sphere, while “bells and tripods” refer to the lifestyle of an official.

4 Confucius remarked that he no longer had doubts when he became forty years old (Analects 2.4).

Birth and Early Childhood

出生與幼年期

I was born on the first day of the first month in the jiayin year of the Xianfeng era [January 29, 1854]. At the time, my late father was forty- six years old, so he nicknamed me “Four-six.” I went to school at the age of four. My teacher was Mr. Zhang, whose personal name was De and courtesy name was Wangzong. He was an aging Licentiate Scholar. My classmate was our neighbor’s son, Wang Kanghou, whose personal name was Jin. He was born one day before me, so I would address him as “Elder Brother Thirty,” and he would call me “Little Brother First.”5

As a child I did not like playing. I had a dozen cousins, who fooled around together and were sometimes as noisy as a boiling cauldron. I, on the other hand, just watched them with wide eyes. Occasionally, I would get into a fight with them, and none proved my match. I was fond of sweets, and would cry for sweets day and night. One day, I mistook alum for sugar and put it in my mouth. It tasted so horrible that I have stayed away from sugar ever since. My mother still teases me about it.

I was capricious by nature. My wet nurse would put dozens of toys in front of me to amuse me; but in the midst of pleasure, I would get up, toss them away, and leave them behind without ever glancing back, as if I had been suddenly seized by a deep sadness. Looking back now, I wonder if that could have been an omen that I would suffer the early loss of my parents.6

Before I was born, my legal mother, Madame Chen, had prayed to the “Fretful Master” at Asoka Temple in Xiaoshan. That night, she dreamt that she had obtained a gigantic white conch, which was as bright and shiny as a mirror. That was how I got my baby name, “Treasure.” I was, however, almost killed in the chaos caused by the Yue bandits.7

我出生於咸豐甲寅年正月初一 [1854 年 1 月 29 日]。當時先父四十六歲，所以他給我起了個暱稱叫「四六」。我四歲上學。我的老師是張先生，姓德，名望宗。他是一位年邁的文科狀元。我的同學是鄰居的兒子王康侯，他姓金。他比我早出生一天，所以我叫他「三十兄」，他叫我「一弟」。5

小時候我不喜歡玩耍。我有十幾個堂兄弟姊妹，他們一起鬧著玩，有時候吵得像沸騰的大鍋。而我，只是睜大眼睛看著他們。偶爾，我會和他們打一架，但沒有一個是我的對手。我喜歡吃甜食，日以繼夜地哭著要吃甜食。有一天，我誤把明矾當作糖放進了嘴里。那味道太可怕了，從此我就遠離了糖。我媽媽至今還在取笑我。

我天性任性。我的乳母會在我面前放上數十個玩具來逗我玩；但在快樂之際，我會站起來，把它們拋開，然後把它們丟在後面，頭也不回地離開，就好像我突然被一種深深的悲傷攫住了一樣。6

我出生前，我的法母陳婆婆曾在蕭山阿育王寺向「煩惱師父」祈禱。當晚，她夢見自己得到了一個巨大的白色海螺，光亮如鏡。我的乳名就叫「寶貝」然而，我卻差點在越盜引起的混亂中被殺害。

5 Wang Kanghou was born on the thirtieth day of the twelfth month, hence “Elder Brother Thirty.”

On the Run: 1861–1863

逃亡：1861-1863

When the Yue bandits attacked Shaoxing, I was only seven. I was saved by our hired hand, Lu Sanyi, who was from Black Stone Village. Sanyi took me to his house. That was on the twenty-sixth day of the ninth month in the gengshen year [October 29, 1861].8 At the time, the prefecture seat [i.e., Shaoxing] had not yet fallen to the bandits. Previously, when I was five and was living with my father at South Qinghe, where he was serv- ing in public office,9 I was sent home to Shaoxing in the chaos caused by the Nian rebels. Half a year later, my legal mother went back to South Qinghe before the appointed time, though she had promised to send someone to fetch me. But before she could do that, we were unexpectedly caught up in the Taiping Rebellion. At the time, there were only five of us at our Shaoxing home: myself, my grandfather’s concubine Madame Li, my birth mother Madame Wang, my father’s concubine Madame Lou, and my aunt, who is now married to Mr. Lu.10 We were a helpless group. My paternal uncles and cousins did not have time to take care of us.

On the twenty-seventh day, the alarm was raised, and the danger was pressing. On the twenty-eighth, the situation became a little better. Then there came news that the military forces organized by the magis- trate had gotten into a fight with the civilians.11 Many people died. Their bodies piled up inside the city gate, and nobody knew who they were. On the twenty-ninth, around midnight, one could see fires breaking out in the city in thirteen different places.12 However, it was very quiet in the village. I suppose everyone was sitting behind closed doors and sighing with worries, just as we were. The bamboo leaves outside the house where we stayed made a rustling sound in the drizzling rain, from time to time arousing a bird from its sleep. Whenever that happened, we would be startled as well, and would look at one another in dejection. Sanyi’s mother told us not to worry, and charged Sanyi with the task of taking care of me alone, saying, “Never mind the others.” When he heard that, Sanyi burst into tears. As soon as first light appeared, we went into the mountains to hide from the bandits, but in the end nothing happened that day.

On the first and second of the tenth month, occasionally someone came from the direction of the city and said that the bandits had posted flyers to pacify the people. They asked the villages to give them what they could, and expected to cause no disturbance. People gradually calmed down upon hearing that.

At the time, some young people from the neighboring village were planning to form a “righteous militia” against the bandits. We speculated that once this happened, the bandits would suspect our village of being part of the conspiracy and descend upon us soon. One evening, there was a violent rainstorm. Sanyi, in the midst of drinking, suddenly leapt up and yelled, “Run! The bandits are here!” He scooped me up, carried me on his back, and fled into the mountains. The “bandits” indeed came. There were shouts all around, and the entire village clamored and took flight. Only in the morning did we find out that it was actually the “righteous militia” disguised as bandits. Thanks to Sanyi’s mother, my mother, my aunt, and others were led to a hiding place in the graveyard and escaped harm. About ten villagers were killed or hanged themselves. Household valuables, chickens, and dogs were all taken. That, gentle reader, was the doing of the so-called righteous militia.

越賊攻打紹興時，我才七歲。黑石寨的雇工陸三義救了我。三義把我帶到他家。那是庚申年九月二十六日[1861 年 10 月 29 日]。8 當時，縣城[即紹興]還未被賊人攻陷。在此之前，我五歲時與父親同住在南清河，父親在那裡擔任公職，9 我在年亂中被送回紹興老家。半年之後，我的合法母親雖已答應派人來接我，但仍在約定的時間之前回到了南清河。但她還沒來得及這樣做，我們就意外地遇上了太平天國之亂。當時，我們紹興老家只有五個人：我、祖父的小妾李夫人、生母王夫人、父親的小妾盧夫人，還有我的姑姑（現嫁給盧先生）。我們是無助的一群，我的叔伯和堂兄弟姊妹們沒有時間照顧我們。

二十七日，警鐘大作，危在旦夕。第二十八天，情況稍為好轉。然後，有消息傳來，魔術師組織的軍隊與平民打了起來。他們的屍體堆積在城門內，沒有人知道他們是誰。到了二十九日，大約午夜時分，人們可以看見城裡有十三處地方起火。我想大家都和我們一樣，閉門而坐，憂心忡忡地嘆息著。我們住的房子外面的竹葉在濛濛細雨中發出沙沙的聲響，不時喚醒睡夢中的鳥兒。每當這個時候，我們也會被嚇一跳，沮喪地互相看著。三義的媽媽叫我們別擔心，並囑咐三義要獨自照顧我，還說：「別管其他人」。聽到這句話，三義哭了起來。天一亮，我們就進山躲避土匪，但那天最終什麼事也沒有發生。

到了十月初一、初二，偶爾有人從城外方向來，說是山賊貼了安民告示。他們要求各村給他們一些力所能及的東西，希望不要引起騷亂。人們聽了之後，逐漸平靜下來。

當時，鄰村有幾個年輕人打算組織「義民團」對付土匪。我們推測，一旦發生這種事，土匪就會懷疑我們村子也是陰謀的一部分，很快就會降臨我們村子。一天傍晚，天降暴雨。正在喝酒的 Sanyi 突然跳了起來，大喊：「快跑！山賊來了！」他一把抱起我，背在背上，逃進了山裡。山賊」果然來了。四周都是喊叫聲，整個村子的人都喧嘩著逃走了。到了早上，我們才發現原來是「義勇軍」偽裝成土匪。多虧了三義的母親，我母親、姑姑和其他人被帶到墳場的一個藏身處，才躲過一劫。約有十位村民被殺或上吊自殺。家中的貴重物品、雞和狗都被搶走了。親愛的讀者，這就是所謂的正義民兵的所作所為。

1、By the “early loss of his parents” the author refers to his father and his “legal mother” (i.e., his father’s principal wife), not his birth mother, who seemed to be still alive when he was writing this book.

2、That is, the Taiping rebels.

3、A note, scribbled in the upper margin of the manuscript page, states, “It was the eleventh year [of the Xianfeng era], the year of xinyou; ‘gengshen’ [the tenth year of the Xianfeng era] was an error.”

4、South Qinghe was in Huai’an of Jiangsu, about three hundred miles to the north of Shaoxing.

5、“Lou” was crossed out in the manuscript and “Deng” (another surname) was added in the margin. The same happens later in part 2 when the woman’s sur- name is mentioned again.

6、The Shaoxing magistrate was Liao Zongyuan (1810–1861), who died after the city was taken. The conflict between the civilians and the government troops on the eve of the fall of Shaoxing is well documented.

7、On this day, which was November 1, 1861, the Taiping army captured Shaoxing.

Shortly afterward, the bandits really came. The “righteous militia” fought with them and lost. Everyone fled into the mountains, eating acorns during the day, and hiding among brambles at night. There was a Mr. Meng, who was a doctor from the city. He brought with him his wife and a three-year-old son. One day, as we were hiding together, it rained, and the boy started to cry. An old woman holding prayer beads and reciting the Buddha’s name detested the boy, for she was convinced that his cries would lead the bandits to us. She kept muttering about it while reciting the Buddha’s name. Thereupon Mr. Meng tore the boy apart and killed him with his own hands. My grandfather’s concubine tried to snatch the boy from him but failed; she was so shocked and dis- tressed that she burst into tears. I was still very young, and had no idea what it was all about; I remember only seeing guts spilling out and blood flowing all over the place, and I was trembling with fright. Alas, the love of father and son is human nature, and yet Mr. Meng cut it off just like that. There are truly all kinds of people in this world. As for that old woman, the saying “Even dogs and pigs would not want to eat such a person’s remains” would quite appropriately apply to someone like her.

Danger soon became imminent, so we went to Tiaomachang. Tiaom- achang was in the mountains, eight leagues from Black Stone Village. Both places were to the southwest of the prefecture. We took a shortcut by going through Cuangong. Cuangong was the site of the imperial mau- soleums of the Southern Song emperors. Zhou Shengjie, my elder sister’s husband, had sought refuge at Tiaomachang with his family, so we went to stay with them. Whenever an alarm was raised, Sanyi would inform us, and we would hide out in the mountains. This arrangement worked well for a while.

One day, however, the bandits suddenly came to Tiaomachang by way of Cuangong, which caught Sanyi by surprise. They burned the trees on the Song mausoleums; billowing smoke covered the sky. That was the twenty-seventh day of the eleventh month [December 28]. On that day, just at daybreak, there was a sudden thunderstorm, with violent wind and pouring rain. Hundreds of refugees were flushed down by the moun- tain flood and broke their limbs. Villagers fled in panic, and screams shook the sky. My mother and I stumbled into the woods, thinking we would surely die. But then Sanyi and his mother, both in tears, rushed there and found us, and we escaped together. Numerous people died dur- ing this attack. In some cases, entire families were killed. If not for Sanyi, how could I have made it? Now it has been twenty-three years since Sanyi passed away. One of his sons works hard in the field, and his family has gradually become well-off. I returned to Shaoxing in the gengwu year of the Tongzhi era [1870] and visited them. They took me to see Sanyi’s grave. Surrounded by withered plants and some randomly strewn stones, it had a forlorn look to it. I offered food to Sanyi’s spirit and burned some paper money. I called out to his soul, but there was no response. Looking at the last rays of the setting sun shining on the village houses, bamboos, and trees, I seemed to see his face and hear his voice just like in the old days. How could I not feel a pang in my heart!

At Tiaomachang there was an old woman neé Tang; hers was a well- to-do farming family. At the time, one bushel of rice cost 16,000 cash, and my brother-in-law’s parents regarded us as a burden. Although it broke my sister’s heart, she could not do anything about it. We wept together, and planned to go back to Black Stone Village and stay with Sanyi. And yet, Sanyi himself was impoverished. Old Woman Tang said, “It is true that rice is expensive at a chaotic time like this. But if the bandits come, our possessions will not be ours anymore. Why don’t you all come and stay with me? Don’t be so hard on yourselves.” So she let us stay with her family and provided for us. It was also thanks to her that Shengjie’s entire family, as well as my mother, myself, and others, came out alive from the calamity of the twenty-seventh. What she did was to demolish their house in advance and make it look like it had collapsed on its own; she bid us all hide inside, and then covered the entrance with mutilated corpses. After the rebellion, I saw her again—I was already eighteen years old, but she still called me by my baby name. She showed me around the mountain, pointing out to me places where we had taken cover, and having a good laugh about it. She also gave me a longevity tally, which she said she had received from a monk with supernatural powers at Xiansheng Temple. She was very happy to see me indeed. Now, shouldn’t we consider someone like Old Woman Tang as both benevolent and wise? She is now in her eighties, and has as many as twenty-odd grandchildren. They are all hardworking, frugal farmers, well respected in the village. I pay them a visit every time I go back. My sister’s family regularly socializes with them, as if they were their own kin.

不久之後，土匪真的來了。正義民兵 "與他們戰鬥，結果輸了。大家都逃到山裡，白天吃橡子，晚上躲在灌木叢中。有一位孟先生，他是城裏來的醫生。他帶著妻子和三歲的兒子。有一天，當我們躲在一起時，下起了雨，孩子開始哭。一位手持念珠、口中唸著佛號的老婦人很討厭這個男孩，因為她深信他的哭聲會把土匪引來。她一邊念佛一邊喃喃自語。於是，孟先生將男孩撕碎，親手將他殺死。我祖父的小妾試圖從他手中奪回男孩，但失敗了，她非常震驚和沮喪，哭了起來。當時我還小，不知道發生了什麼事；只記得看到內臟四濺，血流滿地，我嚇得全身發抖。唉，父子之情，人之常情，孟先生卻就這樣斷絕了。這世上真是什麼人都有。至於那個老太婆，「豬狗也不捨得吃這樣的人的屍骸」這句話用在她這樣的人身上倒是很貼切。

危險很快就逼近了，所以我們去了 Tiaom achang。Tiaom- achang 位於山中，距離黑石村有八里格。這兩個地方都在縣的西南方。我們抄捷徑經過爨公。爨公是南宋皇帝寢宮的所在地。我姐姐的丈夫周勝傑帶著家人在蕉町避難，我們就去投靠他們。每當有警報發出時，三義就會通知我們，然後我們就躲在山裡。這樣的安排有好一陣子都很順利。

然而有一天，土匪突然從爨公方向來到蕉町，這讓三義措手不及。他們燒了宋陵上的樹，濃煙蔽天。那是十一月二十七日 [十二月二十八日]。這一天，天剛亮，突然雷雨交加，狂風大作，大雨如注。數以百計的難民被洪水沖倒，摔斷手腳。村民慌忙逃離，尖叫聲震天。我和母親跌跌撞撞地跑進樹林，以為自己必死無疑。但是，Sanyi 和他的母親淚流滿面，趕到那裡找到了我們，我們一起逃了出來。在這次襲擊中死了很多人。在某些情況下，整個家庭都被殺害。如果沒有 Sanyi，我怎麼可能活下來呢？三義去世至今已有二十三年。他的一個兒子在田間辛勤勞作，家境逐漸富裕起來。同治庚午年[1870]，我回到紹興，去看望他們。他們帶我去看了三義的墳墓。三義的墳墓被枯萎的植物和隨處散落的石頭包圍著，看起來很淒涼。我向三義的靈魂供奉食物，並燒了一些紙錢。我呼喚他的靈魂，但是沒有回應。望著夕陽的最後一線余暉照在村莊的房屋、竹子和樹木上，我似乎看到了他的臉，聽到了他的聲音，就像以前一樣。我的心怎能不悸動！

蕉町有個姓唐的老婦人，她家是個富裕的農家。那時候，一蒲式耳的稻米要花費 16,000 現金，姐夫的父母視我們為負擔。雖然姐姐很傷心，但也沒有辦法。我們一起抹著淚，打算回黑石村和三義一起住。然而，三義自己卻一貧如洗。唐婆婆說："這樣的亂時，米貴是不假。但是如果山賊來了，我們的財產就不是我們的了。你們何不都來跟我住呢？別太苛求自己了" 所以她讓我們住在她家，並且供養我們。也多虧了她，聖傑全家，還有我母親、我和其他人，才從二十七世紀的災難中活了下來。她所做的是提前拆掉他們的房子，讓它看起來像是自己倒塌的；她讓我們都躲在裡面，然後用被肢解的屍體遮住入口。叛亂之後，我又見到了她，那時我已經十八歲了，但她還是叫我的乳名。她帶我在山中四處遊覽，指給我看我們曾躲藏過的地方，還笑得很開心。她還給了我一本長壽籤，她說那是她在仙勝寺從一個有神通的和尚那裡得到的。她見到我真的很開心。像唐老太太這樣的人，我們不是應該視她為仁者、智者嗎？她現在已經八十多歲了，有二十多個孫子。他們都是勤勞、儉樸的農民，在村裏很受尊敬。我每次回去都會拜訪他們。我姊姊的家人經常與他們交誼，就好像他們是自己的親戚一樣。

Lu’s Dyke was a river village in the southeastern part of the prefecture. It had several hundred families all surnamed Ni. My fourth sister lived there. When the prefecture seat was about to be captured, my fifth uncle’s wife was rescued by their old servant, Ah Zhang, and fled to Hou- bao. When she heard that we were at Tiaomachang, she sent Ah Zhang to us for news. Only then did we learn that my second uncle’s wife, my cousin Xinquan, Xinquan’s wife neé Hu, my ninth sister, and my nephew Anxuan had all fled to West Port on the twenty-eighth [of the ninth month]. As for my sixth uncle, my seventh uncle, and my cousin Xiaoyun, their entire families, all living together, were trapped in Shaoxing. My seventh uncle’s wife, Madame Yang, drowned herself. At this time, the alarm about the bandits was somewhat lifted. In addition, the bandits posted an announcement, declaring that all landowners were allowed to collect half a year’s tax from their land. Lu’s Dyke was close to our estate, so we sent Ah Zhang to take my fifth uncle’s wife to Lu’s Dyke, and we, too, all went there. The bandits stationed in the countryside would come to the village from time to time, but they were disciplined and did not disturb the locals. It seemed that their behavior depended on whether the leader directly supervising them was kind or cruel.

One day, the bandits entered into a battle with the local militia. I knew no fear then and went to watch. When I first got to the battleground, it was all quiet, with not a soul in sight. After a long time, there came the sound of a bugle and drums from behind the walls. A bandit rider galloped ahead and shouted, “Good brothers, charge, kill! Be careful! If we fail, we die. Charge, kill, good brothers!” His voice was drawn out and sad, as heart-rending as a breaking chime stone. At this, the drumbeat became faster and faster, and the soldiers all advanced with battle cries. A strong wind was blowing; guns and cannons went off like thunder. After a short while, smoke was everywhere, and again not a soul was in sight, as the bandits had already ridden away right after their victory.

During the battle the bandits had dragged their dead to an empty space and covered them with flags. At first, I was wondering why the bul- lets, as dense as flying locusts, never seemed to fall; but when I looked at the flags closely, I noticed that they all had tens of dozens of small round holes, because they were rolled up to wrap the bodies in several layers. There were some bandits who were not quite dead yet, and I kicked and trampled them to vent my loathing and resentment.

盧家堤是縣東南部的一個河村。那裏有幾百戶人家都姓倪。我四姐就住在那裡。縣城快被攻陷時，我五叔的妻子被他們家的老傭人阿章救出來，逃到了後堡。她聽說我們在蕉町，就派阿章來打探消息。我們這才知道，我二叔嫂、我表弟新泉、新泉嫂胡氏、我九妹、我侄兒安萱都在[九月]二十八日逃到西港去了。至於我六叔、七叔和表弟小雲，他們全家都被困在紹興。我七叔的妻子楊夫人，也自溺而死。這時，土匪的警報也解除了一些。另外，土匪張貼告示，宣佈所有地主的土地都可以收取半年的稅金。呂家埂離我們的莊子很近，我們就派阿章帶著五叔的妻子去呂家埂，我們也都去了。駐扎在鄉下的土匪不時會到村子裡來，但他們很守紀律，不會騷擾當地人。他們的行為似乎取決於直接監督他們的頭目是仁慈還是殘忍。

有一天，土匪與當地的民兵打了一場仗。當時我不知道害怕，就去觀戰。當我第一次到達戰場時，一切都很安靜，一個人也沒有。過了很久，城牆後面傳來號角和鼓聲。一個山賊騎手在前面馳騁，大叫道：「好兄弟，沖啊，殺啊！小心點！如果我們失敗了，我們就會死。沖啊，殺啊，好兄弟！" 他的聲音拖長而悲傷，就像破碎的鐘石一樣令人心碎。這時，鼓聲越來越急促，士兵們都高喊著戰鬥的口號向前邁進。狂風大作，槍炮如雷。過了一會兒，硝煙四起，又是一個人影也沒有，因為山賊勝利後已經騎馬走了。

在戰鬥中，土匪們將死人拖到空地上，用旗幟遮蓋。一開始我還在奇怪，為什麼這些旗子密密麻麻的，就像飛蝗一樣，好像從來沒有掉下來過，但是當我仔細看這些旗子的時候，我發現它們都有幾十個小圓孔，因為它們是捲起來把屍體包了幾層的。有幾個土匪還沒完全死透，我用腳踢、用腳踩，發洩心中的厭惡與怨恨。

Weapons bode evil, and wars are dangerous. If one does not take cau- tion, one will certainly lose. There is something about the bandit rider’s battle cry that fits perfectly the principle of “proceeding to action with solicitude.”13 Otherwise how could they manage to unify thousands of people? Was not this the very reason that they could ravish a dozen prov- inces, and it took no less than the force of the entire country to destroy them in the end? They were truly both tough and cunning.

Shortly afterward, we again ran out of provisions. It so happened that we received an invitation from Diankou, so we went to Diankou.

Diankou belonged to the county of Zhuji, where my legal mother had come from. With mountains in the back and a river in the front, it was but a hundred leagues from Hangzhou. Yiqiao and Linpu were located upstream, and Fuchun was next to it. My maternal uncle and cousin had both passed away at a young age; my cousin’s widowed wife neé Feng lived alone with her ten-year-old son, Youqiao. When she learned of our whereabouts, she invited us to join her. We were both sad and happy upon seeing each other. She had a place in a remote, isolated mountain village called Pig’s Jaw, where she had stored up all her valuables. We all moved there.

By that time, Bao Village’s resistance force had been formed, and the bandits who went to attack them at different times numbered tens of thousands altogether.14 After each lost battle the bandits would vent their anger and frustration on the neighboring villages, burning and pillaging to their heart’s content. Feng said, “We cannot afford to be careless about this.” So she hired a dozen strong clansmen who earned their living by physical labor. One of the clansmen was named Wenjing; another was named Xiaofu. She placed me in their care.

We sought refuge at Ding’s Port. But Ding’s Port had too many petty thieves, so we came back to Diankou. Then I fell sick. I had come down with malaria at Ding’s Port, which now turned into dysentery. Soon my head and face were swelling up, and my ten fingers were as thick as ham- mers. The elders were all shocked upon seeing me like this; they thought I had white jaundice, and nine out of ten with white jaundice would die.

武器是邪惡的預兆，戰爭是危險的。如果不謹慎，就一定會輸。強盜騎士的戰鬥口號完全符合「謹慎行動」13 的原則，否則他們怎麼能團結成千上萬的人呢？這不正是他們能蹂躪十幾個酋長，而最終要動用整個國家的力量才能殲滅他們的原因嗎？他們真是既強悍又狡猾。

不久之後，我們的糧食再次告罄。剛巧，我們收到了店口的邀請，於是我們就去了店口。

店口屬於诸暨縣，也就是我母親的故鄉。它背山面江，距杭州不過百里。上游有義橋、臨浦，旁邊是富春。我的舅父和表兄都在很年輕的時候就去世了，表兄的寡妻聶鳳帶著十歲的兒子幼橋獨自生活。當她知道我們的下落後，便邀請我們一起去。我們一見面，又悲又喜。她在一個叫豬嘴的偏僻山村裡有一個地方，她把所有值錢的東西都儲藏在那裡。我們都搬到了那裡。

那時，包村的抗日勢力已經形成，不同時期去攻打他們的土匪有幾萬人之多。14 每次戰敗之後，土匪們都會把憤怒和不滿發洩到鄰近的村莊，盡情地燒殺掠奪。鳳姐說：「我們不能大意。於是她雇了十幾個靠體力勞動謀生的強壯族人。其中一個叫文靜，另一個叫小福。她把我交給他們照顧。

我們到丁家港尋求庇護。但是丁家港的小偷太多了，所以我們又回到了店口。後來我病了。我在丁家港染上了瘧疾，現在又變成了痢疾。不久，我的頭和臉都腫了起來，我的十隻手指像火腿一樣粗。長輩們看到我這個樣子，都嚇了一跳；他們以為我得了白疸病，而得了白疸病的人十有九死。

8、This is an allusion to Confucius’ remark in Analects 7.10.

9、The resistance force at Bao Village was led by a man named Bao Lishen (1838– 1862). As the force repeatedly fended off the advances of the Taiping army, numer- ous wealthy families from various places in Zhejiang sought refuge in the village. After more than eight months of fighting, the village was eventually captured, and butchered, on July 27, 1862.

The bandit alarm was raised from time to time, and the cost of rice shot up. My cousin’s wife was becoming destitute, for we had gone into the mountains to hide from the bandits and, upon coming home, discovered that the house had been robbed clean. We had bran and wild greens for food. My mother wept all day; even I myself thought I was dying. Fortu- nately, Xiaofu found a rare remedy and cured me.

I was, however, exceedingly weak and fragile, and was often half- starving. In the hills there was a spring as clear as a mirror. I would fol- low my mother to pick wild greens there. When we rested by the spring, I saw my reflection in it: I was emaciated and haggard like a ghost. When a chilly wind shook the trees, the cold would penetrate our very flesh and bones. At sunset, we would hold on to each other and walk home, and never failed to burst into tears.

As Bao Village’s militia was growing increasingly powerful, many members of the Chen clan went to join them. My cousin’s wife also wanted to go, but Wenjing convinced her not to. Soon afterward, Bao Village indeed fell. There was rumor that the bandits would kill everyone in Zhuji to vent their anger, so we again fled to Ding’s Port, and Wenjing took me to Houbao.

Wenjing was a relative of my maternal grandfather’s generation. My illness was most grave during the high summer, and every day Wenjing would carry me on his back, traveling back and forth in the mountains. As I was suffering from dysentery, stools mixed with blood would soil his back, which became festered. One of his associates regarded me as a burden, and urged him to dispose of me. Wenjing would not listen. He left after he took me to Houbao, and soon afterward died of illness. How painful! Though he was an elder, Wenjing had become a hired hand out of poverty, and had never assumed the authoritative attitude of a senior toward me. Instead, he loved me dearly and sincerely. My cousin’s wife and her son thought that even they could not care about me more than he did. He died without a son, and, in the midst of the chaos, no one knew where he was buried, so I cannot even offer a cup of wine as a sacri- fice to his spirit. As for me, I have been down-and-out all my useless life, and would probably have been better off dying early in childhood—but then, how could Wenjing have foreseen this? We parted hastily in war and turmoil, little knowing that the farewell would be our last. It is so very sad!

土匪的警報不時響起，米價也飆升。我表嫂變得一貧如洗，因為我們為了躲避土匪而躲進山裡，回家後卻發現房子被搶得一乾二淨。我們只有糠和野菜充飢。母親整天以淚洗面，連我自己也以為快死了。幸好，小福找到了一種罕見的藥方，治好了我的病。

但是我的身體非常虛弱，常常餓得半死。山中有泉，清澈如鏡。我會跟著媽媽到那裡採摘野菜。當我們在泉邊休息時，我看到了自己在泉水中的倒影：我憔悴得像個鬼魂。當寒風搖晃樹木時，寒冷會穿透我們的骨肉。夕陽西下，我們相依為伴，走在回家的路上，從不禁潸然落淚。

包村的民兵越來越強大，很多陳氏族人都去投奔他們。表嫂也想去，但文靜說服她不要去。不久，包村果然淪陷。當時有傳言說，土匪會在诸暨殺光所有的人以泄憤，所以我們又逃到丁家港，文靜把我帶到了後堡。

文靖是我外祖父一輩子的親戚。我的病在盛夏時節最重，文景每天背著我，在山間來回奔波。由於我患了痢疾，大便混著血弄污了他的背，潰爛了。他的一個同夥視我為負擔，勸他把我處理掉。文景不聽。他把我帶到侯寶後就走了，不久就病死了。真是令人痛心！文景雖是長輩，卻因貧窮而做了雇工，對我從來沒有長輩的威嚴。相反，他對我的愛是真摯的。我的表嫂和她的兒子認為，即使是他們，也不可能比他更關心我。他死後沒有兒子，在一片混亂中，沒有人知道他被埋在哪裡，所以我甚至無法獻上一杯酒來祭祀他的靈魂。至於我，一生潦倒無用，不如早死早超生。我們在戰亂中匆匆一別，殊不知這一別竟是最後的一別。真是令人傷感不已！

At that time, my cousin Xiaoyun and his wife, Madame Wang, had recently escaped from Shaoxing, and my fifth uncle’s wife went to stay with them. They planned to go north by taking the sea route, and sent for me. This was why I went to Houbao. Houbao, however, was not far from Shaoxing, and bandit alarm was raised every day. We were just consider- ing the possibility of moving elsewhere when the news of Zhou’s death reached us.

Zhou was a native of Licheng from Shandong. He had followed his parents begging for food on the street in Yuanpu.15 When his parents died, my father gave them a proper burial, and Zhou henceforth became a member of our household. He was eleven years older than I. In fact, I was born the year after he came, and because of that my father doted on him, and asked me to address him as “older brother” when I was learning to speak. Zhou was extremely naughty. He would run off in the middle of an errand, and pick a fight with other children. Once, when he was car- rying me around and playing with me, he caused me to have such a bad fall that I bled profusely and passed out. He was so scared that he fled to Black Stone Village and stayed with Sanyi, and did not dare to come home for a long time. But after he returned, he remained just as wayward as before, and continued to enjoy pulling silly pranks on people. All of the servants and maidservants in the household disliked him and yet were afraid of him. He had, however, a very affectionate nature. When- ever there was any trouble or quarrel in the family, he would become upset and would not eat all day. During the Nian Rebellion he had come back to Shaoxing first, and then went north again with my legal mother. He was turning eighteen years old at the time. Later on, when my father heard of the siege of Shaoxing, he was very worried about us. Zhou said, “Sanyi is with them and can ensure their safety. But since Sanyi’s family is poor, they might starve.” He asked for permission to fetch us in per- son. My father thought he was too young to take the trip, and would not agree. He pled even more earnestly. My father finally gave in, and sent him off with a hundred taels of silver. He made it as far as Lianshupu, and died there.

當時，我的表弟小雲和他的妻子王夫人剛從紹興逃出來，我五叔的妻子去陪他們。他們打算走海路北上，派人來找我。這就是我去後堡的原因。但後堡離紹興不遠，每天都有匪警。我們正考慮搬到別處的可能性時，周的死訊傳來了。

周是山東歷城人。他的父母去世後，我父親為他們辦了厚葬，周從此成為我們家的一員。他比我大十一歲。事實上，我是在他來的第二年出生的，正因如此，我的父親非常疼愛他，並在我學會說話時讓我稱呼他為「哥哥」。周非常頑皮。他會中途離家出走，和其他孩子打架。有一次，他開車帶著我玩，不小心把我摔倒了，我流了很多血，昏了過去。他很害怕，逃到黑石頭村和三義一起住，很長時間不敢回家。但他回來之後，仍然像以前一樣任性，繼續喜歡對人做愚蠢的惡作劇。家中所有的僕人和婢女都不喜歡他，卻又害怕他。然而，他的天性非常親切。每當家中有任何麻煩或爭執，他就會變得煩躁不安，一整天都吃不下飯。在年亂時，他先回紹興，後來又和我的庶母母親一起北上。當時他剛滿十八歲。後來，我父親聽說紹興被圍，非常擔心我們。周氏說：「三義和他們在一起，可以保證他們的安全。但因為三義家很窮，他們可能會挨餓"。他請求允許他用兒子的名義來接我們。我的父親認為他太年輕了，不能去旅行，所以不同意。他更加懇切地要求。我父親終於同意了，並帶著一百兩銀子送他出發。他走到了蓮樹浦，死在了那裡。

10、Yuanpu was in Huai’an of Jiangsu. Subsequently it is also referred to as Yuanjiang.

Gu Baotang, a native of Shangyu, had been traveling with him. They parted ways at Lianshupu. Before he left, Gu Baotang said to him, “This is no more than a hundred leagues from Shaoxing. Once you find your master’s family, let me know.” As Gu did not hear from him for a long time, he began wondering. Then, upon learning of our whereabouts, he came to inquire after Zhou. We immediately asked my cousin Wuquan to go and look for him. Wuquan identified the boatman at Lianshupu, who told him that there had indeed been such a passenger: “But he had died of sha tympany.”16 Wuquan asked him about the money; the boatman replied that he knew nothing of it. Wuquan asked about Zhou’s body; he pointed to a coffin and said, “That’s it.” Alas, I can well imagine the situation now. I still remember that during the Nian Rebellion Zhou carried me on his back and fled in panic. I had no idea what was happening, and just wondered why men and women were all crying and running, cramming lanes and alleys. I asked Zhou; he replied, “Just eat your noodles, eat your noodles.” This was because I had a particular weakness for noodles and any other flour-made food, and he was trying to divert me. After we returned home, I spent over a year with him every day. I can still picture to myself the way he laughed, and his voice is still ringing in my ears. Who could have known that our eternal parting would take place just before our reunion! I think on how he had hastily traveled a thousand leagues to be with us, completely disregarding his personal safety. Wasn’t his single-minded perseverance enough to move heaven and earth and make gods and ghosts weep? And yet, he died alone, having suffered a grievance that would never be redressed, and we were even unable to recover his remains! As for me and my mother, we wandered and drifted amid the dangers of war, not knowing at dawn what might happen to us by dusk. Although I dearly wished to play and laugh with him again and together escape unharmed from the calamity just like in the old days, how could that be possible? Later on, after we finally made our way to Yuanpu, my father became tearful whenever we spoke of him. Therefore I have been making sure to personally offer a cup of wine to his spirit at the annual festivities throughout the years. You, my brother, have left for The World(微蟲世界) of shadows forever. Thinking back on the brotherly love we shared, how could I ever dispel this sadness over your loss!

上虞人顧寶堂與他同行。他們在蓮樹浦分道揚鑣。臨行前，顧寶堂對他說："此地距绍兴不過百里。一旦你找到你師父的家人，請告訴我。" 顧寶堂久無音信，便開始懷疑。後來，他知道了我們的下落，便來打聽周的下落。我們立即請表弟伍泉去找他。吳全認出了連樹浦的船夫，船夫告訴他確實有這樣一位乘客：「但他死於鼓風病」。無咎問周的屍體，他指著一具棺材說：「就是那具」。唉，我現在完全可以想像當時的情形。我還記得在年亂時，周圍背著我慌忙逃走。我不知道發生了什麼事，只是奇怪為什麼男男女女都在哭喊、奔跑，擠滿了巷子和小巷。我問周；他回答說：「吃面吧，吃面吧」。這是因為我特別喜歡吃麵條和任何其他麵粉做的食物，而他是想轉移我的注意力。回國後，我每天都和他在一起一年多。我現在還能想像他笑的樣子，他的聲音還在我耳邊迴盪。誰能想到，我們永遠的分離就發生在重逢之前！我在想，他是如何完全不顧個人安危，匆忙趕到千里之外與我們相聚的。他那一心一意的堅持，不就足以感動天地，讓鬼神哭泣嗎？然而，他卻因蒙受永世不得平反的冤屈而孤獨死去，我們甚至無法尋回他的遺體！至於我和我的母親，我們在戰爭的危險中遊蕩、漂泊，黎明時不知道黃昏時可能會發生什麼事。雖然我很想再和他一起嬉笑玩耍，像從前一樣安然逃離災難，但這怎麼可能呢？後來，我們終於到了元埔，每當談起父親，他都會淚流滿面。因此，這些年來，每逢年節，我都要親自給他的靈前敬上一杯酒。你，我的兄弟，已永遠去了微蟲世界。回想起我們共同的兄弟之情，我怎能消除失去您的悲傷！

As the threat became imminent, we again fled, this time to Temple’s East, and then from Temple’s East to Tao’s Weir and then to West Port. My cousin Xiaoyun’s wife, Madame Wang, died in the tragic incident of West Port.

West Port, also known as Roosting Duck Village, was a water village outside of the western gate of Shaoxing. As Zuo Wenxiang’s army was advancing, and the Shorthair forces were rising, the Taiping bandits grew increasingly desperate.17 “Shorthairs” referred to local bandits, as distinguished from the Taiping bandits, who were dubbed “Longhairs.” These local bandits would kill the Taiping rebels when they ran into Taip- ing rebels, and kill civilians when they ran into civilians; when they ran into the government’s troops, they became the “righteous army.” They moved around in tens of hundreds, and wherever they went, they cleared out everything like a violent storm. They left behind corpses piling up on the road and in the river, causing the water to stop flowing. After night descended, jackals and wolves roamed free and fed off the dead, and one could hear ghosts weeping in the wilderness. Disorder and turmoil pre- vailed. The situation was indeed so much worse than when the city of Shaoxing was first captured. We figured we could not stay put in the vil- lage, so we got ourselves a boat, and drifted in the winding tributaries and waterways every day. When hungry, we would pick water plants for food.

One day, we arrived at Xiju Nunnery. It was already twilight. Sud- denly the Taiping soldiers came into view and tried to take our boat. The boat capsized, and we all waded to shore. Fortunately the soldiers had just suffered a setback in battle; retreating in blood and tears, they did not have time to kill us. After we entered the nunnery, the govern- ment’s troops came. With brightly lit torches they pushed into the nun- nery, making a great deal of noise. Frightened, we fled to the garden. As soon as we closed the garden gate, we heard a nun being pulled away. She cried and screamed, and then suddenly fell silent. We suspected that she died under the blade. Upon this my cousin’s wife rushed to the river and threw herself into the water—the garden was located right next to the river, and there was no wall in between.

由於威脅迫在眉睫，我們再次逃亡，這次逃到廟東，再從廟東逃到陶家堰，然後逃到西港。我的表弟小雲的妻子王夫人就是在西港的悲劇中死去的。

西港又名浣鴨村，是紹興西門外的一個水鄉。左文襄大軍進逼，短毛勢力大起，太平軍土匪日趨滅絕17 。17 「短毛」指的是地方土匪，有別於被稱為「長毛」的太平軍土匪。這些地方土匪遇到太平軍就殺太平軍，遇到平民就殺平民，遇到官軍就成為「義軍」。他們成百上千地四處移動，所到之處，就像狂風暴雨一樣剷除一切。他們留下的屍體堆積在路上和河裡，導致河水停止流動。夜幕降臨後，豺狼肆虐，以死人為食，人們可以聽到鬼魂在荒野中哭泣。混亂和動亂肆虐。情況確實比紹興城被攻陷時糟糕得多。我們覺得不能在城中久留，就自己弄了一條船，每天在蜿蜒曲折的支流和水道中漂流。飢餓時，我們會採摘水草充飢。

有一天，我們到了西竺尼姑庵。當時已是黃昏時分。太平軍突然出現，搶走我們的船。船翻了，我們都涉水上岸。幸好太平軍戰事受挫，血淚滾滾而退，來不及殺我們。我們進入庵堂後，政府的軍隊來了。他們拿著明亮的火把，大聲喧嘩地衝進庵裡。我們嚇得逃到花園。我們剛關上花園的大門，就聽到一位修女被拉走的聲音。她又哭又叫，然後突然沉寂下來。我們懷疑她死於刀下。我的表嫂聽到這聲音，趕忙跑到河邊，把自己丟進河裡--花園就在河邊，中間沒有牆壁。

11、“Sha tympany” (sha zhang) is a general premodern Chinese medical term for unknown disease.

12、Zuo Wenxiang was Zuo Zongtang (1812–1885), a statesman and general who served with distinction in the war against the Taiping Rebellion. His posthumous title was Duke Wenxiang.

When the bandits captured Shaoxing, she had tried to commit sui- cide by cutting her own throat, but the slash was not deep enough, and she was saved. By this time, her neck wound had healed, and we were all rejoicing in her narrow escape from death when things took such an unexpected, tragic turn. She had a baby son, Ren, who died as soon as he was deprived of his mother’s milk. Later on, Xiaoyun went to Shaanxi and died there. Henceforth my grandfather’s eldest son was left without a male heir to continue the family line. I cannot but feel pained in my heart. Even more lamentable is the fact that my cousin’s wife did not die of the bandits but of the government’s troops instead.

We fled from the nunnery while it was still dark. Ah Zhang, the old servant, escorted my mother and me to seek refuge at Dragon’s Tail Mountain.

Dragon’s Tail Mountain was thirty leagues from the south city gate of Shaoxing. My aunt, who had married into the Lu family, lived there. Ear- lier, my aunt had stayed on at Diankou with my grandfather’s concubine and my fifth uncle’s wife. Now she had been married to Mr. Lu for three months. My grandfather’s concubine went with us, and we talked about going north to be reunited with my father. But my mother was suddenly taken ill, collapsing under the accumulated stress. She was very sick, and there was nothing to eat, so Ah Zhang collected and sold firewood to pay for our daily meals.

Ah Zhang was from Little Bitter Village, where his family had lived for generations. He was in his fifties, had no wife or children, and had been with my family for nearly twenty years. After Sanyi got me out on the verge of Shaoxing’s fall, Ah Zhang figured that there was no one else whom he could consult, so he helped my fifth uncle’s wife flee to Houbao. Sanyi was bold and uninhibited, while Ah Zhang was quick-witted and resource- ful. He was particularly devoted to me, and often starved himself to make sure that I had enough food. I was very attached to him, and would become unhappy unless he was around. For this reason my fifth uncle’s wife asked him to take care of me, and we lived together for six months. Fortunately my mother’s health was restored, and soon afterward Shaoxing was recov- ered. Then, in another half a year, we went north. That was during the ninth month of the first year of the Tongzhi era.18

土匪抓捕紹興時，她曾試圖自刎，但割得不夠深，幸免於難。這時，她脖子上的傷口已經癒合，我們都為她死里逃生而高興，但事情卻發生了意想不到的悲劇轉折。她生了一個小兒子，叫小任，小任一斷奶就死了。後來，小雲去了陝西，死在那裡。自此，我祖父的長子便沒有了繼承家族血脈的男性繼承人。我不禁痛心疾首。更可悲的是，我的表嫂不是死於土匪，而是死於官兵。

趁著天黑，我們逃出了庵堂。老僕人阿章護送我和母親到龍尾山避難。

龍尾山距離紹興南城門三十里。我的姨母嫁到了陸家，就住在那裏。早年，姑母與祖父的妾和五叔的妻一起住在店口。現在她已經嫁給陸先生三個月了。外祖父的姨太太也跟我們一起走，我們商量著北上與父親團聚。但我母親突然病倒了，在日積月累的壓力下倒下了。她病得很重，又沒有東西吃，阿章就拾柴火賣來供我們一日三餐。

阿章是小苦村人，他家世代居住在小苦村。他五十多歲，無妻無兒，跟我家在一起快二十年了。三義在紹興淪陷之際把我救出來之後，阿章覺得沒有其他人可以商量，就幫我五叔的妻子逃到了後堡。三義豪爽不拘小節，阿章機靈多謀。他對我特別孝順，為了讓我吃飽，經常餓著肚子。我很依戀他，如果他不在我身邊，我就會不開心。因此，我五叔公的妻子請他照顧我，我們一起生活了六個月。幸好我母親的身體恢復了，不久紹興也痊癒了。再過半年，我們就北上了。那是同治元年九月的事。

It should be the ninth month of the second year of the Tongzhi era, which is from October 13 through November 10, 1863.

13、

In those dangerous years, who could have protected us in the begin- ning if not for Sanyi? And if not for Ah Zhang, who could have seen to our safety in the end? And yet, I heard later that Ah Zhang had died of poverty and starvation. When I returned to Shaoxing in the gengwu year [1870], he was still there. I gave him some money, which displeased my cousins, and so Ah Zhang left in a fit of anger. That we should rely on him at a time of crisis and abandon him in years of peace! I truly do not see how Ah Zhang could ever forgive us. How very sad. A man braves hardship and risks his life, but once the crisis is over, those who have been sitting at ease get to offer their opinions on this matter and that: Ah Zhang was certainly not alone in encountering such a situation, for it has been like that since ancient times. In this sense, it was probably lucky for Sanyi, Wenjing, and Zhou to have died early; otherwise, even though I want to repay them for their loyalty, how can I avoid offending those who disagree with me? Being a servant in life and having no proper burial place in death—what good has their noble action brought them? Truly I do not see how Ah Zhang could ever forgive me.

After we made it to Yuanjiang, I again became gravely ill. My malady lingered for half a year before I was well enough to walk.

At the time when I went north, my cousin Xinquan was at Lihai;19 my second uncle’s wife died of fright when running into bandits; my ninth sister was married to a farmer; luckily, my cousin Xinquan’s wife, Madame Hu, and my nephew Anxuan were all right. My fifth uncle had two daughters, i.e., my eighth sister and my “little sister,” who both died in the turmoil. My sixth uncle and seventh uncle escaped from the fallen city and died not long afterward. My cousins—Jingquan, Wuquan, Xuequan, Puquan, Zi, You, and Liquan—were all my sixth uncle’s sons. Now, thirty years later, only Liquan, Anxuan, and I are still alive. Wuquan has left behind a son. The thinness of our family has indeed reached the extreme. The sole comfort to be derived was that not one of the several hundred members of the Zhang clan had died by the blade. That was our only good fortune.

Because I was very young, I did not witness many mass murders com-

mitted by the bandits, but what I heard was enough to bring a chill to my heart. When Bao Village fell, since they could not easily kill off the thousands of men and women in the village, the bandits drove them into various houses; then they wrapped up cotton with bamboo mats, poured oil inside, erected the mats all around the houses, and set fire to them. The fire raged for eleven days and nights. Most of the people who died were from Hangzhou; next were the natives of Bao Village; people from Shaoxing took up about one-tenth. Afterward, corpses were scattered all over the place, maggots spread into the woods, and the horrible stench could be smelled from a dozen leagues away. How cruel! A maternal cousin of mine named Xiong and his wife were among the dead.

在那危險的歲月裡，如果沒有三義，誰能在一開始就保護我們？如果不是阿章，又有誰能在最後看到我們的安全？後來，我聽說阿章是餓死的。庚午年（1870 年）我回到紹興時，他還在。我給了他一些錢，表兄弟們很不高興，阿章一氣之下就走了。我們應該在危急時刻依靠他，而在太平年月拋棄他！我真的不明白阿章怎麼會原諒我們。真是可悲。一個人不畏艱難，冒著生命危險，但一旦危機結束，那些一直安坐的人卻可以對這件事和那件事提出意見：阿章當然不是唯一遇到這種情況的人，因為自古以來都是如此。從這個意義上說，三一、文景、周等人死得早，大概是他們的福氣；否則，即使我想報答他們的忠心，又怎能避免得罪那些與我意見相左的人呢？生為臣子，死無葬身之地，其高行何益？我真的不明白阿章怎麼會原諒我。

到了袁江，我又病了。我的病纏綿了半年，才好得可以走路。

我北上的時候，表哥心泉在麗海，19 二叔的嫂子遇到山賊，嚇死了，九妹嫁給了一個農夫，幸好表哥心泉的嫂子胡夫人和侄子安玄都沒事。我五叔有兩個女兒，也就是我八姐和我的「小妹」，她們都在動亂中死去了。我的六叔和七叔從淪陷的城市逃出來不久就死了。我的堂兄弟姊妹--敬泉、武泉、學泉、普泉、子、友、禮泉，都是我六叔的兒子。三十年後的今天，只有立全、安萱和我還活著。五全留下了一個兒子。我們家族的單薄確實到了極點。唯一值得欣慰的是，張家數百口人沒有一個死在刀下。這是我們唯一的幸運。

因為年幼，我沒有見過多少匪徒大開殺戒。

但我所聽到的，足以令我心寒。包村淪陷時，匪徒因不易殺盡村中男女數千人，便將他們趕入各家各戶，然後用竹席包起棉花，澆上油，將竹席豎立在房屋四周，放火燒毀。大火燒了十一天十一夜。死的人大多是杭州人，其次是包村人，紹興人約佔十分之一。之後，屍橫遍野，蛆蟲叢生，十幾里外都能聞到陣陣惡臭。多麼殘忍！我的一個姓熊的表兄和他的妻子也在死者之列。

There were two brothers, Feng Zhiying and Feng Zhihua, whose fam- ily had lived at Temple’s East for generations. Zhihua was kind, while Zhiying was reckless. When Shaoxing was captured, Zhiying joined the bandits. Later on, because of his merit in battle, he received a promotion to the office of “Xunfeng.” Since then, he became even more uninhibited. His father was my family’s tailor, and so when we were seeking refuge in Temple’s East, we relied on them for protection. After a while, Zhiying was killed by the bandits for some offense. His head was hung on a pole, all bloody and terrifying. I was, however, extremely curious. So when I heard that Zhihua was going to steal his head, I went to ask him about it behind my mother’s back. Zhihua said, “Yes, it’s true.” That night, he took me with him, and told me to wait for him while he climbed up the pole like a gibbon, holding a knife in his mouth. When he got the head, he kissed it and wept bitterly. I wept too, not quite understanding where my tears had come from. How poignant! It broke one’s heart to see brothers separated by death like that. Sadly, because of Zhihua’s physical contact with the unclean, he fell ill and died.

有兩兄弟，馮志英和馮志華，他們一家世世代代住在寺東。志華善良，志英魯莽。紹興被攻陷時，志英投靠了山賊。後來因戰功升任「荀豐」。自此更加放浪形骸。他的父親是我家的裁縫，所以我們在廟東避難的時候，都是靠他們保護。過了一陣子，志英因犯了事，被土匪殺了。他的人頭被掛在柱子上，血淋淋的，非常恐怖。我卻非常好奇。所以當我聽說志華要去偷他的頭時，我就背著媽媽去問他。志華說：「是真的」那天晚上，他帶著我，叫我等他，他則像長臂猿一樣，叼著刀爬上竹竿。當他拿到頭的時候，他親吻了它，並痛哭了起來。我也哭了，但不太明白我的眼淚從何而來。多麼淒美！看到兄弟間這樣的生離死別，我的心都碎了。不幸的是，由於志華的身體接觸到不潔的東西，他病死了。

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14、Lihai was a town to the east of Shaoxing.

“Flames of War,” Ghost Troops, and Other Strange Happenings

There were five sorts of “flames of war.” The sort that had a sharp tip and flared up straight was beacon fire. The sort that had a diffused purplish light was the fire that burned possessions. The sort that was black in its upper part and red at base was the fire that burned houses. The sort that gave off a white smoke like clouds and drifted about below was the fire that burned grain. As for the sort with a congealed smoke and of a light green hue, that was the fire that burned corpses. I had tested this theory from the pinnacle of Snow Shadow Peak, and had never erred.

The sun also had five different colors. When it was reddish yellow and shone forth, everything was fine. When it was red like blood, then within three days a neighboring village would be slaughtered, for the sun was responding to the evil aura. When it was as yellow as sand, there must be a battle raging on within ten leagues or so, for the sun was covered by the dust stirred up in the battle. When it was as white as a sheet of paper, it was an omen that our own village would be invaded by soldiers. Occa- sionally, the sun would turn as black as ink, with a strong wind blow- ing. In that case, if one were to set out to battle, one would surely suffer defeat, overcome by the aura of the sun. If crumbling clouds were hang- ing low over the army formation, then the troops would lose the battle and the commander would be killed—there is some truth to such a say- ing. If I had not experienced this in person, I would never have known.

It seems that “ghost troops” also truly exist. Before Shaoxing was cap- tured, my sixth uncle was a leader of the local militia. When he went out on patrol at night, he often heard the sound of hundreds of people clam- oring ceaselessly in the east and west, and yet he could never locate their whereabouts. As the rebels were getting closer, the clamor became louder and louder. If, however, my uncle ever tried to follow the sound, a gust of wind would blow yellow dust right into his face. As the aura of decline and disorder prevailed, humans and ghosts became mixed up. I suppose all this was a consequence of the predestined disaster.

There was something else that was most strange. When I was with Sanyi at Black Stone Village, the “righteous militia” descended on us one night. There had been no warning whatsoever, and yet Sanyi abruptly leapt up, carried me on his back, and fled, and so we were able to escape alive. Afterward, we asked him how he could have known, and he did not understand it himself. All he could say was that somehow he was gripped by a sudden panic, and acted accordingly. In that case, it seemed that if one’s sincerity touched heaven, heaven would send clear signs. Such happenings were certainly not limited to the resounding of the Luoyang bell in the east in response to the collapse of the bronze mountain in the west.20 The manifestations might be different, but the principle of stimulus-response remains the same.

戰火"、「鬼兵」和其他怪事

有五種「戰火」尖端尖銳、直衝而出的是烽火。發散著紫光的是燒財產的火。上部呈黑色，底部呈紅色的是焚燒房屋的火。像雲一樣冒著白煙，在下面飄來飄去的，是燒穀物的火。至於煙霧凝固、呈淡綠色的那種，則是燒屍體的火。我曾在雪影峰的頂峰測試過這個理論，從未出錯。

太陽也有五種不同的顏色。當太陽呈紅黃色時，一切正常。當太陽像血一樣紅時，三天內附近的村莊就會被屠殺，因為太陽對邪氣產生了反應。黃如沙時，十里內必有戰事，因為太陽被戰事中捲起的塵土所覆蓋。當太陽像紙一樣白的時候，就表示我們的村莊將會被士兵入侵。有時候，太陽會變得像墨水一樣黑，而且還會刮起強風。在這種情況下，如果要出戰，就一定會被太陽的光環所擊敗。如果烏雲低垂在軍隊的上方，那麼軍隊就會戰敗，指揮官也會被殺害--這種說法是有一定道理的。如果不是親身經歷，我是不會知道的。

看來「鬼兵」也是真實存在的。在紹興建國之前，我的六叔是當地民兵的首領。他夜間出巡時，經常聽到東西兩側有數百人喧鬧不休的聲音，卻總也找不到他們的下落。隨著叛軍越來越近，喧鬧聲也越來越大。然而，如果我的叔叔試圖循聲望去，一陣風就會把黃色的灰塵吹到他的臉上。在衰敗和混亂的氣氛下，人鬼混雜。我想，這一切都是災難注定的結果。

還有一件事是最奇怪的。我和三義在黑石寨的時候，有一天晚上，「正義民兵」突然襲擊了我們。我和三義在黑石寨的時候，有一天晚上，「正義民兵」襲擊了我們，沒有任何預兆，三義卻突然躍起，背起我就逃，所以我們得以活命。事後，我們問他怎麼會知道，他自己也不明白。他只能說，不知怎的，他突然感到恐慌，並採取了相應的行動。在這種情況下，似乎只要誠心感動上天，上天就會降下明顯的徵兆。這樣的事情當然不只發生在東邊的洛陽鐘聲響起，以響應西邊的青銅山崩塌20。表現可能不同，但刺激-反應的原則是一樣的。

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15、This is a reference to the story that a bell sounded in the imperial palace at Luoyang during the Eastern Han in response to the collapse of a mountain in the Shu region (modern Sichuan). Another version of the story places the sounding of the bell in Chang’an (modern Xi’an) during the Western Han dynasty.

I have seen a will-o’-the-wisp three times. I first saw it from Mr. Sang’s house at Ding’s Port. It was hard to tell its color because the moon had just risen. It was floating and sinking like hundreds of thousands of stars. Later, I saw it again at Houbao—it was drifting slowly and lei- surely in the remaining snow. The third time was at Tao’s Weir. Some of its flames were as big as the moon, and had a dark green tint. Some people thought that many smaller ones had gathered together to make one large ball of flame; others believed that these large ones had a par- ticularly strong aura.

My father’s concubine, Madame Lou, was from Guangdong.21 She said that when she was a child, she had seen a will-o’-the-wisp at the homes of the practitioners of the gu cult.22 The glow of a man’s soul fire was red, and that of a woman’s soul fire was green. In this case, the light was sup- posedly emitted from one’s soul. Perhaps there was indeed such a thing, though I have never seen a ghost. Nevertheless, I did have a remarkable experience. When my cousin’s wife, Madame Wang, drowned herself at West Port, her body was washed away by the river. The next day, my cousin prayed by the river, and subsequently found her body. If the dead had no awareness, then her body should not have come to us; if the dead indeed had awareness, wouldn’t she be just as good as alive? After this incident, one may understand a little bit more about the way of ghosts and spirits. Kinship touches one’s deepest feelings, whether one is in The World(微蟲世界) of darkness or The World(微蟲世界) of light.

Human nature is such that it becomes good when accustomed to good, and turns evil when inured to evil. This is quite true. When the chaos first began, people all cared about and helped one another. Only after they were used to the ruthlessness of the bandits did they gradu- ally change, even to the extent that they would no longer blink an eye at sharpening a blade and slaughtering fellow human beings like pigs and sheep. By the time the Shorthairs appeared, the state of things had got- ten so bad that even pregnant women were not spared and their bellies were cut open. Dogs behaved the same way. As cooking smoke dwindled and human traces vanished from the region, dogs had no home to return to and no food to eat, and so they would feed off the dead. They became fatter than usual, and their eyes turned glowing red. As fierce as tigers and wolves, they would pounce on people and try to bite them. People sometimes mistook them for bears, but they were just dogs. What mad- ness!

我見過三次鬼火。我第一次是在丁家港桑先生家看到的。很難分辨它的顏色，因為月亮剛升起。它像成千上萬的星星一樣浮浮沉沉。後來，我在後堡又看見了它--它在殘雪中緩緩地飄浮。第三次是在陶家堰。有的火焰大如月亮，呈深綠色。有的人認為是許多小的火焰聚集在一起，形成一個大的火焰球；有的人則認為這些大的火焰球具有特別強大的氣場。

我父親的小妾盧夫人來自廣東21 ，她說她小時候曾在古教信徒的家中看見過鬼火22 ，男人的鬼火是紅色的，女人的鬼火是綠色的。22 男人的靈魂之火是紅色的，女人的靈魂之火是綠色的。在這種情況下，光是由人的靈魂發出的。也許真的有這種東西，雖然我從未見過鬼魂。儘管如此，我還是有過一次非凡的經歷。我表哥的妻子王夫人在西港溺水身亡，屍體被河水沖走。第二天，我表哥在河邊祈禱，後來發現了她的屍體。如果死人沒有知覺，那麼她的屍體就不該出現在我們面前；如果死人真的有知覺，她不就跟活著一樣嗎？經過這件事，人們可能會對鬼神之道多一點了解。無論是在「微蟲世界」的黑暗裡，還是在「微蟲世界」的光明裡，親情都會觸動人的最深處。

人的本性是這樣的：習慣於善就會變得善，厭惡於惡就會變得惡。這是非常正確的。當混沌初開時，人們都互相關懷、互相幫助。只有當他們習慣了強盜的冷酷無情之後，他們才會逐漸改變，甚至對於磨刀霍霍，像屠宰豬羊一樣屠殺同胞的行為，不再眨眼。當短毛猴出現時，情況已經變得非常糟糕，甚至連懷孕的婦女也不能幸免，她們的肚子都被剖開了。狗的行為也是一樣。隨著炊煙的減少，人類的痕跡也從這個地區消失了，狗沒有家可回，也沒有食物可吃，所以它們就以死人為食。它們變得比平常更胖，眼睛也變成了紅色。牠們像虎狼一樣凶猛，會撲向人們，試圖咬他們。人們有時會誤以為它們是熊，其實它們只是狗而已。真是瘋狂！

16、“Lou” was crossed out in the manuscript and the surname “Deng” was scribbled in the margin.

17、The gu cult is a witchcraft practiced with venomous insects known as gu in the south.

Epidemic, Greed, and the Woman Dismembered at Lu’s Dyke

Great turmoil like this is always followed by an epidemic. It is only natu- ral that it should be so. In the worst-case scenario, the filthy air would congeal and rise up, and people would breathe it in and die. In less seri- ous cases, when people drank contaminated water from a river with floating corpses, they became infected and had an outbreak of sores and ulcers. When the bandits cut off Bao Village’s water supply, even half a cup of blood was sold for seven ounces of silver, which was something that had never been heard of since ancient times. Even if one had sur- vived the war, one could hardly escape from the epidemic. But what I do not understand is this: money is for the living; at such a chaotic time, when one constantly feared for one’s life, how could people still concern themselves with selling something for a high price? Refugees fleeing to Bao Village had brought with them several millions in cash. After the bandits went through the village, the Shorthairs went through it again; after the Shorthairs went through it, the locals came for a dig. In a world filled with dead bodies, the money was moved to the south in the morn- ing, taken to the north in the evening, and then back to the south again. Those who fought over the money and got killed were numerous. Wasn’t this the strangest thing?

The bandits did not always kill people because they found them detest- able; sometimes killing was just a game for them. I once saw a woman at Lu’s Dike who came with several bandits from the east. They were laugh- ing and joking with one another, and seemed quite jolly. Then suddenly she said, “Dong Er, you heartless man!” One bandit asked, “What do you mean?” The woman laughingly dumped on him. In a fit of anger, the ban- dit drew out his sword. The woman said with a chortle, “Why, just try and kill me!” Even before she finished her words, he cut off her arm. The bandits were still laughing as the arm was severed. Then they took off her clothes, exposed her breasts, cut them off, and threw them away. Still laughing aloud, they left. I went over to look at the breasts: they were covered with blood, and inside they were filled with something of a pale red color like pomegranate seeds. I picked one up to take a closer look, and it seemed to be quivering in my hand. I was seized with a great terror and went home.

Abruptly getting angry in the midst of laughter, and then in the midst of anger bursting into laughter again—this was the temperament of a bandit. That woman grew too familiar and playful with them, and subse- quently got herself killed. There was a reason why this happened.

流行病、貪婪和在盧斯堤克被肢解的女人

像這樣的大動盪之後，總是會發生流行病。這是理所當然的。在最壞的情況下，骯髒的空氣會凝固並上升，人們吸入後就會死亡。在較輕微的情況下，當人們喝了被浮屍污染的河水，他們就會受到感染，並發生瘡瘍和潰瘍。當山賊截斷包村的水源時，即使半杯血也能賣到七盎司銀子，這是自古以來從未聽過的事。即使倖免於戰爭，也難逃瘟疫的侵襲。但我不明白的是：錢是用來活命的，在那樣一個動亂的時代，人命攸關的時候，人們怎麼還會關心把東西賣出高價呢？逃到包村的難民帶來了幾百萬現金。盜賊闖過包村，短毛又闖過包村；短毛闖過包村，當地人又來挖包村。在這個滿是屍體的世界裡，早上錢被搬到南邊，傍晚被帶到北邊，然後又回到南邊。為了搶錢而被殺的人不計其數。這不是最奇怪的事情嗎？

土匪殺人不一定是因為他們討厭，有時殺人對他們來說只是一種遊戲。有一次，我在陸家圩看到一個女人，她和幾個土匪一起從東邊過來。他們互相說笑，看起來很開心。突然她說：「董二，你這個無情的傢伙！」一個強盜問：「你什麼意思？」那女人笑著甩了他一巴掌。匪徒一怒之下，拔出劍來。那女人冷笑著說：「為什麼，你就試著殺了我吧！」還沒等她把話說完，他就砍下了她的手臂。手臂被砍下來的時候，強盜們還在笑。然後，他們脫下她的衣服，露出她的乳房，割下後扔掉。他們仍在大笑，然後離去。我走過去看那對乳房：乳房上沾滿了血，裡面有一些淺紅色的東西，就像石榴籽一樣。我拿起一個仔細看，它似乎在我手中顫抖。我感到非常害怕，就回家了。

在笑聲中突然發怒，在發怒中又突然大笑，這就是強盜的性情。那個女人和他們太熟了，玩得太過分了，結果把自己給害死了。發生這種事是有原因的。

The Occupation of Shaoxing and Its Aftermath

When Shaoxing was first recovered from the bandits, the southeastern section of the city was still intact. During the occupation, my family’s old house at Xianhuanhe had been inhabited by Qitianyan.23 Qitianyan was the name of an official rank of the Taiping bandits, which was about one grade lower than their “king.” Consequently, on the four walls of our house colorful murals had been painted, such as a lion, a elephant, a tiger, and a dragon, just like in a temple. The bandits fled Shaoxing on the twenty-eighth of the first month [March 17, 1863]; then, on the twenty-ninth, my cousin Xiaoyun went back first to take a look. There was more furniture in our house than before the occupation, and our calligraphy and painting collection, spread throughout thirteen rooms, was untouched. At that time, government officials were urging people to donate money to reward the foreign troops, and it was impossible to stay in the house, so Xiaoyun left. Seven days later, another cousin of mine, Xinquan, went back, and there was nothing left in the house anymore. He asked people in the neighborhood about it, but those people turned out to be none other than the Shorthairs. They had cleared out our house and combed through everything. This, however, was bound to happen under the circumstances, and was hardly any surprise.

While fighting with the government troops, the bandits at Shaoxing took hundreds of thousands of coffins and put dirt in them. If a section of the city wall collapsed under cannon fire, they would fill the gap with those coffins. In the section near the west city gate, there was no intact body in those coffins, and the coffins were left there even after the city was recovered. I could not immediately return to the city because my mother was too ill, but one day I had to travel to Houbao for something, and on my way there I looked at the city from afar. I saw coffins piling up like clouds, and there was no telling whether the dead were soldiers of the imperial army or bandits. People I ran into were all dark and ema- ciated like ghosts. Some had “Heavenly Kingdom of Peace” tattooed on their faces; they were the ones who had escaped from the bandits. Some bandits had hidden among the civilians. They were tortured and extorted for bribery, and some were killed. Occasionally, however, there were people who were wrongly executed as bandits. As for those who had joined the bandits and bullied their fellow townsfolk, six to seven out of ten had died. In general, the ones who were having the best time were the Shorthairs. They assumed the name of “righteous militia” and became filthy rich. Government officials simply left them alone.

紹興被佔及其後遺事

紹興剛從土匪手中收復時，城的東南段仍完好無損。23 齊天巖是太平天国土匪的官階名稱，比他們的「王」低一級。因此，在我們家的四面牆上，畫了五顏六色的壁畫，如獅子、大象、老虎和龍，就像在寺廟裡一樣。正月二十八日（1863 年 3 月 17 日），土匪逃出紹興；二十九日，我的表妹小雲先回去看了看。我們家的傢俱比被佔領之前多，我們的書畫藏品分佈在十三個房間，都沒有動過。當時，政府官員正在呼籲民眾捐錢犒賞外國軍隊，我們不可能留在家裡，所以小雲就走了。七天後，我的另一個表弟新泉回去，房子裡已經什麼都沒有了。他向附近的人打聽，原來那些人不是別人，正是短毛族。他們清空了我們的房子，把所有東西都翻遍了。然而，在當時的情況下，這是必然會發生的事，而且一點也不令人意外。

紹興的土匪在和官軍打仗時，把成千上萬的棺材裝進了泥土。如果有一段城牆在炮火下倒塌，他們就會用這些棺材填補缺口。在西城門附近的一段，那些棺材中沒有一具完整的屍體，即使收復了城池，棺材也被留在那裏。由於母親病重，我不能立即回城，但有一天我有事要去侯堡，途中我遠遠地看了看那座城。只見棺木堆積如雲，也不知死的是朝廷的軍人還是山賊。我碰到的人都是黑漆漆的，像鬼魂一樣。有些人臉上紋著「太平天国」，他們是從山賊手中逃出來的。有些土匪藏在平民中。他們被拷打、勒索賄賂，有些被殺害。然而，偶爾也有一些人被錯誤地當作土匪處死。至於投靠山賊、欺壓同鄉的，十個有六、七個死了。一般來說，日子過得最好的是短毛族。他們假借「義勇軍」之名，變得腰缠萬貫。政府官員根本就不管他們。

18、Qitianyan was named Yu Guangqian, who was promoted to the rank of Qitianyan shortly after the occupation of Shaoxing.

When I went to Houbao from Ding’s Port, my cousin’s wife, Madame Feng, and her son Youqiao returned to Pig’s Jaw, and my father’s concu- bine was with them. Half a year after Shaoxing’s recovery, I went north to join my father, but she stayed behind. According to her, the situation at Pig’s Jaw was worse than anything I had seen. People were cooking their leather trunks and even cut up dead bodies for food. Nothing was left of plant roots and tree bark. By that time, my cousin’s wife had used up her savings. Fortunately, Youqiao has established himself in The World(微蟲世界) today. He has four sons and two daughters, and his family grows more affluent every day. My cousin’s wife passes her time playing with her grandchildren. I visit them every time I go back, and she still teasingly calls me “yellow fatso”—the nickname I got when I was sick and swollen with white jaundice. As we become tipsy with a few cups of wine and reminisce about the old days, when death was lurking everywhere, we still feel chills down our backs.

我從丁家港去後堡時，表嫂馮氏和兒子有樵已回豬嘴，父親的妻妾也在。绍兴光复半年后，我北上与父亲会合，她却留了下来。據她說，豬嘴的情況比我見過的任何情況都糟糕。人們把皮箱煮了吃，甚至把屍體切碎來吃。植物的根部和樹皮都蕩然無存。那時，我表嫂的積蓄已經用完了。幸運的是，尤樵今天已在微蟲世界立足。他有四個兒子和兩個女兒，他的家庭一天比一天富裕。我表弟的妻子每天都和她的孫子們玩耍。我每次回去都會去看他們，她仍會取笑地叫我「黃胖子」--那是我生病時的綽號，當時我全身腫著白色黃疸。當我們喝了幾杯酒後變得微醺，回憶起以前死亡無處不在的日子時，我們仍然會感到背脊發涼。

Edible Flora and Fauna

There is an animal in the hills whose popular name is “root-digging mountain beaver.” It is about the size of a cat, and belongs to the fox fam- ily. It loves to eat tree roots. Pig’s Jaw has a lot of them. It makes a whin- ing sound like a strange ghost. It often holds a twig in its mouth and uses

its front paws to steady it, like a human being playing flute, which looks rather comic. During the daytime they hide away, nobody knows where; at night they come out in flocks. I once caught one; we skinned it and ate it. It was delicious. Its fur was of a dark red hue and unusually smooth and soft, good for making a coat. In those turbulent years, people vied with one another to catch these animals for food, so the species almost became extinct in the region.

There is also a sort of mountain cat known as the “hawk-capturing beaver.” Its claws are extremely sharp. When a hawk goes after it, it turns over on its back and claws at the hawk’s belly, and the bird of prey often gets killed instead. It would bite people and feed off the dead, thus being of the same kind as the Shorthairs. Its meat is smelly and inedible. Only after one treats it with vinegar does it become delicious and crunchy. There are also pangolins and hedgehogs in the mountains. Both being edible, people would hunt them down, and few could get away. From this I have learned that in a chaotic age, even birds and animals cannot live in peace.

Of edible seeds and fruits, the mountain chestnut is the best. There are also “black rice” and “bitter nut,” which are wonderful for satisfying hunger. The “black rice” resembles the fruit of the common nandina but is black, and grows particularly abundantly in the hills around Black Stone Village. Once, as I was following my mother to collect them, it rained, so I started running home. After a while, I realized I had lost my mother, so I rushed back to look for her. After I found her, I again started running, all the while wondering to myself why my mother was so slow, little know- ing that it was not my mother being slow but me being too fast. In those days, I would go up and down those hills as swiftly and nimbly as a bird. I was nine years old then, which was exactly the age when a child could, as the poet Du Fu said, “climb the tree a thousand times a day.”

After we came home, we would make a solid meal out of the nuts we had collected. Sometimes we saved them in a bag made by my mother. One day, the bandits suddenly descended on us. We fled in a panic and forgot to take the bag with us, and became famished. Spotting a tree laden with red persimmons, I climbed up to pick them and fell off the branch. I almost died from the fall. Thinking back, I find it all very funny now.

可食用的動植物

山上有一種動物，俗稱「挖根山狸」。它的體型和貓差不多大，屬於狐狸科。它喜歡吃樹根。豬下巴有很多樹根。它會發出嗚嗚的聲音，就像一個奇怪的鬼魂。它常常叼著樹枝，用

前爪穩住樹枝，就像人類吹笛子一樣，看起來相當滑稽。白天牠們躲在一旁，沒有人知道牠們躲在哪裡；到了晚上，牠們就會成群出沒。有一次我抓到了一隻，我們把它扒皮吃了。它非常美味。它的毛呈暗紅色，異常光滑柔軟，是製作外套的好材料。在那個動盪的年代，人們互相爭奪捕捉這些動物作為食物，因此這種動物幾乎在該地區絕種。

還有一種山貓被稱為「捕鷹海狸」。它的爪子非常鋒利。當鷹去追捕它時，它會翻過身來用爪子抓鷹的腹部，而獵物往往反而會被它咬死。它會咬人，以死人為食，因此與短毛貓是同類。它的肉又臭又不能吃。只有用醋處理過之後，才會變得又香又脆。山上還有穿山甲和刺蝟。這兩種動物都可以食用，人們會捕獵它們，很少有人能逃脫。由此我知道，在一個混亂的時代，即使是鳥獸也不能安居。

在可食用的種子和水果中，山栗是最好的。此外，還有「黑米」和「苦果」，都是充飢的佳品。黑米 "類似普通楠木的果實，但呈黑色，在黑石頭村附近的山上生長得特別茂盛。有一次，我跟著媽媽去採收時，下起了雨，我便開始往家裡跑。過了一會兒，我發現跟丟了媽媽，就急忙跑回去找她。找到她之後，我又開始跑，一邊跑一邊想，為什麼媽媽跑得這麼慢，殊不知不是媽媽跑得慢，而是我跑得太快了。那時候，我會像小鳥一樣敏捷地上山下山。那時我九歲，正是詩人杜甫所說的「會當凌絕顶，一览众山小」的年紀。

回家之後，我們會把收集到的堅果做成一頓飽餐。有時候，我們會把它們保存在媽媽做的袋子裡。有一天，土匪突然襲擊我們。我們慌忙逃走，卻忘了帶袋子，結果飢腸轆轆。我發現一棵樹上結滿了紅柿，就爬上去摘，結果從樹枝上摔了下來。我差點摔死。現在回想起來，我覺得這一切都非常有趣。

The juice of the “bitter nut” can be used to make bean curd. It has a slightly astringent taste. When steamed, it is very filling. I regretted that there were not a lot of them. There are many kinds of medicinal herbs in the mountains and forests, too numerous to enumerate. I used to recognize them all, but now I have gradually forgotten what I once knew.

The loveliest herb is the “domino plant.” It looks like shepherd’s purse but is much larger, and each of its leaves resembles a Chinese domino piece. It has everything from “heaven,” “earth,” “man,” and “harmony” to “stool,” “one,” “five,” “two,” “four,” and “three.”24 But it is rare to find a domino plant complete with all the pieces, which has an amazing effect in treating physical injuries. Youqiao’s servant, He Xi, was once wounded by a bandit. We found thirty domino plants, pounded them into pulp, and applied this to his wound. He was healed in no time. “Faded early bamboo” was what we called the new shoot of early bamboo that has withered; it cures swelling. When I suffered from white jaundice, they boiled it and made me drink the broth, as well as bathed me with it. The effect was miraculous.

苦果 "的汁液可以用來製作豆腐。它有輕微的澀味。蒸熟後，很有飽足感。可惜數量不多。山林中的藥材種類繁多，不勝枚舉。以前我都能認出來，但現在我已經漸漸忘記了我曾經所知道的。

最可愛的藥草是「多米諾植物」。它看起來像牧羊人的錢包，但要大得多，它的每片葉子都像中國的多米諾骨牌。從「天」、「地」、「人」、「和」到「凳」、「一」、「五」、「二」、「四」、「三」都有24，但要找到一株完整的多米諾骨牌卻很難得，它對治療身體的傷害有著神奇的功效。有橋的僕人何西曾被強盜所傷，他的僕人在橋上發現了一塊骨牌。我們找到三十棵骨牌草，把它們搗成泥漿，敷在他的傷口上。他很快就痊癒了。「褪色的早竹」是我們對已枯萎的早竹新芽的稱呼，它可以治療腫脹。當我患上白黃疸時，他們把它煮沸，讓我喝湯，還用它給我洗澡。效果非常神奇。

The Pleasures and Horrors of Childhood

The mountains at Zhuji are close to Kuocang Mountain. If one sets out from Diankou and travels by way of Wuxie, it is no more than half a day’s trip. Regrettably, I was too young back then, not to mention that it was in the midst of great turmoil, so I did not get to explore the secluded beauty of the landscape. Nevertheless, there were a few things I greatly enjoyed. I had thought to myself that not having to study was the most marvelous thing in the whole world—that was the first of my joys. The second was that everyone who was older than me cared about me and doted on me. My third joy was to be able to go up and down the cloudy peaks and climb the treetops, as agile and fast as a monkey. A number of scenic places I visited are worth recording here. They are Underworld Path, Bronze Dyke Hollow, Old Man’s Nest, Snow Shadow Peak, Sweetness Range, Shared Joy Peak, Deer Horns Mountain, and Bodhisattva Grotto. All of these places are absolutely captivating.

Underworld Path is ten leagues long and constitutes the main road from Diankou to Pig’s Jaw. At the end of it there is a temple called Ten Gods, built for the Ten Kings of Hell. Towering pines and cypresses shade the temple grounds from the sun, so that even during the daytime it seems to be twilight there. A footpath that is as winding as an autumn snake zigzags through scattered rocks and steep, craggy cliffs. Even when someone is coming face-to-face with you, in an instant you can lose him in the shrouding mist. It is truly an extraordinary place. The bandits disliked it because of its perils, so they set fire to it.

I remember the statues and colored murals in the temple as being stunningly beautiful. There was a statue of a Wuchang demon that held an iron shackle to put around a person’s neck.25 I was scared at first, but eventually got used to it. One day, I went there with some other chil- dren, and we saw the body of someone killed by the bandits. Together we lifted the dead man up and tried to get his neck through the shackle. The corpse was heavy, and fell flat on its back; the demon statue fell with it. We all laughed aloud, and then we started beating its legs. How naughty we were! I have no idea why I was not frightened.

童年的樂與憂

諸暨的山與郭倉山相近。從店口出發經烏溪，不消半日便可到達。遺憾的是，當年我年紀太輕，更何況當時正處於動亂時期，所以沒有機會去探索那幽靜的美景。儘管如此，還是有幾件事情讓我非常享受。我曾經想過，不用學習是世界上最美妙的事情，這是我的第一個喜悅。第二個喜悅是每個比我年長的人都很關心我，很疼我。我的第三個快樂是可以在雲霧繚繞的山峰上來回穿梭，可以像猴子一樣敏捷快速地爬上樹梢。我到過的一些景點都值得在此記錄。它們是幽冥小徑、青銅堤空、老人窩、雪影峰、甜蜜嶺、共樂峰、鹿角山和菩薩窟。這些地方都絕對令人著迷。

幽冥小徑全長十里，是從店口到豬嘴的主要道路。盡頭有一座十神廟，是為十殿阎王所建。高聳的松柏遮蔽了寺院的陽光，因此即使在白天，那裡也彷彿是黃昏。宛如秋蛇般蜿蜒的人行道，在散落的岩石和陡峭的懸崖間曲折穿行。即使有人迎面走來，瞬間也會消失在茫茫霧氣中。這真是一個非凡的地方。土匪嫌它危險，所以放火燒了它。

在我的記憶中，寺廟中的雕像和彩色壁畫美得令人嘆為觀止。有一尊武昌鬼的雕像，拿著鐵枷鎖在人的脖子上。25 我一開始很害怕，但最後也習慣了。有一天，我和其他幾個小孩一起去那裡，我們看到一具被土匪殺死的屍體。我們一起把屍體抬起來，試圖把他的脖子從鐐鏈中拉出來。屍體很重，仰面平躺下來，惡魔雕像也隨之倒下。我們都大笑起來，然後開始打它的腿。我們真是淘氣！我不知道為什麼我一點也不害怕。

19、All of these are the names of Chinese domino pieces.

Bronze Dyke Hollow has a cascade falling over sixty meters. The mountains around are of a moist green. The trees never turn yellow, and all year the climate remains as mild as in late spring. Some people believe that there is sulfur under its waters. I suspect that this is true. It is about thirty leagues from Pig’s Jaw. In those days, I would go there in the morning and come home in the evening, as if it were an easy trip. I was clearly very good at walking long distances back then.

Old Man’s Nest has hundreds of winding stone caves concealed by trees; the large ones have room for more than ten people. They look over deep ravines, a wonderful Peach Blossom Spring for taking cover from the bandits.26 One day, when we were hiding there, the bandits came and set fire to the trees. People rushed out and raised a huge ruckus. The ban- dits were taken by surprise and ran away, and a dozen of them fell into the ravine. From then on, we did not dare to go to those caves anymore, although the bandits never came back.

Snow Shadow Peak is the pinnacle of the mountains. If one looks down from it, one can see into the distance several tens of leagues. When the bandits attacked Bao Village, they had to take the road under the peak. They held on to vines to ascend, advancing on the winding moun- tain path like ants. Seen from the distance, Bao Village was only about as big as a dinner plate; when it was taken, cannons were blasting off, but one could hear only a vague sound and see a thin strand of dark smoke. Tens of thousands of people sank into oblivion in an instant. I suppose Snow Shadow Peak is no more than two thousand meters high and about twenty leagues from Bao Village. If it had been higher, one would not have been able to see even the dark smoke. In one tiny speck, numerous tiny specks vanish; in numerous tiny specks, one tiny speck disappears. And yet, human beings continue to dream their great dream, and none wakes up from it. From past to present they have always been busy distinguishing favor from disfavor and gains from losses, harm- ing and murdering one another. What ignorance! I turn around and see the mountain flowers in bright red blossoms as if they were smiling; the realm of happiness in nature and that of suffering in the human world are as far apart as clouds and ravines. As I look up at the blue sky, the white sun is shining forth with a dazzling light. It is all very sad.

The Sweetness Range is just over twenty leagues from Pig’s Jaw. My fifth maternal uncle, Mr. Yiting (his personal name is Jing), used to have a villa there. Its flower and herb garden followed the contour of the mountain. There was also a pond of about half an acre. All around were fruit trees in red and yellow colors. With new bamboo shoots and delectable fish, it was truly a happy land. In the years of the turmoil, my uncle’s entire family moved there. My uncle had a run-in with the ban- dits; he fell off a cliff and almost died. The estate has not only been laid waste but belongs to someone else now.

Bronze Dyke Hollow 有一個落差超過 60 公尺的瀑布。周圍的群山是濕潤的綠色。樹木從未變黃，全年氣候都像晚春時節一樣溫和。有些人相信這裡的水底有硫磺。我懷疑這是真的。它距離 Pig's Jaw 約三十里格。那時候，我每天早上去，傍晚回家，好像很輕鬆。那時候，我顯然很擅長走遠路。

老人窩有數百個蜿蜒曲折的石洞，掩映在樹叢中；大的石洞可容納十多人。26 有一天，當我們躲在那裡時，土匪來了，放火燒樹。26 有一天，當我們躲在那裡時，土匪來了，放火燒樹。有一天，當我們躲在那裡時，土匪來了，放火燒樹。從那時起，我們就不敢再去那些山洞了，儘管那些土匪再也沒有回來。

雪影峰是群山之巔。從上面往下看，可以看到幾十里外的遠方。山賊攻打包家村時，不得不走峰下的路。他們抓住藤蔓往上爬，像螞蟻一樣在蜿蜒的山路上前行。從遠處看，包村只有盤子那麼大；攻下時，炮聲隆轟，但只聽得隱約的聲音，看見一縷縷黑煙。數萬人瞬間湮沒。我想，雪影峰不超過兩千米高，距離包村約二十里格。如果再高一些，恐怕連這些黑煙也看不見了。一粒微塵，消失無數微塵；無數微塵，消失一粒微塵。然而，人類仍在繼續做他們的大夢，沒有一個人從夢中醒來。從過去到現在，他們一直忙著分辨好壞、得失，互相傷害、互相謀殺。真是無知！蓦然回首，山花烂漫，似笑非笑；自然界的幸福境界与人世间的苦难境界，如云如壑，相去甚远。仰望藍天，白色的太陽正放射出耀眼的光芒。這一切都令人感到非常悲傷。

甜水嶺離豬口只有二十多里。我的五舅父一亭先生（他個人姓景）以前在那裡有一棟別墅。它的花園和草藥園順著山的輪廓而建。還有一個約半畝的池塘。周圍種滿了紅、黃兩色的果樹。新筍和美味的魚，真是一片樂土。在動亂的年代，我叔叔全家都搬到了那裡。舅舅曾與匪徒發生衝突，他跌下懸崖，差點送命。莊園不僅荒廢了，現在還屬於別人。

20、The Wuchang demon is the Chinese Grim Reaper that takes a person’s soul to hell.

21、Peach Blossom Spring is a utopian community far away from human society depicted in the poet Tao Yuanming’s (365–427) famous “Account of Peach Blossom Spring” (Taohuayuan ji).

Shared Joy Peak is to the left of the Sweetness Range. Standing on top of it, one sees cloud and mist underneath. When the setting sun casts back its last light, the cloud vapors take on many different colors. That used to be my favorite sight. Even when the bandits came, I sometimes would not leave, and by a stroke of luck managed to stay unharmed.

Deer Horns Mountain is so named because it has two facing peaks. Situated between the Sweetness Range and Shared Joy Peak, it has lay- ers upon layers of strangely shaped rocks as sharp as halberds. There was no soil or plant whatsoever on that mountain. Once the bandits drove people up there and forced them to jump off the cliffs. Those people broke their heads or limbs, and their painful cries pierced the sky. The ban- dits thought it was great fun. Later, some clever folks prepared dry wood and gunpowder and scattered them in the cracks of the rocks. They lured more than a hundred bandits there by telling them that there was hidden gold. Once the bandits were on the mountain, they lit the fuse, and the bandits were all blown up in one huge explosion. After the blast the rocks took on even more distinct colors, so the mountain is also known as Colorful Brocade Peak today.

Bodhisattva Grotto is eight leagues from Pig’s Jaw. Within a twoleague radius of the cave, there are many strange-looking rocks as well as dark green pines that grow tall and lush. The cave is spacious and can easily accommodate a hundred people. It branches into dozens of smaller caves like a winding alley. There used to be snakes, but they were exter- minated by refugees. Some of the bandits were enticed into the cave and got killed. In a fit of anger they sealed the cave up, but people always found their way out from another cave and took down the blockage when they got out. The bandits could do nothing about it.

As for Pig’s Jaw, its scenery is beyond description. For seven months I roamed there day in, day out, from morning to dusk. Even though it was a time of great chaos, I thought my life was like that of gods. Every spring, every rock, has a numinous charm. Simply because it is deep in the mountains, people rarely come to visit, and so it is not adequately appreciated. But then, divine things hardly need the admiration of men.

共享歡樂峰在甜蜜山脈的左側。站在峰頂，可以看到雲霧繚繞。當夕照投下最後一束光時，雲霧會呈現各種不同的顏色。那曾經是我最喜歡的景色。即使土匪來了，我有時也不願離開，幸運地安然無恙。

鹿角山 (Deer Horns Mountain) 之所以得名，是因為它有兩座面朝山頂的山峰。鹿角山位於甜水嶺和共享歡樂峰之間，山上怪石嶙峋，層層疊疊，鋒利如戟。山上沒有任何土壤或植物。有一次，山賊把人們趕到山上，強迫他們跳下懸崖。那些人摔斷了頭或四肢，他們痛苦的哭喊聲直刺雲霄。山賊們覺得這很好玩。後來，一些聰明的人準備了乾柴和火藥，撒在岩石的裂縫中。他們說那裡藏有黃金，引誘了一百多名強盜到那裡。土匪們上山後，他們點燃了引信，土匪們在一次巨大的爆炸中全部被炸死。爆炸之後，山石的顏色更加鮮明，所以這座山今天也被稱為彩錦峰。

菩薩窟距豬口八里格。在菩薩窟方圓兩里格的範圍內，有許多奇形怪狀的岩石，也有長得高大茂盛的深綠色松樹。洞穴十分寬敞，可以輕鬆容納百人。洞穴中又分出數十個小洞，就像一條蜿蜒曲折的小巷。以前這裡有蛇，但被難民們滅絕了。有些強盜被引誘進入洞穴，並被殺害。他們一怒之下把洞穴封鎖起來，但是人們總是從另一個洞穴找到出路，並在出來時把封鎖物拆掉。強盜們對此束手無策。

至於豬嘴（Pig's Jaw），它的風景是無法形容的。我在那裡漫遊了七個月，從早到晚，日復一日。雖然那是個大混亂的時代，但我覺得我的生活就像神的生活一樣。每一處泉水、每一塊岩石，都有一種令人神往的魅力。只因它在深山中，人跡罕至，所以沒有得到充分的欣賞。不過，神聖的事物幾乎不需要人的讚美。

Narrow Escapes on Water

Shaoxing has always been a water town. With its big rivers and small streams, one can go everywhere by boat, and it was possible to get away from the bandits that way. Nevertheless, boat prices had gone sky-high in those years; and if one ran into the bandits on water, one could do nothing but accept death without being able to put up a fight. I had encountered life-threatening danger on the water five times altogether. Then again, I had also learned everything about the strange beauty of the misty rivers of the southland.

When we went from Tao’s Weir to West Port, we had to cross Hujia Pond.27 In the midst of our crossing, a gusty wind suddenly arose, and our boat was blown about like a tumbleweed. Our boatman jumped into the lake and swam away. Stranded and helpless, we found ourselves in a terrible predicament. Just then a large boat approached, and it turned out to be the bandits. The boat was coming closer and closer, when, all of a sudden, it capsized, and the dozen bandits in the boat were all washed away by the waves. That was quite a relief. Soon afterward, the sun went down, and the wind grew stronger. Our boat drifted in the dark, and finally came to an abrupt stop. When the moon was out, we took a good look around, and discovered that we were already near the shore. All around us, however, were floating corpses, and that was why our boat had stopped. My mother prayed in tears while I collapsed and passed out. We were saved by some villager only after daybreak. We went on by way of Dog Neck Pond. The pond is so named because Hujia Pond, which is over ten leagues wide, becomes as narrow as a dog’s neck in this sec- tion, and only one boat can sail through it. Our clothes and shoes were all soaked, and we stayed with a farmer for a day. Fortunately Ah Zhang tracked us down, and we were reunited with Xiaoyun and others.

One evening, when we were at Temple’s East, we got news that the bandits were going to “clean the village” because they thought some vil- lagers were planning to form a militia against them. To “clean the vil- lage” meant killing everyone. We hired a boat in a panic and tried to get away. However, the boatman turned out to be a Shorthair. In the middle of the river, he suddenly took out a knife. Fortunately a village woman who was with us pushed him into the water, snatched the knife from his hand, and killed him with it. We then fled to Cypress Lodge.

水上狹縫逃生

紹興自古就是水鄉。大河小溪，船來船往，匪患可避。然而，那幾年船價飛漲，如果在水上遇到匪徒，只能束手就斃，無法反抗。我在水上一共遇到過五次生命危險。話說回來，我也學會了江南水乡霧氣濛濛的奇美。

我們從陶家堰到西港，要渡過胡家塘。27 在我們渡過胡家塘的途中，突然刮起了大風，我們的船被吹得像風飄草一樣。我們的船夫跳入湖中游走了。我們擱淺無助，陷入可怕的困境。就在此時，一艘大船駛近，原來是強盜。船越靠越近，突然，船翻了，船上的十幾個強盜全被海浪沖走了。這讓我們鬆了一口氣。不久之後，太陽下山，風越刮越大。我們的船在黑暗中漂流，最後突然停了下來。當月亮出來的時候，我們仔細看了看四周，發現我們已經靠近海岸了。然而，在我們周圍都是漂浮的屍體，這就是我們的船停下來的原因。我母親哭著祈禱，而我則昏倒在地。天亮後，我們才被村民救起。我們繼續前往狗頸塘。這個潭之所以叫狗頸潭，是因為胡家潭有十多里格寬，但在這一段卻變得像狗頸一樣狹窄，只有一條船可以通過。我們的衣服和鞋子都濕透了，在一個農夫家住了一天。幸好阿章追蹤到我們，我們才和小雲等人團聚。

一天傍晚，我們在廟東時，得到消息說土匪要「清村」，因為他們認為有村民打算組織民兵反對他們。清村 "意味著殺光所有人。我們在恐慌中租了一艘船，試圖逃走。然而，船夫竟然是個短毛人。在河中央，他突然拿出一把刀。幸好同船的一位村婦把他推下水，搶過他手中的刀，並用刀殺死了他。我們隨後逃到 Cypress Lodge。

22、“Hujia” was changed to “Hejia” in the manuscript. The same happens later in this paragraph when “Hujia” occurs again.

My family’s ancestral shrine was at Cypress Lodge. The head of our clan prepared a separate boat for my mother and me, which took us to the deep recesses of the village. It was early autumn. As the sky was clearing up after a rain shower, there was a refreshing coolness in the air. Although there were not many villagers left, some bean and melon trellises still remained. In the setting sun we heard fishermen singing in the distance. One could well imagine what it was like during a time of peace. At Dragon’s Tail Mountain, my mother fell ill. One day, the bandit alarm was raised all of a sudden. We learned that some Shorthair bandits had fought with the Taiping army and lost miserably, and that the Taip- ing soldiers on their trail were about to reach Dragon’s Tail Mountain. We hurriedly boarded our boat. But the locals all competed with one another to get into the boat, which became too heavy and capsized. We managed to avoid drowning by holding on to drooping willow branches and climb- ing back to the river bank. After we fled on foot for three or four leagues, Ah Zhang seized a boat transporting human waste and found us. We quickly rowed into a branching stream and hid among the reeds.

A strong wind started blowing. At dusk, we looked in the direction of the village from afar: it seemed to be in great turmoil. The sound of crying and shooting, like water noisily boiling in a cauldron, continued all night. As the moon was about to go down, the morning wind blew on our wet clothes, and the cold penetrated our flesh and entered our bones. My mother and I faced each other and both burst into tears. Ah Zhang opened up his jacket and wrapped me in it. The next day, it was already noon when a villager informed us that the bandits had finally left. We went back, and found that the house we rented from a Mr. Tai was luckily still intact. However, there were flames and smoke throughout the village; broken body parts were strewn about, and blood was everywhere. I cannot bear to describe the awful smell of burnt flesh. Oh the cruelty of it all!

After Shaoxing was recovered, we received no definite news in the village. Some said that the government’s troops had been defeated and that the bandits were going to kill everyone in the region; some said that the city had been recaptured but that the bandits were going to send in reinforcements to take it back; some said that the Shorthairs were going to grow their hair long and help the Taiping bandits fight the foreign troops; some said that the foreign troops coveted our land and were going to attack the imperial army. There were several scares in one evening. In the meanwhile, my mother’s illness was getting worse and worse. Ah Zhang said, “Everything is fate. If heaven wants to destroy us, we will die whether we run away or not. In that case, it would be far better to die in the house than in the wilderness.” One day, the Shorthairs suddenly descended upon us. Ah Zhang carried me off in a hurry and boarded a boat. Then he went back to fetch my mother and my grandfather’s con- cubine. During the interval, our boat was snatched by two strong village women, who threw me into the river. By the time Ah Zhang returned and helped me out of water, I was already half gone. Fortunately the villagers beat the Shorthairs, and we went home.

我家的祖先祠堂在柏樹山莊。族長為我和母親準備了一條獨立的船，帶我們到村子的深處。那是一個初秋。陣雨過後，天空逐漸放晴，空氣中彌漫著一股沁人心脾的涼意。雖然村民已所剩無幾，但仍有一些豆棚和瓜棚留了下來。在夕陽的余暉中，我們聽到遠處漁民的歌聲。我們完全可以想像和平時期的景象。在龍尾山，我母親病倒了。有一天，土匪的警報突然拉響了。我們得知一些短毛匪徒與太平軍交戰，慘敗而歸，而追捕他們的太平軍即將抵達龍尾山。我們急忙上船。但是當地人都爭相上船，結果船太重，翻了。我們抓住垂下的柳枝爬回河岸，才幸免於難。我們步行逃了三四里路後，阿章抓住一艘運送人類廢物的船，發現了我們。我們迅速划進一條支流，躲在蘆葦中。

當時起了大風。黃昏時分，我們從遠處向村莊的方向望去：村莊似乎陷入了極大的混亂之中。哭聲和槍聲，就像大鍋裡的水在沸騰一樣，整晚都持續不斷。月亮快要下山的時候，晨風吹著我們濕透的衣服，寒冷穿透我們的皮肉，進入我們的骨頭。我和母親面面相對，雙雙落淚。阿章打開棉袄，把我裹在裏面。第二天，已經是中午了，有村民告訴我們，土匪終於走了。我們回去一看，從戴先生那裡租來的房子幸運地還在。但是，整個村子都是火光和濃煙，破碎的肢體散落一地，血跡遍野。我不忍心形容那股可怕的肉焦味。哦，這一切太殘酷了！

紹興光复之後，我們在村子裏沒有得到確切的消息。有的說官軍已經敗了，土匪要把這一帶的人都殺光；有的說城已經收復了，但土匪要派援兵把城奪回來；有的說短毛女要留長髮，幫助太平賊打外國兵；有的說外國兵觊觎我們的土地，要攻打朝廷的軍隊。一個晚上就發生了好幾次恐慌。與此同時，母親的病也越來越重。阿章說："一切都是命。如果上天要滅亡我們，我們逃與不逃都是死。既然如此，死在家里总比死在野外好得多。" 有一天，短毛族突然襲擊我們。阿章急忙背起我上了船。然後他回去拿我母親和我祖父的錐子。中途，我們的船被兩個強壯的村婦搶去，她們把我丟進河裡。等阿章回來把我從水裡救出來時，我已半身不遂。幸好村民們打敗了短毛族，我們才得以回家。

Two days after we went home, the Taiping bandits came. We got into a boat and fled by way of a small stream branching off from the river. We were caught in the rain, and drifted for three days and nights. After the boat was shattered by a rock, we were stranded on the shore in the wilderness, having no shelter, and picking duckweeds for food. After three days, we finally located another boat, and set out for Houbao. The waterway to Houbao was, however, blocked by dead bodies. There was an accumulation of white “corpse wax” that was several inches thick. Mag- gots crawled into our boat and in an instant were everywhere. The stinky smell made us so sick that we thought we were about to die. We had to turn back, and ran into the bandits on the way. We thought there was no escape this time, but it so happened that a fight broke out among them, and we slipped away during the riot.

We went back to Dragon’s Tail Mountain. After that, things gradually improved. My cousin Xinquan came to visit us; my mother was also on the mend, although she had been reduced to skin and bones, and did not even have the strength to weep anymore.

Generally speaking, during a time of chaos it is better to seek ref- uge in the mountains than on water. One can fend for oneself in the mountains, but on water one must rely on boats. Nevertheless, if there had been no Shorthairs, the situation would not have been nearly as bad. Even though the Taiping bandits were ruthless, their intention was to conquer and occupy a region, and they wanted peace. The Shorthairs, on the other hand, straddled the two sides. When they could have their way, they would slaughter and pillage the entire village. It was lamentable.

我們回家兩天後，太平天国的土匪來了。我們上了一艘船，從河邊的小溪逃走。我們在雨中漂流了三天三夜。船被石頭擊碎後，我們擱淺在荒野的岸上，無處容身，只能採摘浮萍充當食物。三天後，我們終於找到另一艘船，並開始前往後堡。然而，通往後堡的水路被屍體堵塞。積聚了幾吋厚的白色「屍蠟」。蛆蟲爬到我們的船上，瞬間就到處都是。惡臭的氣味讓我們非常噁心，以為自己快要死了。我們不得不折返，途中還遇到了強盜。我們以為這次逃不掉了，但碰巧他們之間發生了打鬥，我們在暴亂中溜走了。

我們回到了龍尾山。之後，情況逐漸好轉。我的表哥心泉來看我們；我的母親也漸漸好轉，儘管她已經皮包骨，連哭的力量都沒有了。

一般來說，亂世之時，上山不如下水。在山上可以自給自足，在水上則必須依靠船隻。儘管如此，如果沒有短毛，情況也不會如此糟糕。太平寇雖然殘酷無情，但他們的目的是征服和佔領一個地區，他們希望和平。另一方面，短毛匪徒則橫跨兩邊。當他們得逞時，他們會屠殺和掠奪整個村莊。真是可悲。

Reunion with Father and Father’s Death

It has been thirty years since the civil war caused by the Yue bandits. I still remember that when I first made it to the north and was reunited with my father, he held me in his arms and wept. He said, “I am an old man now. Our property is all gone. I suppose for your sake I will have to work for another ten years.” My father enjoyed fishing and roaming. He had always wanted to take a small boat, put on a fisherman’s hat, and wander to his heart’s desire on the misty waves; but by this point, he lost all hope of realizing his dream. He passed away six years later at the age of sixty-three. I turned seventeen that year.

I applied myself to study for no more than five years, that is, between the time I was twelve and sixteen, before beginning to travel for my livelihood. How dare I aspire to be a Jiang Kui or a Liu Guo?28 My only wish is not to completely abandon my ancestors’ enterprise, and that is all.

Riding on horseback is certainly not as good as riding a buffalo; A short jacket, setting sun, the empty hills.

One should just return to Winding Valley—

There is no point in spreading one’s fame throughout The World(微蟲世界).29

Vast are the mountains shrouded in clouds. They have been there from ancient times until the present day. In a mood of leisure and detachment, I will disappear into them. Who, I wonder, would hold on to me and not let me go?

與父親團聚與父親的死

越賊引起的內戰已經三十年了。我還記得，當我第一次到達北方，與父親團聚時，他抱著我哭泣。他說："我現在是個老人了。我們的財產都沒了。我想，為了你，我還得再工作十年"。我父親喜歡釣魚和漫遊。他一直想乘一條小船，戴上一頂漁夫帽，在迷濛的波濤中隨心所欲地漫游；但到了這一刻，他已完全失去了實現夢想的希望。六年後，他去世了，享年六十三歲。那一年，我十七歲。

我用功讀書的時間不超過五年，也就是從十二歲到十六歲之間，然後就開始為了生活而奔波。28 我唯一的願望就是不要完全放棄祖先的事業，僅此而已。

騎馬當然不如騎水牛；

短衣夕陽空山。

人應只歸溫丁谷。

微蟲世界 "的名聲也沒有必要傳遍整個世界。

蒼茫的群山籠罩在雲霧之中。從古到今都是如此。閒情逸致中，我將遁入其中。我在想，誰會抓住我不放呢？

23、Jiang Kui (1154–1221) and Liu Guo (1154–1206) were both well-known Southern Song poets who never served public office.

24、Winding Valley is in He’nan. The Tang poet Han Yu (768–824) wrote a well-known essay seeing off his friend Li Yuan, who was going to live at Winding Valley as a recluse; henceforth Winding Valley became a figure of withdrawal from public life.

PART THREE

卷三

The Nian Uprising

I have given a full account of my experience during the chaos caused by the Yue bandits. As for Yuanjiang’s sufferings during the Nian Uprising, there are things I cannot bear speaking of. When the Nian bandits were advancing toward Yuanjiang, the director-general of the Grand Canal, whose name will not be mentioned here, was giving drinking parties, complete with musical performances, to entertain himself and his staff.1 Although the alarm had been raised and was in fact growing more and more urgent with every passing day, he paid no heed to it. Only when the bandits reached Wang’s Camp, which was no more than ten leagues from Yuanjiang, did he begin to panic. He tried to commit suicide, but was stopped by his concubines and servants. So he threw his snuff bottle on the floor and said, “It is all over!” By that he meant he was going to give up on his reputation and flee. He escaped by taking to the Huai River. That was on the twenty-ninth day of the first month in the —— year of the Xianfeng era [February 20, 1860].2

I escaped from Yuanjiang unharmed thanks to young Zhou, who car- ried me on his back and saved my life. My three mothers went south, and our old house at Dusi Lane was burned to the ground.3 The bandits pillaged the city for eleven days, and over two hundred thousand people died. How lamentable. This might have been destined to be; neverthe- less, if preparations had been made earlier, or if afterward the govern- ment troops could have driven the bandits away from the city sooner, it would not have come to that.

The Nian’s strength was their cavalry. They used long spears and hal- berds as weapons. Fast and vigorous, they could easily traverse a thou- sand leagues. They valued money and material goods but cared little for land, a characteristic that was quite different from the Longhairs. To entrap the Longhairs, it was appropriate to surround them on all sides, but to crush the Nian bandits, it was best to fortify the defense works and clear the fields of supplies, as these were the only proper methods to subdue them. Because of this I have come to realize that the most important thing in fighting is to identify the effective strategy, not to rely on strength and numbers alone. Creatures such as whales, salaman- ders, sharks, and crocodiles are so mighty that they can swallow a boat, but when they are deprived of water, they die. If one knows the correct way of overpowering them, what is the point of risking one’s life to battle them among crushing waves, and shaking up heaven and earth during the process? Reflect on this well, and one may be able to communicate with gods and spirits. As long as one learns how to take advantage of the enemy’s shortcomings, it is not so difficult to clear the air breathed out by the giant clam.4

年起義

我在岳賊作亂時的經歷，已經說得很詳盡了。至於袁江在年寇起義中所受的苦難，有些事情我不忍心說。當年賊向袁江進犯時，大運河總管（在此不提他的名字）正舉辦酒會，配以音樂表演，以娛樂他自己和他的員工。直到土匪到達距離袁江不超過十里格的王營時，他才開始恐慌。他想自殺，但被妻妾和僕人阻止。他把鼻煙壺扔在地上，說：「完了！」他的意思是他要放棄自己的名聲而逃走。他逃到淮河去了。那是咸豐元年正月二十九日[1860 年 2 月 20 日]。2

我安然逃出袁江，多虧小周背著我，救了我一命。我的三個母親南下，我們在都司巷的老房子被燒為灰燼。3 盜賊在城中搶掠了十一天，死了二十多萬人。多麼可悲。這可能是命中注定的；不過，如果早點準備，或者事後政府的軍隊能早點把匪徒趕出城，事情就不會變成這樣。

年人的強項是他們的騎兵。他們使用長矛和戟作為武器。他們速度快、衝勁足，可以輕易橫越一千里格。他們重視金錢和物質，但對土地卻不太在意，這與長髮族的特點截然不同。要誘捕長髮盜，宜四面包圍，但要剿滅年盜，最好是鞏固防禦工事，並清除田地上的物資，因為只有這些才是制服年盜的正確方法。正因如此，我才深深體會到，戰鬥中最重要的是找出有效的策略，而不是單靠力量和數量。鯨魚、鯖魚、鯊魚、鱷魚等生物的力量強大到可以吞下一條船，但是當他們缺水時，就會死亡。如果知道制服牠們的正確方法，冒著生命危險在驚濤駭浪中與牠們搏鬥，過程中撼天動地，又有什麼意義呢？好好反省，或可與神靈溝通。只要學會利用敵人的缺點，要清除巨蚌呼出的氣並不困難。

Chen Laomo was a native of Zichuan County of Shandong. After a famine caused by a poor harvest, he and his wife became our household servants. When the Nian came, they stayed behind and would not leave the house. The bandits set fire to the house, and people dragged them out. A cat died in the fire. Laomo and his wife wept bitterly over the cat, and thought that they were not as good and honorable as it had been. At the time, my father was under orders to guard Chengzihe. After the ban- dits were gone, he went home to inspect the situation. Laomo suffered seven wounds, and his wife almost died from burns. My father admired their loyalty, and provided for them for the rest of their lives.

陳老闆是山東淄川縣人。歉收導致饑荒之後，他和妻子成為我們家的傭人。年人來的時候，他們留守家中，不肯離開。土匪放火燒房子，人們把他們拖了出來。一隻貓死於火中。Laomo 和他的妻子為了這隻貓痛哭不已，覺得自己沒有它那麼善良可敬。當時，我父親奉命守衛城子河。班丁走後，他回家察看情況。老莫受了七處傷，他的妻子也差點被燒死。我父親很敬佩他們的忠誠，供養了他們一輩子。

1、This was the Manchu official Gengchang. Later he was sent into exile at Xinjiang as punishment for his negligence.

2、The year was left blank in the manuscript. It should be the tenth year of the Xian- feng era.

3、That is, his legal mother, his birth mother, and his concubine mother.

4、Mirages were believed to be produced by a gigantic clam breathing out air.

Among our servants Laomo was rather slow on the uptake, and yet, when calamity befell, he did not betray us. If the director-general of the Grand Canal had been like him, then even though he lost the opportunity to defeat the bandits, wouldn’t he have been able to absolve himself? Even if he had suffered the fate of our family cat, he would have been honored by later generations. How terrible that he should have taken flight in a panic! Nevertheless, one can very well predict how things will turn out in certain situations, for even before disaster struck, his governance was in disorder, and he was notorious for his corruption. Ding Mu’an (named Qu), a stu- dent of Shanyang, composed a poem about him, which reads as follows:

After amassing a mountain of copper right on the main route,

He went on to build a golden mansion, having calculated the government tax.

His favorite concubine faced the candle and became even more depressed—

There was no need to laugh at the poor husband who had become so obsessed.

It seems that the director-general’s only difference from the Nian ban- dits was that he did not hold a spear or halberd in his hands. One simply cannot expect someone like him to die for his country, for that will never happen.

Yuanjiang used to be the wealthiest city in the Huai-Yang region. It was situated on the grain transportation route from the southeast to the capital; moreover, every year the Yellow River had to be worked on, for which the state treasury always gave tens of millions of taels of silver. Haizhou was where the organization of salt transportation was located. For these reasons, cap and coach gathered at Yuanjiang like clouds, and merchants and traders vied with one another to go there. In terms of the exquisiteness of workmanship in one hundred arts and crafts as well as the magnificence of music performances and parties, Yuanjiang was always far superior to other places. I have heard from the elders that, during the peaceful and prosperous reign of the Qianlong and Jiaqing emperors, the sound of carriage wheels and horse hooves was ceaseless all night long, and the wax tears of candles piled up in the city’s ten thousand households.5 That was truly a fine scene in an orderly world! Later on, the course of the Yellow River shifted to the north, the rules of the salt business changed, and grain transportation was carried out via sea route after the civil war. Therefore all the glory and opulence of Yuanji- ang, like embroidered brocade, were completely gone. Nowadays, there are but a few bends of the canal, with two lines of sparse willows along its banks looking rather desolate in the sunset. Whenever something reaches its zenith, it will decline: this is a natural principle, so there is perhaps no need to feel surprised. It is just that the remaining panache of the place is still capable of stirring melancholy, for although the coaches of the eminent have largely vanished, the merchant’s wife is still playing the tune of the “Golden Silk Thread” of the old days on her pipa flute.6

在我們的僕人中，Laomo 是比較遲鈍的一個，但是當災難來臨時，他沒有背叛我們。如果大運河的總管也像他一樣，那麼即使失去了打敗強盜的機會，他不就可以為自己開脫了嗎？即使他遭受了我們家貓的命運，他也會受到後人的尊敬。他慌忙逃走是多麼可怕！儘管如此，在某些情況下，事情的結果是很容易預測的，因為即使在災難發生之前，他的統治就已經亂作一團，他的腐敗也是臭名遠播的。山陽學士丁牧庵（名璩）曾作詩讚頌他：

，斂銅山於要道，計官稅而建金屋。

他的愛妾面對燭光，更加沮喪了--

對於如此執迷不悟的可憐丈夫，沒必要嘲笑他。

看來，這位總管與年長的僕人唯一不同之處，就是他手中沒有長矛或短戟。人們根本不能指望像他這樣的人會為他的國家而死，因為那永遠不會發生。

袁江曾是淮陽地區最富有的城市。袁江曾是淮陽地區最富有的城市，它位於從東南到京城的糧食運輸要道上；此外，每年都要修黃河，國庫為此總要拿出數千萬兩銀子。海州是鹽運組織的所在地。因此，驛站如雲集於袁江，商賈爭相前往。袁江百工之精，樂舞之盛，勝於他處。我聽長輩說，在乾隆、嘉庆太平盛世時，車輪馬蹄聲通宵不絕，蠟燭淚堆滿城中萬戶人家5，真是一派井然有序的景象！後來，黃河河道北移，鹽業規則改變，內戰之後，糧食運輸改由海路。因此，元季昂的一切榮華富貴，如繡花錦緞，都蕩然無存。如今，運河只剩下幾道彎，兩旁稀疏的柳樹在夕陽下顯得格外凄涼。每當某種事物達到頂峰時，它就會衰落：這是自然的原則，所以也許不必感到驚訝。只是，這裏餘下的餘韻仍能激起惆悵，因為儘管名流的轎子已大多不見了，商人的妻子仍在用她的琵琶笛吹奏著昔日《金絲綢》的曲調6。

The city wall of Yuanjiang was built by Lord Wu Qinhui of Xuchi in the early years of the Tongzhi era when he was the director-general of the Grand Canal.7 The square stones were all taken from Lord Fan’s Dyke. Though small, they were quite solid. I fear only that, with Lord Fan’s Dyke gone, if one day the Yellow River should return to its former course, the common folk may all turn into fish.

When the bandit Lai Wenguang was in desperate straits and fled east, the construction of the city wall of Yuanjiang was not yet completed. As Lai was approaching, civil and martial officials all hurriedly climbed up onto the wall. I, too, went up there to take a look. The commander- general, Mr. Zhang Conglong, was a tremendously brave and resource- ful man. His assistant commander so-and-so was a big fellow with a striking appearance; in truth he looked like those majestic door-gods, Shentu and Yulei. He and Mr. Zhang were sworn brothers. However, he was extremely cowardly. He rode beside Mr. Zhang, who led the cavalry out of the city. In ten paces he fell off of his horse five times. Mr. Zhang laughed heartily and urged him to go back. Then Mr. Zhang rode ahead and engaged in fighting, and in a little while slew dozens of bandits. The bandits collapsed and ran away. Later on, Lai Wenguang was captured at Pingqiao, and was subsequently sent to Yangzhou to be executed.8 During the battle at Yuanjiang, there were no more than five hundred soldiers in the city. Fortunately the bandits were hungry and tired, and Mr. Zhang was good at combat. Otherwise it would have all come to a very bad end. Afterward, that assistant commander so-and-so was also rewarded for his “first-class merit.” That was an auspicious affair indeed. Numerous happenings in human life are all predestined. It is said that bullets and cannonballs have eyes and go only for those who are doomed to die. I believe it. When I followed the crowd and went up on the city wall, bullets and cannonballs were falling from the sky as densely as locusts and raindrops. Lord Wu’s headpiece was shaken loose by cannon fire, flew off of his head, and knocked down one of his personal guards, who died on spot. Lord Wu was unharmed. Isn’t this a piece of clear evi-

dence of the above saying?

袁江城牆是同治初年徐州知府吳欽輝任大運河總管時所築，7 方石皆取自范公堤。7 方石皆取自范公之堤，雖小，卻相當堅固。我只怕范公的堤沒了，如果有一天黃河回流，老百姓可能都變成魚了。

山賊賴文廣走投无路東逃時，袁江的城牆還沒建好。賴文光臨近時，文武百官都急忙爬上城牆。我也上去看了看。將軍張從龍是個有勇有謀的人。他的副手某某是個身材魁梧、相貌堂堂的傢伙，說實話，他看上去就像那些威風凜凜的門神--神荼、郁垒。他和張先生是拜把兄弟。但是，他非常懦弱。他騎在張先生身旁，張先生率領騎兵出城。十步之內，他摔下馬來五次。張先生大笑，勸他回去。然後，張先生騎馬在前，投入戰鬥，不一會兒就殺死了數十個強盜。山賊潰敗而逃。後來，賴文光在平橋被俘，後來被送到揚州處決。幸而山賊又餓又累，張先生又善戰。不然，下場會很慘。後來，那副都督某某也被賞了個「一等功」。這真是一件吉祥的事。人類生活中無數的事情都是命中注定的。有人說，子彈和砲彈是有眼睛的，只會射向那些注定要死的人。我相信這句話。當我隨著人群登上城牆時，子彈和炮彈就像蝗蟲和雨滴一樣密密麻麻地從天上掉下來。吳大爺的頭飾被炮火震鬆，從頭上飛了下來，打倒了一個貼身侍衛，當場死亡。吳公毫髮無傷。，這不正是上述說法的明證嗎？

5、Emperor Qianlong reigned from 1735 to 1795; his son, Emperor Jiaqing, reigned from 1795 to 1820.

6、“The Robe of Golden Silk Thread” (Jinlü yi) was a carpe diem song from the eighth century sung by a famous singing girl, Du Qiu. The “merchant’s wife” playing her pipa flute is an allusion to a long poem by the Tang poet Bai Juyi (772–846), “The Ballad of Pipa” (Pipa xing). The poem describes a woman who had been a glamor- ous courtesan when she was young, and was married to a merchant in middle age; the merchant constantly traveled for business and left her alone with melancholy memories of her carefree youth.

7、Lord Wu Qinhui was Wu Tang (1813–1876), who was famous for his administra- tive competence. He was director-general of the Grand Canal from 1863 to 1866. Qinhui was Wu Tang’s posthumous title.

I was thirteen years old at the time. I knew no fear coming and going in the midst of mountains of swords and trees of daggers. My legal mother was very concerned, but my father let me be, observing that if I had not died earlier at Yue, how could I die here at Yuanjiang? When I think about it now, I feel it was truly a rare stroke of luck. Mr. Chen Guorui, the Impe- rial Guardsman, once said, “One must be tough in battle and forget one’s body is made of blood and flesh. One often wins that way. As soon as one feels attached to something, one cannot but lose.” This is certainly true. Nevertheless, Lord Wu’s steadfastness also came from years of experi- ence, and ordinary people have no way of comparing with him.

The Nian rebels were even more ferocious than the Taiping bandits. Lai Wenguang was both Taiping and Nian, so he was particularly cun- ning and fierce. When he was on the run, he had no more than three hun- dred cavalry with him, but they were more competent than a thousand men. There were over a hundred women riding with them, and they were as fast as lightning. They could hold the reins in their hands and stand up in their saddles. Even when the horse’s belly touched the ground, they could still shoot left and right. Their skills were superb. One of them was captured and sliced alive. She never stopped cursing and swearing until she died.

According to her, the bandits had all gone through a sort of ritual known as “beating up the tough good guys.” That is, before the civil war, there were often a dozen young men hanging out in the marketplace. Holding iron rulers and bronze sticks, they would set up a curtained enclosure in an empty space and beat a gong and drum, inviting peo- ple to come and wrestle. Those who wanted to join their organization would step forward with bare hands and allow himself to be beaten by the crowd until he was on the verge of dying. If he never uttered a cry of pain throughout the process, he would be regarded as a “tough good guy” and offered money and medical care. After being beaten three times, his reputation as a “tough good guy” was established, and he would become a sworn brother of the other young men. If one died from the beatings, then he would be provided with a coffin and a proper burial. If one frowned ever so slightly during the beating, the young men would smile and dismiss him politely, considering him unworthy of being one of them. At first, no one knew exactly how such a phenomenon had come about; then people gradually realized that the Nian bandits had started colluding and instigating rebellion a number of years earlier, and that their rebellion did not appear out of the blue one morning. As the saying goes, “The frost one treads on turns into solid ice.”9 When those who are responsible for defending the country encounter such people, how can they afford not to be vigilant and take preventive measures?

當時我十三歲。在刀山劍樹之中，來去無懼。母親很擔心我，但父親卻不計較，他說："如果我沒有死在越國，又怎麼會死在袁江呢？現在回想起來，覺得真是難得的運氣。劍客陳國瑞先生曾說："打仗要硬，要忘記自己是血肉之軀。這樣常常會贏。人一旦對某種東西產生了感情，就不能不輸"。這當然是對的。然而，吳王的堅毅也是來自多年的經驗，一般人根本無法與他相比。

年反贼比太平天国的土匪更凶残。賴文光既是太平軍，又是年軍，所以特別陰險凶狠。他逃亡時，帶的騎兵不超過三百人，卻比千人還要能幹。有一百多名婦女和他們一起騎馬，她們快如閃電。她們能夠手握韁繩，在馬鞍上站立。即使馬腹觸地，她們仍能左右開弓。他們的技術非常高超。其中一個人被抓到後被活活切片。她一直到死都沒停止咒罵。

據她所說，這些土匪都經過一種儀式，稱為「痛打堅強的好人」。也就是在內戰之前常常有一打年輕人在集市上閒晃他們手持鐵尺和銅棍，在空地上搭起帷幕，敲鑼打鼓，邀請人們前來摔跤。那些想加入他們組織的人會赤手空拳地走上前去，任由群眾毆打，直到他瀕臨死亡為止。如果他在整個過程中沒有叫過一聲痛，就會被視為「堅強的好人」，並獲得金錢和醫療照顧。在被打了三次之後，他的「硬漢好人」的名聲就建立起來了，他會成為其他年輕人的拜把兄弟。如果一個人被打得死了，那麼他就會得到一具棺材和適當的安葬。如果一個人在挨打的過程中稍微皺眉頭，年輕人就會微笑並禮貌地拋棄他，認為他不配成為他們中的一員。起初，沒有人知道這種現象究竟是怎麼發生的，後來人們才逐漸知道，年匪早在幾年前就開始勾結煽動叛亂，他們的叛亂並非在某一天早上突然出現的。正所謂「踏破鐵鞋無覓處」9 ，保家衛國的將士遇到這種人，怎能不提高警覺，防患於未然呢？

8、Lai Wenguang (1827–1868) was captured on January 5, 1868.

9、This is a quotation from the section on the Kun hexagram in the Classic of Changes, indicating cumulative effect.

10、Lord Ma was Ma Xinyi (1821–1870), the governor-general of Jiangxi, Jiangsu, and Anhui. Duanmin was his posthumous title.

The Assassination of Governor Ma Xinyi

The safety of the state lies with its ministers. This is certainly because they possess prestige and power, but also because of the positions they occupy. I was sightseeing at Coiled Incense Tower when Lord Ma Duan- min was assassinated.10 I remember hearing a sudden clamor outside, and people were all saying that Nanjing had been seized by the remain- ing Taiping bandits and that the governor had been killed. There was a great disturbance in the streets, so I hurriedly hired a boat and returned home. Not until the next day did we receive definite news, but some peo- ple had already fled the city. Even at a distance of a thousand leagues, people could be shaken up like that—isn’t this clear evidence of the great importance of ministers?

At that time, the prime minister from Nanpi was on an inspection tour in Jiangsu, and the court ordered him to investigate.11 He had the assassin, Zhang Wenxiang, executed in the marketplace. The official who tried the case was Mr. Wan Qingxuan from Nanchang, the magistrate of Qinghe.12 He was my father’s best friend, which was why I was able to learn about this case in great detail. Lord Zeng Wenzheng wrote an elegiac couplet for Lord Ma: “Fan Xiwen, who worried about the country before everyone else, had never enjoyed a single moment of leisure; / Who had slain Lai Junshu? His death was to sadden a hundred generations.”13 The couplet showed concern for the country and commended loyalty, and its phrasing was grand and appropriate. From it one could well imagine Lord Zeng’s magnanimity.14

When the assassin Zhang Wenxiang was executed in the marketplace,

a man named Li Zhaoshou wept for him bitterly, calling him a “righteous friend,” and planning to give him a proper funeral. This almost led to disaster, and for this reason Lord Zeng detested him. Li had been a Nian bandit; he surrendered and was made a provincial military commander because of his merit in battle. Later, it so happened that he had a conflict with Mr. Chen Guorui, and the two got into a brawl on the Yangzi River. Lord Zeng enumerated his misdeeds and dismissed him from office. He was eventually executed for breaking the law.

Fierce and aggressive fellows like Li took advantage of war and chaos; as soon as they made a name for themselves, they became fearless and threw caution to the wind. Greedy and cunning, bent on indulging their desires, they could not escape from punishment in the end. Some people said that it was like “putting away the bow after the birds were killed,” but little did they know that those men had done it to themselves. Therefore Lord Zeng immediately disbanded the Chu army after he vanquished the bandits, and replaced it with the Huai troops, in the hope that through such a transformation they could gradually be tamed.15 He preserved many people’s lives this way.

馬信義總督遇刺

國之安危，繫於大臣。這當然是因為他們擁有威望和權力，但也因為他們所擔任的職位。馬端敏大人遇刺的時候，我正在蟠香樓觀光。10 我記得當時突然聽到外面一片喧嘩，人們都在說南京已經被太平餘孽奪去，巡撫大人被殺了。10 我記得突然聽到外面喧囂，人們都說南京被太平餘黨佔領了，巡撫被殺了，街上一片騷動，我急忙雇了一條船回家。直到第二天，我們才收到確實消息，但有些人已經逃出了城。即使在千里之外，人們也會受到這樣的震動，這不就是大臣們的重要性的明證嗎？

當時南皮的宰相正在江蘇巡視，朝廷命他查案。審理此案的官員是來自南昌的清河知縣萬慶萱先生12 。他是我父親最好的朋友，這也是我能夠詳細瞭解此案的原因。曾文正公為馬公寫了一副挽聯："樊希文先國憂，未嘗一刻閒；賴君書何人殺？13 這副對聯既表達了對國家的關懷，又褒揚了忠誠，措辭宏大而恰當。14

當刺客張文祥在市井中被處死時，

一個叫李昭壽的人為他痛哭，稱他為「義友」，並打算為他辦理隆重的葬禮。這幾乎釀成災難，曾公因此對他深惡痛絕。李郃本是年寇，因戰功投降，被封為行省兵馬都尉。後來，他剛巧與陳國瑞先生發生矛盾，兩人在揚子江上打了起來。曾公罄竹難書，將他革職。最後，他因犯法被處死。

像李自成這樣兇狠好鬥的人，趁著戰亂，一旦闖出名堂，就變得天不怕地不怕，肆無忌憚。他們貪婪狡猾，一心想放縱自己的慾望，最終還是逃不過懲罰。有人說這是「鳥盡弓藏」，殊不知是他們自作自受。所以曾公在剿匪之後，立即解散楚軍，換上淮軍，希望透過這樣的改造，可以逐漸馴服他們。

1、The Prime Minister from Nanpi was Zhang Zhidong (1837–1909), a native of Nanpi, Hebei.

2、Wan Qingxuan was a late Qing official well-known for his administrative com- petence, and the maternal grandfather of Zhou Enlai, the premier of the People’s Republic of China.

3、Lord Zeng Wenzheng was Zeng Guofan (1811–1872), an important late Qing statesman and military general. Xiwen was the courtesy name of Fan Zhongyan (989–1052), a Northern Song statesman and writer. His essay, “The Account of Yueyang Tower” (Yueyang lou ji), famously states that a benevolent man should “worry [about the country] before everyone else and enjoy oneself after everyone else.” Lai Junshu was the courtesy name of Lai Xi (d. 35), an Eastern Han general. He was assassinated on the eve of a military campaign.

4、It was speculated that Ma Xinyi’s death had to do with the conflict between the imperial army and the fierce Xiang (Hu’nan) militia that played a key role in sup- pressing the Taiping Rebellion. Zeng Guofan was the leader of the Xiang militia.

Coiled Incense Tower was particularly scenic among Buddhist mon- asteries. It was located in a place known as Hexia, which was none other than Mei Gao’s hometown, about a dozen leagues from Yuanjiang.16 There was a magnolia tree there that was so big that its shade spread over an acre. In springtime, its blossoms were as brilliant as a sea of silver, illu- minating everything around. I had visited the monastery a number of times. To the west of Yuanjiang was Flower Field; there were numerous roses there, stretching as far as the eyes can see, and one could smell their sweet scent ten leagues away. It was also quite a remarkable sight.

在佛教寺院中，蟠香樓的景色特別優美。它位於離袁江約十數里的河下，也就是梅高的故鄉16。春天，玉蘭花開得燦爛如銀海，照亮了周圍的一切。我曾多次造訪過這座寺院。袁江以西是花田，那裡有無數的玫瑰花，一直延伸到目之所及的地方，遠在十里之外就能嗅到它們的香氣。這也是一個相當顯著的景象。

Remembering Cousin Xuequan

At that time, my cousin Xuequan had come to Yuanjiang from our home- town, and we studied together. During our time off, we would go and appreciate the flowers. I have not been to these places for almost thirty years now, and it has been nineteen years since my cousin passed away. Time went by slowly but surely, and all too soon everything is like a dream. How can one bear the small fascinations of the living, considering all that has happened?

懷念表哥雪泉

那時，我的表哥雪泉從老家來到袁江，我們一起讀書。休息的時候，我們會一起去賞花。到現在，我差不多有三十年沒去這些地方了，表哥去世也有十九年了。時間緩緩而過，轉眼間一切恍如一場夢。想想已發生的一切，又怎能忍受生前的小小迷戀呢？

5、The Chu army refers to the Xiang militia, which was broken up by Zeng Guofan after the Taiping Rebellion was suppressed. Afterward Zeng mainly relied on the Huai militia from Anhui, developed and organized by Li Hongzhang (1823–1901).

16、Mei Gao (b. 153 bce) was a Western Han writer.

My cousin’s name was Wentao, and Xuequan was his courtesy name. He was the fourth son of my late sixth uncle Kuisheng, who was a “Filial and Incorrupt” graduate.17 My cousin had been sickly since he was born, so he did not begin his studies until he reached seventeen years of age. But he was smart, and within two years he had finished all of the Classics. When he took up a brush and composed an essay, he was able to stand out among his peers. He went back to our hometown to take the civil ser- vice examination, but failed twice. He gave up after the second attempt, and went to live with my eighth uncle Shaozhu in the northwest.

At that time, Lord Zuo Wenxiang was leading an army to suppress the Dungan Revolt.18 My eighth uncle, as vice prefect, was in charge of mili- tary supplies, and my cousin assisted him in his responsibilities. After- ward, just as my uncle was going to purchase an office for him so that he could directly contribute to the country, my cousin Wenzhi, whose cour- tesy name was Qinquan, was killed in battle as an expectant appointee for a ninth-rank office under the leadership of Lord Zuo. My eighth uncle died of grief. I received a letter from Xuequan, who told me that even though he was in a difficult situation, he would do everything he could to take my uncle’s coffin back home; and that he hoped he could also be buried in the hills of our hometown one day. It was very sad, for who would have thought that his remark about his own burial would come true [prematurely]?

My cousin emulated the styles of Wang Wei and Meng Haoran in

writing poetry, and that of Zhao Wenmin in practicing calligraphy.19 He had loved traveling all his life. Whenever he encountered a beautiful landscape, he would linger all day along. His manner was natural and relaxed, and people described him as “a person from the Jin and Song dynasties.”20 He was only twenty-eight at the time of his death, which happened on the seventeenth day of the third month in the yihai year of the Tongzhi era [April 22, 1875].21 How sad. My cousin did not want to end up being an average person; and yet, he never had a chance to dem- onstrate his talent. Isn’t that so-called fate?

表兄名文濤，禮字學泉。他是我已故的六叔父奎生的第四個兒子，奎生是「孝廉」17 畢業生。我的表弟自出生以來就多病，所以直到十七歲才開始讀書。但他很聰明，兩年內就讀完了所有的經典。當他拿起毛筆寫作文時，就能在同齡人中脫穎而出。他回到家鄉參加文官考試，但兩次都落選了。第二次考不中，他就放棄了，到西北和我八叔少珠一起生活。

當時，左文襄公正率軍鎮壓登安起義。18 我八叔作為副知縣，負責軍需補給，我表弟則協助他執行職務。後來，就在八叔準備為表弟買官，讓他直接為國家出力時，表弟文治（字欽泉，朝廷欽點的九品官）在戰場上陣亡。我八叔也悲傷而死。我收到了學全的來信，他告訴我，即使他現在處於困境，他也會盡他所能，把我八叔的靈柩抬回家，希望有一天他也能葬在我們家的山上。誰料到，他的這句「入土為安」竟成了事實。

我的表弟模仿王維和孟浩然的風格寫詩

，模仿趙文敏的風格練書法19。他一生喜愛旅行，每當遇到美麗的風景，他都會流連一整天。同治乙亥年三月十七日[1875 年 4 月 22 日]去世，年僅二十八歲20 。我的表弟不想做一個平凡的人，但他卻從來沒有機會展現他的才能。這不就是所謂的命運嗎？

透過 DeepL.com（免費版）翻譯

17、“Filial and Incorrupt” (xiaolian) was an unofficial reference to graduates in the civil service examination on the prefectual or provincial level in the Qing dynasty.

18、The “Dungans” are now called the Hui people or the Chinese Muslims. The Hui uprising broke out in the northwestern provinces of Shannxi, Gansu, and Ningxia, as well as in Xinjiang, and lasted from 1862 to 1877.

19、Wang Wei and Meng Haoran (689–740) were both prominent Tang poets. Zhao Wenmin was Zhao Mengfu (1254–1322), whose posthumous title was Wenmin. He was a famous painter and calligrapher.

The cold tide of the river washes over white sand;

I leisurely set sail

to roam at the edge of the sky.

As long as I can keep my traces distant from worldly feelings,

I will play with rosy mist and vapors in great spirits, day after day.

江水寒潮沖白沙，

我悠然起航，

在天邊遨遊。

只要能遠離世俗的痕跡，

，我將日復一日，精神飽滿地與玫瑰色的霧氣嬉戲。

This is my cousin’s poem. Although it is but a small example, one can get a rough idea of how he regarded himself.

When my cousin was in the northwest, from time to time he would write me about the Dungan Revolt. At that time, Miao Peilin was the only Nian bandit who had been captured and executed; the other major troops led by Zhang Lexing and Ren Zhu’er had all fled to the northwest and combined forces with the Hui rebels. Therefore the Hui rebels were particularly formidable. Their cruelty was something I could not bear to listen to. It was said that when they captured an enemy, they would often hang him upside down between two trees, draw blood from his thighs, and drink it, for they believed that if they did not drink their enemy’s blood, they would not possess courage. They would also gut a person’s belly and fill it up with straw and beans to feed their horses, calling it a “trough of flesh.” This was the old practice of the bandits of the late Ming dynasty. How brutal! At first I thought that my cousin must have learned this from hearsay, and did not quite believe it. Later on, when I was tour- ing Songjiang, I visited Mr. Yao Gusheng. He said that he had once been to Gansu, and that what he witnessed there was even worse.

這是我表弟的詩作。雖然只是一個小小的例子，但可以讓人大致了解他對自己的看法。

表哥在西北的時候，不時會寫些東幹起義的事給我。當時，苗培林是唯一被俘虜處決的年匪，其他以張樂行、任珠兒為首的主力部隊都逃到西北，與回民起義軍合兵為一。所以回回叛軍特別厲害。他們的殘暴是我聽不下去的。據說他們俘虜了敵人後，常常會把敵人倒吊在兩棵樹之間，從他的大腿上抽出血來喝，因為他們相信如果不喝敵人的血，就不會有勇氣。他們也會把人的肚子挖出來，然後用稻草和豆子填滿，餵他們的馬，稱之為「肉槽」。這是明末土匪的老把戲。多麼殘忍！起初我還以為表哥是道聽途說，不太相信。後來，我在松江遊玩時，拜訪了姚谷生先生。他說他曾到過甘肅，在那裏看到的更殘忍。

20、The Jin (265–420) and Song (420–479) are known for their admiration of the discourses of Laozi and Zhuangzi, which emphasize the value of naturalness.

21、The yihai year was in fact the first year of the Guangxu era.

I also knew a man named Fang Hao, who was a former soldier in Lord Zuo Wenxiang’s army. I met him at Jinhua, and he told me the same thing. According to Fang, the Hui rebels always wrapped their heads in white cloth when they fought; when they raised their arms and called for action, they were as swift and ferocious as a strong gale and as fierce as thunder, and would crush everyone in their way. If Lord Zuo had not been so good at disciplining his army, it would not have been so easy to think of destroying them.

Fang showed me “The Essentials of Military Operations,” which he said Lord Zuo instructed the soldiers to recite and learn well. I read it and found it similar to the “Song of Battle Training” composed by Lord Zeng, but more concise and to the point. So I made a copy of it. Its table of contents is as follows:

我還認識一個叫方浩的人，他以前是左文襄公軍中的一名士兵。我在金華見過他，他告訴我同樣的事情。據方浩說，回族叛軍打仗時總是用白布包著頭，一舉臂、一呼號，就像大風一樣迅猛，像雷霆一樣兇狠，把所有擋路的人都擊垮。如果不是左公善于調教軍隊，想殲滅他們也不是那麼容易的事。

方給我看《軍行要術》，他說左大人囑咐士兵們要好好背誦學習。我讀了之後，覺得它和曾大人作的《練陣歌》差不多，但更簡潔，更切中要害。於是我抄了一份。其目錄如下

Recognize true personal integrity. Respect the disposition of the troops. Make your mouth and ear trustworthy. Take caution about leaking information. Obey orders. Establish military regulations. Promote courage. Exercise caution in time of peace. Exercise restraint. Work on self-cultivation. Urge tolerance. Clarify military discipline. Forbid in-fighting. Refrain from making noise. Assess martial arts. Train spiritual strength. Train hands. Train feet. Train body strength. Inspect battle formation. Exercise in battle formation. Understand marching regulations. Issue orders. Guard against losing things during marches. Cross rivers. March through mountain forests. Set up strict patrol rules. Regularize inspection. Punish commercial activities. Safeguard camp gates. Watch over coming and going. Inspect weapons. Be prepared for fire. Forbid harassment of civilians. Report secrets. Punish instigators of commotion and disturbance. Train for real battles. Cultivate battle wrath. Be of one mind. Be careful about night patrol passwords. Caution marksmen. Avoid shooting blanks. Keep weapons in good order. Care for the wounded. Deal with being trapped on rivers. Deal with losing banners and drums. March through valleys. Regulate pursuing troops. Execute captives and traitors. Be fearful about killing innocents.

認可真正的個人誠信。尊重部隊的處事方式。讓你的嘴巴和耳朵值得信賴。謹慎洩露資訊。遵守命令。建立軍規。提升勇氣。和平時期要謹慎。保持克制。努力自我修養。敦促寬容。闡明軍紀禁止內訌。忌喧嘩。考核武藝訓練精神力量練手訓練腳力訓練身體力量。檢查戰鬥隊形鍛鍊戰鬥隊形。瞭解行軍規則。下達命令。防止行軍途中遺失物品。穿越河流。穿越山林行軍。制定嚴格的巡邏規則。規範巡查。懲罰商業活動。保護營門。監視來往。檢查武器。做好開火準備。禁止騷擾平民。報告秘密。懲罰煽動騷亂的人。訓練真正的戰鬥。培養戰鬥憤怒。萬眾一心。小心夜巡口令。警惕神射手。避免打空包彈。保持武器整齊。照顧傷員。處理被困在河上的情況。處理失去旗幟和鼓的情況。穿越山谷行軍。控制追兵。處決俘虜和叛徒。害怕殺害無辜。

There were altogether fifty sections, with an appendix of various bat- tle formations. How sad! Soldiers, bandits—they were all just farmers’ sons in the beginning. Who had sown the seeds of discord and caused them to hate and kill one another? How pitiful!

I did not start writing poetry until I was fourteen years old. My teacher was none other than my cousin Xuequan. After that, not a single day went by that I did not compose poetry. Upon seeing that, my father handed me a collection of memorials by Lord Lu as well as the “Five Sets of Bequeathed Guidelines” by Lord Chen Wengong of Guilin.22 He said to me, “Son, remember this: you must pursue what’s useful in your stud- ies. Chanting lines about the wind and moon is a waste of your time.” I respectfully retired and read them, and henceforth my actions went against the times, until I find myself in serious straits today. Although I am despised by The World(微蟲世界), I suppose I will be able to face my father in the underworld one day and tell him that I have not greatly disobeyed him.

一共有五十個部分，附錄有各種蝙蝠的形態。多麼可悲！士兵、土匪--他們最初都只是農民的兒子。是誰播下了不和的種子，使他們互相仇恨、互相殘殺？多麼可憐！

我直到十四歲才開始寫詩。我的老師正是我的表兄雪泉。從那以後，我沒有一天不作詩。父親看見了，就把魯公的文集和桂林陳文恭公的《遺綱五集》22 交給我，對我說："孩子，你要記住，讀書要讀有用的東西。22 他對我說：「孩子，記住這一點：你的學習必須追求有用的東西，吟風弄月是浪費你的時間」。我恭敬地退下來閱讀，從此我的行為便與時代背道而馳，直到今天我發現自己處於嚴重的困境。雖然我被《微蟲世界》鄙視，但我想有一天我可以在冥界面對我的父親，告訴他我沒有嚴重違背他。

Travels for Livelihood after Father’s Death

After my father passed away, my family’s financial situation became increasingly stressed, so I began to travel for my livelihood. My first trip was to Jinsha.

Jinsha was a town on the eastern seashore. To get there, I went to Yangzhou via Gaoyou, and passed through Hailing on my way. Hailing, also known as Guoxiahe, was eight hundred leagues from Yuanjiang. After I set out from Yuanjiang, I first made a stop at Huaicheng. That was during the ninth month of the jiaxu year [October 10–November 8, 1874]. The frosty wind was chilly, and falling leaves made a rustling sound, which intensified my melancholy. I climbed onto the Fishing Terrace of Marquis Han. Reflecting on how the marquis’s transformation into a tiger did not last long before the “meritorious dog” was boiled alive, I could not help shedding tears over his fate.23

父親過世後的謀生旅行

在父親過世後，我的家庭經濟狀況變得越來越緊張，因此我開始為了謀生而旅行。我的第一次旅行是去晉沙。

金沙是東海之滨的一個小鎮。為了去那裏，我經高邮到揚州，途中經過海陵。海陵又名郭下河，距袁江八百里。我從袁江出發後，先在淮城停留。那是甲戌年九月[1874 年 10 月 10 日-11 月 8 日]。霜風蕭瑟，落葉沙沙，更添惆悵。我登上韓侯的釣台。回想漢侯化虎未久，「功臣犬」便被活活煮死，我不禁為他的命運流下了眼淚。

22、Lord Lu was Lu Zhi (754–805), a famous Tang statesman and writer. Lord Chen Wengong was Chen Hongmou (1696–1771), widely regarded as a model minister of the Qing dynasty.

23、Marquis Han was Han Xin (d. 196 bce), a military commander who had started out as an impoverished young man but eventually played a crucial role in the founding of the Western Han dynasty. After the Han was established, Emperor Gaozu began to eliminate his generals. Han Xin plotted rebellion and was subse- quently executed. Emperor Gaozu had once compared his generals to “meritori- ous dogs” on a hunt, and his prime minister strategizing behind the scene to

the hunter. The author combines this remark with another old saying: “Once the rabbit is captured, the hunting dog is boiled alive.”

After that I went into the city and boated on Spoon Lake. The lake encircled the city like a green jade ring, and there were still some fading lotus flowers and sparse willow trees left. My friend, Yu Lang of Shanyin, whose courtesy name was Xingru, once composed the following lines, which furnish a fitting description of my experience:

Comes autumn—

what a fine road in the Southland!

The only thing missing

is the soft water chestnut in the western wind.

At Huaicheng, I stayed with Mr. Zha Changqing of Haining in the northern part of the city. Mr. Zha’s name was Youchun, and he was a descendant of Zha Chubai.24 He and my late father were good friends, and the two of them had much in common. After lingering there for sev- eral months, I went on to Baoying. Baoying had a famous local drink called Buddha’s Mash. It was quite a brew.

Then I went to Gaoyou. Between Baoying and Gaoyou there was a vil- lage called Jieshou right by the lake. A filial son lived there, and I paid my respects to him. The filial son, Zhu Changchun, worked as a barber. He was a man of integrity. At first he was not particularly known for his filial piety. Then, one day, it rained very hard, and the lake water kept ris- ing. If the dyke were to break, the tomb of Zhu’s mother would be right in the path of the lake water, so he stayed beside the tomb in a tempo- rary hut, crying day and night. The dyke indeed broke, but his mother’s tomb was preserved intact. The field around the tomb, which spanned several acres, remained intact as well. It was as if heaven had guarded it against the flood. All of the villagers were amazed. They believed that heaven could indeed be moved, and spread the story far and wide. The prime minister from Hefei reported the happening to the court, and the filial son was officially recognized according to conventions.25 They sub- sequently asked him to change his profession. The filial son refused, say- ing, “This line of work is what my parents had me take up.” His behavior was truly commendable.

之後，我進城，在勺湖上泛舟。湖水環繞著城市，像一個綠色的玉環，湖邊還有一些凋零的荷花和稀疏的柳樹。我的朋友，山陰的庾郎（禮名行儒），曾作了以下幾句詩，用來形容我的經歷是再恰當不過了：

秋來-

，南國路多好！

，唯缺西風軟菱角。

在淮城，我住在城北海寧的查長青先生家。札先生名友春，是札楚白的後人24 。他和我的先父是好朋友，兩人有很多共同之處。在那裏逗留了七八個月之後，我又去了寶應。寶應有一種當地著名的飲料，叫做佛跳牆。那是一種相當好的酒。

之後我又去了高郵。在寶應和高郵之間，有一個叫介壽的村莊，就在湖邊。那裏住著一個孝子，我去拜訪他。孝子名叫朱長春，是個理發師。他是個正直的人。起初，他的孝順並不出名。有一天，天降大雨，湖水不斷上漲。如果堤防潰堤，朱棣母親的墳墓就會被湖水沖走，於是他就在墳墓旁邊搭了一間臨時茅屋，日夜哭泣。堤果然潰了，但他母親的墳墓卻完好無損。墳墓周圍數畝的田地也完好無損。彷彿是上天保護了它，讓它免受洪水的侵襲。所有的村民都感到驚訝。他們相信上天真的可以被移動，並把這個故事傳得很遠很遠。合肥的宰相向朝廷報告了這件事，孝子按照慣例得到了官方的認可。孝子拒絕了，他說：「這是我父母讓我做的工作」。他的行為實在值得讚揚。

24、Zha Chubai was Zha Shenxing (1650–1727), a prominent Qing poet.

25、The prime minister from Hefei was Li Hongzhang.

Gaoyou was the hometown of Master Qin Huaihai.26 When I passed the city, I sang his song lyric, “A wisp of cloud is smeared on the hills,” and his panache seemed to be still present in the place. My boat zig- zagged from Clear Water Pool. The hanging willows on the shores were reflected in Pearl Lake, and fishing boats emerged and vanished among the misty waves. It was quite a scenic outing that expanded my spirit. That evening, we moored by Lujin Goddess Shrine. Wang Yuyang once wrote a poem about it:

Kingfisher feathers, bright pearl studs: still as vivid as ever;

Clouds over the lake, trees around the shrine of a darker emerald color than the sky.

As the traveler ties the hawser,

the moon is just beginning to sink: In the wild breeze outside,

blooms a white lotus.27

It is a lovely poem, quite worthy of its reputation as a masterpiece.

When I reached Shaobo, I visited Yang Chunhua and had a drink with him. Then he took me to Yangzhou in his boat. Yangzhou had always been a city of pleasure; but since the civil war, its vitality had not yet recovered. Already tipsy, Chunhua tapped on the side of the boat and sang the song lyric “Famed metropolis east of the Huai.”28 When he got to the lines “its ruined pools and towering trees, / seem weary of telling of war,” his hair bristled with rage, and his voice was like the cracking of metal and stone. Truly, Jiang Shoumin’s flesh was not even worthy of being devoured by the people of Yangzhou.29

After we entered the city, I first went to see Viburnum Flower Temple, but the temple was already gone, and there was only an empty site. I also visited the Tower of Ten Thousand Buddhas. It was magnificent. Many of the baldies at the monastery were, however, involved in unlawful activi- ties.30 I hear it has been burned down since. On the next day I ascended Shu Hill, and paid respects to the statue of Lord Shi Zhongzheng at Plum Blossom Ridge.31 I set out after spending two nights at Tailai Guest Lodge, and passed by the Temple of the Goddess on the way.

高郵是秦淮海大師的故鄉。26 當我經過高郵城時，我唱起了他的那首歌詞：「一抹雲彩抹在山頭」，他的瀟灑似乎還在這裏。我的船從清水潭「之」字形駛過。岸上的垂柳倒映在珍珠湖中，漁船在濛濛的波光中忽隱忽現。這真是一次風景秀麗的出遊，讓我的精神為之一振。當晚，我們停泊在呂瑾神宮旁。王渔洋曾为它写过一首诗：

翠鳥羽毛，明珠鑲嵌：鮮豔如故；

雲籠湖面，神社周圍的樹比天空更深的翡翠色。

當旅行者繫好纜索時，

，月亮剛開始下沉：在外面的野風中，

開著一朵白蓮花。27

這是一首可愛的詩，相當配得上傑作的美譽。

到了邵伯，我去拜訪楊春花，和他喝了一杯。然後，他用船載我到揚州。揚州向來是一個享樂之都，但自從內戰之後，它的活力尚未恢復。醉醺醺的春華敲著船舷，吟唱著「淮東名都」28 的歌詞，唱到「廢墟池潭，高樹参天，/ 似倦於訴說戰爭」時，他怒髮衝冠，聲如金石崩裂。誠然，蔣壽民的肉體根本不值得揚州人吞食。29

入城之後，我先去看了毘盧寺，但寺已不在，只有一個空場。我也參觀了萬佛塔。它非常宏偉。然而，寺院裡的許多禿頂僧人都參與了非法活動30。我聽說它後來被燒毀了。翌日，我登上蜀山，在梅花嶺瞻仰了釋中正大人的塑像31。我在泰來客棧住了兩晚之後就出發了，途中經過了觀音廟。

26、Qin Huaihai was Qin Guan (1049–1100), a renowned Northern Song poet best known for his song lyrics.

27、Wang Yuyang was Wang Shizhen (1634–1711), a famous early Qing poet. His poem is titled “Passing by the Lujin Shrine Again” (Zai guo Lujin si).

28、This is a song lyric to the tune of “Yangzhou Ardante,” composed by the South- ern Song poet Jiang Kui in 1176. It laments the devastation of Yangzhou during attacks by the Jin people, who were in control of north China. The translation is by Stephen Owen, in An Anthology of Chinese Literature (New York: W.W. Norton, 1996), 632–33.

When I reached Tai Zhou, I heard that my old friend Qian Jufu, whose personal name was Qixin, was gravely ill, so I went to see him. A native of Xiushui, Jufu was an informal and unrestrained person by nature. I had first met him at Huai’an, and we got along well with each other. He was cracking down on salt smuggling at Yangzhou in the capacity of the head of the Salt Registry when he became unwell. Prior to this, I heard that Jufu had taken a concubine at Yangzhou and was quite obsessed with her. I did not quite believe the story, so when I saw him, I asked him about it. With a smile he said, “Haven’t I come to this precisely because of her? Even so, she is not going to betray me.” He showed me his spittoon, and I was shocked to see blood in it. He just smiled. He died two days later. That evening, his concubine hanged herself. How extraordinary! Indeed, she did not betray him in life or death. The woman’s surname was Hu, and she was rather ordinary in physical appearance. She was married to Jufu for no more than a year. Jufu had always been sickly, so his death should not be blamed on her. Today’s world does not lack people who, though full of passion in life, turn away from their beloved in death, but she actually put a noose around her neck and followed her lover under- ground. The girl of the Swallow Tower who had to be motivated by Tutor Bai’s poem was nothing when compared to her.32 Jufu must have done something right to deserve someone like her. I stayed at Tai Zhou for three days to help manage his funeral, and then left for Rugao.

After I arrived at Rugao, I looked for the old site of the Mao family’s Shuihui Garden, but could not find it.33 Instead, I chanced upon a frag- mented scroll in the marketplace, which turned out to be a list of the names of the Restoration Society members. I found it strange that so many people were involved in this “Restoration Society” business. They interfered in state affairs, and yet had never accomplished anything or made any useful suggestion. All they did was talk—why did they bother? I once remarked that ever since the case of Xiong and Yang, there were no more gentlemen left in the Donglin Party—those who joined later might very well be regarded as evildoers.34 I threw away the name list, and left for Xiting.

From Xiting onward, the land was mostly constituted of saline-alka- line soils, and there was nothing worth seeing. I reached Jinsha, and stayed there for half a year before returning home.

到了泰州，聽說老友錢巨甫（字其信）病重，就去看他。菊甫是秀水人，生性不拘小節。我第一次見他是在淮安，我們相處得很好。他在揚州鎮壓鹽梟時，身體不適。在此之前，我聽說菊甫在揚州娶了一個妾，而且對她相當著迷。我不太相信這個故事，所以當我見到他時，我問他這件事。他笑著說："我不正是為了她才來的嗎？即使如此，她也不會背叛我。他給我看他的痰盂，我看到痰盂裡的血，感到很震驚。他只是笑了笑。兩天後，他死了。那天晚上，他的小妾上吊自殺了。真不尋常她確實沒有在生死上背叛他。那女子姓胡，相貌平平。她與菊甫結婚不超過一年。菊甫一向體弱多病，他的死不應歸咎於她。今世不乏生時滿腔熱情，死時卻背棄摯愛的人，但她竟把繩索套在自己的脖子上，跟著她的愛人潛入地下。白居易的詩句勉勵了燕子樓的姑娘，但與她相比，燕子樓的姑娘根本不值一提。我在泰州住了三天，幫忙料理他的後事，然後前往如皋。

到如皋後，我找毛家水暉園的舊址，但沒有找到。33 我在集市上偶然發現一卷殘缺不全的卷軸，原來是維新會會員的名單。我覺得很奇怪，竟然有這麼多人參與「復興會」的事務。他們插手國家事務，卻從未完成過任何事情，也沒有提出任何有用的建議。他們所做的只是說說而已--他們為什麼要煩惱？我曾經說過，自從熊、楊事件之後，東林黨中就沒有君子了，後來加入的人很可能被視為壞人。

34 我扔下名單，前往西亭，從西亭開始，土地大多是鹽碱土壤，沒有什麼值得一看的。我到了晉沙，在那裡住了半年才回家。

On my way home I stopped at Tai Zhou to see the pine trees at Pine Grove Nunnery that were said to have been planted during the Jin dynasty. The pines, though not very tall, were twisted and sprightly; every branch stretched out and touched the ground, like the extended claws of a dragon, covering well over half an acre. Of a dark green color, they were luxuriant, deep, and ancient, truly a marvelous sight. After that, I went back to Yuanjiang.

在回家的路上，我在泰州停留，參觀了松林庵的松樹，據說這些松樹是在晉代種植的。松樹雖不高大，但曲折有致，蒼勁挺拔；每條樹枝都伸展觸地，宛如龍爪伸展，覆蓋半畝多地。深綠色的樹木，茂盛、深沉、古老，真是令人嘆為觀止。之後，我回到袁江。

29、Jiang Shoumin was a merchant. In 1842, a group of wealthy Yangzhou merchants amassed a huge sum of money and offered it to the British army to avoid an invasion (even though the British did not plan to take Yangzhou, but went on to Nanjing instead), and Jiang Shoumin was the chief negotiator. In 1853, when the Taiping army came to Yangzhou, he tried to play the same role, with the promise that no Qing troops would defend Yangzhou; but the scheme was botched, and he lost his life in the process.

30、“Baldies” is a pejorative reference to Buddhist monks. The Tower of Ten Thousand Buddhas was located in Tianning Monastery.

31、Lord Shi Zhongzheng was the Ming minister Shi Kefa (1601–1645), best remem- bered for his defense of Yangzhou against the Manchu army. After being cap- tured, he refused to surrender, and was executed.

32、The girl of the Swallow Tower was Guan Panpan, a famous courtesan who became the concubine of Zhang Yin, a military governor in the Tang dynasty. After Zhang died, Guan lived alone in the Swallow Tower, which Zhang had built for her. The poet Bai Juyi wrote a set of quatrains about her, one of which alludes to a famed ancient beauty who killed herself upon the imminent death of her lover. As the story goes, Guan Panpan committed suicide after she read the poem.

33、The Mao family’s Shuihui Garden at Rugao became well-known because of Mao Xiang (1611–1693) and his celebrated love affair with Dong Xiaowan (1624–1651), a famous courtesan who became Mao’s concubine. Mao Xiang was an eminent poet, writer, calligrapher, and painter, as well as an important member of the Restoration Society, a reformist group of literati members associated with the Donglin Party (see the note below) and deeply involved in late-Ming political fac- tion struggles.

34、The Donglin Party was a political faction formed in the last years of the Ming dynasty, so-named because of its association with the Donglin (“Eastern Grove”) Academy. Xiong Tingbi (1569–1625) was a general supported by the Donglin Party.

He was involved in the loss of territory to the Manchus in the northeast, and was executed by the Ming court. Yang Lian (1572–1625), a member of the Donglin

faction, made an appeal for him as well as sent a memorial to the throne accusing the powerful eunuch Wei Zhongxian (1568–1627), and was also executed.

Trip to Shaoxing for Father’s Burial

In the following year, I was going to find a burial ground for my late father in our hometown, Shaoxing, so I crossed the Yangzi River again.35 By now I had crossed the Yangzi three times.36 Each time the vast wind from heaven blowing on the river eased one’s concerns. In the past, someone had said that the words from Chen Jialing’s song lyric, “The waves washed away the previous dynasties,” were those of a heroic man; that the words from Gong Zhilu’s poem, “Flowing water and green hills send off the Six Dynasties,” were those of a talented man. To me, however, neither is as good as Junior Tutor Yao’s couplet: “The River has tides that reach the Iron Jar, / but there is no footpath in the wild fields taking me to the Gold Altar.”37 Its depiction of this beautiful landscape seems as intimate as one’s own palm.

After I crossed the Yangzi, I visited Jiao Hill. Jiao Hill was not very big, but quite remarkable, and its numinous beauty and secluded wonder were of a different order altogether. Ascending Buddha’s Pavilion and looking out into the distance, from time to time I could see sails going swiftly across at the treetops. It was such an enjoyable view that it put me in the mood of an immortal roaming at the edge of the sky.

Then I went to Danyang, and moored my boat outside the city wall. The boatman pointed to a bridge and told me that it was where Mr. Zhang Guoliang, the former Longhair, had died in battle.38 In the middle of the night, I got up alone, pushed open the awning, and looked outside. A crescent moon was on the rise, and a cold wind penetrated to the bone. The water under the bridge made a sobbing sound, as if the spirits of the dead were still lingering there. Ah, the Longhair rebels have all been ter- minated. Mr. Zhang, a remarkable man, pulled himself out of the bandits and pledged allegiance to the state. While he was alive, he was honored; after he died, he was lamented. Wise and worthy, he was worlds apart from rebels like Wei and Shi, who were killed off like isolated boars and rotten rats.39 Although he did not live to see peace restored, his accom- plishments were great, and his reputation was distinguished. As long as people remember him in their hearts, his spirit lives on. May his soul take comfort in this.

I arrived at Changzhou the next day. In the entire Wu region, Chang-zhou was particularly rich in literary culture; it also received the heaviest blow during the civil war. In the past, the shores of the river were lined with row upon row of houses, which were as dense as fish scales or the teeth of a comb; today, however, there is only misty desolation that fills one’s sight. It is quite lamentable. As for Wuxi, the light and color of its hills and waters are just like in a painting; with its famous brew and deli- cious fish, it is still a land of joy, as it has gradually regained its former glory after years of recuperation.

When I reached Suzhou, I temporarily moored my boat at the Terrace of the Filial Marquis. Then, with a good wind, we crossed the Wusong River and entered Pingwang. Going east from Pingwang onward, one was in the province of Zhejiang. Frosty leaves were sparse there, and misty waves vast: it seemed that even the energy of heaven and earth had shifted with the change in the provincial territory, which was quite amazing.

到紹興為父親尋覓墓地

翌年，我準備在故鄉紹興為先父尋覓墓地，於是再次渡過揚子江。35 至此，我已三次渡過揚子江。36 每一次，江上吹來的浩浩蕩蕩的天風，都會使人釋懷。過去有人說，陳家令的歌詞「浪淘沙」，是豪傑之言；龚自珍的詩句「流水青山送六朝」，是才子之語。然而對我來說，兩者都不及小教師姚的對聯：「大江有潮到鐵缸，/野渡無橋送我到金壇」37 ，其對此美景的描寫，似乎就像自己的手掌一樣親切。

過了楊子江，我去了焦山。焦山不是很大，但相當不凡，它的美麗和幽靜完全是另一種境界。登上佛光閣，向遠處眺望，不時可以看到樹梢上飛揚的帆影。此情此景，令人心曠神怡，恍若神仙遨遊天際。

後來我到了丹陽，把船停泊在城牆外。半夜，我獨自起身，推開篷子，向外望去。新月初升，寒風透骨。橋下的水發出啜泣的聲音，彷彿亡魂還在那裡徘徊。啊，長毛叛軍全被殲滅了。張先生，一個了不起的人，從土匪中抽身而出，誓死效忠國家。生前光榮，死後悲哀。雖然他沒有活著看到太平復興，但他的成就是偉大的，他的名聲是顯赫的。只要人們心中還記得他，他的精神就永存。願他的靈魂得到安慰。

第二天我到了常州。在整個吳地，常州的文風特別濃厚；在內戰時期，常州也受到最沉重的打擊。昔日河畔屋宇鱗次櫛比，密如魚鱗，密如梳齒，而今卻只見滿目淒涼。這是相當可悲的。至於無錫，山光水色，宛如畫中；名釀佳餚，魚香肉鮮，經過多年的休養生息，已逐漸恢復往日的風光，仍是一片樂土。

到了蘇州，我把船暫時停泊在孝侯台。然後，順風渡過吳淞江，進入平望。從平望往東走，就到了浙江省。霜葉疏疏，波濤渺渺，似乎連天地之氣也隨著省境的變化而轉移，頗為奇妙。

17、The author refers to the year following the jiaxu year, in which he set out for Jin- sha, not the year after he returned from Jinsha.

18、The first time was when he left South Qinghe/Yuanjiang to seek refuge at Shaox- ing from the Nian rebels in 1860. The second time was when he and his mother went back to South Qinghe to join his father in 1863. The third time was when he escorted his father’s coffin back to Shaoxing in 1870.

19、Chen Jialing was Chen Weisong (1625–1682); Gong Zhilu was Gong Dingzi (1615–1673). Both were prominent poets. Junior Tutor Yao was Yao Guangxiao (1335–1418), an early Ming cultural and political figure. He was appointed junior

tutor to the crown prince, a title of prestige. “Iron Jar” was an ancient fortress by the Yangzi River. Golden Altar (Jintan) was the name of a town to the south of Danyang.

20、Zhang Guoliang (d. 1860) was a general who served with distinction in the sup- pression of the Taiping Rebellion. He was buried by Yin’s Bridge at Danyang.

21、Wei was Wei Changhui (d. 1856), and Shi was Shi Dakai (1831–1863). Both were major leaders of the Taiping Rebellion.

Jiaxing was called Zuili in ancient times. Together with Huzhou, it forms the gateway of western Zhejiang. Therefore the Longhair bandits assigned a large body of troops to Jiaxing, and ordered their “Eastern King” to stay there in charge of defense. As they built particularly high city walls, the imperial troops attacked Jiaxing for a long time without being able to take it, and Lord Cheng Zhonglie died in battle.40 The cus- toms of Jiaxing are pure and honest. The locals engage in sericulture and make a good profit. Although it has declined after the war, the city is relatively intact compared with other places. When I was there, a rela- tive of mine also happened to be visiting, so we went boating together on Mandarin Duck Lake. We ascended Misty Rain Tower and looked out into the distance: the sun was shining, a warm breeze blew in our faces, and we felt our concerns lighten. In the evening we turned back in moon- light. As we toasted each other in our boat and recited Chen Jialing’s song lyric opening with the line “Spending the night on water, by the cracking maple roots,” the elders’ pleasure in feasting and versifying at the beginning of our dynasty seemed to come alive before our eyes.

I went to Shimen the next day, and on the following day got to Hang- zhou. I entered Hangzhou from Wulin Gate, and spent the night at a Bud- dhist monastery. The next day I crossed the Qiantang River and arrived at Xixing. First going against the currents on the Little Western River, I then took a boat south, and reached the western part of the city of Sha- oxing.

This was the second time I returned to Shaoxing after the civil war. The first time was in the gengwu year [1870], when I escorted my father’s coffin back home and interred him temporarily at the foot of Lower North Hill outside the south gate of Shaoxing. This time I chose a burial site for him at a place called Houting, which was on the south side of Yaomen Hill outside the south gate of the Eastern Outer City. Near Houting there was a rest stop for travelers, which was known as Guangfu Pavilion. It had three rooms for people to burn incense and make offerings to the Buddha. I borrowed the rooms to put up the workers, and I stayed there as well. That was in the eleventh month of the yihai year of the Tongzhi era [November 28–December 27, 1875].41

嘉興古稱甪里。它與湖州構成了浙江西部的門戶。因此，長毛賊派了大批軍隊到嘉興，並命令他們的「東王」留在嘉興負責防守。由於他們築起了特別高的城牆，朝廷的軍隊攻打嘉興很久也無法攻下，鄭忠烈公戰死。當地人從事養蠶，獲利甚豐。戰後嘉興雖已衰落，但與其他地方相比，嘉興城還是比較完整的。我去的時候，正好我的一位親戚也來了，於是我們就一起在鴛鴦湖上泛舟。我們登上煙雨樓，眺望遠方，陽光明媚，暖風拂面，心中的悵惘也隨之釋放。傍晚，我們在月光下折回。當我們在船上互相敬酒，吟誦陳家令的「水邊一夜，楓樹根邊」時，我們眼前似乎浮現出朝初長輩們飲酒吟詩的樂趣。

第二天我去了石門，第二天到了杭州。我從武林門進入杭州，在布袋和尚的寺院過夜。第二天我渡過錢塘江，到達西興。我先在小西江逆流而上，然後再乘船南下，到達沙牛嶺城西。

這是內戰之後我第二次回到紹興。第一次是在庚午年[1870]，我護送父親的靈柩回鄉，暫葬在紹興南門外的下北山腳下。這次我為他選了一個葬地，在東外城南門外的遙門山南側，一個叫後亭的地方。蕺山附近有一旅人驛站，名曰廣福亭。亭內有三間房，供人燒香供佛。我借了房間安置工人，也住在那裡。那是在同治乙亥年十一月[1875 年 11 月 28 日至 12 月 27 日]41。

22、Lord Cheng Zhonglie was Cheng Xueqi (d. 1864), a Qing general.

23、It should be the first year of the Guangxu era.

About four or five leagues to the west of Houting there was a shrine called Si River Pavilion. Shaoxing was another four or five leagues to the west of the shrine. During my stay at Houting I would go to Shaoxing every day, because my legal mother had already returned to the city. When tired, I would rest at the shrine. The shrine faced a river flowing toward the Eastern Pass, which one had to go through in order to cross Cao’e River. There was a huge tree by the shrine. The local people set up a tea house under the tree and provided drinks for travelers. Oftentimes, when the sun was about to set, I would sit there with farmers and rustic elders and chat and laugh with them, and enjoyed it immensely. Occa- sionally we would watch an opera performance together. The plays them- selves were not really worth seeing, but it was worth seeing what made a play a play. Rise and fall as well as successes and failures that took place in the course of hundreds of years were shown in an instant, and one would do well to ponder the reasons behind them. Master Quan Xieshan once said that watching a play was tantamount to reading the Classics and histories, which is quite true.42

Fishing was something I had not known much about before this trip. About ten paces from Guangfu Pavilion there was a pond as clear as a mirror. I tried my hand at fishing there, but did not catch a single fish all day. A peasant woman passing by chuckled and said, “Eh, what a pity!” I asked her, “What do you mean by that?” “Well,” she replied, “you obvi- ously don’t know anything about fishing. When fishing, you must focus your thoughts, calm your passions, and let your mind and hand both get so used to it that they become subtle. When they become subtle, then you are all set.” I listened to her advice, and it worked. I was so happy that I would go fishing every day. Indeed, I became so obsessed that I forgot to eat and sleep. After a while, I said to myself with a sigh, “One can never catch all the fish in The World(微蟲世界). Getting too greedy and not knowing when to stop—this is no good.” Thereupon I gave up fishing altogether.

The harvest of new grain is a farmer’s supreme joy. There are, however, things related to it that one cannot bear mentioning. During my stay in the countryside, besides supervising the workers in the construction of my late father’s burial site, I had nothing else to do, so I began to explore various nearby villages. By custom a tenant farmer had to pay rent to the landowner. If the landowner was a kind man, then after the tenant farm- ers turned in what they owed him, they still had some remaining grain to themselves for survival: this was the best-case scenario. If the land- owner was unkind, then hunger and cold immediately struck the tenant farmers. When they could hardly make a living, they began to resort to all sorts of deceptions. Some mixed mud and sand with the grain they turned in to the landowner; some gave short measure; some sprinkled water on the grain to make it swell; some steamed it to make it look like more than there was. Even worse, men would act tough and refuse to pay, and women would stand around and weep and beg for reduction in what they owed. The landowner hated such behavior, and would either report them to the local officials or bully them. The weak ones could not escape from harm; even the strong ones were broken in the end. This was the situation in a year of good harvest. With a poor harvest, they would become destitute and homeless. It was very sad.

蕺山以西約四五里，有祠曰泗水亭。祠堂以西四五里外就是紹興。在蕺山的時候，我每天都會去紹興，因為我的律師母親已經回城了。累了就在祠堂休息。祠堂對著一條流向東關的河，要過曹娥江，必須經過東關。祠堂旁有一棵大樹。當地人在樹下設置茶坊，提供飲料給旅客。很多時候，當太陽快下山時，我就會和農夫、鄉下老人坐在那裡聊天、說笑，非常享受。偶爾我們會一起看戲劇表演。戲劇本身並不值得一看，但卻值得一看戲劇之所以成為戲劇的原因。幾百年來的興衰、成敗，都在瞬間展現，讓人深思其背後的原因。全溪山大師曾說，看戲等於讀經、讀史，此言不虛。42

釣魚是我此行之前不甚了解的事。離廣福亭約十步有一池，清澈如鏡。我在那裡嘗試釣魚，但一整天都沒釣到一條魚。路過的農婦笑著說：「唉，真可惜！」我問她：「你這話是什麼意思？」 "她回答說：「你顯然對釣魚一無所知。釣魚時，你必須集中你的思想，平靜你的熱情，讓你的心和手都習慣它，使它們變得微妙。當它們變得微妙時，你就萬事俱備了。我聽了她的建議，果然奏效。我非常高興，每天都會去釣魚。事實上，我變得如此著迷，以至於忘記了吃飯和睡覺。過了一段時間，我嘆了一聲氣，對自己說："一個人永遠釣不完世界上所有的魚。釣得太貪心，不知道什麼時候該收手，這樣可不好。於是我完全放棄了釣魚。

收穫新的穀物是農夫至高無上的喜悅。然而，與此相關的一些事情卻不忍提起。我在鄉下居住期間，除了監督工人建造先父的墓地之外，無事可做，於是我開始探索附近的各個村莊。根據習俗，佃農必須向地主繳納租金。如果地主是個仁慈的人，那麼佃農把欠他的錢交出來之後，他們仍有一些剩餘的穀物供自己生存：這是最好的情況。如果地主不仁慈，佃農立刻就會挨餓受寒。當他們幾乎無法維持生計時，他們開始採用各種欺詐手段。有些人在交給地主的穀物中摻雜泥沙；有些人給的穀物分量不足；有些人在穀物上灑水，使其膨脹；有些人蒸穀物，使其看起來比實際數量多。更有甚者，男人們會裝出強硬的態度拒絕交錢，而女人們則會站在一旁哭泣，乞求減少她們所欠的。地主討厭這種行為，不是向地方官員舉報，就是欺負他們。弱者無法逃脫傷害，即使是強者最終也會被打垮。這是豐收之年的情況。如果收成不好，他們就會變得一貧如洗，無家可歸。這是非常可悲的。

24、Master Quan Xie Shan was Quan Zuwang (1705–1755), a Qing scholar and writer.

The common folk are the foundation of a country; for them food is heaven, and farming is the origin of food. Their sufferings have been intensified in recent years, and yet they have nobody to turn to. To make things worse, those who put the trivial before the important are always showing off their wealth.43 It is human nature to feel attached to one’s parents and love one’s wife and children. If a man works hard all year and yet does not have enough to provide for his parents, wife, and children, it is quite understandable that he becomes envious and reckless. As I was reflecting on all this, I felt dejected for months. It might seem appropri- ate that those who sit around enjoying the rent they have collected do not care about the farmers, but those who manage the state should cer- tainly be more circumspect in their planning and strategizing.

Rich families own many acres of land. They sit around enjoying the

rent they have collected from their tenant farmers. If they receive a little more or a little less, it does not matter much to them, and it is truly shameful that they haggle over everything with those who have cal- luses on their hands and feet. They love to say “Those tenant farmers are crafty and obstinate” over and over again, but how exactly are they being “crafty and obstinate”? I once saw a rent collector come to a village in a big boat, and all the villagers received him with the utmost respect. They said, “How late you are, dear mister, in coming to our village this year!” The tenant farmer was an old man. He came forward with a hunched back, and the rent collector regarded him with contempt. The old man offered chicken and ale to the rent collector, who merely nodded, but would not eat or drink. Shortly after, the rent collector went over the payment he received, and found it inadequate. He glared at the old man, who knelt down and begged for mercy, but the rent collector completely ignored this. He directed his servants to search the old man’s house and found some grain. The old man started weeping. The rent collector again ignored this, saying, “What a cunning fellow you are!” He seized a pig from the old man, and told him that this was his punishment. At that the old man could not stop his tears from flowing. This, gentle reader, represents a general picture of rent collectors. I cannot bear speaking of it any further.

After the war, many people lost their homes. When I was traveling from the south, I saw nothing but acre after acre of wasteland. In some places, the government would hire people to cultivate the fields, and so outsiders lived together with the locals. They often engaged in law- suits that lasted years, or got in armed fights. People had a hard time because of this, and would leave their hometown at the drop of a hat. Wandering from place to place, they were destitute and desperate, and had no one to talk to. As fathers and elder brothers passed away, sons and younger brothers became increasingly impoverished. They had little means of making a living, so they sought illegal profit. Decent people detested them, and deception and fraud were being practiced every day. Lord Zeng Wenzheng once said that after a period of chaos, public moral- ity deteriorates even more. If we trace the origin of the problem, we find it is all due to poverty. From the past to the present, there has never been a time when people could give up the essentials to pursue the trivial and yet obtain prolonged peace and stability. Human beings by nature hate making an effort and love being at ease. When people try to devour one another after having lost their sense of ease, it is like wrapping up flames with a piece of paper. No wonder mature and experienced people are deeply worried about it. What, then, should be done about it? I sup- pose we should all cherish what we have and be prudent.

平民百姓是國家的根基；對他們而言，食物就是天堂，而農業則是食物的起源。近年來，他們的苦難更加深重，但卻無人可以求助。更糟糕的是，那些把小事看得比大事還重要的人，總是在炫耀他們的財富。43 人之常情是依戀父母、愛妻兒。如果一個人整年辛勤工作，卻沒有足夠的錢供養父母、妻子和兒女，那麼他變得羨慕和魯莽是很容易理解的。當我反省這一切的時候，我感到沮喪了好幾個月。那些坐享地租的人不關心農民，看起來似乎很恰當，但那些管理國家的人在規劃和制定策略時，確實應該更加謹慎。

富裕的家庭擁有許多英畝的土地。他們坐享從佃農那裡收取的

地租。如果多收一點或少收一點，對他們來說都沒有多大關係，而他們與那些手腳上有鐐銬的人討價還價，真是可恥。他們喜歡一而再、再而三地說「那些佃農狡猾而固執」，但他們究竟是如何「狡猾而固執」的呢？有一次，我看見一個收租的人坐著一艘大船來到一個村莊，所有的村民都以最尊敬的態度接待他。他們說：「親愛的先生，你今年來我們村子來得真遲！」佃農是個老人。他駝背前行，收租人對他嗤之以鼻。老人向收租人送上雞肉和麥酒，收租人只是點點頭，卻不吃也不喝。不久之後，收租人查看了他收到的房租，發現並不多。他瞪著老人，老人跪下來求情，但收租官完全不理會。他指示僕人搜查老人的房子，發現了一些穀物。老人開始哭泣。收租的人又不理他，說：「你真是個狡猾的傢伙！」他從老人那裡抓了一頭豬，告訴他這就是對他的懲罰。這時，老人的眼淚止不住地流了下來。親愛的讀者，這就是收租人的概況。我不忍心再說下去了。

戰後，許多人失去了家園。當我從南方出發時，看到的只是一畝又一畝的荒地。在某些地方，政府會雇人耕種田地，因此外地人與當地人住在一起。他們經常打官司，官司一打就是幾年，或者械鬥。人們因此過著艱苦的生活，一有機會就會離鄉別井。他們從一個地方流浪到另一個地方，窮困絕望，無人傾訴。隨著父親和兄長的離世，兒子和弟弟也變得越來越貧窮。他們謀生無門，只好尋求非法利益。正直的人對他們深惡痛絕，欺詐騙財的事每天都在發生。曾文正公曾說："亂世之後，民德更衰。追本溯源，皆因貧窮。從古到今，從來沒有一個時代，人們可以放棄本質，追求瑣碎，而得到長久的安穩。人的天性是討厭努力，喜歡安逸。當人們在失去自在感後試圖互相吞噬，就像用一張紙包住火焰一樣。難怪成熟而有經驗的人會深感憂慮。那該怎麼辦呢？我認為我們應該珍惜我們所擁有的，並謹慎行事。

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25、This refers to merchants.

About twenty leagues from Houting was a village called Fanjiang. Fanjiang had a Laoyue Temple, which was the most popular temple in the prefecture. As the work on my father’s burial site was about to be completed, someone urged me to consult the gods for the date of inter- ment, so I paid a visit to Laoyue Temple. I found the temple packed with villagers who came to offer their prayers. There were more than a hun- dred elderly women sitting on the ground and mumbling something. I listened to them and realized that they were reciting the Buddha’s name. Thereupon I left with a chuckle. I went to Shaoxing instead, and sought out a diviner there to help me make a decision.

The Buddha and the gods have little to do with one another. What sort of foolishness is it to mumble the Buddha’s name at a temple built for the Daoist gods? And yet, if one were not foolish, why would one mumble the Buddha’s name in the first place? In the foolishness of human beings we also find the goodness and tolerance of human beings. Who does not know that the Buddha and the gods are mere statues made of mud? Peo- ple nevertheless hope that they will confer blessings, repeat what all the others say, and seek good fortune from sheer emptiness. This is truly pitiful. Then again, if people all had adequate clothing and food and did not suffer from any want, why would they still do this? Those who detest the common folk for worshipping the gods and the Buddha would do well to take this into consideration. But, of course, if one gathers together with shamans and witches, carries on criminal activities and breaks the law, then our sagely ruler will have to mete out punishment.

After the interment date was chosen, I went to Lower North Hill to bring my father’s coffin.

Lower North Hill was about ten leagues from the south gate of Sha- oxing. I left at noon, and it was already twilight when I got there. My little boat zigzagged on the winding tributaries; there were mountains on both sides all the way. Trees had become bare, and plants had with- ered. A frosty moon appeared in the clear sky. It had been five years since my father died; during these five years I had been wandering all over The World(微蟲世界) to make ends meet, and yet had been growing more destitute day by day. If I had engaged in scholarship, it would have been difficult to make a living; and yet, to go along with the times was not something I was happy doing. As I reflected on these things during my boat trip, I could not help shedding tears.

Elder Zhang, the man who watched over my father’s temporary grave, came to greet me, and took me home for a rest. Elder Zhang was in his fifties; he had a wife and a son. They were gentle and respectful folks who remained content with their lot of plowing and weaving. Their house faced the river, with mountains in the background; it was surrounded by bamboos and trees. On the porch there were a few dozen rows of bee- hives. The bees made honey in late spring, which they used for brewing mead, something they enjoyed greatly.

When my father’s coffin arrived at Houting, all of my relatives gath- ered together. After interment we paid off the grave neighbor. “Grave neighbor” was a local term for the grave keeper. My father’s grave neigh- bor was Zhao the Six, who was from Tangxia Village. He was a farmer who lived just across the river from the burial site.

Afterward I returned to the city and thanked all of my relatives. One of them invited me to go on an outing to the Song imperial mausoleums. When I was seeking refuge from the Taiping bandits at Tiaomachang, I had been a mere dozen leagues away from the mausoleums. At that time, however, I never had a chance to go there, and found it quite regret- table. So I happily accepted the invitation. We went by way of Fusheng Village. When we first got there, there was a drizzling rain. We sat for a little while in a farmer’s house before we visited the shrine built in honor of the chivalrous Mr. Tang.44 The shrine was in ruins. Only at Emperor Gaozong’s mausoleum were there still a few rooms left, although they were so dilapidated that they could hardly provide shelter from wind and rain. In one of the rooms, we saw a stone table and an incense burner chiseled out of stone. It was very quiet, with not a single soul around, and the rest were just desolate mist and overgrown weeds. Nothing but a broken stele marked the mausoleum of Emperor Lizong. Seas changed into farming fields and farming fields again changed into seas, leaving bleakness to fill one’s sight. I sought for the famed evergreens, but could find none. It was all very sad. At dusk, dark clouds began to close in, and the mountains around us were growing heavy with shadows and silence. A fast rain chased us, and I seemed to hear ghosts weep. We boarded a boat and went back.

距後亭約二十里的地方有一個村莊，叫做樊江。樊江有一座老爺廟，是縣裡香火最旺的廟宇。我父親的安葬地即將完工，有人勸我去求神問卜安葬的日期，於是我就去了趟老岳廟。我發現廟裡擠滿了前來拜祭的村民。有許多年紀老邁的婦人坐在地上喃喃自語。我聽了之後，才知道她們是在念佛號。於是我笑著離開了。我去了紹興，在那裡找了一位占卜師幫我做決定。

佛和神之間沒有什麼關係。在一座為道教神祇而建的寺廟裡喃喃念佛是何等的愚蠢？然而，如果一個人不愚痴，為什麼一開始就會喃喃念佛號呢？在人類的愚昧中，我們也發現了人類的善良與寬容。誰不知道佛陀與眾神只是泥塑的雕像？然而，人們卻希望他們能賜福給他們，重複其他人的說法，從空虛中尋求福報。這真的很可悲。話又說回來，如果人們都衣食無缺，沒有匱乏之苦，為什麼還會這樣做呢？那些厭惡平民百姓崇拜神佛的人，最好能考慮到這一點。但當然，如果與巫師、巫婆聚集在一起，進行犯罪活動，觸犯法律，那麼我們的聖明君主就要施以懲罰了。

選好安葬日期之後，我去下北山把我父親的棺木搬來。

下北山距沙牛嶺南門約十里。我中午出發，到達時已是黃昏。我的小船在蜿蜒的支流上曲折前行，兩邊都是山。樹木變得光禿禿的，植物也枯萎了。一輪霜月出現在晴朗的天空中。父親去世已經五年了，在這五年裏，我為了生活，滿世界（微蟲世界）地流浪，卻一天比一天窮困。倘若我從事學術研究，將難以維生；然而，隨波逐流並非我樂於做的事。舟中回想，不禁潸然淚下。

看守父親臨終墳墓的張長老來迎接我，帶我回家休息。張長老五十多歲，有一妻一子。他們是溫和、恭敬的鄉親，安於耕織的生活。他們的房子面朝河流，背靠群山，四周環繞著竹子和樹木。門廊上有幾十排蜂箱。蜜蜂在春末釀蜜，他們用來釀蜂蜜酒，他們非常享受這件事。

當我父親的棺木抵達 Houting 時，我所有的親戚都聚集在一起。安葬後，我們付錢給墳墓的鄰居。"墳鄰」是當地對守墓人的稱呼。我父親的墳鄰是塘下村的趙六。他是一個農民，就住在墓地對面的河邊。

之後，我回到城裡，向所有的親戚致謝。其中一個人邀請我去宋皇陵郊遊。當我在蕉町躲避太平賊時，離皇陵只有十幾里遠。然而當時我從來沒有機會去那裏，覺得很遺憾。於是我欣然接受邀請。我們從復勝村出發。當我們剛到那兒時，天空下著毛毛細雨。我們在一戶農民家裏坐了一會兒，便去參觀為紀念俠士唐先生而建的祠堂44 。只有高宗皇帝的陵墓還剩下幾間房，儘管已殘破不堪，難以遮風擋雨。在其中一個房間裡，我們看到了石桌和用石頭鑿成的香爐。四周非常寧靜，一個人也沒有，剩下的只有荒涼的薄霧和雜草叢生。除了一塊殘破的石碑外，沒有任何東西標誌著理宗皇帝的陵墓。沧海变桑田，桑田又变沧海，满目苍凉。我尋找著名的常青樹，但卻沒有找到。一切都很悲哀。黃昏時分，烏雲開始逼近，周圍的群山陰影重重，寂靜無聲。一場急雨追趕著我們，我似乎聽到鬼魂在哭泣。我們上了一艘船，回去了。

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26、The chivalrous Mr. Tang was Tang Jue (b. 1247). After the Southern Song was con- quered by the Mongols, Yang Lian Zhen Jia, a Tibetan monk, was put in charge of religious affairs in the south. He ordered the Southern Song imperial mausoleums dug up, rifled through the treasures, and scattered the remains of the Southern Song emperors. Tang Jue, a commoner from Shaoxing, collected the bones of the emperors, gave them a proper burial, and planted evergreens to mark the burial sites.

The next day we visited the Orchid Pavilion.45 The Orchid Pavilion had recently been renovated, and turned out to be extremely splendid. The Goose Pool and Ink Pool were both in a neatly square shape. Outside the pavilion was a winding stream in a tiled channel. We tried to put a wine cup in, which barely flowed on the current. Thereupon we left with a chuckle.46 But we did spend some time strolling in the midst of “dense trees and tall bamboos” and taking in the clarity of the scene, and that was a rather memorable experience.47

I fell ill after the trip and did not recover until a full month later. Then I went on an outing to the South Town.

The South Town was where Yu’s Mausoleum was located.48 People always visited it in the third month of the year, because there was an “incense market” on Incense Burner Peak at that time. Since I did not like the crowds, I went before the third month. Yu’s Mausoleum was surrounded by mountains; its structure was grand and magnificent. The road to the mausoleum was lined with lofty steles rising high above trees. I composed a poem during my visit, which is as follows:

The dwelling place of the divine spirit for all eternity— I look up to its somber and harmonious edifice.

At ritual sacrifice His Imperial Majesty makes offerings;

The Yangzi and Han Rivers pay their tribute. With a lush color, trees tower toward heaven; Around the palace: mountain flowers in bloom. Had the book collection been preserved intact,49 Its aura would have grown finer every day.

第二天，我們參觀了蘭亭。45 蘭亭最近經過整修，變得非常華麗。鵝池和墨池都是整齊的方形。亭子外面有一條蜿蜒曲折的小溪，溪水鋪在瓦片砌成的渠道中。我們嘗試把一個酒杯放進去，它在水流中幾乎無法流動。46 不過，我們確實在「茂密的樹和高大的竹子」中漫步了一段時間，欣賞了清澈的景色，那是一段相當難忘的經驗。47

旅程結束後，我生病了，直到整整一個月後才痊癒。後來我去了南鎮郊遊。

南城是禹陵的所在地48 ，每年三月份人們都會去南城，因為那時香炉峰上有「香市」。由於我不喜歡人多，所以在三月份之前就去了。禹陵四面環山，結構宏偉壯觀。通往陵墓的道路兩旁有許多高聳入雲的石碑。我在參觀時作了一首詩，內容如下：

神靈永遠的居所--我仰望著它陰鬱而和諧的建築。

，陽子漢水來朝拜。蒼樹蒼翠，朝天巍巍；宮苑四周，山花朵朵。倘若藏書能完好保存，49 宮廷的氣氛會一天比一天好。

27、“Lanting,” commonly rendered as the Orchid Pavilion, is located to the southwest of Shaoxing. It became famous after the celebrated calligrapher Wang Xizhi (303– 361) gathered with a group of friends there in the spring of 353, in observance

of the Lustration Festival. Everyone present was asked to compose poetry, and those who failed to produce a poem had to drink three goblets of ale as a penalty. Wang Xizhi wrote a preface to the collection of the poems, which remains one of the best-known landscape essays and calligraphy pieces in Chinese history. Wang Xizhi was said to have a particular fascination with geese; he had also supposedly washed his writing brush in a pool when practicing calligraphy in his youth, and turned the pool black. Goose Pool and Ink Pool have become an obligatory part of the scene at Lanting, and it is still true today.

28、“Floating a wine cup on a winding stream” was an ancient custom observed at the Lustration Festival. People would float a wine cup in a winding stream; whenever the cup stopped in front of a person, the person would drink from it. Wang Xizhi’s preface makes mention of the practice.

29、“Dense trees and tall bamboos” are a phrase in Wang Xizhi’s preface.

30、Yu, or Yu the Great (Da Yu), was a legendary ruler in antiquity famed for his flood- control method.

This poem was meant to convey my impression of the truly unique scenery of this place.

As I looked toward Incense Burner Peak from Yu’s Mausoleum, I found it was still higher up in the clouds. To get to it one must go through the “Lean Buffalo’s Back.” Lean Buffalo’s Back was a ridge of mountain as thin as a thread; it acquired such a nickname because it was both steep and slippery. Since I had just recovered from my illness, I felt apprehen- sive, and did not want to take the risk. I asked the people living in the mountains about it, and they told me that at the time of the “incense market,” even a young woman would mince her way up there, and that, thanks to the Buddha’s blessing, nobody had ever been injured. Never- theless, I did not feel like trying it.

Instead, I left for Lion Hill, also known as Hou Hill. I took a boat to penetrate into the belly of the mountain and meandered forward. Strange rocks were hanging down and cast reflections in a clear pool. As slanting sunlight streamed in, gold and emerald colors were shining forth brilliantly upon each other. It was remarkable. After a couple of hours, suddenly the vista opened up. Precipitous cliffs of motley colors rose up on all sides; in the midst there was a pool, its water sometimes appearing dark green and sometimes clear and shallow. It was very quiet there. Indeed the silence was so profound that I felt the place did not belong to the dusty human world. Even if I had died there instantly, I would have been perfectly happy.

The Academy of Master Stone Case had once been located on the mountain, but had since become deserted.50 An itinerant monk built a small monastery on its old site, and I went there to have a meal. Then I returned via the Woodcutter’s Wind Canal. Speaking of enjoyable trips in my hometown region, I have to say this was the best.

這首詩想表達的是我對這裡獨特景色的印象。

當我從禹陵望向香炉峰時，我發現它仍然在雲層的較高處。要到香炉峰，必须经过「瘦水牛背」。瘦水牛背是一條細如絲線的山脊，因為既陡峭又濕滑而得名。由於我剛剛從病中恢復過來，我感到很後悔，不想冒這個險。我向住在山上的人打聽，他們告訴我，在「香市」的時候，即使是一個年輕的女人也會在上面亂走，多虧了佛祖的保佑，從來沒有人受傷。儘管如此，我還是不想嘗試。

相反地，我前往獅子山（又稱後山）。我乘船深入山腹，蜿蜒前行。怪石懸空，倒影在清澈的潭水中。陽光斜射進來，金黃與翡翠的色彩互相輝映，光彩奪目。真是令人驚嘆。幾個小時後，眼前的景色突然豁然開朗。四面聳立著色彩繽紛的懸崖；中間有一個水池，池水有時呈深綠色，有時又清又淺。那裡非常安靜。事實上，那份寂靜是如此深邃，以至於我覺得那地方並不屬於塵土飛揚的人類世界。即使我即刻死在那裡，我也會感到非常快樂。

石室大師學院曾在山上，但後來荒廢了。50 一位巡迴的僧人在舊址上蓋了一座小寺院，我去那裡吃了一頓飯。然後，我經由樵風運河返回。說到在故鄉地區的愉快旅程，我不得不說這是最棒的一次。

31、According to legend, this was where the Yellow Emperor kept his book collection.

32、Master Stone Case was Zhang Dai (1597–1679), a late Ming writer and scholar. He was a native of Shaoxing.

After I came back from Lion Hill, someone told me about the scenic landscape at Seven Stars Crag, so I gave it a try. It was about the same as Lion Hill; only the caves were deeper, the rocks were all black, and it was freezing cold. On the crag there was a Bodhisattva shrine that looked toward the pool. It was solitary and tranquil, and I spent the night there. Sitting in front of a lamp emitting a greenish light and facing the ancient statue of the Bodhisattva, I felt at peace. The poem I wrote that night contains the following couplet: “Into a clear dream enters the intermit- tent chimes; / a subtle incense gives expression to the heart in medita- tion.” It has been almost twenty years since my visit, but I still think back on it, and have never forgotten the scene.

After returning from Lion Hill, I planned to go on an outing to Plum Mountain, but was not able to. So I went to Zhuangxie at a relative’s invi- tation instead.

Zhuangxie, also called Zhongxie or Grave Mound Slope, was in the Wan Mountains. People said that many palace ladies of the Song dynasty were buried there, but the cemetery ground had long become a farming field. My host was very hospitable. Nevertheless, the place was desolate and lonely; moreover, there were tigers in the mountains, and even in the daytime people carried guns. So every day I spent my time upstairs look- ing at the books and paintings collected by the host’s forefathers, which were half eaten through by insects. Only a painted screen in colors by Yun Nantian was still intact.51 Its brushwork was full of vitality, doubt- less an authentic piece. My host treasured and protected it like his own life, considering it more valuable than yellow gold.

I had, however, once heard from Mr. Yang Peiyuan (whose personal name was Baoyi) of Yanghu that in his old age, Yun Nantian would paint a fan for seventy copper coins, and often suffered from want of food and clothing.52 Is it true that prominence and obscurity each has its time, but that those who have made it find it hard to earn recompense in the end? Tang Yin once wrote the following couplet: “The paddy field by the lake—nobody wants it; / who, I wonder, will buy the mountain in my paintings?”53 It makes one sad to recite it even after many generations. People in this world all grieve at the Xiang River and mourn Jia Yi, but if the man they lament were alive, they would most likely think noth- ing of him.54 “With a reputation that lasts ten thousand years, / all that happens after one’s life is silence.” Du Fu had thus expressed his senti- ment. Isn’t it because such a man has nowhere to try out his talent? Yet, even in deep mountains and hidden valleys, there must be someone who appreciates him. Comparing him with those who leave no name behind or those who do leave a name behind only to be scorned and detested— there certainly is a difference. Therefore a gentleman should learn from this where to place himself.

Among the many snakes in the Wan Mountains, there were the so- called King Python, Huipai, Litoupo, and Bamboo Leaf Green. King Python was the most poisonous. Short but stout, it was of a golden color, and its eyes gleamed like lightning. Huipai was only the size of a lizard; it made a sound like a frog, and was of a slightly dark color. Wherever it slithered, the plants in its path would wither. Resembling a wilting tree branch with dead leaves, Litoupo was hard to distinguish in the bushes; as soon as one touched it, one would die on the spot. Bamboo Leaf Green was no more than a foot long, as slender as a chopstick, and of a dark green color throughout its body. Occasionally it might have black spots. Its head had a crimson dot, and its tongue was as bright red as a peach blossom. It would not bite people lightly, but once it did, there was no cure. There were many other kinds, but they were not as poisonous, and there was an antidote for their poison.

從獅子山回來之後，有人告訴我七星峭壁的風景，所以我就去試了一下。和獅子山差不多，只是洞穴更深，岩石都是黑色的，而且非常冷。峭壁上有一座菩薩神殿，朝向水池。它孤寂而寧靜，我就在那裡過夜。坐在一盞發出綠光的燈前，面對著古老的菩薩像，我感到心安。當晚我寫的詩有以下的對聯：「清夢入空鐘，禪心有妙香」。此行至今已近二十年，但回想當晚的情景，仍歷歷在目，難以忘懷。

從獅子山回來後，我本來打算去梅山郊遊，但未能成行。於是在一位親戚的邀請下，我去了莊溪。

莊斜，又名鐘斜、墓冢坡，在萬山之中。據說宋朝有很多宮女都葬在那裡，但墓地早已變成農田。我的主人非常好客。儘管如此，那地方卻荒涼寂寞，而且山中有老虎，即使在白天也有人扛著槍。因此，我每天都在樓上看主人家祖先收藏的書籍和畫作，這些書籍和畫作已被蟲子蛀蝕了一半。只有一扇恽南田的彩繪屏風保存完好51 。我的主人把它當作自己的生命來保護，認為它比黃金還貴重。

然而，我曾聽陽湖的楊培元（字寶彝）先生說，恽南田晚年畫一把扇子只要七十銅錢，而且常常衣食不繼52 。唐寅曾寫下一副對聯「湖邊水田無人要，畫中山色有誰買？」53 經過多少世代，吟誦這副對聯也會讓人傷感。世人皆悲湘江、悼贾谊，但若悲者在世，多半不会想到他。54 「留名万古事，身后只寂寥」。杜甫如此表達他的感慨。杜甫如此感慨，不正是因為這樣的人無處施展才華嗎？然而，即使在深山隱谷，也一定有人欣賞他。他與那些無名無姓的人相比，或者與那些留下名字卻被人鄙視和憎恨的人相比，肯定是有區別的。因此，君子應該從中學習如何定位自己。

在萬山的眾多蛇中，有蟒王、蝮蛇、獅頭蛇、竹葉青等。蟒王最毒。它短而粗壯，全身呈金黃色，眼睛閃爍如電。惠派只有蜥蜴大小，發出的聲音像青蛙，顏色略深。它所到之處，植物都會枯萎。Litoupo 就像枯萎的樹枝和枯葉，在灌木叢中難以分辨，只要碰到它，就會當場死亡。竹葉青不超過一英尺長，像筷子一樣纖細，全身呈深綠色。偶爾會有黑色的斑點。它的頭上有一個深紅色的小點，舌頭像桃花一樣鮮紅。它不會輕易咬人，但一旦咬了人，就無藥可救了。還有很多其他種類，但它們都沒有那麼毒，而且它們的毒也有解藥。

33、Yun Nantian was Yun Shouping (1633–1690), a major early Qing artist best known for his flower paintings.

34、Yang Peiyuan (1835–1907) was a painter and calligrapher from Jiangsu.

A most remarkable thing once happened to my host’s cousin at many removes, who was a woodcutter. One day, when he was climbing the mountain, his hand was bitten by a snake. He struck the snake and killed it, and cut off his own arm. Then he chopped the dead snake into a farina and applied it, along with some medicine and water, to his severed arm, put it back, and wrapped it up with cloth. He was healed overnight. Nobody understood how this was possible. Was it because the mountain folk were so used to the mountain that they even knew the nature of alien species there? Nowadays, stratagem meets stratagem and gives rise to deception; when country people encounter such wiles, eight or nine out of ten would die, but city people deal with the situation as casually and easily as taking off their shoes. I suppose it is also a matter of habit. How strange!

I heard of the chang ghost when I was seeking refuge from the Taiping bandits at Pig’s Jaw.55 During my stay in my relative’s mountain residence, I went through his book collection and would often read until midnight. One evening, just as a drizzling rain was sprinkling the windows, sud- denly a strange sound, shrill and sad, came out right behind the house. Even the candlelight became dimmed, and it sent shivers down my spine. I closed the book and quickly rose to my feet. At that moment my host silently entered the room and motioned to me to be quiet. Taking a mus- ket in hand, he fired a shot through the crack of the window. With a loud bang, a flurry of leaves fell from the trees. When that strange sound was heard again, it was already several layers of the hills away.

At the time, the warning about tigers was quite serious. At night one could hear gongs and drums reverberating throughout the neighbor- hood. Sometimes villagers set fire to the forest, and I would gaze at it. The flames were like startled snakes or flashes of lightning, raging and surging forth freely. In a little while, they became mixed with the white clouds in the sky. Suddenly emerging and then just as suddenly vanish- ing, they twisted and coiled in a marvelous manner, and the transforma- tion was impossible to predict. That was quite a spectacle.

我主人的表弟是個樵夫，他在很多地方都曾發生過一件非常了不起的事。有一天，他在爬山時，手被蛇咬了。他把蛇打死，並把自己的手臂砍下來。然後，他把死蛇剁成一塊，連同一些藥和水，塗在他的斷臂上，把它放回原處，再用布包起來。一夜之間，他的病就痊癒了。沒有人明白這怎麼可能。難道是因為山民們太熟悉這座山了，連山上的外來物種的性質都知道嗎？如今，計謀遇上計謀，便會產生詭計；鄉下人遇上這樣的詭計，十個有八、九個會死掉，但城市人卻像脫鞋一樣輕輕鬆鬆就應付了事。我想這也是習慣使然。真奇怪！

我在豬嘴躲避太平匪徒時，聽說了常鬼的故事。55 我在親戚的山中住宅居住期間，翻閱他的藏書，經常閱讀到半夜。有一天傍晚，窗外正下著濛濛細雨，忽然屋後傳來一陣刺耳而悲傷的怪聲。就連燭光也變得暗淡，讓我不寒而慄。我合上書，迅速站起來。這時，我的主人靜靜地走進房間，示意我安靜。他拿起手中的槍，從窗戶的縫隙中開了一槍。隨著一聲巨響，樹葉紛紛落下。當再次聽到那奇怪的聲音時，已經在幾層山丘之外了。

當時，關於老虎的警告相當嚴重。到了晚上，人們可以聽到鑼鼓聲回盪在鄰居間。有時村民會放火燒森林，我就會凝視著森林。火焰就像受驚的蛇或閃爍的閃電，肆無忌憚地湧出。不一會兒，它們就和天上的白雲混在一起。忽而出現，忽而消失，它們以一種奇妙的方式扭曲、盤繞，其變化難以預測。這真是一個奇景。

35、Tang Yin (1470–1523) was a Ming painter and poet.

36、For Jia Yi, see note 79 of part 1. When Jia Yi was crossing the Xiang River in exile, he composed a famous “Lament for Qu Yuan;” Qu had committed suicide in his exile (see note 80 of part 1).

Return to Yuanjiang

After several days, I took my leave, and returned to Yuanjiang, as my whole family was still living in the north. I once again went by way of the Little Western River. Along the river there were mountains on both sides. They were extraordinary and majestic, casting their reflections in the clear water unruffled by wind. The peaks competed with one another in beauty and charm, and just as on the Shanyin road, they came in such a rapid succession that my eyes could hardly take them all in.56 I moored my boat at Coin Islet. This was where the Eastern Han magistrate Liu Chong accepted the one coin.57

The next day I passed Xiaoshan. Xiaoshan had a Xiang Lake. I heard it was very scenic. Regrettably I was in a hurry and did not have time to visit it. Upon reaching Xixing, I spent the night at Wang Xianghe’s Transit Office. The next morning I crossed the Qiantang River. The Qian- tang River was as big as the Yangzi, but not as grand or as magnificent. On the river, I saw the hills of Fuyang in the distance. They loomed and disappeared in the morning fog, as pretty as in a painting; it was quite impressive. I arrived at Hangzhou and entered the city through Wangji- ang Gate. I rented a boat at Jian Bridge and set out from there.

At dusk I passed Banshan. It was late spring, and the peach blos- soms were in bloom. In the past, the peach blossoms of Banshan were described as “scarlet snow.” Unfortunately it was already dark, so I could not see them, and have regretted it until this day. Arriving at Shimen, we moored at the bend of the river. A newly planted willow tree by the river danced in the breeze. The sky had just cleared up after a drizzle, and a light chill was upon us. I asked the boatman to buy some ale and gut a fish, and we had a few drinks together. I got happily drunk. By the time I woke up the next morning, I had no idea that the boat had passed Jiaxing.

We again went via the Woodcutter’s Wind Canal and reached Ping- wang. In a couple of days we passed Suzhou and arrived at Wuxi. I drank from the “Second Spring of The World(微蟲世界).”58 Then I hurried toward Chang- zhou and passed through Benniu. Benniu’s ale was rather poor and unde- serving of its reputation, which was a pity. I paid a visit to my old friend Yan Chiya (whose personal name was An), but he was not at home.

返回袁江

幾天後，我告辭返回袁江，因為我的全家仍住在北方。我再次取道小西江。沿河兩岸都是山。山勢巍峨奇特，倒影在清澈的河水中，不經風吹雨打。我把船停泊在錢島。這是東漢地方官劉崇接受一錢的地方。57

第二天，我經過了蕭山。蕭山有一個湘湖。我聽說那裏風景很好。可惜我趕時間，沒有時間去參觀。到達西興後，我在王祥和的轉運處過夜。第二天一早，我渡過錢塘江。錢塘江和揚子江一樣大，但沒有揚子江的宏偉和壯麗。在江上，我看到遠處富陽的山丘。它們在晨霧中忽隱忽現，如畫中一般美麗，令人印象深刻。我抵達杭州，從王次昂門進城。我在劍橋租了一艘船，從那裡出發。

黃昏時分，我經過半山。時值暮春，桃花盛開。以前有人形容半山的桃花是「猩紅的雪」。可惜當時天色已暗，無法一睹芳容，至今悔恨不已。到了石門，我們停泊在河彎處。河邊新栽的柳樹在微風中輕舞。細雨過後，天剛放晴，陣陣寒意襲來。我請船夫買了一些麥芽酒和一條魚，我們一起喝了幾杯。我開心地喝醉了。第二天早上起床時，我完全不知道船已經過嘉興。

我們又經樵風運河到了平望。幾天後，我們經過蘇州，到達無錫。我喝了「微蟲世界第二泉」。奔牛的酒很差，名不副實，實在可惜。我去拜訪我的老朋友晏幾亞（他姓安），但他不在家。

37、The chang ghost was believed to be the spirit of a person who had been killed by a tiger and was subsequently controlled by the tiger.

38、This is a well-known remark of Wang Xianzhi (344–386), Wang Xizhi’s son (see note 45). Shanyin County was in Shaoxing.

39、Liu Chong served as prefect of Kuaiji (the prefecture seat was Shanyin) and was much loved by the local people. When his term was over, several elders of Kuaiji each presented him with a hundred coins. Unable to decline and yet unwilling to accept, he took only one coin.

40、This is the spring at the Hui Mountain to the west of Wuxi.

I went on to Zhenjiang, and ascended Miaogao Terrace of Jinshan Temple. A couplet was hanging on the Terrace: “We wish the Buddha could lower his two hands / And deprive all human hearts of their unevenness.” This couplet was preaching the dharma on behalf of the ancient masters. In the past, the Zen master Foyin regarded the universe as a folding chair, and Master Dongpo left his jade-decorated belt as a treasure to “stabilize the temple.”59 With such a majestic mountain and river like a writhing dragon and leaping tiger right in front of them, the two elders treated them as if they were nothing. What kind of visionary mind they must have had! Compared with them, those who put a false gloss on the Kaiyuan and Tianbao eras were not worth speaking of.60

Seen from afar, Guazhou was as small as one’s palm; at Liuhao and Qihao, masts stood in great numbers like trees in a forest—in fact they looked like bitter fleabanes and brambles in the distance. Jiao Hill and Suan Hill were two spots of misty hair coils. Light dancing on water and shadows cast by clouds reflected each other and sparkled. The battle- ments on the city wall were irregular, and the red banners fluttered in the wind. The mountains surrounded the boulevards and marketplaces, and sailboats crossed the dark blue waters. Such a sight was truly able to give a traveler the feeling of exhilaration, and I hailed the scene as the acme of perfection.

I reached Yangzhou, and looked for the site where Grand Tutor Xie played chess and wagered his nephew’s villa, but could not find it.61 Some fellow traveler invited me to visit the pleasure quarters, and I went along. I could not help becoming intoxicated, but without the talent of a Du Mu, what would I do with the reputation of a heartless lover?62 The next day I boarded a boat and went to Shaobo to see Yang Chunhua. Chunhua had just left with a friend for Nanjing; his two sons prepared a meal for me, and I stayed overnight.

Then I hurried toward Gaoyou. Our boat encountered a strong wind at Mapeng and almost capsized. In another two days I arrived at Huaicheng. The guards at Huai Pass gave me a hard time. Reciting the poem on pass- ing Lugou Bridge by Master Shu Tieyun, I could not help chuckling.63

我到了鎮江，登上金山寺妙高台。妙高臺上懸掛著一副對聯：「但願如來放下兩隻手 / 撥盡人心不平事」。這副對聯代表古代大師們宣揚佛法。昔日佛印禪師視宇宙如摺椅，東坡禪師留下玉飾腰帶為寶，以「安定寺院」59。如此壯麗的山河，如旋龍躍虎就在眼前，二老卻視若無物。他們該有何等的高瞻遠矚！60

遠看瓜洲，小如手掌；近看六濠、七濠，桅桿林立，如林如樹--遠看就像苦菜和荆棘。焦山、蘇安山是兩處濛濛的髮髻。水上舞動的光和雲投下的影互相輝映，閃閃發光。城牆上的垛口不規則，紅旗隨風飄揚。群山環繞著林蔭大道和市集，帆船穿過深藍色的水面。此情此景，真叫人心曠神怡，讚不絕口。

我到了揚州，尋找謝太師下棋和賭侄子別墅的地方，但沒有找到61 。翌日登舟，往邵伯見楊春花。春華剛與友人去南京，他的兩個兒子為我準備了飯菜，我在船上住了一宿。

然後我趕往高郵。我們的船在馬坪遇到大風，差點翻船。又過了兩天，我到了淮城。淮關守將刁難我。我背起舒鐵雲大師的《過蘆溝橋》詩，不禁莞爾。

41、Master Dongpo was the poet Su Shi (see note 42 of part 1). Foyin (1032–1098) was an eminent monk of the Northern Song and a good friend of Su Shi. When Foyin was the abbot of Jinshan Temple, Su Shi reportedly donated his jade-decorated belt to the temple.

42、The Kaiyuan and Tianbao eras lasted from 713 to 756 under the reign of Emperor Xuanzong of Tang. It was a time when the Tang reached its zenith of power and prosperity. The eras were followed by the An Lushan Rebellion in 755 and the devastation of the Tang empire.

43、Grand Tutor Xie was Xie An (320–385), an eminent statesman of the Eastern Jin dynasty and a chess lover. In the year 383, on the eve of a massive military attack from the northern ruler Fu Jian, Xie An played a game of chess with his nephew Xie Xuan (343–388), who was in charge of a much smaller defense army. They made a bet on Xie Xuan’s villa. Xie Xuan had always been a much better chess player than his uncle, but on that day, he was too nervous to concentrate and lost both the game and his villa to an unruffled Xie An. Turning to another nephew, Yang Tan, Xie An said, “The villa now is all yours.” He then went to the villa and held a big party. Only after midnight did he return home and deal with all of the military matters awaiting his decisions. The Eastern Jin army won a great victory over Fu Jian’s invading troops.

After I returned home, I devoted myself to reading and waiting on my aging mother every day. Although our circumstances were strained, I did not care. As the proverb says, “One does not stop unless one reaches the Yellow River.” I did not seek other means of livelihood because we had not run out of rice or firewood yet. My procrastination had caused me to lose many opportunities. Nevertheless, I have never regretted my choice. Out of the eastern gate of Yuanjiang there was a bridge called Mr.

Zhu’s Bridge. Going through the bridge and walking further east, one would see a temple, which was known as Compassionate Cloud. There was water on all sides of the temple, and on all sides of the water were willow trees. Although it was not far from the city, its scenery was lovely. Every day I would linger there in the company of Lan Youzhi (whose personal name was Yan) to while away the time. Youzhi was a native of Hunyuan of Shanxi, the grandson of Mr. Suting, the former direc- tor-general of the Grand Canal.64 His family was caught up in the civil war and became impoverished. He was, however, honest and upright, and considered it beneath his dignity to do anything about it. People regarded him as a strange bird. The two of us would sometimes take plea- sure in walking around in the wilderness and laughing like madmen, or discussing poetry until dawn. One day, right by the temple, we heard a child sing: “Willow catkins bloom, on the third day of the third month;

/ Spring wind blows the clothes thin.” Youzhi was quite taken aback and remarked that it was the “piping of heaven.” I playfully added a couplet to those lines: “I am a poor girl who alone feels sad on the tower— / My lover is traveling at the edge of The World(微蟲世界); when will he return?” Youzhi was even more enthralled, and thought that it far surpassed the ballads of the Qi and Liang dynasties.65 Soon afterward, Youzhi went to Wuhu, and we were henceforth separated. I got a letter from him when I was visiting Songjiang, but I have no idea where he is now.

Another friend I had at Yuanjiang was Yu Mosheng (whose personal name was Zhixiang). Mosheng was from Zichuan of Shandong. He was poor, and did secretarial work to provide for his mother. He also loved poetry. When we became tipsy from drinking, his extraordinary energy would burst forth. One day he wrote the following couplet on his door: “In life, I lodge myself on Botong’s veranda; / in death, I shall rest next to Yao Li’s tomb.”66 Then he left for Chizhou and never came back. I com- posed a song lyric on boating in the West Lake with the following lines:

In recent years, the hair on my temples has turned white; In loneliness I think of my talented friends—

From them I have not heard anything. A felt cap, a silk whip;

Traveler’s wheels, way station horses; Floating duckweeds, broken stalks—

adrift in several different places.

回家之後，我每天專心閱讀和伺候年邁的母親。雖然家境拮据，但我毫不在意。正如諺語所說：「不到黃河心不甘」。我沒有尋找其他的生計，因為我們的米和柴還沒有用完。我的拖延使我失去了很多機會。儘管如此，我從來沒有後悔過自己的選擇。出了袁江的東門，有一條橋，叫朱先生橋

。過橋再往東走，就會看到一座寺廟，名為「慈雲寺」。寺的四面都是水，水的四面都是柳樹。雖離市區不遠，風景卻十分宜人。每天我都會和藍友志（他姓嚴）在那裡閒逛，消磨時間。有志是山西浑源人，是原大运河总指挥苏亭先生的孙子64 。但他為人耿直，認為這樣做有失尊嚴。人們視他為怪鳥。我們倆有時會在荒野中散步，像瘋子一樣大笑，或討論詩歌直到天亮。有一天，就在寺廟旁邊，我們聽到一個孩子唱道：「柳絮飛，三月三；

/春風吹衣薄」。有之大吃一惊，说这是「天籁之音」。我俏皮地給這兩句加了一對：「獨上高樓，望盡天涯路」，「獨上高樓」，「望盡天涯路」，「望盡天涯路」，「望盡天涯路」，「望盡天涯路」。有之聽了更加入迷，認為這首詩遠遠超過了齊梁時代的民謠。我去松江時收到他的一封信，但我不知道他現在在哪裡。

我在袁江的另一個朋友是余默生（他的個名是志祥）。莫生是山東淄川人。他很窮，做秘書工作來供養母親。他也喜歡詩歌。當我們喝得酩酊大醉時，他就會迸發出非凡的活力。有一天，他在門上寫了一副對聯： "66然後，他去了池州，再也沒有回來。我寫了一首西湖泛舟的歌詞，其中有以下幾句：

近年鬢已白，孤獨思才友--

，杳無音信。氈帽、絲鞭、

旅輪、驛馬、浮萍、殘莖、

幾處漂泊。

44、Du Mu (803–852) was a Tang poet, well known for his many celebrated poems about Yangzhou. His most famous poem contains this couplet: “After ten long years I woke at last from a Yangzhou dream— / I had only won the fame for care- less love in its blue mansions” (Stephen Owen’s translation, in An Anthology of Chinese Literature, 631). The “blue mansions” refer to the entertainment quarters.

45、Shu Tieyun was the studio name of Shu Wei (1765–1816), a poet. He wrote a poem on passing over Lugou Bridge outside Beijing and being harassed by the illiterate guard at the bridge pass.

46、Lan Suting was Lan Dixi (1736–1797), whose biography appears in The Draft of

Qing History (Qing shi gao), 325.

47、Qi (479–502) and Liang (502–557) were two short-lived dynasties in southern China. There is a corpus of ballads from this period, most of which are quatrains in five-syllable lines and sing of romantic love.

48、Botong was Gao Botong, a wealthy man of the Wu region. Liang Hong (fl. 1st century), a scholar and recluse, once worked for him as a hired hand and lived on his veranda. Yao Li (fl. 550 bce) was a swordsman and assassin, whose tomb was in Suzhou. After Liang Hong died, Gao Botong had him buried by Yao Li’s tomb.

I wrote these lines with those two friends of mine in mind. I suppose they are both aging now from having been beaten down by life. It is really sad.

Cloud Terrace Mountain of Haizhou was no more than two hundred leagues from Yuanjiang. I had always wanted to go there, but was not able to, which was regrettable. I heard that the mountain was verdant and majestic, with many layers on all sides, and its depth was inexhaustible. The mountaintop was always sealed by clouds. When the sun first rose, it was splendid in cinnabar and emerald colors, so fresh and moist that it seemed to be dripping with water. On the mountain grew immortal vines and ancient trees that lasted for hundreds of years. Some of them were concealed by flying cascades, and some were hidden in the deep grottos. The tracks of numinous spirits emerged and then vanished—no one could trace their origin. Buddhist monks and feathered folks cul- tivated themselves on the mountain, and often accomplished miracles. It was truly the place where gods would come and go, the residence of divine beings.

Someone had once presented my father with a gift of two jars of white clouds from the mountain. The jars were sealed with layers of cotton paper. We put them in a quiet room, and pierced a tiny hole with a needle. A gossamer thread rose slowly from the hole, and then it would coil and curl and finally fill the space like misty silk or foggy gauze, hanging still in the air. I would face it in silent meditation, as its soft scent made one feel slightly drunk. That was quite pleasurable.

We also acquired a fleeceflower tuber from the mountain, which was twisted and gnarled like a melon. We opened it up with a bamboo knife: its texture was of a pale red, with a very fine grain and slightly wrin- kled. My father and legal mother ate it, and felt it contributed to their well-being. But it was nothing extraordinary on the mountain, and the locals sometimes regarded it as a regular foodstuff. Was this why many people there lived well over a hundred years? Or might it be because the soil to the north of the Huai River, from Yuanjiang on to Taoyuan and Suqian, and then to Feng, Pei, Xiao, and Dang, became gradually rich? Feng, Pei, Xiao, and Dang were where the Exalted Emperor of the Han and Xiang Yu had risen to prominence.67 The people there were talented and loyal. However, they would kill a man for the slightest grievance, which gave the four counties a reputation of being difficult to govern. I have heard, however, that nowadays they plant poppies everywhere, and many people have become opium addicts. Though they have land, they cannot enjoy the use of land; though they have people, they cannot enjoy the use of people. As a result, their strength has weakened little by little. In general, local customs change from the north to the south of the Huai River, and then change again from the north to the south of the Yangzi River. When change reaches its extreme at Suzhou and Songji- ang, where the three rivers and five lakes converge, then the way of life becomes increasingly soft and brittle, which gives rise to cunning and cleverness.68 Master Wu Meicun once said, “When mountains and rivers are charming and delicate, they produce Ji and Yun.”69 This is quite true. From Suzhou and Songjiang to the western part of Zhejiang, the terrain rises higher and the soil becomes richer; then a numinous energy gathers in Hangzhou 70

我寫這兩句詩的時候，腦海裡想的是我的這兩位朋友。我想他倆現在都已經因為被生活打倒而衰老了。真令人傷感。

海州雲台山距離袁江不過二百里。我一直想去，但未能成行，實在遺憾。聞其山蒼翠雄偉，四面多層，深不可測。山頂常為雲所封閉。當太陽初升時，燦爛如朱砂、翡翠，清新潤澤，彷彿要滴出水來。山上生長著數百年不枯的仙藤古木。有的掩映在飛瀑之中，有的隱藏在幽深的叢林中。神靈的踪跡忽現忽隱，無人能覓其源。佛教僧侶和羽人在山上修行，常常創造奇跡。這裡真是神來神往的地方，是眾神的居所。

有一次，有人送了我父親兩罐山上的白雲。罐子是用多層棉紙密封的。我們把它們放在一個安靜的房間裡，然後用針扎了一個小洞。一條絲線從洞中緩緩升起，然後它會盤旋捲曲，最後像虛無飄渺的絲綢或霧紗般填滿整個空間，靜靜地懸在空中。我會面對著它默默沉思，因為它柔和的氣味讓人有微醉的感覺。那是相當愉悅的。

我們還從山上採得一塊羊毛花的塊莖，它像瓜一樣扭曲虬結。我們用竹刀把它剖開：它的紋理是淡紅色的，紋理很細，稍微有點皺。我父親和母親吃了之後，覺得這對他們的健康很有幫助。但在山上，這並不是什麼特別的東西，當地人有時會視它為常規食品。這就是為什麼那裡的許多人都活了一百多年的原因嗎？還是因為淮河以北，從袁江到桃源、宿遷，再到鳳、沛、蕭、當，土壤逐漸肥沃？豐、沛、蕭、當，是漢高祖和項羽崛起的地方。沛、蕭、當四縣是漢高皇帝和項羽發跡的地方。但我聽說，現在他們到處種罌粟，很多人都吸食鴉片。雖有田，不能享田之用；雖有人，不能享人之用。結果，他們的力量一點一點地衰弱了。一般而言，地方風俗從淮河以北變到淮河以南，再從淮河以北變到長江以南。當變化到了三江五湖交匯的蘇州、松江--------------------------------ang之極，則風俗日漸柔脆，遂生狡黠聰慧。68 吳梅村大師曾說：「山川嬌媚，則生吉、雲」69 ，此言甚是。從蘇州、松江到浙西，地勢升高，土壤變得肥沃，然後有一股絪糲之氣聚杭州 70

49、All of these places are in modern-day Jiangsu. The Exalted Emperor (i.e., Emperor Gaozu) was Liu Bang (d. 195 bce), the founding emperor of the Western Han

Trip to Hangzhou

Two years later, my family circumstances deteriorated, so I went to Hang- zhou on the thirteenth day of the seventh month in the wuyin year of the Guangxu era [August 11, 1878]. I had passed through the same places sev- eral times by then, and the landscape was pretty much the same every time. Going in circles thus, like a donkey round and round a millstone, I could not help laughing at myself…. 71

杭州之行

兩年後，我的家境惡化，於光緒戊寅年七月十三日[1878 年 8 月 11 日]去了杭州。那時我已經經歷了七次相同的地方，每次的風景都差不多。這樣繞來繞去，就像驢子在磨石上轉來轉去，我不禁自嘲....。 71

dynasty. Xiang Yu (232–202 bce) was his major rival in the contention for throne.

50、Songjiang is in modern Shanghai.

51、Wu Meicun was Wu Weiye (1609–1671), a renowned poet. Ji and Yun refer to the brothers Lu Ji (261–303) and Lu Yun (262–303), scions of a prominent southern family and talented writers. They lived in Huating (modern Shanghai) before they served the Western Jin dynasty.

52、A sentence was crossed out here and an illegible line was scribbled in the margin.

53、A sentence, “This was on the thirteenth day of the seventh month in the wuyin year of the Guangxu era,” was crossed out here, and the date was inserted into an earlier sentence in the margin. A blank page follows this passage in the manu- script. The next section begins in sheets of paper with a different layout: they are larger than the previous sheets, and have thirteen lines instead of ten.

Sojourn at Songjiang

In a declining age, the ruler does not act like a ruler, a minister does not act like a minister, a father does not act like a father, and a son does not act like a son—not to mention husband and wife, brothers and friends. When ethical principles are destroyed, then humankind will come to an end. Heaven and earth will close up once every one hundred and twenty thousand years—does this refer to just such a phenomenon? When one tries to trace to the root cause of the problem, there is but one word: greed. So I say that the fall of a country is brought about by the greed of officials. The greedier the superiors are, the more stricken the common folk are. When the common folk are stricken, then cunning and decep- tion arise, and the public morals are more and more corrupted every day. When cunning and deception arise, and public morals are more and more corrupted every day, the orders from superiors are increasingly urgent and strict, and the common folk are increasingly ill at ease and perturbed, until the situation finally becomes uncontainable. Although occasionally there are superiors who are not greedy, those under them attend to them with humble words and ingratiating expressions and do not dare to act otherwise, and after a while, the superiors grow so com- fortable with this that they take it for granted. The common folk are dis- trustful, which gives rise to impious thoughts; the superiors are used to the status quo, hence full of lethargy. This is how things are.

At the end of the Ming dynasty, when the southern capital was cap- tured, Qian Qianyi was the first to surrender. He spoke to Prince Yu, who had a proclamation circulated in the southeastern provinces. At that time, the situation was about to be settled. Then suddenly there was the incident of Jiaxing, and the troops of Wu, known as the “righteous troops,” rose in arms.72 As their dynasty fell and their emperor died, they exerted themselves to seek revenge. Who could blame them? How- ever, when I read Xia Wanchun’s poem “The Lord’s Feast in the Army,” I encountered the following couplet: “I have exhausted my family fortune to provide for the great military governor; / upon meeting one another, we look at our swords, and brush their frosty tips.”73 I really could not understand it. Were they “greedy like a wolf and recalcitrant like a ram,” enjoying drinking parties like Song Yi?74 What sort of time was it that they would carry on in such a way, and cause loyal and righteous orphans to beat their chests and weep tears of blood? I suppose the way in which they behaved came from an entrenched habit, but it was also a matter of fate. Now, after the weeping in the wilderness at Xilin, who would lament the lone spirit of the loyal Wozi? And after Wozi followed his friend to sink in the Xiang River, who would mourn the unyielding soul of Kaogong?75 Greedy men and degenerates destroyed the prosperous Ming empire; majestic phoenix and auspicious dragon tried in vain to save The World(微蟲世界) from the last kalpa fire.76 I lingered at the place and was choked with tears.

寄居松江

衰世，君不為君，臣不為臣，父不為父，子不為子，更遑論夫妻、兄弟、朋友。倫理被破壞，人類就會走到盡頭。天地每十二萬年就會閉合一次，這是否就是指這樣的現象呢？追根究底，只有一個字：貪。所以我說，一個國家的衰亡是由官員的貪婪所造成的。上級越貪婪，老百姓就越受苦。庶民困苦，奸詐遂起，民德日壞。當狡猾與欺騙叢生，公德日漸敗壞時，上級的命令就愈來愈急，愈來愈嚴，老百姓就愈來愈不安，愈來愈惶恐，直到最後不可收拾。雖然偶爾也有不貪婪的上司，但下屬對上司言聽計從，不敢有非分之想，久而久之，上司也就習以為常，視之為理所當然。平民百姓不信任，因而產生不虔誠的想法；上級習慣於現狀，因而滿腦子昏昏欲睡。事情就是這樣。

明朝末年，南都被攻陷，錢謙益率先投降。他與裕親王通話，裕親王命人在東南各省傳佈檄文。當時，大局即將平定。然後突然發生了嘉興事件，被稱為「正義軍」的吳國軍隊起義了。72 他們的王朝滅亡了，他們的皇帝死了，他們竭力尋求報復。誰能責怪他們呢？然而，當我閱讀夏完淳的詩《軍中主宴》時，我遇到了以下的對聯：「罄盡家财供大都督，相逢看劍拂霜尖。」73 我實在不能理解。難道他們是「貪如狼，逆如羊」，像宋義一樣喜歡飲酒歡樂？我想，他們這樣的行為，既是習慣使然，也是命運使然。如今，在西林曠野哭泣之後，又有誰會感慨忠義之士窩子的孤魂野鬼呢？75 貪婪的人和墮落的人摧毀了繁榮的大明帝國；雄壯的鳳凰和祥瑞的龍無力將《微蟲世界》從最後的劫火中拯救出來。

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54、Qian Qianyi (1582–1664) was a noted Ming official, poet, and scholar. In 1645, when the Manchu army led by Prince Yu (1614–1649) reached Nanjing, the capital of the Southern Ming regime (see note 48 of part 1), Qian Qianyi submitted and went on to serve the Qing dynasty. In July 1645, the people of Jiaxing in northern Zhejiang rose up against the Qing forces, but the resistance was soon crushed.

Sojourn at Suzhou

After staying at Songjiang for seven months, I went to Suzhou. Suzhou had gradually recovered its former prosperity. Gentry members, offi- cials, worthies, and men of outstanding talent were like flowing water and piled hills there, which made an ordinary fellow quite lose his color. I went to Shantang, and first visited the Tombs of the Five Heroes.77 The site was in the midst of a flower market, with a towering stone stele standing erect. I reverentially paid my respects. In the middle was the tomb of Yan Peiwei; on the left was Shen Yang, and on the right was Yang Nianru; Ma Jie was further to the left, and Zhou Wenyuan was further to the right. Beside the tombs there were several pine trees and junipers, which were twisting and writhing, coiling and dense. The ground under- neath was embroidered with dark green moss, with emerald green vines curling upward like smoke. The environment had no gloomy aura, which was remarkable. Eunuch Wei was powerful enough to lead the Son of Heaven astray, and enslave the great ministers; only these five people he could not deprive of their will, even if he had them killed. If not because Heaven wanted to maintain moral principles through them, how could they behave like this? I had nothing but the deepest respect for them.

I ascended Tiger Hill. After the civil war, all man-made structures on Tiger Hill were ruined. Walking up the steps, I went to sit at “the Seating Place for a Thousand People.” Master Daosheng’s Lecture Terrace used to have the seal script calligraphy of Li Yangbing, but the present inscrip- tion was no longer the same.78 Only the four huge characters carved on the cliff over the Sword Pond—“Wind Ravine, Cloud Spring”—were writ- ten in vigorous brushwork. I went over and rubbed them lovingly for a long time. Alongside was an inscription by Tang Liuru.79 To the left there were some vague marks on the rock, which looked like writing, but they were covered by kingfisher-green vines, and I could not see clearly. Look- ing down into the pond, my reflection took on an emerald color. With cupped hands I scooped up some water and drank it—its refreshing cool- ness seeped into my heart, both calming and uplifting my spirit.

旅居蘇州

在松江住了七個月之後，我去了蘇州。蘇州已逐漸恢復了往日的繁榮。士紳、官吏、名士、才子，如流水滾滾，堆積如山，一般人看了都要失色。我到了山塘，首先參觀了五賢祠。77 祠址在花市之中，石碑巍然矗立。我恭恭敬敬地拜了拜。中間是顏佩瑋墓，左邊是沈陽，右邊是楊念如；馬傑再往左，周文元再往右。墳旁有松柏數株，曲折蟠曲，密密匝匝。樹下的地面繡滿了深綠色的苔蘚，翠綠的藤蔓如煙般向上捲起。環境中沒有陰森的氣氛，這是非常顯著的。魏公公的權勢足以使天子誤入歧途，奴役群臣，唯有這五個人，他即使殺了他們，也無法剝奪他們的意志。如果不是上天要透過他們來維護道義，他們怎麼會這樣呢？我對他們只有深深的敬意。

我登上虎丘。內戰之後，虎丘上所有的人造建築都毀壞了。拾級而上，我走到「千人座」前坐下。道生法師的講法台上曾有李陽冰的篆書，但現在的題字已非昔日的風貌78 ，只有劍池峭壁上刻的「風壑雲泉」四個大字筆力遒勁。我走過去，愛不釋手地摩挲了很久。79 左邊的岩石上有一些模糊的印記，看起來像文字，但被翠綠的藤蔓遮住了，看不清楚。低頭看池塘，我的倒影呈翡翠色。我用雙手掬起一捧水喝了下去，清涼的感覺沁入心脾，讓我的心情平靜又振奮。

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55、Xia Wanchun (1631–1647) was a literary prodigy. He was actively engaged in the anti-Manchu campaign and used all of his family assets to fund the cause until he was captured and executed.

56、Song Yi (d. 207 bce) was a military leader in the rebellion against the Qin dynasty (221–201 bce), and Xiang Yu (see note 67) was once his deputy. Instead of advanc- ing his army against the Qin forces, Song Yi feasted and drank while his soldiers suffered from cold and hunger, and issued an order that anyone who was “greedy like a wolf and recalcitrant like a ram” should be beheaded. He was killed by Xiang Yu, who was angered by Song Yi’s approach.

57、Wozi was Chen Zilong (1608–1647), a Ming official and noted poet who was a native of Songjiang. Xilin was the name of a hill at Songjiang. Kaogong was Xia Yunyi (1596–1645), Xia Wanchun’s father, and a good friend of Chen Zilong. They both chose to drown themselves rather than submit to the Qing forces. After Xia Wanchun was captured, he was taken to Nanjing; as he passed by Xilin Hill, he wrote a famous poem, “Weeping in the Wilderness at Xilin,” in remembrance of Chen Zilong.

58、Kalpa, or jie, refers to an eon in the Indian cosmology, and “kalpa fire” is the con-

flagration that ends a kalpa.

59、The Five Heroes were five citizens of Suzhou who were executed for their opposi- tion to the powerful eunuch Wei Zhongxian (see note 34).

60、Daosheng (d. 434) was Zhu Daosheng, an eminent monk most famous for his advocacy of the belief that all sentient beings possessed “Buddha nature.” His belief caused controversy at first, and he was expelled from the monastic commu- nity in Jiankang (Nanjing), so he went to Suzhou and resided at Tiger Hill. As one local legend goes, the Seating Place for a Thousand People was where people gath- ered to listen to his lectures. Li Yangbing (fl. the 8th century) was a celebrated calligrapher of the Tang dynasty.

61、“Liuru” was the studio name of Tang Yin (see note 53).

Going east from the cliff, I climbed the stairs of the “Fifty-three Wise Ones.” Then, after turning westward and passing the Double Wells Bridge, I was at the summit. I once read Lord Sun Wending’s “Account of My Southern Journey.”80 It contains such a description: “I looked into the distance on Tiger Hill, and saw bamboos and trees embrace the villages on all sides, and water chestnut and lotus cover the waters. With dense shades and deep green, even heaven and earth turn emerald.” But now it was not like that at all, and I wondered why. Was it due to life’s vicis- situdes, or was it because of the laziness of the local people? I felt a pang about the change.

I had climbed Tiger Hill more than once. This was because I stayed at Suzhou for several years, and whenever I had some spare time, I would go to Tiger Hill, and whenever I went there, I would linger all day. I com- posed a quatrain about it:

Floating dust on half the bed: Scholar Liang’s veranda;81 A branch of spring dream: Wu Yun’s flute.82

The road of east wind by the Tiger Hill bridge:

Once again in the year’s splendor, every step has its charms.

There was nothing worth seeing in the city. Only the Lions’ Grove was not bad.83 I once spent a night in there. In the moonlight, I noticed that those exquisite layered rocks seemed to be moving on the ground. When I looked closely, I saw some standing, some sitting, some lying, and some dancing or playing with one another—crisscross, here and there, they truly were all lions; it was just that the similitude was found in the shad- ows, not in the shapes of the rocks themselves. The garden was said to be the handiwork of the Lofty Recluse Ni.84 That should not be far from the truth.

從懸崖往東走，我爬上了「五十三賢」的階梯。然後向西轉，經過雙井橋，就到了山頂。我曾讀過孫文定公的《南行記》80，其中有這樣的描述：「我在虎丘上眺望遠方，只見四面竹木環村，菱荷覆水。濃蔭深綠，連天地都變翡翠"。但現在完全不是這樣，我不知道為什麼。是因為生活的滄桑，還是因為當地人的懶惰呢？對於這種變化，我感到陣陣心痛。

我曾不止一次爬過虎丘。因為我在蘇州住了幾年，一有空就去虎丘，一去就是一整天。我為此寫了一首四言詩：

半床浮塵：半床浮塵梁學子，81 一枝春夢吳雲笛：一枝春夢：吳雲笛。

虎丘橋畔東風路：

又是一年風華正，步步皆有韻味來。

城中沒有值得一看的東西。只有獅子林還不錯。83 我曾在那裡過夜。在月光下，我發現那些精緻的層層石塊似乎在地上移動。當我仔細觀察時，我看到有的站著，有的坐著，有的躺著，有的在跳舞，有的在互相嬉戲--縱橫交錯，此起彼伏，它們真的都是獅子；只是這種相似是在陰影中發現的，而不是在岩石本身的形狀中。這座花園據說是高高在上的隱士倪的傑作84 。

62、Lord Sun was Sun Jiagan (1683–1753), a prominent Qing official.

63、Scholar Liang refers to Liang Hong, the Eastern Han scholar and recluse who once worked as a hired hand and lived on the veranda of the man who hired him. See note 66.

64、Wu Yun (d. 484 bce) was better known as Wu Zixu, a famous cultural figure from ancient China. After his father and elder brother were wrongly executed by the King of Chu, Wu Zixu escaped to Wu and finally enlisted the help of the Wu king to take revenge on Chu for his father and brother. As legend goes, he played the flute in the Wu marketplace and begged for food for years before he rose to emi- nence.

65、The Lions’ Grove is a famous garden in Suzhou.

The Garden of Gray Waves was in the southern part of the city. Its deep pool of autumn water made one have faraway thoughts. In the gar- den there was a shrine built to the Three Hundred Worthies.85 A couplet hanging in the shrine read:

Those whose names were known in The World(微蟲世界) for five hundred years share the same hall, the aroma of the food offering emitting

from the sacrificial vessels: the karmic law of cause and effect in this case was not actualized by the Arhats;

In twenty-four histories, worthy men of former times were always recorded in group biographies, their writings and their ability in

governing equally outstanding: the tradition had been truly started by the one who gave away the throne.86

I read it several times and felt a solemn admiration.

Mu’s Garden was the former residence of Mu Tianyan.87 With “its ruined pools and towering trees,” it was overgrown and melancholy. In the northern corner of the garden there was a small mound, and the locals told me that it was the grave of the beloved concubine of Li Xiucheng, the Longhair bandit known as the “Loyal Prince.”88 When the city was cap- tured by the imperial troops, she hanged herself, and was buried there by the locals. Was this really true? The “Loyal Prince” feigned benevolence and righteousness to please people with personal favors. It was not that people did not know that he was trying to fool them; nevertheless, they thought of him with some affection, and still do in the present day. Was this because people loved chaos by nature? How could that be? It was in fact all because He Guiqing’s troops, defeated, fleeing east, raped and pil- laged so much more dreadfully than the bandits that the common folk could not even preserve their families.89 Then the bandits came and saved their lives. Thereupon the common folk could not but be moved and feel grateful to the bandits. This being the case, could those officials solemnly lording over the common folk aspire to not be second to bandits?

On the city wall at Xu Gate there was a broken stele. It was so dam- aged by the elements that the writing was almost illegible. I made out a few lines as follows: “The hegemonic enterprise have been extinguished; the luxury and prosperity completely melt away. Deer roam on the Gusu Terrace, and flowers fall into the waters of Brocade Sails.” The language was poignant and charming, and I wondered who had composed it.

灰波園在城南。其深潭秋水，令人遐思。園中建有三百賢祠：

祠內懸掛的楹聯寫道："微蟲世界五百年，名聞天下者同堂。

在二十四史中，值得尊敬的阿羅漢們都有自己的故事；

在二十四史中，昔日的功臣總是被記載在團體傳記中，他們的著作和治理能力同樣傑出：傳統上，昔日的功臣總是被記載在團體傳記中，他們的著作和治理能力同樣傑出。

在二十四史中，昔日的賢人總是被記載在群傳中，他們的著作和治理能力同樣傑出：傳統是由讓出王位的人真正開創的。

我讀了幾遍，感到肅然起敬。

穆家花園是穆天晏的故居87 ，「廢池叢樹」，雜草叢生，鬱鬱蔥蔥。在園子的北角，有一個小土丘，當地人告訴我，那是長毛土匪「忠親王」李秀清的愛妾88 的墳墓，當城被朝廷軍隊攻破時，她上吊自殺，被當地人埋葬在那裡。這是真的嗎？忠義王爺」偽裝仁義，以私恩取悅人。人們不是不知道他在愚弄他們，但是他們對他還是有一些好感，直到今天還是如此。這是因為人們天性喜歡混亂嗎？怎麼可能呢？其實都是因為何桂清的部隊，敗退東逃，姦淫虜掠比土匪還要厲害，老百姓連家都保不住。89 然後，山賊來了，救了他們的命，老百姓只好感動，感激山賊。既然如此，那些威嚴地統治平民百姓的官吏難道不希望自己僅次於山賊嗎？

在徐門的城牆上，有一塊殘破的石碑。在徐門的城牆上，有一塊殘碑，因受風雨侵蝕，字跡幾乎無法辨認。我讀出了以下幾行字「霸業滅亡，榮華富貴盡消。鹿遊姑蘇台，花落錦帆水"。語言淒美動人，不知是何人所作。

66、Lofty Recluse Ni was Ni Zan (1301–1374), a celebrated Yuan dynasty painter and poet.

67、The shrine was first built in the 1820s with the portraits of over three hundred noted people of the Wu region carved on stone. Later the number was increased to over five hundred.

68、The couplet was composed by Xue Shiyu (1818–1885), a Qing official and calligra- pher. The one who gave away the throne refers to Taibo, the eldest son of the Zhou king Gugong Danfu, who yielded the throne to his younger brother and went

to live in Wu (the Yangzi Delta region). The people of Wu claimed descent from Taibo.

69、Mu Tianyan (d. 1696) was a prominent early Qing official.

70、Li Xiucheng (1823–1864), the “Loyal Prince,” was a major leader in the Taiping Rebellion.

There was another stele there, on whose top were carved the words “Tablet of Faith.” It turned out that a local resident of Wu County, sur- named Guan, who lived during the Daoguang era [1821–51], owned a hun- dred acres of land in the mountain. He had four sons, who were not equal in merit. He was afraid that they might start fighting over the estate after his death, so he divided the land in advance, put it in writing, and asked for the local government’s permission to carve it on a stele as evidence. He also stated in the inscription that he was willing to pay back all the debts he owed in money and grain, so as not to burden his children. The father’s love was so deep and sincere that it pained one’s heart. But how much time had elapsed before the stele was already abandoned to ruin? One did not even know whether he had any offspring left. The affairs of this world are vast, and human life is as dim as a dream. It was more than I could bear. I composed a song lyric to the tune of “Paradise in a Jug”:

Alone I go up the city gate tower,

Brushing aside the moss covering the broken steles, I read carefully, one line after another.

The regrets over splendor and decline for a thousand years, so piteous, each one written brings tears.

I think of how, in this world,

people manage their households and their country with the same obsession and affection;

And how, in both cases, the only thing that remains— the pattern of the moss, in a mournful green.

I am a wild fellow at the edge of the sky, adrift upon lakes and seas, a solitary body

in ten thousand miles.

Having seen the vicissitudes of The World(微蟲世界), this pair of dark eyes strained, tearing.

Dancing in drunkenness, singing madly, tossed by wind, driven crazy by the rain—

in this life of one hundred years, sorrow follows upon sorrow.

As I wake from the dream of yellow millet, the blue robe is soaked with tears,

as if washed through.90

那裏還有一塊石碑，上面刻著「信碑」二字。原來道光年間[1821-51]，吳縣有一位姓關的居民，在山中擁有一畝土地。他有四個兒子，功過不一。他怕自己死後四子爭產，於是預先把土地分好，寫成碑文，請地方政府批准刻在碑上為證。他還在碑文中表示，為了不加重子女的負擔，他願意用錢糧償還所有欠債。父愛深沉真摯，令人心痛。可是，這石碑究竟經過了多少時間才被拋棄在廢墟中？人們甚至不知道他是否還有後代。世事茫茫，人間渺茫如夢。這是我無法忍受的。我作了一首歌詞，曲調是《壺中樂園》：

我獨自登上城門樓、

拂開殘碑上的青苔，我一行一行地細讀。

千秋盛衰，憾事淒涼，每寫一字，都令人潸然淚下。

我想到在這個世界上

人們是如何以同樣的執著和感情來管理他們的家庭和國家的；

而在這兩種情況下，唯一留下來的東西--青苔的圖案，在一片哀傷的綠色中。

我是天空邊緣的一個野人，漂泊在湖泊和海洋上，孤獨的身軀

在萬里之外。

看盡世事滄桑，一雙黑眸緊繃，淚眼朦朧。

醉舞狂歌，風搖雨飄

人生百年，愁上加愁。

黃粱一夢醒來時，青袍已被淚水浸透、

如洗。

71、He Guiqing (d. 1862) had been the governor-general of Jiangxi, Jiangsu and Anhui. He was defeated by the Taiping army, escaped to Shanghai, and was even- tually executed by the Qing court for cowardice and mishandling affairs.

The last lines allude to how, every time I thought of the steles, I would sigh for days.

The landscape of the Lake Tai region was particularly remarkable in the southeastern provinces. Living in the city day after day, I felt cooped up and unhappy, so I would go on outings all the time. I first went to Western Hill of Dongting. The hill was merely ninety leagues from the city by water, and could be reached overnight. Upon entering the Bay of Avoiding Summer Heat, I found it to be picturesque and quiet. With its bends and turns, it offered too many things for my eyes to take in. After I climbed onto the top of the hill, I stayed in a room of the little storied house of the Qin family. Looking over the lake, with mountains in the background, I saw sails traversing the distant sky, and clouds stretch- ing across tall trees. The scene was expansive and had a spiritual beauty; even paintings could not surpass it.

After several days, I climbed Flying Cloud Peak, and gazed afar from the summit. It was late autumn, and oranges were ripening. The orange groves formed a hazy expanse of embroidered brocade, opening up a completely different world. I had heard from people that the scenery was particularly marvelous when the loquat fruit were turning yellow. I did not agree. Vigorous and yet charming, deep and luxuriant—the land- scape was always the best at the time of fallen leaves and clear frost. There were many gardens in the mountain, which were built by grand officials upon retirement. It was a pity that most of them were in ruins after the civil war. However, when a drizzling rain first stopped, or the sinking sun had just set, the gardens took on a lovely freshness, which was quite nice.

After I left Western Hill, I went to Mudu. Of the various scenic spots, Mudu was the closest to the city of Suzhou. I went there by way of Heng- tang. The water nearby was rippling; the mountains in the distance were full of charms. Famous gardens were adjacent; bamboos and trees were verdant. In the early morning one might look for couplets; on a cool eve- ning the scene warmed up one’s dreams—it all brought ample pleasure to a person. In addition, paying a visit to the plum blossoms at Dengwei was an enchanting affair for all time. It was just that, at the time of flow- ering, there were always large crowds of men and women who set out all sorts of food and drink for picnic. It was redolent and tumultuous, and I found it unbearable.

When I first arrived at Guangfu, I had a vegetarian meal at a Bud- dhist monastery. Then I took advantage of the perfect autumn weather and explored the surroundings on foot. Following a stream and going deep into the mountain, I felt as if a wafting aroma and sparse shadows were leading me along. Then, between Bamboo Col and Copper Grotto, I found a dilapidated temple and stayed there overnight. At the time, a frosty moon was clear and bright, and the mountains were quiet on all sides. Taking a stroll on the temple grounds, I looked at my shadow, and felt I was no longer in the mortal world. The mountain god was generous to me indeed.

最後幾句暗指每次想起石碑，都會嘆息好幾天。

太湖地區的風景在東南各省尤為顯著。日復一日地生活在城市裡，我感到憋悶和不開心，所以我經常外出遊玩。我第一次去的是洞庭西山。西山距城水路僅九十里，一夜便可抵達。一進避暑灣，便覺得風景如畫，寧靜幽深。彎彎曲曲的山路，讓我目不暇接。登上山頂後，我住進了秦家小樓的一個房間。眺望湖面，背景是群山，我看到帆影橫跨遠方的天空，雲朵伸展在高大的樹木上。此情此景，豁然開朗，有一種繪畫也無法超越的精神美感。

幾天後，我登上了飛雲峰，在峰頂遠眺。時值深秋，橘子成熟。橘林如繡錦，朦朧一片，恍如隔世。我聽人說，枇杷果實變黃時，景色特別迷人。我不敢苟同。落葉飄零、霜雪紛飛時，是最美麗的時節。山中有許多庭院，都是大官退休後所建造的。可惜內戰之後，大多已成廢墟。不過，當濛濛細雨剛停，或是夕陽剛落山時，園林便會有一種清新可人的感覺，相當不錯。

離開西山後，我去了木塗。在眾多景點中，木渎是離蘇州城最近的一個。我是從橫塘去的。近處水波蕩漾，遠處山色撩人。鄰近名園，竹木蒼翠。清晨可尋對聯，傍晚可暖夢，怡情養性。此外，到登維賞梅也是一件令人陶醉的事。只是，每到梅花盛開的時節，總是人山人海，男男女女擺出各式各樣的飲食野餐。我覺得那是一種難以忍受的喧鬧。

初到廣福，我在布達拉寺吃了一頓齋飯。然後，我利用秋天的好天氣，步行探索周圍的環境。沿著溪流往深山裡走，彷彿有一股飄散的香氣和稀疏的樹影帶領我前進。之後，在竹坳和銅窟之間，我找到了一座破舊的寺廟，並在那裡住了一宿。當時，霜月清明，四面群山寂靜。在廟裡散步，望著自己的影子，覺得自己已不在凡間。山神對我果然寬厚。

72、“The dream of yellow millet” refers to a famous story from the Tang dynasty, in which a man dreams that he experiences the rise and fall of fortunes and lives a whole lifetime, but upon waking, the yellow millet being cooked on the stove is not done yet. The blue robe soaked with tears is a phrase taken from “The Ballad of Pipa” by Bai Juyi (see note 6), in which the poet-narrator is deeply moved by the pipa-playing woman as he reflects on his own similar down-and-out circum- stances.

I went up the Cloud Range the next day and looked at Lake Tai. Lake Tai was of eight hundred square leagues, and its watery expanse had mil- lions of acres of misty waves. The seventy-two peaks were a floating azure and dripping emerald. It was one of the grandest views of The World(微蟲世界).

Then I left for Fan’s Mound. Fan’s Mound was the burial place of Lord Fan Wenzheng.91 The rocks there were jutting out like spears or banners. They were all over the mountain, soaring into clouds and leaning against the sun, forming a view of the “ten thousand tablets paying homage to heaven.”92 The Fan clan has remained prosperous to this day. Did this, then, mean that geomancy was something to be believed? People who thought so did not understand that, if someone possessed Lord Fan’s vir- tue, even if he were not buried in a place like this, his offspring would prosper; if he did not possess Lord Fan’s virtue, even if he were indeed buried in a place like this, it would be to no avail. Master Zhu’s theory of the principles of heaven and earth was a credible one.93 What, then, did this have to do with geomancy? As for the magnificent aura and majestic structure of the grave site, as far as I knew, there was nothing compara- ble except for Yu’s Mound. Only Lord Fan’s integrity and kindness made him worthy of such grandeur.

In general, not a single mountain in the Wu region was unattractive,

and every body of water there had beautiful ripple patterns. The energy of nature was concentrated in human beings, so the Wu folk were all pleasant and charming. As for Heavenly Aroma Mountain’s precipitous appeal, Xuan’s Tumulus’s fine panache, the Cloud Range’s cold, lofty height, and Western Hill’s luxuriant verdure: these were all unique won- ders and the epitome of perfection.

There was indeed something about the local flavor of the Wu region that could captivate one’s heart. There is no need for me to mention pip- ing and singing in the painted boat and lingering over its gorgeous land- scapes, for even its mountain songs, village ballads, and boat ditties had the manner of the soft waters and gentle hills. Once, as I was traveling by boat between Lotus Pond and Li’s Market, the boatmen sang a song that went like this:

An eighty-year-old grandma instructs the young girl: If a man fondles your titties, that is, breasts,

don’t make a peep! That is, keep quiet about it.94

The osmanthus flowers smell sweet— but for how long?

翌日登雲嶺，望太湖。太湖方八百里，水波渺渺。七十二峰蒼翠欲滴。此乃《微蟲世界》中最宏偉的景色之一。

然後，我前往 Fan's Mound。樊冢是樊文正公的墳地。91 那裏的岩石像長矛或旗幟一樣突出。樊氏一族繁衍至今。那麼，這是否意味著風水術是值得相信的呢？這樣想的人不明白，如果有范公的氣德，即使不葬在這樣的地方，他的後代也會興旺；如果沒有范公的氣德，即使真的葬在這樣的地方，也是沒有用的。朱師父的天地之理是可信的。93 那麼，這與風水學又有什麼關係呢？至於墳地的壯麗氣勢和雄偉結構，據我所知，除了禹冢之外，別無可比。只有范公的正直和仁慈，才配得上這樣的壯觀。

總的來說，吳地的山沒有一座是不美麗的，

，每一處水域都有美麗的波紋。大自然的能量集中在人的身上，所以吳地的民風都是和藹可親、魅力無窮的。至於天香山的峻峭、玄龜山的秀麗、雲嶺的冷峻、西山的蒼翠，都是獨一無二的勝景，是完美的縮影。

吳地的風土人情，確實令人心醉神迷。吳地的山歌、村謠、船歌，都有山水柔美的風情，不必提畫舫中的笙歌，也不必提流连於吳地的旖旎風光。有一次，我乘船來往於蓮池和李家墟之間，船夫唱了一首歌，歌詞是這樣的

一位八十歲的老奶奶指導年輕的女孩：如果有男人摸你的奶子，也就是乳房，

，不要出聲！也就是說，要保持安靜。94

桂花香，但能香多久？

透過 DeepL.com（免費版）翻譯

73、Lord Fan was Fan Zhongyan. See note 13.

74、“Tablet” refers to the tablet held in the hand by court officials when having an audience with the emperor.

75、Master Zhu refers to Zhu Xi (1130–1200), Southern Song neo-Confucian thinker.

As a breeze blew ripples on the water, the voice and sentiments were both drawn out, and stirred up the thoughts of loyalty and love as in the Li sao.95 How charming! There were other songs such as this one: “In the seventh month, touch-me-nots are purplish red; / Lovers meet each other in the bedchamber.” A poet could rack his brain but would never be able to repro- duce even one ten-thousandth of it. Nevertheless, from these songs one could also see the frivolity and decadence of the local customs.

During my prolonged stay at Suzhou, I often felt lonely and had few joys. I had met Yu Simeng (whose personal name was Long), a student from Wucheng, at Songjiang, and formed an intense friendship with him. He also came to Suzhou, and the two of us would from time to time get drunk in taverns, singing and weeping together. I presented the fol- lowing poem to him:

One handshake brings us so much happiness that ten thousand things are all set right;

Between ocean and sky, roaming carefree, two leisurely gulls.

The clear frost is slowly aging,

a sparse forest has its charms;

Together we walk into the tavern in the west of the city.

I also befriended Lü Xiuliang (whose personal name was Jinshou) of the Wu County, who was a carpenter. I wrote the following poem for him:

In friendship I expect a blandness that endures recollection;

Always sharing a goblet of ale in the spring breeze.

Who truly appreciates

this wild fellow Zhang Daye(張大野)?

In the whole wide world,

there is only Mr. Lü the Woodworker.

如微風吹起水面的漣漪，聲情並茂，激起忠愛之思，如《離騷》95！還有其他歌曲，例如這首：「七月觸梅紅紫紅，/情人相見在閨中」。詩人可以絞盡腦汁，卻永遠無法再現其中的萬分之一。儘管如此，從這些歌謠中也可以看出當地風俗的輕浮與頹廢。

在蘇州的長期逗留中，我常常感到孤獨，鮮有歡樂。我在松江認識了吳城學生余思孟（姓龍），與他建立了深厚的友誼。他也來到蘇州，我們倆不時會在酒館喝醉，一起唱歌，一起哭泣。我把下面這首詩贈送給他：

海天之間，無憂遨遊，兩隻悠閒的海鷗。

清霜漸老，

疏林有韻；

共進城西小酒館。

我還結識了吳郡的呂秀良（私名進壽），他是個木匠。我為他寫了下面這首詩

在友誼中，我期望一種平淡能經久回憶；

，總是在春風中共飲一卮美酒。

有誰真正欣賞

張大野？

，天下唯有呂木匠先生。

76、The author appends notes, italicized here, to the song in a smaller font.

77、Li sao is part of The Songs of Chu, believed to be authored by Qu Yuan. According to traditional interpretation, the romantic pursuit of goddesses portrayed therein is a figure of the poet’s quest for a worthy lord.

Being poor and humble, we felt compassion for each other, and fur- thermore enjoyed a spiritual affinity. I had never imagined I would be able to find such an appreciative friend in this life. Now Simeng had left, and Xiuliang had been dead for almost ten years. Xiuliang never read a single book in his life, but he treasured writing.96 Once he saved from the ashes a scroll of poetry, which was copied out in the hand of Lord Gao Zhongxian (i.e., Gao Panlong), as well as a volume of Illustrated Biogra- phies of Chivalrous Swordsmen drawn and printed by Ren Weichang (i.e., Ren Xiong).97 He cherished them for over a decade. Because I loved col- lecting books, he gave them to me. Later on, while I was staying at Wulin,

I inscribed a song lyric on each.98

(1)

The disaster befalling the Donglin clique;

the arresting officers from the Northern Court: these vicissitudes are already long gone.

Words written out in a small hand, messy, fragmented; An old man’s sentiments, all stirred up:

The poetry scroll of those sad times remains.

The master of the Studio of Piled Tiles— how many times he must have rubbed it

and regarded it with admiration. . . .

On the scroll there was the following seal inscription: “The Cherished

Collection of the Studio of Piled Tiles.” I had no idea who the Master of the Studio of Piled Tiles was, and did not have the time to do research and find out、99

(2)

Who had portrayed

in such an impassioned and free manner

these extraordinary men, open and upright, entangled in the wind and dust?

Hazy and elusive, most of them having no names, their stories are said to come from

the scattered unofficial history of the Tang dynasty.

Poor fellows—I suppose none of them had had a chance to wear jade pendants and the purple silk ribbon of official seals.

Their hearts were in turmoil;

though silent, they clutched their fists,

and their eyes glared in anger, even in death.

I cannot bear thinking back on the day

when we ran into each other at the Wu marketplace; you held a scroll in your hand, and showed it to me.

In life and death we will help each other out: the way of the chivalrous men

must be like this.

We had once sworn

that in a tavern we would die dancing wildly in drunkenness.

Now in an instant

only this solitary creature is still here, carrying the damaged scroll, weeping,

facing the dusty world alone.

The above lyric on the illustration of the Chivalrous Swordsmen was written to the tune of “Catching Fish.”

由於貧窮和謙卑，我們彼此產生了憐憫之情，並且在靈性上更加親近。我從來沒有想過會在今生找到這樣一個懂得感恩的朋友。現在思孟走了，秀良也去世快十年了。96 有一次，他從灰燼中搶救出一卷高仲賢（即高攀龍）手抄的詩卷，以及一冊任維昌（即任熊）繪印的《俠侶傳》。97 他珍藏了十多年，因為我喜歡看書，他就把書送給了我。後來我住在武林時，

，每本都題了一首詞。98

(1)

東林塗炭，

北庭捕吏，滄桑已遠。

小手寫出的文字，凌亂、零碎；一個老人的情緒，全被撩起：

昔日悲情詩卷留。

疊瓦齋主人，多少次擦拭

，多少次讚嘆。. . .

詩卷上有以下的篆刻：「疊瓦齋珍貴藏品

」我不知道疊瓦齋的齋主是誰，也沒有時間去研究和尋找，99

(2)

是誰把

描繪得如此激昂奔放

這些非凡的人，光明磊落，糾纏風塵？

他們的故事據說來自

零散的唐朝非官方歷史，朦朧而難以捉摸，他們大多沒有名字。

可憐的人們--我想，他們都沒有機會佩戴玉佩和官印的紫色絲帶。

他們心如刀割，

，雖然沉默不语，卻攥緊拳頭，

，雙目怒瞪，甚至死不瞑目。

我不忍心回想

那一天，我們在吳國的集市上偶遇；您手裡拿著一卷書給我看。

生死相扶：俠者之道

必如此。

我們曾發誓

，要在酒館中狂舞醉死。

如今在瞬間

，只有這個孤獨的生物還在這裡，拿著損壞的卷軸，哭泣著，

，獨自面對著塵世。

以上《俠客行》插圖上的詞是以「捉魚」的曲調寫成的。

78、Lü Xiuliang was likely to be illiterate or near-illiterate.

79、Gao Panlong (1562–1626) was a political figure and writer of the late Ming dynasty who belonged to the Donglin Party. Ren Xiong (1823–1857) was a painter from Zhejiang, known for his bold and innovative style.

80、Wulin was Hangzhou.

81、After the explanatory note, there are two empty lines in the manuscript before the next song lyric begins. This seems to indicate that the first lyric has been deliberately left incomplete.

Xiuliang also gave me an ancient mirror, which had a kraken carved on its back, and a painting of “Drunken Zhong Kui.”100 My song lyrics on these two objects are as follows:

(1)

The rivers and seas are clear, illuminating the sleep of the kraken.

After many times of rubbing and cleaning, it was buried and hidden, sunken and dimmed.

An aging hero, a tired traveler adrift,

are worn and haggard in the same way.

Tipsy with wine, face flushed; But when all the singing is done,

who can bring consolation

for all the things one has witnessed?

At the end of the road, how much repressed resentment? In this drifting life, how many dusty burdens?

Everything is murky and gloomy, bright only for a moment,

and dim again.

I do remember in those bygone years

we entrusted each other with our lives— and my heart was intoxicated.

All it is worth today,

in this traveler’s lodge,

as the candle is burning out: a few clear teardrops.

The above was written to the tune of “Ancient Mirror.”

(2)

A fine festival was Duanwu—101

the time when

dense clusters of redbud bloom, and pomegranates spit scarlet.

With a beaming smile we went into the hall to offer festive greetings,

sing and play the pottery and bamboo ocarinas in turn;102 And what was more, drank numerous cups

of calamus wine.

Carrying this paining scroll in my hand, I hung it on the whitewashed wall,

pointing to the crazy posture of Zhong Kui, and getting a smile from my dear mother.

Together we admired his drunken demeanor and wild dancing.

This scene is still fresh in my eyes, but time is different now,

and I wonder how everything has turned into bleak wind and rain.

I am at the edge of the sky, always in hard straits,

with no one to talk to.

Don’t even bother, at this twilight hour, to ask about my youthful aspirations.

In this mortal world I share with others the same months and years,

but I am no longer in the mood

to spend them in the mortal world.

I want to go home now, and weep in front of that deserted tomb.

On the Painting of Zhong Kui, to the tune of “Celebrating the Newly Cool Weather.”

秀亮還送了我一面古鏡，鏡背上雕刻著「刹那」，還有一幅「醉鍾馗」100。我在這兩件物件上的歌詞如下：

(1)

江海清，照麒麟睡。

屢經搓洗，掩埋隱藏，沉沉暗淡。

年老的英雄，漂泊的倦旅，

，都是一樣的破舊憔悴。

酒酣耳熱，面紅耳赤；但當所有的歌唱都結束，

，誰能為自己所見過的一切帶來安慰

？

在路的盡頭，有多少壓抑的怨恨？在這漂泊的人生中，有多少塵封的負擔？

一切都陰沉晦暗，明亮只是一瞬，

，又黯淡無光。

我還記得在那逝去的歲月

，我們彼此託付生命，我的心也沉醉其中。

今天，

，在這個旅人的小屋中，

，當蠟燭燃燒殆盡時，它所值的只是：幾滴清澈的淚珠。

以上是以「Ancient Mirror」的曲調寫成。

(2)

，端午節是一個美好的節日，

，紫荆花開得密密簇簇，石榴吐出猩紅的花蕊。

我們笑容滿面地進堂拜年，

，依次彈奏陶笛、竹笛；102 更有菖蒲酒，喝了無數杯

。

我手持這幅畫卷，把它掛在粉刷的牆上，

，指著鍾馗瘋狂的姿態，惹來母親的微笑。

我們一起欣賞他的醉態和狂舞。

此情此景，記憶猶新，只是今時不同往日，

，不知怎的，一切都變成了淒風苦雨。

我在天邊，永處艱難，

，無人傾訴。

在這黃昏時刻，甚至不必問起我年輕時的志向。

在這凡塵俗世中，我與他人共度同樣的歲月，

，但我已沒有心情

，在凡塵俗世中度過。

我現在想回家，在那荒涼的墳墓前哭泣。

鍾馗畫》上，以「慶新氣爽」為調。

82、Zhong Kui is a figure in Chinese folklore who is supposed to be in charge of ghosts and demons.

83、Duanwu is a traditional festival celebrated on the fifth day of the fifth month according to the Chinese lunar calendar. On this festival it is customary to drink alamus wine and hang a portrait of Zhong Kui on the wall to ward off evil spirits.

84、A phrase that indicates the harmony of brothers.

I find the thought that Xiuliang is no more too much to bear. “‘A peerless gentleman of the domain’ was Prime Minister Xiao himself; / with regard to being an understanding friend, Marquis Han was in fact a sec- ondary person.”103 Not to mention that I have never received any recogni- tion—so what am I doing here, living this down-and-out life?

Tossed in wind and rain, a little boat, the traveler’s far-flung dream;

A candle burning out, with its ashes the dejected soul melts away.

This lonely life—who would feel with me about parting,

And snap a willow branch for my sake at the waystation?104

I composed the above poem when I went to Jingkou in the third month of the yiyou year [April 15–May 13, 1885]. It expressed my resentment that Xiuliang did not come and see me off at the river. I had asked so much of him in life; how can I bear forsaking him in death? As I recall our friendship, my pain is endless.

Xiuliang died on the last day of the third month of the bingxu year [May 3, 1886]. I took care of his funeral and buried him on the plain of Zhu Village outside Xu Gate. After that, my situation worsened. On New Year’s Eve my debtors crowded the door, and I almost did not survive that one. With a jug of ale, I looked at my shadow in despondence. That was when I composed a song lyric with the following lines:

Where are my old friends now?

Let this life drift in blood and tears, from now on,

year after year,

like a blown catkin and floating duckweed.

一想到秀兒已不在人世，我就覺得難以忍受。「「天下無敵君子」是蕭相自己，「漢侯知己」其實是次要的。」103 更何況我從來沒有得到過任何認同，我還在這裏做什麼，過著這種潦倒的生活？

風雨飄搖，一葉小舟，旅人遙遠的夢想；

蠟燭燃盡，灰燼消融了悒郁的靈魂。

這孤獨的生命--誰會和我一起感受離別，

，在驛站為我折下一枝柳枝？104

我在乙酉年三月[1885 年 4 月 15 日-5 月 13 日]去京口時作了上面這首詩。這首詩表達了我對秀良不來江邊送我的怨恨。我生前對他的要求如此之多，死後又怎能忍受對他的遺棄呢？憶及友情，痛苦無窮。

秀良於丙戌年三月尾日（1886 年 5 月 3 日）逝世。我料理了他的後事，把他葬在徐門外朱村的平原上。之後，我的境況每況愈下。除夕夜，我的債主們擠滿了門口，那一晚我差點沒活下來。我提著一壺酒，惆悵地望著自己的影子。就在那個時候，我寫了一首歌詞，歌詞如下

我的老朋友現在在哪裡？

讓這生命在血與淚中漂流，從今以後，

，年復一年，

，像吹起的柔荑和浮萍。

85、Marquis Han was Han Xin, the Western Han general and military genius (see note 23). Xiao He (d. 193 bce) recognized his talent when he was still down-and- out, and recommended him to Emperor Gaozu, calling him a “peerless gentleman of the domain.”

86、“Willow” (liu) puns with “detain” (liu); hence the custom, upon parting, of snap-

ping a willow branch and presenting it to the person who is going away.

Trips to Hangzhou, Shaoxing, and Xianju

I again left where I was staying, and went to Hangzhou in the first month of the dinghai year [January 24–February 22, 1887].

At that time I had only about a thousand cash in my wallet. Thinking that Simeng was in Huzhou and might be able to help me out, I took a detour to visit him on my way to Hangzhou. When I arrived, Simeng was depressed because his house had been burglarized on New Year’s Day. We had a good laugh about it. Simeng said, “Let’s just go and get drunk.” So every day we went to drink at the tavern run by Brother Li under Grandma Jin’s Bridge. Brother Li was from Shaoxing. As he considered me his fellow townsman, he was particularly hospitable to me. There- upon I composed a quatrain:

In recent years my great mood has all but frittered away; So I get drunk and sing a song at the edge of sky.

The man who is most affectionate and most memorable: Brother Li, who lives under Grandma Jin’s Bridge.

Simeng loved that poem.

I realized I could not stay long, so I took my leave, and went by river through Xinshi, Lianshi, Shuanglin, and Nanxun. Drifting on the misty waves, I befriended water birds and had my fill of perch sashimi, thor- oughly enjoying the pleasure of travel.

I regretted that I had not been able to exhaust the views of the West Lake and the surrounding hills during my previous visits, so once I got to Hangzhou, I pawned my clothes and went on West Lake every day. Com- missioner Xu of Panyu, feeling for my circumstances, wrote a letter to the magistrate of Xianju on my behalf, and advised me to try my luck there.105 Thereupon I made haste to cross the Yangzi River and return to Shaoxing to pack for my upcoming trip. I also took the opportunity to pay my respects to my father’s tomb.106 After ten days, I embarked on my journey to Xianju.

杭州、紹興、仙居之行

我又一次離開我住的地方，在丁亥年正月 [1887 年 1 月 24 日-2 月 22 日] 去了杭州。

當時我的錢包裡只有一千多現金。想到思孟在湖州，也許能幫我一把，我就繞道去杭州看望他。當我到達時，Simeng 正因為元旦他家被盜而沮喪。我們為此開懷大笑。西蒙說，「我們就去喝個酩酊大醉吧」。於是我們每天都去金奶奶橋下李大哥開的小酒館喝酒。李大哥是紹興人。他視我為同鄉，對我特別好客。在那裏，我寫了一首詩：

近幾年來我的好心情都被消磨掉了，所以我在天邊醉酒高歌。

最親切、最難忘的人：住在金奶奶橋下的李大哥。

西孟很喜歡這首詩。

自知不能久留，遂告別，乘江而下，經新市、練市、雙林、南浔。在迷濛的浪花中漂流，我與水鳥為友，吃盡了鱸魚生魚片，充分享受了旅行的樂趣。

遺憾的是前幾次遊覽未能盡覽西湖及周邊山色，所以一到杭州，我就典當了衣服，天天到西湖上遊玩。番禺的徐判官體恤我的處境，代我寫了一封信給仙居縣令，勸我到仙居碰碰運氣105。106 十天後，我踏上了前往仙居的旅程。

87、Panyu is in Guangdong. Commissioner Xu of Panyu might be Xu Yingheng (1820– 1891), a prominent late Qing official from Guangdong who served as provincial administration commissioner of Zhejiang.

88、“Father’s” was crossed out here in the manuscript, and “ancestors’ [tombs]” was scribbled in the margin.

My first stop was Eastern Pass. Eastern Pass was an important town in the vicinity of Shaoxing. I had a relative there, who invited me to stay with him overnight. He showed me a painting by Lord Wang Wencheng (i.e., Wang Shouren) in his art collection.107 The painting is titled “Sol- diers Crossing a River.” The scroll was merely a foot long. In the painting, layers of waves were running high, and snow was falling over a thou- sand leagues. Withered, broken reeds made a mess. Two old soldiers were walking along, shivering in the cold, and apparently full of misery. Their expressions and demeanors were so vivid that they seemed to have come to life. How remarkable! His Lordship had never been known as a painter. Were his painting skills eclipsed by his other achievements? On the painting there was a long colophon, of which I regret I did not have time to make a copy. Its gist was as follows: the ruler, living deep inside the nine-tiered palace, loved to aim high and pursue what was far beyond him, so he engaged in opening up the frontier territories every day, and little did he know about the suffering brought about by military campaigns; even during the recent inland wars, there were already sol- diers whose fingers had fallen off in the freezing cold and whose skin was chapped, just like in this painting; therefore Lord Wang had produced this painting in order to give warning to future generations. I suspect that this painting was created while His Lordship was suppressing the rebellion of Chenhao.108 His intention and the way in which he articu- lated it were both profound and magnanimous.

I once saw a painting at Suzhou. In the painting there were several

crumbling old rooms; two widows, emaciated and of a dark complexion like ghosts, were weaving on the looms. A cold crescent moon hardly shed enough light to penetrate the dark. The desolate and melancholy atmo- sphere was something I could scarcely bear looking at. The inscription on the painting read, “‘Wine and meat go bad and give off stench within the vermillion gate; / in the wilderness are the corpses of people who have died of exposure.’109 The dead can no longer come back to life; the living are about to lose their lives. After I paint this, I chant slowly; a chilly wind stirs grief.” Underneath was signed “Xiangnan.” I had no idea who it might be. That painting also possessed a power to move the viewers.

After I left Eastern Pass, I crossed Wormwood Dam, and changed my boat for a raft. Then I arrived at Painting Mountain. With its ten thou- sand layers of cloud screen, and thousand piles of snow waves, it was truly a rare sight.

Painting Mountain marked the boundary of Sheng County. After Painting Mountain we came upon Immortals Peak. Immortals Peak was verdant and lofty, even more so than Painting Mountain. Streams flowed over the rocks into the springtime pool; the sound of a bell was concealed behind the towering trees. When a clear breeze was blowing, white clouds surged forward. It was an extraordinary scene. I did my best to persuade the boatman to stay there overnight. However, after dusk we were suddenly caught in a thunderstorm; my luggage was soaked, and I found myself in an awful predicament. The boatman wrapped me up with a mat, tied me with ropes to stabilize the bundle, and set me under a cliff. Ha, I had never imagined I would come to this! Song Wan was bound in rhinoceros hide because of his crimes; in the case of Deng Ai, he was enfolded by a felt rug for the sake of accomplishing something.110 What was I doing rolled up in a mat?! After a while, the rain gradually came to a stop, and moonlight was shining through the crack in the mat. I got a hand out to unfasten the rope, and rose to my feet with a chuckle. I felt like a newly ordained Buddhist monk entering his very first temple. I was starving, but the boatman was sound asleep and I did not have the heart to wake him up, so I waited until dawn. At breakfast I had five bowls of rice and still could not stop eating. The boatman glanced at me askance, as if wondering how this passenger could be so hungry. The Way of “eat- ing one’s fill” was not something easy to impart!

我的第一站是東關。東關是紹興附近的一個重鎮。我在那裏有個親戚，他邀請我在他家過夜。他給我看了他收藏的王文成（即王守仁）大人的一幅畫。107 這幅畫的標題是「Sol- diers crossing a river」。畫卷只有一尺長。畫中波濤洶湧，大雪飄零。枯枝殘葦，淩亂不堪。兩個老兵走在路上，在寒風中瑟瑟發抖，顯然充滿了痛苦。他們的表情和神態是如此生動，彷彿活了過來。真不錯！老爺從來不以畫家著稱。他的繪畫技巧是否被他的其他成就所掩蓋？這幅畫上有一個長長的註釋，很遺憾我沒有時間複製。大意是：統治者深居九重宮殿，喜好高高在上，追求遠大的目標，所以每天都在開疆拓土，卻不知道戎馬征戰所帶來的苦難；即使是在最近的內戰中，也已有人像這幅畫一樣，在寒冷的天氣中手指脫落，皮膚皴裂，所以王大人創作了這幅畫，以警示後人。我懷疑這幅畫是王公在鎮壓宸濠叛亂時創作的。

我曾在蘇州看過一幅畫。畫中有幾間

搖搖欲墜的老屋；兩個寡婦憔悴不堪，面色陰沉如鬼，正在機床上織布。冷冷的新月幾乎無法透出足夠的光。這種荒涼而憂鬱的氣氛讓我不忍直視。畫上的題字是：「朱門酒肉臭，路有凍死骨。畫罷徐徐吟；寒風陣陣惹悲傷"。下面署名「向南」。我不知道那是誰的作品。那幅畫也有打動觀者的力量。

出了東關，過了蟲草壩，換了筏子，到了畫山。然後，我來到了畫山。萬沙雲屏，千堆雪浪，真是難得一見。

畫山是勝郡的地界。過了畫山，便到了仙人峰。仙人峰青翠巍峨，比畫山更勝一籌。溪水流過石頭，注入春潭；鐘聲隱藏在高樹後面。清風拂面，白雲朵朵。這是一幅非凡的景象。我竭力游說船夫在此留宿。然而，黃昏之後，我們突然遭遇雷雨，我的行李都濕透了，我發現自己處於一個可怕的困境。船夫用墊子把我包起來，再用繩子把我綁穩，然後把我放在懸崖下。哈，我從來沒有想過會走到這一步！宋萬因為犯罪，被綁在犀牛皮上；鄧艾因為立功，被氈裹住！過了一會兒，雨逐漸停了，月光從席縫中透出來。我伸手解開繩子，笑著站起來。我感覺自己就像一個剛受了戒的和尚進入了他的第一座寺廟。我餓壞了，但是船夫睡得很熟，我沒有心思去叫醒他，所以我一直等到天亮。早餐時，我吃了五碗飯，仍然吃個不停。船夫斜眼看我，似乎在想這位乘客怎麼會這麼餓。吃飽 "之道可不是那麼容易傳授的！

89、Wang Shouren (1472–1529), a native of Zhejiang, was a prominent Ming official, military leader, Confucian thinker, and writer.

90、Zhu Chenhao (d. 1521) was a member of the Ming imperial family. He rebelled in 1519 and his army was crushed by Wang Shouren in just over one month.

91、This is a couplet by Du Fu.

92、Song Wan (d. 682 bce ) was a general of the Domain of Song who killed his ruler in a fit of rage and sought refuge in the state of Chen. People in Chen got him drunk, tied him up in an ox hide, and sent him back to Song, where he was executed.

Deng Ai (d. 264) was a general from the Three Kingdoms period who played a key role in Wei’s conquest of Shu. In his campaign against Shu, he once wrapped himself up in a felt blanket and rolled down a precipitous mountain where there was no footpath.

After I left Immortals Peak, I reached Female Alligator Mountain. Female Alligator Mountain was massive: its immensely tall cliffs soared into the clouds. The rocks were as black as lacquer, and there was not a single blade of grass growing on the mountain. I congratulated myself on not having spent the previous night there; otherwise I feared that some demon might have snatched us.

As we moved eastward, the mountain range became less precipitous, and the currents of the mountain streams also slowed down. When I arrived at Sheng County, it was in the fourth month, and people were reeling new silk. The sound of the loom came from under the trees every- where. Village girls were baking tea leaves, and children were digging up bamboo shoots. It was all very pleasant. From Sheng County onward I traveled by land. The porter who carried my luggage was called Yatou. Yatou was a seventeen-year-old native of Tiantai. He was spontaneous and easygoing, and knew how to read and write. Traveling through the spring mountains with him as my companion was a great pleasure.

Between Sheng County and Xinchang, for dozens of leagues the fields were laid out densely and draped in various shades of green. A couplet from my poem, “Slender bamboos divided the footpath overgrown with moss; / spring currents lightly brushing past the spreading fields,” might help one visualize the scene. After I got to Xinchang, I had a meal in a mountain tavern, and composed the following quatrain:

Spring mountains, spring scene: the time of flowers in bloom; Willow catkins, paulownia fuzz:

they are flying together.

The hospitable host of the mountain tavern urges the guest to stay—

A pot of spring bamboo shoots makes a thick soup.

This was a factual record.

That night I stayed at Banzhu. The next morning I crossed the Hui- shu Range for the first time. Afterward, Yatou said he would really like to see Mount Tianmu, so we went out of our way to fulfill his wish. As we meandered through the cloudy forest, the sight we encountered was both secluded and remarkable. When we finally reached Tianmu, we saw a huge rock with a large inscription saying, “The Site Visited by Li Bai in His Dream.”111 I could not help chuckling. This, I suppose, was the so- called insight of a frog at the bottom of a well. The monastery there was deserted and not worth viewing; moreover, the local government had just stationed soldiers at the place to guard against mountain bandits. So we sat only for a little while before we were on our way again.

離開仙人峰後，我到了母鱷山。雌鱷山很大，高聳入雲的懸崖峭壁。山石漆黑如漆，山上寸草不生。我慶幸自己前一晚沒有在那裡過夜，否則恐怕會被惡魔纏上。

我們向東行，山脈變得不那麼陡峭了，山溪的水流也變得緩慢了。到達勝縣時，正是四月，人們正在缫製新綢。織機的聲音不時從樹下傳來。村姑在焙茶葉，孩童在挖竹筍。這一切都令人感到非常愉快。從嵊縣出發，我走的是陸路。幫我搬行李的人叫丫頭。丫頭十七歲，天台人。他性格隨和，又識字。有他作伴，我的春山之旅非常愉快。

從嵊縣到新昌，綿延數十里，田野密佈，綠意盎然。我的詩中有一聯：「翠竹分行苔滿路，春流輕過無垠田」，或許可以幫助我們想像當時的情景。到了新昌之後，我在山中小酒館吃了一頓飯，寫了下面這首四言詩：

春山、春景：花開時節；柳絮、梧桐：

齊飛。

山中酒館主人好客，催客留步--

一壺春筍羹。

這是事實的記錄。

當晚我住在班竹。第二天一早，我第一次穿越徽州山脈。之後，丫頭說他很想去看看天目山，於是我們就去實現他的願望。當我們穿梭在雲霧繚繞的森林中時，眼前的景象既幽靜又引人注目。當我們終於到達天目山時，我們看到了一塊巨大的岩石，上面刻著「李白夢遊處」111。我想，這就是所謂的井底之蛙吧。那裏的寺院荒廢，不值得一看，而且當地政府剛剛派兵駐守，以防山賊。所以我們只坐了一小會兒就又上路了。

We crossed the Range of Soaring into Clouds. The morning rain had just stopped; water drops were still dripping from pines and firs. There was a White Cloud Monastery on the range, and we took a break there. A monk received us respectfully, and made us some new tea, for which I was very grateful.

In the afternoon we crossed the Guan Range and were in the terri- tory of Tiantai.112 After walking across Three Mao Bridge, we found our- selves in the midst of the mountain market. Alongside the road, under the trees, peddlers put out their wares as densely as clouds. They each set up a streamer, on which was written either “South Mountain Shop” or “North Mountain Shop.” Sweet ale and tasty cooked meats were dis- played in disarray. Men and women were cheerful and easy, with no sus- picion or apprehension. I thought of Master Yang Peiyuan’s remark that “human relations are particularly warm in a mountain village.” It was not without some truth. I composed the following poem:

Surrounded by mountain mist, azure on all sides: A bridge leads to the marketplace.

Voices are clamorous day and night; Mountain wares gather in abundance.

Rustic elders cheerfully chat on;

In the shed beside the stream, so easy to get tipsy.

If I could just have a loan of a small room here,

I would be happy to live at leisure on the mountaintop.

我們穿過騰雲嶺。早上的雨剛停，松樹和杉樹上還滴著水珠。山脈上有一座白雲寺，我們在那裡小憩。一位僧人恭敬地接待了我們，並為我們泡了一些新茶，我非常感激。

下午我們越過關嶺，到了天台地界。112 走過三茅橋後，我們發現自己置身於山中市集。路旁樹下，小販擺賣的商品密如雲霧。他們每個人都豎起一面幡，上面寫著「南山店」或「北山店」。甜美的麥芽酒和美味的熟肉凌亂地擺放著。男男女女們都很開朗、從容，沒有懷疑或憂慮。我想起楊培元老師說：「山村的人際關係特別溫暖」。這句話不无道理。我作了一首詩

山霧籠罩，四面蒼茫：一橋通市場。

日夜喧囂，山貨齊集。

，溪畔棚中易醉酒。

若能借得小房間，

，我願悠然住山頂。

93、Li Bai (701–762), the famous Tang poet, wrote a well-known poem titled “Visiting Tianmu in a Dream.”

94、An illegible line was scribbled in the margin here in the manuscript.

It was indeed on that very day that I had first begun to entertain the idea of retiring to this place, hence the last couplet.

I spent that night at Clear Stream Village. I had planned to visit Guoq- ing Temple, but was unable to. The next morning I crossed the Hundred Pace Range, and paid my respects to the Shrine of Zhang the Perfected Being. I lingered there until dusk and could not bear to leave, so I ended up staying overnight. The next day I approached the Yankeng Range.

The range was high and perilous; it also had many strange cliffs and weird trees that soared into the clouds and blocked the sun. It was dark and gloomy, like a ghosts’ cave. By this time Yatou had taken his leave at Tiantai. I had no choice but to exert myself as much as I could and climb alone. Halfway up, a wind began blowing, and I seemed to perceive the sound of music. Taken by surprise, I looked around, and realized it was the cracks and holes of the rocks that were reverberating. Then the mountain became more and more steep. I sat down, closed my eyes, and thought I would die there. Suddenly I heard a sutra recitation coming from the forest. Following the voice, I groped my way along and found an old man reciting Buddhist scriptures in a thatched hut. I asked him for some water. The old man was very kind. He told me to sit down and handed me a bowl of rice to eat. He also gave me directions to a level road. Once I got there, after a mere dozen paces, I made it to the other side of the mountain. I felt that the old man must have been a god or a Bodhisattva.

After crossing the Yankeng Range, one was in the territory of Xianju. The conifer known as “Arhat pine” was growing everywhere; its branches hanging like the willow, its dark green touched the sky. Far and near the cries of gibbons were mixed with the sobbing of the streams. As I closed my eyes and listened to it while resting, it produced a deep melancholy in my heart. Then I thought to myself: although my talent could not com- pare with that of Shaoling, our circumstances were not that different; it was certainly hard to trudge on the road to Shu, but it was a rare life experience nevertheless.113 Thereupon I chanted this quatrain out aloud:

This haggard face of mine— no need to feel sad for it;

Even just for the sake of seeing the mountains, I would still come.

As long as one can enjoy the finest mood of all one’s life,

Who cares if these feet tread the dark moss?

Soon afterward I crossed the Boundary Range and passed through White Water Field. The mountains began to open up. In another forty leagues I reached the county seat, paid my respects to my host, and stayed with him. I must have looked quite worn out.

事實上，就在那一天，我開始萌生了在這個地方退休的念頭，所以才有了最後一聯。

當晚我在清溪村過夜。我本來想去國清寺，但未能成行。第二天一早，我越過百步嶺，拜訪了張真人祠。我在那裡逗留到黃昏，不忍離開，結果在那裡住了一宿。第二天，我走到了陽坑嶺。

山勢高峻，險象橫生，峭壁怪樹，高聳入雲，遮天蔽日。陰沉沉的，像個鬼洞。這時丫頭已在天台告辭。沒辦法，我只好使出吃奶的勁，一個人往上爬。爬到一半，忽然刮起了風，我似乎聽到了音樂聲。我大吃一驚，環顧四周，才發現是岩石的裂縫和孔洞在迴盪。接著，山越來越陡峭。我坐下來，閉上眼睛，以為自己會死在那裡。突然，我聽到林中傳來誦經的聲音。我循著聲音摸索前進，發現一位老人正在茅草屋裡誦經。我向他要水喝。老人非常慈祥。他讓我坐下，並遞給我一碗飯吃。他還給我指了一條平坦的路。到了那兒，只走了十幾步，我就到了山的那一邊。我覺得老人家一定是神仙或菩薩。

翻過岩坑嶺，就到了仙居境內。遍地生長著被稱為「阿羅漢松」的針葉樹，枝垂如柳，墨綠觸天。遠處近處，長臂猿的叫聲與溪流的潺潺聲混雜在一起。當我閉上雙眼，在休息時聆聽這些聲音時，我的心中產生了深深的惆悵。我心想：雖然我的才華比不上少陵，但我們的境遇也相差不遠；蜀道之行固然艱辛，但也是一種難得的人生體驗113：

即使只是為了看山，我還是會來的。

只要能享受一生中最美好的心情，

，誰還會在乎這雙踩在黑苔上的腳呢？

不久之後，我越過邊界山脈，經過白水田。山脈開始變得開闊。再走四十里格，我到了縣城，向我的主人致意，並和他住在一起。我看起來一定很疲憊。

95、Shaoling refers to Du Fu, who traveled to Shu (modern Sichuan) for the sake of livelihood. “Hardship of the Road to Shu” (Shu dao nan) was a ballad title.

Friends at Xianju

Close to the county seat of Xianju there was a South Peak. As I got along well with Yuan Jichuan and Li Xiaju, the three of us often climbed South Peak together, chatting over a picnic and having a good time. Jichuan showed me a territorial map of Xianju that he had drawn himself. He made the map in the guiwei year [1883], when Xianju was besieged by bandits, in order to identify the bandits’ locations. That was when the bandits Pan Xiaogou and Wang Guangdong were captured. I wrote a long poem in the upper part of the map:

A vast wind blows along the far-stretching road;

Tipsy with wine, I tap the pottery basin, and sing a song.

When the time is right, with a long sword one leans against the sky,

Alone, with one’s own hands,

trying to hold up heaven and earth.

From antiquity this has been the intent of all heroes,

With a sincere heart, they rise above a thousand ordinary men. Riches and fame of this world—what do they matter?

They are not worth a chuckle, or even a faint smile.

Mr. Yuan of Shanxi, a real man,

Shows me a map of this mountain town.

He tells me there used to be

many jackals and tigers at this place,

Calling out to one another and gathering together, the beasts must be destroyed.

The year before last, in the fifth month, an alarm was sounded: The fox demons of the Gelao Society had risen.114

Mr. Yuan has been sheriff here for twenty years— Mountains and forests are all stored in his mind. Drawing this map himself,

he presented it to the one in charge,

That is, the military commander Liu Youzhi.

With which the one in charge could supplement his military strategies.

Organizing and directing the defense forces,

Mr. Yuan revealed the whereabouts of the bandits— Even if they were ghosts and spirits,

they would have a hard time getting away.

Upon hearing the story, I heave a long sigh.

Unrolling the map, I rise to my feet, and stare at it intensely: Tall cliffs and huge crags pierce the sky,

With a thousand bends, ten thousand curves, they wind and coil. A solitary town, so small, at the foot of the mountain:

A single leaf floating on rivers and lakes. Like an ox’s hairs or a silkworm’s threads,

walled villages in array;

Like the head of a fly or the tail of a scorpion, farmhouses are laid out.

Far and near, all twists and turns are clear like the palm of one’s hand;

The size of a grain of rice,

but no different from the real.

What kind of divine art is this on display?

When the spirit understands, heaven and earth are complete in it.

There are level roads within the four seas, but those who know them are few;

You, my dear friend, have soared to the path in the clouds.

Looking down at the mortal world, so vast, you see as far as its Eight Extremes,

Gesticulating while discoursing, you have mapped out a plan.

Your home, the region of Fen River, was like paradise;

Not to mention your family had business dealings with the Tartar merchants.

Mr. Yuan’s family had traded silk and tea with Russian merchants for

generations.

Wind and sand stretched on and on to the edge of the sky,

You had traveled ten thousand leagues, all the way to the Dragon Court.115

Mr. Yuan visited Mongolian territories when he was young, and knew

their language.

Why didn’t you live in peace, eat your fill,

And easily manage the frontiers for the Son of Heaven? Giving it all up for this office that is as tiny as a bean,

You hustle and bustle in cap and gown, running around in vain.

Moving away the firewood, making the chimney crooked:116 you have accomplished a remarkable feat;

And yet your title remains the same as before. When depression strikes, you laugh it off,

and suddenly get up and dance— The vulgar crowd is taken aback,

calling you a crazy fellow.

I offer you ale and urge you to drink up a hundred cups:

You see, from the ancient times,

there have always been repressed men.

仙居的朋友

仙居縣城附近有一座南峰。由於我和袁季川、李夏菊相處得很好，我們三人經常一起爬南峰，邊野餐邊聊天，其樂融融。濟川給我看他自己畫的仙居疆域圖。這幅地圖是他在桂未年（1883 年）繪製的，當時仙居被山賊圍困，他為了識別山賊的位置而繪製了這幅地圖。當時土匪潘小苟和王光東被抓。我在地圖的上部寫了一首長詩：

浩浩蕩蕩風吹路，

酒酣耳熱敲陶盆，高歌一曲。

時機一到，長劍倚天，

獨手擎天，

，試圖托起天地。

自古英雄皆如此，

，懷赤子之心，超凡脫俗。世間富貴名利，何足掛齒？

不值一笑，甚或淡淡一笑。

山西的袁先生，一個真正的人，

給我看這座山城的地圖。

他告訴我，這個地方以前有

許多豺狼虎豹，

牠們互相呼喚，聚集在一起，這些野獸必須被毀滅。

前年五月，警鐘大作：仡佬會狐妖起。114

袁先生在此當縣長二十年，山林盡在腦中。他親手繪制了這幅地圖，

，呈給了當權者，

，也就是軍長劉攸之。

有了它，主帥可以補充他的軍事戰略。

組織和指揮防衛力量，

袁先生透露了匪徒的行踪--即使他們是鬼神，

他們也很難逃脫。

聽完故事，我長嘆一聲。

揭開地圖，我站起身來，凝神細看：高聳的懸崖和巨大的峭壁直刺雲霄，

千彎百曲，蜿蜒盤旋。孤獨的小鎮，如此渺小，在山腳下：

一葉孤舟，浮於江湖。像牛毛、像蠶絲，

圍村排列；

像蒼蠅的頭、像蠍子的尾，農舍排列。

，米粒大小，

，但與真實無異。

這是何等神妙的藝術展現？

精神一悟，天地全在其中。

四海之內皆有平路，知者寥寥；

吾友，汝已翱翔雲路。

俯視茫茫凡間，你看盡了八極，

邊說邊打手勢，你已經計劃好了。

你的家鄉，汾河流域，宛如世外桃源；

更不用說你的家族與韃靼商人有生意來往。

袁先生的家族世世代代與俄羅斯商人進行絲綢和茶葉貿易，

。

風沙連天際，

閣下行萬里，直抵龍庭。115

袁先生年輕時曾到過蒙疆，懂

他們的語言。

您為何不安居樂業，吃飽飯，

，輕鬆地為天子管理邊疆呢？你為了這個渺小如豆的官位而拋棄一切，

你穿著袍服，匆忙奔波，徒勞無功。

搬開柴火，弄歪煙囪：116 你已完成了非凡的壯舉；

但你的頭銜仍和以前一樣。沮喪來襲時，你一笑置之，

，突然站起來跳舞--粗俗的人群大吃一驚，

，稱你為瘋子。

我給你麥酒，勸你喝下一百杯：

你看，自古以來，

，總有被壓抑的人。

96、The Gelao Society was the most widespread secret society in the nineteenth century.

97、Dragon Court was the site where the Xiongnu people made sacrificial offerings to Heaven. It is used here as a general reference to the northwestern frontier.

98、This saying, which describes measures for preventing a fire, refers to taking pre- cautions before a disaster happens.

I have not seen Mr. Yuan for a long time, and now he has been dead for more than a year. At night, when wind and rain were beating the win- dows, recalling the good old times we had shared together, I could not help my tears.

Pan Honggui, whose courtesy name was Yiting, was from Liuzhou of Guangxi. At first, he had joined the Longhairs, and was even enfeoffed as a “king.” Later on, he came over from the rebels’ side, and was made an assistant brigade commander. He was a capable and vigorous man, reserved, fierce, with long, slender fingers like white marble. In the dis- order of the guiwei year, there was a bandit named Pan Gongniu. He was their “great captain-general,” and there was no match for his strength and quickness. Honggui captured him with his own hands, and there- upon the bandits collapsed.

Honggui had come to Tiantai because he knew the magistrate. The magistrate reported his achievements to the superiors, but Honggui received no recognition. After he got to know me, every time he talked about it, he would sigh ceaselessly. I said to him, “Forget it. When a man is beaten down and dies, he just accepts it. What’s the point of ranting and raving? Don’t you see Mr. Yuan’s example?” Honggui nodded his agreement. He thereafter left Tiantai for Xuanzhou, making a living by farming. I once wrote a poem in remembrance of him.

In old age, he becomes a guest at Xuanzhou; Lonely and quiet, temple hair turning gray.

Though having a home, he is unable to go back; What a mistake he has made!

Dream of kings and nobles during a daytime nap— Large and small melons, in the autumn wind.117

For years I received no word from him— At the edge of the sky, shedding tears.

But now I hear that because of poverty, he has attached himself to a wealthy family as their gate keeper. In today’s world, if those with tal- ent, smarts, courage, and decisiveness do not grow old in repression and obscurity, it is a strange thing.

我已很久沒有見到袁先生了，現在他已去世一年多了。夜來風雨打窗戶，憶起昔日共度的美好時光，不禁潸然淚下。

潘鴻桂，字一亭，廣西柳州人。起初，他加入了長毛會，還被封為「王」。後來，他從起義軍那邊過來，被任命為副旅長。他是一個能幹和精力充沛的人，內斂、凶狠，手指修長，像白色大理石一樣。在桂系的亂局中，有一個叫潘公牛的土匪。他是他們的「大隊長」，力大無比，身手敏捷。弘旉親手擒之，賊遂滅。

鴻貴來到天台，是因為他認識天台縣令。縣官把他的功績稟報上級，紅桂卻沒有得到表彰。他認識我之後，每次談起這件事，都唉聲嘆氣。我對他說："算了吧。一個人被打倒了，死了，他就接受了。嘮嘮叨叨有什麼用呢？你沒看到袁先生的例子嗎？" 紅桂點頭同意。其後，他離開天台到宣州，以務農為生。我曾寫了一首詩紀念他。

晚年客宣州，孤寂鬢已白。

雖有家，不能歸，何其錯也！

白日依稀夢王侯，秋風蕭瑟大小瓜。117

多年無音信，天邊灑淚。

但現在我聽說，因為貧窮，他依附於一個富裕的家庭，成為他們的守門人。在現今的世界裡，如果有才智、聰明、勇氣、果斷的人不在壓縮和蒙昧中老去，那才是怪事。

99、This line refers to the story about a count of the Qin dynasty who subsequently became a melon grower after the dynasty fell. This couplet is a comment on the illusory nature of status and radical changes in life.

The Bandits of Xianju

Banditry is always the most mysterious of matters. If there were no fierce and cunning men to take advantage of a famine to fan the flames and incite people, how could the common folk be willing to risk their lives and become bandits? Lord Chen Wengong of Guilin once said, “Only officials lack a conscience, but nobody from the common folk lacks a conscience.”118 Though a little extreme, this has some truth to it.

Jichuan once said to me, “The incident of the guiwei year, in all fair-

ness, was not entirely unprovoked. The real troublemakers were just the several leaders: Cheng Xiangzheng, Wang Zaijin, Xiaogou, and Gongniu. But if not riding on the general resentment, they wouldn’t have been able to stir up anything.”

I said, “This is quite right. Then again, don’t you see the case of Huang Jinman? His debtors brought about the death of his father, and he had no way of redressing the wrong, so he killed his entire family with his own hands and then rebelled. People thought he was a righteous man and followed him. (This had happened during the jimao and gengchen years.)119 If the government had dealt with his case earlier, it would have been resolved by a few words. Fortunately, he accepted the amnesty, the whole thing was contained, and his wrong was set right. Now, could ban- dits such as Cheng Xiangzheng and his like have suffered from some sort of injustice? But you guys just chased them down and finished them off. I am afraid you were just trying to make a name for yourselves.”

仙居土匪

土匪總是最神秘的事情。如果沒有凶狠狡猾的人趁饑荒煽風點火、煽動民眾，老百姓怎麼會願意冒著生命危險去做土匪呢？桂林陳文恭公曾說：「只有做官的沒良心，老百姓沒人沒良心」118，雖然有點偏激，但也有一定的道理。

濟川曾對我說："桂未之年的事件，平心而論，也不是完全沒有原因的。真正鬧事的是幾個領導人：程向正、王再進、小苟、公牛。但如果不是乘著一般人的怨恨，他們也攪不出什麼事來。"

我說："此言甚是。話又說回來，你沒看到黃金滿的案例嗎？他的債主害死了他的父親，他沒有辦法申冤，就親手殺了他全家，然後造反。人們以為他是個正直的人，就追隨他。(如果政府早點處理他的案子，三言兩語就能解決。幸好他接受了特赦，整件事才得以平息，他的錯也得以糾正。現在，像程向正這樣的谪仙人，難道也有冤屈嗎？但你們卻追趕他們，把他們解決了。恐怕你們只是為了自己的名聲"。

100、Lord Chen Wengong was Chen Hongmou (see note 22).

101、The sentence in the parenthesis appears in a smaller font in the original text, indicating that it is a note added by the author. The jimao and gengchen years were 1879 and 1880.

Jichuan laughed heartily, and replied, “The root cause of banditry is the ‘Cult of Eating,’ and government officials should, in truth, also take responsibility.120 But taking this case as an example, I must say that we cannot blame the local officials for everything. Local officials, though dealing with the common folk directly, have no reason to abuse them all the time. In fact, even if they do, some ignorant folk do not even know about it. However, the common folk suffer from the ‘traveling merchant tax’ every day, and they all know that. Even after they capture a thou- sand offenders, the officials in charge, their underlings, and the soldiers on patrol never let go of a hundred; and even after they capture a hun- dred, they never let go of a single one. Those peddlers do not make much money to begin with, so how can they bear such a heavy burden? There- fore, the common folk hate the ‘traveling merchant tax’ much more than they hate bandits. Now, if you consider the entire country, you will see that there are people everywhere and there is this ‘traveling merchant tax’ everywhere—and that is what I feel concerned about. As for the ‘Cult of Eating,’ at first it is no more than one or two wicked persons trying to exploit people. If the officials in charge, upon uncovering their doings, punish them and disband them, they are extremely easy to handle. But the officials are slack and sluggish, and let them be. Then, by the time those people grow in numbers, the officials regard all of them as ‘ban- dits’ without distinguishing between good and bad, extort money from them, and dispose of them. Under such circumstances, who would not become desperate and make a reckless move? This is all because in times of peace the officials never spend any time worrying about the common folk; then, at a moment of emergency, they rely on clerks and servants to deal with the crisis, until the common folk are finally ruined by a disas- ter, and the officials themselves are unable to preserve their own lives and families. Thus both sides come to a bad end.”

I said, “How poignant your words are! But perhaps the superiors are not aware of this situation. Why don’t you let them know about it?”

Jichuan said with a chuckle, “Didn’t you say in your poem that I have an office as tiny as a bean? If I do speak to them about it, they will not only ignore me but might also grow suspicious of me. I, too, have a life and a family—why should I put them on a hot stove? Besides, I have done everything in my power for my country and for my people; I will continue to perform my duty, and that’s about it. What else can I do?”

Thereupon we both sighed and left it at that.

The bandit Cheng Xiangzheng was from Hu’nan. He was eventually captured at the “traveling merchant tax” checkpoint of the Guan Range, and was subsequently executed. Wang Zaijin, who was their counselor, was captured in Shaoxing, thanks to the information acquired by Jich- uan. I do not know where Wang originally came from.

济川大笑，答道："匪患的根本原因是'食神崇拜'，官府其实也有责任。地方官员虽然直接与老百姓打交道，但他们没有理由总是虐待老百姓。事实上，即使有，一些无知的老百姓也不知道。然而，老百姓每天都在受 "行商税 "之苦，他们都知道。那些当官的、手下的、巡逻的士兵，抓了一千人，也不放过一百人；抓了一千人，也不放过一个人。那些贩夫走卒本来就赚不了多少钱，怎么能承受如此沉重的负担呢？因此，老百姓对'行商税'的痛恨，远远超过对土匪的痛恨。现在放眼全国，到处都是人，到处都有'行商税'，这才是我所担心的。至于'食神教'，起初不过是一两个奸邪之徒想剥削百姓。如果当官的发现了他们的行径，惩治他们，解散他们，那就非常好办了。但当官的却懈怠迟缓，听之任之。等到这些人越来越多的时候，官员们就会不分好坏地把他们统统视为 "谪仙"，向他们勒索钱财，然后将他们处理掉。在这种情况下，谁还会不铤而走险，轻举妄动呢？这都是因为在太平盛世，官吏们从不为老百姓操心；而到了紧急关头，却要靠文官和仆役们来处理危机，直到最后老百姓被祸害得家破人亡，官吏们自己也无法保全自己的性命和家庭。如此一来，两败俱伤。"

我说："你的话多么掷地有声！但是，也许上级领导并不知道这种情况。你为什么不让他们知道呢？"

济川笑着说："你在诗中不是说我的办公室小如豆吗？如果我跟他们说了，他们不仅不会理睬我，还可能对我产生怀疑。我也有自己的生活和家庭，为什么要把它们放在火炉上呢？此外，我已经为我的国家和人民做了我力所能及的一切；我将继续履行我的职责，仅此而已。我还能做什么呢？

于是，我们都叹了口气，就此作罢。

土匪程向正是湖南人。他最终在关岭的 "行商税 "检查站被抓获，随后被处死。王在晋是他们的参谋，在绍兴被俘，多亏了济川获得的情报。我不知道王在晋最初来自。

Xianju was known as the haunt of bandits. Whenever a bandit was cap- tured, as soon as he confessed, he would be executed. There was no hope for clemency or postponement. It happened almost every month. Once I was taking a stroll in the suburbs outside the eastern city gate. At that time I had not yet learned anything about Xianju’s bandits. Just as I was walking casually, all of a sudden I saw a corpse with two tightly clenched fists dancing around. I was so shocked and terrified that I fled for my life. I asked the local sheriff about it, and it turned out to be a bandit who had been executed on the previous day and had not yet been buried.

The sheriff told me that the body of a beheaded criminal will always leap up in about a day; even the body of a puny person will shiver and shake without exception. The reason, he said, was that when a per- son’s head was abruptly cut off, he suffered the greatest pain, and his soul would escape from his body, but his heart had not stopped beating yet; in twenty-four hours, as a cycle was completed and the yang energy returned to a hundred arteries and veins, one’s blood became dried up, but one’s vital energy was circulating, and so one would feel the pain intensely, and expire completely only after one last spasm. This, accord- ing to him, was nothing strange, and people found it bizarre simply because they had rarely seen it. How remarkable the principle is, and yet how subtle and accurate. “When there are doubts about a crime, the penalty should be as light as possible.”121 And, “once you understand the motives behind any crime, you should feel grieved and compassionate for the accused instead of complacent and joyful [about your own ability].”122 I wish those who are in charge of law and punishment would think about the cruelty of it all and feel some compassion.

仙居是有名的土匪出没之地。每当抓获一个土匪，只要他招供，就会被处死。没有宽大处理或延期的希望。这种事几乎每个月都会发生。有一次，我在东城门外的郊区散步。那时，我还不知道仙居有土匪。就在我漫不经心地走着的时候，突然看到一具尸体，两只紧握的拳头在乱舞。我又惊又怕，连忙逃命。我向当地的治安官打听，原来是前一天被处决的土匪，还没有下葬。

警长告诉我，被砍头的罪犯的尸体总是会在一天左右跃起；即使是一个小人物的尸体，也会毫无例外地颤抖和摇晃。他说，这是因为当一个人的头颅被突然砍下时，他会承受最大的痛苦，他的灵魂会从他的身体里逃出来，但他的心脏还没有停止跳动；在二十四小时内，随着一个周期的完成，阳气回到一百条动脉和静脉，一个人的血液变得干涸，但他的元气还在循环，所以他会感到剧烈的疼痛，只有在最后一次痉挛后才会完全死去。在他看来，这并不奇怪，人们之所以觉得奇怪，只是因为他们很少见到。这个原理是多么了不起，又是多么微妙和准确。"121而且，"一旦你了解了任何罪行背后的动机，你就应该为被告感到悲痛和同情，而不是[为自己的能力]沾沾自喜。

In managing a chaotic country, one should apply the penal code strictly, but execute only those who are truly guilty and whose crimes fully deserves such a sentence, so that the execution of one man serves as a warning to a hundred. Who would have expected that government officials might be as fierce as fighting cocks and indulge in their wrath to destroy the lives of the common folk? Moreover, they have embarked on their official careers by studying the Classics; shouldn’t they know the saying that “the common folk are not intimidated by death, so wherefore try to intimidate them with death”?123 I once met an official who believed that every resident of Xianju was doomed to spill blood. He claimed that if they were not executed, there would certainly be armed combat, and tens and hundreds would die that way; and that it was much better to have them killed off by the government, so that the custom of getting into fights among themselves might be mollified. If this had been true, then in order to “transform the vicious and thereby do away with the death sentence,” we would have needed evil men to govern the country for a hundred years.124 How outrageous! If everyone thought the way that official did, I simply would not know what to do.

An elder of Xianju once asked me, “You, dear sir, have been here for several months now, and you have witnessed a fair number of captured bandits. Have you ever seen one as strong as a tiger or leopard, and faster than a monkey or gibbon?”

I said, “No, I have not.”

The elder said, “A real bandit always hides his tracks in the deep mountains and great marshes. Like a kraken or a snake, he is elusive. When he comes out, he carries small weapons and firearms. When he finds a wealthy household, he will get together with one or two of his comrades and coerce a dozen poor people to go with them, giving each of those people about a hundred cash. He himself will break in first, and tell the man of the house not to make any noise. Then he will order those poor people to carry away the loot for him. When he runs into bailiffs, he will be the first to take flight. He excels in running and leaping over highs and lows, and his martial arts skills are good enough to fend off dozens of men. Besides, in peacetime he makes friends with officers and associates with clerks; throughout the year he regularly bribes them and enters into a bond with them like brothers or father and son. So even if they see him, they do not arrest him. When being pushed by their supe- riors, they will apprehend one of those poor people hired by real bandits, since he has indeed participated in the raid after all. The ‘bandits’ whom you, my dear sir, have seen are none other than those poor bastards.”

I said, “Then why don’t they report it to the officials as soon as they are pressured to join the bandits?”

The elder said, “They are too stupid to do that. Even if they do, half of the bailiffs side with the bandits—who would forward their report to the officials?”

I said, “But when they are captured, why do they admit to being a real bandit?”

The elder said, “Dear sir, you are truly a nice man. Don’t you know that the officials have the ‘scales’?125 Besides, the bandits have their code of righteousness: when one of those poor people confesses to the crime and submits to execution, they will provide for his parents, wife, and children for the rest of their lives without fail. Therefore, banditry in our place will never be purged even for a hundred generations. Fortunately, these bandits carry on only small-scale stealing and robbing, and do not have any grand aspirations.”

If this was true, perhaps there was, after all, a grain of truth to the theory that everyone in Xianju was doomed to spill blood? It is so sad.

Xianju’s real bandits, on the other hand, had a strong sense of shame. If one of them robbed a local family, then the others would look down on him and regard him as a Licentiate Scholar, since he only knew to exploit his fellow townsmen. Therefore many bandits took to the sea. Occasion- ally they would raid Linghai, Huangyan, Taiping, and Ninghai, but they would never go near Tiantai, because Tiantai was Xianju’s close neighbor, and also because they felt sorry for the Tiantai people’s poverty as well as admired their kindness. When captured, they would take all of the blame on themselves and never wrongly implicate an innocent person, for they believed that a real man must not leave behind a bad reputation.

治国乱世，当严刑峻法，但只处死真正有罪、罪有应得的人，以一儆百。谁能料到，政府官员会像斗鸡一样凶猛，纵容自己的愤怒，摧残老百姓的生命？况且，他们都是读经做官的，难道不知道 "民不畏死，奈何以死惧之 "123 吗？他声称，如果不将他们处死，就一定会发生械斗，这样就会死几十上百人；，最好是由政府将他们处死，这样就可以缓和他们之间的械斗习俗。如果这是真的，那么为了 "改造恶人，从而废除死刑"，我们就需要恶人来治理国家一百年124！如果每个人都像那位官员那样想，我简直不知道该怎么办了。

仙居的一位长者曾问我："亲爱的先生，你来这里已经有一段时间了。

几个月了，你也见过不少被抓的土匪。你见过像老虎或豹子一样强壮，比猴子或长臂猿还快的吗？"

我说："不，我没有。"

长者说："真正的强盗总是把踪迹藏在深山大沼之中。他就像海怪或蛇一样，难以捉摸。当他出来时，他会携带小武器和火器。当他找到一户富裕人家时，就会和一两个同伴聚在一起，胁迫十几个穷人跟他们走，给每个人一百元左右的现金。他自己先闯进去，告诉男主人不要发出任何声音。然后，他会命令那些穷人帮他把赃物搬走。当他遇到法警时，他会第一个逃跑。他擅长奔跑和跳跃，能飞檐走壁，武艺高强，足以抵挡数十人的围攻。此外，在和平时期，他与官员交朋友，与办事员打交道；一年到头，他经常贿赂他们，与他们结下了兄弟或父子般的情谊。因此，即使他们看到他，也不会逮捕他。在上司的逼迫下，他们会逮捕那些真正的强盗雇佣的穷人，因为他毕竟参与了抢劫。亲爱的先生，您所看到的'强盗'正是那些可怜虫。"

我说："那他们为什么不在受到压力加入土匪后立即向官府报告呢？"

长者说："他们太蠢了，不会这么做。就算他们这么做了，一半的法警都站在强盗一边，谁会把他们的报告转交给官员呢？"

我说："但当他们被抓获时，为什么会承认自己是真正的强盗呢？"

长者说："尊敬的先生，您真是个好人。你难道不知道官府有'天平'吗？125 再说，土匪也有他们的义理：只要那些穷人中有人认罪伏法，他们就会供养他的父母、妻子和儿女，一辈子都不会亏待他们。因此，在我们这里，土匪行为即使流传百世也不会被肃清。所幸的是，这些土匪只是进行小规模的偷盗和抢劫，并没有什么远大的志向"。

如果这是真的，也许 "仙居人注定要血流成河 "的说法终究有几分道理？真是令人唏嘘不已。

而仙居真正的土匪则有强烈的羞耻感。如果他们中的一个人抢劫了当地的一户人家，那么其他人就会看不起他，认为他是个秀才，因为他只知道剥削同乡。因此，许多强盗都出海抢劫。他们偶尔会袭击临海、黄岩、太平、宁海等地，但从不靠近天台，因为天台是仙居的近邻，也因为他们同情天台人的贫穷，钦佩天台人的善良。被俘后，他们会把所有的责任都揽到自己身上，绝不冤枉一个无辜的人，因为他们相信，真正的男子汉是不会留下坏名声的。

They would not violate the old or weak, rape women, harm the crops, or take farming tools, and in all these aspects bandits from other places were inferior to them. To say that they had no conscience was not neces- sarily true. If a magistrate could act as a worthy parent to the common folk, clothe them, feed them, teach them the way of being good, and give them encouragement, these bandits would make excellent defenders of the country. If only the officials could put this into widespread practice and help rectify the contemporary political situation, wouldn’t they be able to share the glory and the honor? Instead, they hang someone’s head on a pole in the morning and call him a bandit, and cut off someone’s foot in the evening and call him a bandit—wouldn’t real bandits burst into laughter at this? Alas, all these “bandits” are but the little children of Our Imperial Majesty!

Governing is not easy, but it is not difficult either. The key is to estab- lish the foundation well. If one does not cultivate the root and engages only in pursuing the branches, the more one tries to govern well, the less well-governed a place becomes. Insisting that the common folk are hard to manage—how could this be the initial intention of a worthy parent to the common folk? I am afraid that when the officials say this, it is simply because they have not given it much thought. For this reason the common folk are in dire straits, and have no way to recover from their hardships on their own. I will explain what I mean.

Those in positions of power say that of the four kinds of people, scholars are of the first and foremost importance;126 and that in order to improve customs, one must begin with setting up schools. This is quite right. However, they do not care about a scholar’s virtue, but look only to his cultural skills. Little do they know that it is indeed possible for cultural learning to harm the Way. Some scholars try their best to cover up their failings and show off their strengths; they are also capable of catering to officials’ tastes and charming them. Thereupon black is turned into white, and yellow is regarded as brown. Ignorant people have never seen the least bit of filial piety or brotherly love in those scholars while clever people are all too ready to emulate their shamelessness. If one wants to improve customs by employing these scholars, how could it be possible? Not only that, but they also get involved in lawsuits, form cliques, and basically stop at nothing in their transgressions. In a remote and backward place, when someone becomes a Licentiate Scholar, the whole village panics; when someone purchases the status of a National University Student, all of his neighbors are alarmed.127 From this one can tell just how wild and overbearing those scholars are.

Those in positions of power say that the common folk regard food as their heaven; and that to give them a good life, we must first pay atten- tion to agriculture and sericulture. This is quite right. However, they do not teach by example, but by rules and regulations instead. Little do they know that as soon as a clerk receives an official notice, he imme- diately follows up with exhortation and censure. The common folk are startled, and have no idea what is going on. As a result, before one even sees mulberry and hemp growing in the field, there are already no roost- ers or dogs left in the village. Under such circumstances, how could they become wealthy and well provided for? Not only that, but the clerks also take advantage of the opportunity to engage in all sorts of wrongdoing, such as threatening and defrauding. In broad daylight, they stir up trou- ble whenever possible, abuse their power and influence, swindle people out of their money, and violate their wives and daughters. The damage they cause the common folk is immeasurable.

Those in positions of power say that the horse harming the herd must not be tolerated, and that to bring peace to the common folk we must first punish the local strongmen. This is quite right. However, they do not pay much heed to the matter during peacetime, but suddenly decide to get rid of these people one morning. They ask their assistants to be their eyes and ears, and entrust confidential information to their kin. Little do they know that those strongmen, who are capable of wily schemes like ghosts and demons, have enough influence to bring about disasters and enough money to buy off gods. If in exposing them one does not exercise caution, one may hurt one’s own reputation instead, and, what is worse, may even incriminate innocent people and mete out unjust verdicts. When that happens, will regret do any good?

Those in positions of power say that one must not be opinionated and regard oneself as infallible, and that to placate the common folk, one must first deal with legal cases at hand and clear them up. This is quite right. However, they do not attempt to gain insight into the hearts of the folk, discover their secrets, and pass judgment based on human nature and common sense. When those ignorant men and women step into the courtroom for the first time in their lives, they are so scared that their spirits have already left their bodies, which makes them look as if they had a guilty conscience. The crafty ones, on the other hand, put on an honest and pitiful face instead, and sometimes even deliberately mud- dle their words to bring about further interrogation, so that they may have a chance to present their argument and demonstrate their inno- cence. Even an official with the acuity of the Qin mirror cannot but be deceived.128 How, then, can they expect justice to be served?

The problems described above are all due to the fact that the foundation has not been established at the outset.129 Once the foundation is established, everything will be on track, and governance is not so dif- ficult after all. What, then, is the foundation? I say: it is to be publicminded and sincere; it is to avoid being greedy, hypocritical, eager for instant success, or fearful of getting in trouble; it is to treat people gently and generously, so that the common folk will come to you; it is to be astute and discerning, so that the common folk will trust you. If one can act like this, there is no reason why he should not be honored in life and enjoy sacrificial offerings after death. Is there in The World(微蟲世界) any wor- thy parent to the common folk who might be so inclined? Alas, how sad! Alas, how sad!

他们不会欺凌老弱，不会强奸妇女，不会伤害庄稼，也不会抢夺农具，在所有这些方面，其他地方的土匪都不如他们。说他们没有良知并不一定正确。如果地方官能像普通百姓的父母一样，给他们穿衣吃饭，教他们做人的道理，给他们以鼓励，这些土匪就会成为国家的优秀卫士。只要官员们能广泛践行这一点，帮助纠正当代的政治局势，他们不就能分享荣耀和光荣了吗？而不是早上把人头挂在柱子上说他是土匪，晚上把人的脚砍下来说他是土匪--难道真正的土匪听了不会哈哈大笑吗？唉，这些 "强盗 "都不过是我们皇上的小孩子！

执政不易，但也不难。关键是要把根基打好。如果不修根基，只追求枝叶，越是想治理好，越是治理不好。坚持老百姓难管，这岂是为人父母者对老百姓的初心？官员们这样说，恐怕只是因为没有深思熟虑。因此，老百姓生活在水深火热之中，没有办法靠自己的力量摆脱困境。我来解释一下我的意思。

当权者说，在四种人中，学者是最重要的；126 要改善风俗，必须从设立学校开始。这是对的。然而，他们并不关心读书人的德行，而只看重他的文化技能。殊不知，文化之学确实有可能伤道。有些读书人竭力掩饰自己的缺点，炫耀自己的长处，还能迎合官员的口味，迷惑他们。于是，黑的变成了白的，，黄的变成了褐的。无知的人看不出那些读书人有半点孝悌之心，而聪明的人却乐于效仿他们的无耻。如果想通过这些学者来改善风俗，怎么可能呢？不仅如此，他们还卷入官司，拉帮结派，基本上是无恶不作。在一个偏远落后的地方，有人考上了秀才，全村人都慌了；有人考上了国子监，街坊邻居都惊了。

当权者说，老百姓视食物为天堂；要让他们过上好日子，首先要重视农业和养蚕业。这是很对的。然而，他们不是言传身教，而是条条框框。他们不知道，书记员一接到官方通知，就会立即进行劝诫和训斥。普通百姓惊愕不已，根本不知道发生了什么事。结果，还没看到田里长出桑麻，村里就已经鸡犬不留了。在这种情况下，他们怎么可能致富，怎么可能衣食无忧？不仅如此，书记们还趁机进行各种不法行为，如恐吓、诈骗等。光天化日之下，他们无事生非，滥用职权，骗取钱财，侵犯妻女。他们给老百姓造成的伤害是无法估量的。

当权者说，决不能容忍马伤害马群，要想给老百姓带来和平，我们必须先惩罚当地的强人。这是对的。然而，他们在和平时期并没有太在意这件事，却在一天早上突然决定除掉这些人。他们让自己的助手充当耳目，把机密情报托付给自己的亲属。他们不知道，这些强人像鬼神一样诡计多端，他们有足够的影响力带来灾难，有足够的金钱收买神灵。倘若揭发不慎，反倒会伤了自己的名声，更有甚者，还会株连无辜，造成不公正的判决。到那时，后悔还有用吗？

当权者说，不能自以为是、自以为是，要安抚老百姓，首先要处理好手头的法律案件，把事情弄清楚。这是很对的。然而，他们并没有试图洞察民心，发现他们的秘密，并根据人性和常识做出判断。当那些无知的人平生第一次踏上法庭时，吓得魂飞魄散，一副做贼心虚的样子。而那些狡猾的人，则会装出一副老实可怜的样子，有时甚至故意把话说得含糊不清，以引起进一步的审问，从而有机会陈述自己的理由，证明自己的清白。128如此一来，他们还能指望正义得到伸张吗？

出现上述问题的原因都是由于基础架构的不稳定性。

129 基础一旦打牢，一切都会步入正轨，治理也就不那么困难了。那么，基础是什么呢？我说：就是要有公心和诚心；就是要避免贪婪、虚伪、急功近利、怕惹麻烦；就是要温柔敦厚地待人，老百姓才会来找你；就是要有敏锐的洞察力，老百姓才会信任你。如果能做到这一点，生前没有理由不受宠，死后没有理由不享受祭祀。微蟲世界》中有這樣的父母嗎？唉，多么悲哀唉，多么悲哀

17、The “Cult of Eating” was a derogatory term for Christianity.

18、This quotation is from the Classic of Documents.

19、This quotation is from the Analects 19.19. See note 56 of part 1.

20、This quotation is from Laozi’s Dao de jing.

21、This is from the Analects 13.11. The original remark is as follows: “The Master said, ‘If good men were to govern the country continuously for a hundred years, they would be able to transform the vicious and thereby do away with the death sentence.’”

22、The “scales” is an instrument of torture.

23、The four kinds of people refer to scholars, farmers, craftsmen, and merchants.

24、National University Student (jiansheng) was a common generic designation of stu- dents admitted to the National University (taixue) maintained by the Directorate of Education (guozijian) in the Qing dynasty.

25、The Qin mirror is a legendary mirror possessed by the First Emperor of Qin (259–210 bce) that could supposedly reflect the internal organs of a person.

26、This sentence was crossed out in the manuscript and changed to “Therefore, the foundation must be established at the outset.”

CHRONOLOGY

January 29, 1854 (the first day of the first month in the jiayin or fourth year of the Xianfeng era): The author, Zhang Daye(張大野), is born at South Qinghe/ Yuanjiang (in Huai’an, Jiangsu), where his father is serving in public office

1857: Author begins schooling

February 20, 1860 (the 29th day of the first month in the 10th year of the Xianfeng era): The Nian rebels press close to Huai’an of Jiangsu, and the director-general of the Grand Canal flees; at about the same time, author escapes with his three mothers (his “birth mother,” “legal mother,” and “concubine mother”) and young servant Zhou, and goes to family residence at Shaoxing

august or September, 1860: Author’s “legal mother” Madame Chen goes back to Yuanjiang to join his father; author stays behind at Shaoxing along with his “birth mother” Wang and “concubine mother” Lou

October 29, 1861 (the 26th day of the ninth month in the xinyou or 11th year of the Xianfeng era): Author flees from Shaoxing to Black Stone Village with the help of hired hand Lu Sanyi, just before Shaoxing falls to the Taiping army

November 1, 1861: Taiping army captures Shaoxing

November/December 1861: Author flees to Tiaomachang, south of Black Stone Village, via Cuangong

December 28, 1861 (the 27th day of the 11th month): Taiping army attacks Tiaomachang

1862: Author goes to Lu’s Dyke (his fourth sister’s married home), where he witnesses the dismembering of a woman; then to Diankou (home- town of his “legal mother”) and on to Pig’s Jaw; then to Ding’s Port, and comes down with malaria; then back to Diankou

Summer 1862: Author suffers from acute dysentery at Diankou; goes back to Ding’s Port, then is taken by Wenjing to Houbao, where he receives news of Zhou’s death; paternal aunt gets married to Mr. Lu at Dragon’s Tail Mountain

July 27, 1862: Bao Village is captured and slaughtered by Taiping army; author’s maternal cousin Xiong and his wife die

Later 1862: Author flees to Temple’s East, where he watches family tai- lor’s son Feng Zhihua retrieve his brother Feng Zhiying’s head; in early autumn, he and mother briefly seek refuge at Cypress Lodge, where his ancestral shrine is; then to Tao’s Weir; then to West Port (aka Roosting Duck Village), where cousin Xiaoyun’s wife née Wang commits suicide; her infant son Ren dies shortly afterward; author, mother, and old fam- ily servant Ah Zhang flee to Dragon’s Tail Mountain and join author’s aunt, now Mrs. Lu; mother is ill; author is cared for by Ah Zhang for six months

Spring 1863: Author’s mother gradually recovers from illness March 17, 1863: Taiping army leaves Shaoxing

March 18, 1863: Cousin Xiaoyun returns to Shaoxing to look at family residence, finds everything intact, and leaves

March 25, 1863: Cousin Xinquan goes back to Shaoxing’s family resi- dence and finds it robbed clean

October–November 1863: Author and mother go north and join his father at South Qinghe/Yuanjiang of Jiangsu, and subsequently witness the Nian rebels’ attack of Yuanjiang

1870: Author’s father passes away; author escorts father’s coffin back to Shaoxing; pays respects to Lu Sanyi’s grave; sees Ah Zhang for the last time

1871: Author visits Tiaomachang and sees Old Woman Tang

October/November, 1874 (the ninth month of the jiaxu or 13th year of the Tongzhi era): Author begins trip to Jinsha (in Nantong, Jiangsu) (Yuanjiang—Huaicheng—Baoying—Gaoyou—Shaobo—Yangzhou— Tai Zhou—Rugao—Jinsha)

1875: Author returns to Yuanjiang from Jinsha

april 22, 1875: Cousin Xuequan dies

November 28–December 27, 1875 (the 11th month of the yihai or first year of the Guangxu era): Author goes to Shaoxing for father’s per- manent burial (Yuanjiang—Danyang—Changzhou—Wuxi—Suzhou— Pingwang—Jiaxing—Shimen—Hangzhou—Shaoxing)

Spring 1876: Author stays at Shaoxing and tours nearby sites; returns to Yuanjiang (Shaoxing—Xiaoshan—Hangzhou—Shimen—Jiaxing— Pingwang—Suzhou—Wuxi—Changzhou—Zhenjiang—Yangzhou— Shaobo—Gaoyou—Yuanjiang)

august 11, 1878 (the 13th day of the seventh month in the wuyin or fourth year of the Guangxu era): Author goes to Hangzhou for livelihood

[Dates unknown]: After leaving Hangzhou, author spends seven months at Songjiang (Shanghai), followed by several years at Suzhou; also, some time between 1878 and 1893, author’s family moves to Ningbo

april/May 1885 (the third month of the yiyou or 11th year of the Guangxu era): Author goes on trip from Suzhou to Jingkou (at Zhenjiang, Jiangsu)

May 3, 1886 (the 30th day of the third month of the bingxu or 12th year of the Guangxu era): Lü Xiuliang dies

January/February 1887 (first month of the dinghai or the 13th year of the Guangxu era): Author leaves Suzhou for Hangzhou, and visits Yu Simeng on the way there; at Hangzhou, decides to go to Xianju seeking employment on Commissioner Xu’s recommendation

april/May 1887: After visiting Shaoxing briefly, author goes to Xianju (Shaoxing—Sheng County—Xinchang—Banzhu—Tiantai—Xianju)

autumn (1887 or later): Author leaves Xianju

april 8, 1893 (the 22nd day of the second month in the guisi or 19th year of the Guangxu era): Yuan Jichuan dies

May 21, 1893 (the sixth day of the fourth month): Author sets out from Ningbo to Shaoxing (Ningbo—Fenghua—Xinchang—Banzhu—Tian- tai—Shaoxing)

May 28, 1893 (the 13th day of the fourth month): Author arrives at Sha- oxing; he pays his respects to Yuan Jichuan’s spirit tablet on May 29; leaves Shaoxing on May 30, arrives at Huangyan on May 31, and stays overnight

June 1, 1893 (the 17th day of the fourth month): Author visits his “birth mother” Madame Wang’s family graves at Huangyan, returns to Shaox- ing on June 4 (the 20th day of the fourth month)

June 5, 1893 (the 21st day of the fourth month): Author bids final fare- well to Yuan Jichuan’s spirit tablet

June 6, 1893 (the 22nd day of the fourth month): Author sets out for Ningbo (Haimen—Dinghai/Zhoushan—Zhenhai—Ningbo)

June 9, 1893 (the 25th day of the fourth month): Author returns to Ningbo

1894: Author writes the last sections of part 3 some time after the one- year adversary of Yuan Jichuan’s death (“now he has been dead for more than a year”)

简史

1854年1月29日(咸丰四年甲寅正月初一):作者张大野出生于南清河/沅江 (今江苏淮安),其父在此任官。

1857:作家开始求学

1860年2月20日(咸丰十年正月二十九日):年叛军逼近江苏淮安,大运河总舵主出逃;与此同时,作者带着三位母亲("生母"、"义母"、"庶母”)和小仆人周氏逃到绍兴的家宅。。

1860年8月或9月:作者的"义母“陈夫人回沅江与父亲团聚;作者与“生母“王氏和“庶母"楼氏留在绍兴。

1861年10月29日(咸丰十一年辛酉九月二十六日):作者在雇工陆三一的帮

助下从绍兴逃到黑石村,就在绍兴被太平军攻陷之前

1861年11月1日太平军攻占绍兴

1861年11月/12月:作者逃往黑石村以南的蕉马场,途经爨公

1861年12月28日(十一月二十七日):太平军进攻蕉马场

الله

1862:作者去了卢家堤(他四姐的娘家),在那里目睹了一个女人被肢解;然后去了店口(他“合法母亲"的家乡),接着去了猪嘴;然后去了丁家港,得了疟疾;然后回到店口

1862年夏:作者在店口患急性痢疾;回到丁家港,然后被文镜带到后堡,在那里他得到了周恩来去世的消息;姑母在龙尾山与陆先生结婚

1862年7月27日:鲍村被太平军攻陷并遭到屠杀;作者的表兄熊氏夫妇死亡

1862年晚些时候:作者逃到庙东,在那里目睹了冯家太爷的儿子冯志华取回了弟弟冯志英的头颅;初秋,他和母亲在祖先祠堂所在的柏树庐短暂避难;然后逃到陶家堰;作者、母亲和老家仆阿张逃到龙尾山,投奔作者的姨母,也就是

现在的陆夫人。母亲病故,作者由阿章照顾了六个月。

1863年春作者的母亲逐渐康复 1863年3月17日:太平军离开绍兴

1863年3月18日:小云表哥回绍兴看家宅,发现一切完好无损,便离开了。

1863年3月25日:新泉表哥回绍兴老家,发现家里被盗一空

1863年10月至11月:作者和母亲北上,在江苏南清河/沅江与父亲会合,

随后目睹了年叛军进攻沅江。

1870:作者的父亲去世;作者护送父亲的灵柩回绍兴;到陆三诒墓前祭拜;最后一次见到阿章

1871:作者造访蕉叮,见到唐老太太

1874年10月/11月(同治十三年甲戌九月):作者开始金沙之行(江苏南通) (沅江-怀城-宝应-高邮-邵伯-扬州-泰州-如皋-金沙) له

1875:作者从金沙返回沅江

1875年4月22日表兄雪泉去世。

1875年11月28日-12月27日(光绪元年乙亥十一月):作者赴绍兴为父奔丧 (沅江-丹阳-常州无锡苏州-平望-嘉兴石门-杭州-绍兴) له

1876 年春:作者在绍兴逗留并游览附近景点;返回沅江(绍兴萧山-杭州-石门

-嘉兴-平望-苏州无锡常州-镇江-扬州-邵伯-高邮沅江)

1878年8月11日(光绪四年戊寅七月十三日):作者前往杭州谋生

[日期不详]:离开杭州后,作者在松江(上海)住了七个月,之后又在苏州住了几年;此外,1878年至1893年间,作者一家搬到了宁波。 له

1885年4月/5月(光绪十一年乙酉三月):作者从苏州到京口(江苏镇江) 旅行

1886年5月3日(光绪十二年丙戌三月三十日):吕秀良逝世

1887年1月/12月(光绪十三年丁亥正月):作者离开苏州前往杭州,途中拜访了余思孟;在杭州,作者决定根据徐专员的推荐前往仙居求职。

1887年4月/5月:短暂访问绍兴后,作者前往仙居(绍兴嵊县-新昌斑竹-天台-仙居) له

秋天(1887年或以后):作者叶仙菊

1893年4月8日(光绪十九年癸巳二月二十二日):袁济川逝世

له

1893年5月21日(农历四月初六):作者从宁波出发前往绍兴(宁波奉化-新昌-斑竹-天台-绍兴)

年5月28日(农历四月十三):作者抵达绍兴;5月29日拜祭袁济川灵位;5月30日离开绍兴,5月31日抵达黄岩,并在黄岩过夜

1893年6月1日(农历四月十七):作者到黄岩"生母"王夫人家扫墓,6月4 日(农历四月二十)返回绍兴。

1893年6月5日(农历四月二十一日):作者最后送别袁济川灵位

1893年6月6日(农历四月二十二):作者出发前往宁波(海门定海/舟山镇海宁波)

1893年6月9日(四月二十五日):作者返回宁波

له 1894:作者在袁济川逝世一年后("如今他已去世一年多”)写下了第三部分的最后几节。

له

APPENDIX

a List of author’s connections

1. Family

father (1809–1870), name unknown

mother (“birth mother,” father’s concubine, d. after 1893/1894), née Wang, native of Huangyan, Zhejiang

mother (“legal mother,” father’s principal wife, d. between 1875 and 1893), née Chen, native of Zhuji, Zhejiang

Madame Lou/Deng, father’s concubine from Guangdong Madame Li, grandfather’s concubine

sisters/female cousins (the author refers to all of his female cousins as “sisters” and sometimes it is impossible to know whether a “sister” is his sister or his female cousin; when we do know for certain, we list the name under “paternal uncles and their wives, sons, and daugh- ters” below):

“elder sister,” married to Zhou Shengjie

“fourth sister,” lived in Lu’s Dyke, presumably married to a Mr. Ni there

maternal uncles (i.e., brothers of “legal mother” Madame Chen):

uncle (name unknown), son, son’s wife née Feng, and grandson Chen Youqiao (b. 1853), living at Diankou in Zhuji

fifth uncle Chen Yiting, named Jing, who had a villa at the Sweet- ness Range in Zhuji

maternal cousin: Xiong and his wife (d. 1862)

paternal aunt, married to a Mr. Lu at Dragon’s Tail Mountain

paternal uncles and their wives, sons, and daughters:

second uncle, wife (d. 1862); son Xinquan, his wife née Hu, and their son Anxuan (still living in 1893/1894); daughter (“ninth sister”), married to a farmer, name unknown

fifth uncle, wife, two daughters (“eighth sister” and “little sister,” d.

1862)

sixth uncle Kuisheng (d. 1862); sons Jingquan, Wuquan (whose only son, name unknown, was still living in 1893/1894), Xuequan (named Wentao, 1848–April 22, 1875), Puquan, Zi, You, and Liquan (the only one still living in 1893/1894)

seventh uncle (d. 1862); wife née Yang (d. 1861); son Xiaoyun and his wife née Wang (d. 1862) and infant son Ren (d. 1862)

eighth uncle Shaozhu, son Qinquan (named Wenzhi) (both died in early 1870s)

2. Friends

(Note: Unless otherwise noted, the local place names in this and the next two sections are all Zhejiang place names.)

Chen Yuyu, native of Tiantai residing in Ningbo

General Liu Tianxing, studio name Youzhi, stationed at Shaoxing, in charge of the banner garrison

Lan Youzhi, named Yan, grandson of Lan Dixi (1736–1797), director- general of the Grand Canal

Li Xiaju, named Chengqi, native of Jiangning (in Jiangsu), secretary to General Liu Tianxing

Lü Xiuliang, named Jinshou, native of Suzhou (in Jiangsu), carpenter Pan Yiting, named Honggui, native of Liuzhou (in Guangxi)

Qian Bochui (1867–1931), named Qian Zhenxun, native of Leqing, poet Qian Jufu (d. 1875), named Qixin, native of Xiushui, minor official Wan Qingxuan (1818–1898), native of Nanchang (in Jiangxi), official, a

friend of author’s father

Wang Kanghou, named Jin, aka “Elder Brother Thirty,” author’s class- mate

Xu Yingheng (1820–1891), “Commissioner Xu” (?), native of Panyu (in Guangdong), provincial administration commissioner of Zhejiang

Yan Chiya, named An, residing in Changzhou (in Jiangsu)

Yang Chunhua, residing at Shaobo (in Jiangsu)

Yang Peiyuan (1835–1907), named Baoyi, native of Yanghu (in Jiangsu), painter

Yao Gusheng, residing in Songjiang (in Shanghai) Yu Lang, courtesy name Xingru, native of Shanyin

Yu Mosheng, named Zhixiang, native of Zichuan (in Shandong) Yu Simeng, named Long, native of Wucheng

Yuan Jichuan (1839–1893), named Shunjin, native of Fenyang (in Shanxi), district jailor of Xianju, Zhejiang

Zha Changqing, named Youchun, native of Haining, a friend of author’s father

Zhang De, courtesy name Wangzong, author’s first teacher

3. Casual Acquaintances

Chen Yuan (b. 1837), native of Linhai, bamboo carver, met during trip in part 1

Fang Hao, a former soldier, met at Jinhua

Gu Baotang, native of Shangyu, travel companion of Zhou (see under “Servants and Hired Hands”)

Lady Scribe of the Jade Capital, née Qi, great-granddaughter of Qi Cifeng (1703–1768), native of Tiantai, met during trip in part 1

Minxi, studio name Huafeng, abbot of Temple of True Enlightenment at Tiantai, met during trip in part 1

Mr. Feng, author’s family tailor, who had two sons, Feng Zhiying (d.

1862) and Feng Zhihua (d. 1862)

Mr. Pan, native of Tiantai, travel companion in part 1

Old Man Xu (b. 1830s), Xu Dingmu, studio name Zhiting, owner of res- taurant at Dragon King’s Lake of Xinchang, met during trip in part 1

Old Woman Tang (b. 1790s), native of Tiaomachang, who helped author in Taiping Rebellion

Qiutan, Buddhist monk at Tanhua Pavilion on Mount Tiantai, met dur- ing trip in part 1

Xiaoran, Buddhist monk at Guoqing Temple of Tiantai, met during trip in part 1

Yunya, Daoist priest at Weiyu Mountain, met during trip in part 1

Zhu Changchun, filial son of Jieshou Village, met during trip to Jinsha in part 3

4. Servants and Hired Hands

Ah Zhang (ca. 1800s–after 1870), native of Little Bitter Village, family servant from 1840s until 1870

Chen Laomo and his wife, natives of Zichuan (in Shandong), servants at the South Qinghe residence

[Chen] Wenjing (d. 1862), hired hand, also a clansman on the side of author’s “legal mother”

[Chen] Xiaofu, hired hand, also a clansman on the side of author’s “legal mother”

Elder Zhang, hired to watch author’s father’s temporary gravesite He Xi, maternal cousin’s wife Madame Feng’s servant

Lu Sanyi (d. ca. 1870), hired hand, native of Black Stone Village

Yatou, native of Tiantai, hired to carry luggage during trip to Xianju in part 3

Ye Ahsheng, native of Tiantai, hired to carry luggage during trip to Tiantai in part 1

Zhao the Six, author’s father’s grave keeper

Zhou (1844–1862), an orphan from Licheng (in Shandong), taken in by author’s father in 1853

附录

له

作者联系一览表

1. 家庭

父亲(1809-1870),姓名不详

母亲("生母”,父亲的妾,1893/1894年后去世),女,王氏,浙江黄岩人

母亲("法定母亲”,父亲的主要妻子,1875-1893年间去世),女,陈氏,浙江

诸暨人

楼夫人/邓氏,父亲的妾室,来自广东李夫人,祖父的妾室。

姐妹/女性表姐妹(作者称其所有女性表姐妹为"姐妹",有时无法确定"姐妹" 是其姐妹还是其女性表姐妹;当我们可以确定时,我们会将其姓名列在下面的

"父系叔伯及其妻子、儿子和女儿“项下):

"姐姐",嫁给了周圣杰

"四妹“住在卢代克,大概嫁给了那里的一位倪先生

母舅(即“法定母亲“陈夫人的兄弟):

叔父(姓名不详)、儿子、儿子的妻子冯氏和孙子陈友桥(1853年生),住在诸暨店口

五陈一亭,字敬,在诸暨醴泉岭有别墅。。

外表兄:熊氏夫妇(卒于1862年)

姑妈,嫁给了龙尾山的卢先生

له

父系叔伯及其妻子、儿子和女儿:

二伯父,妻子(卒于1862年);儿子新泉,妻子胡氏,以及他们的儿子安轩 (1893/1894年仍在世);女儿("九妹"),嫁给一位农民,姓名不详

五叔、妻子、两个女儿("八妹"和"小妹”,D.

1862)

六叔父奎生(卒于1862年);儿子景泉、武泉(1893/1894年,其唯一的儿子仍在世,姓名不详)、学泉(名文涛,1848年-1875年4月22日)、普泉、子、友和礼泉(1893/1894年,唯一的儿子仍在世)。

七叔父(卒于1862年);妻子杨氏(卒于1861年);儿子小云和妻子王氏 (卒于1862年)以及幼子任氏(卒于1862年) له

八叔父少柱,子钦泉(名文治)(均卒于十九世纪七十年代初)。

2. 朋友

(注:除非另有说明,本节和下两节中的地方地名均为浙江地名)。

陈玉玉,天台人,现居宁波

刘天行将军,艺名有志,驻守绍兴,掌管旗驻军兰友之,名彦,兰迪西(1736-1797年)之孙,大运河总管李霞举,名承后,江宁(江苏)人,刘天行将军的秘书吕秀良,字金寿,江苏苏州人,木匠潘一亭,字洪桂,广西柳州人。钱伯達(1867-1931年),名钱振勋,乐清人,诗人钱巨甫(1875年卒),名其信,修水人,小吏万庆轩(1818-1898年),南昌(江西)人,官至一品大员。

作者父亲的朋友

王康侯,姓金,又名“三十哥”,作者的同班同学

له

许应衡(1820-1891),"许专员"(?

燕赤霞,名安,居常州(江苏)

杨春华,住邵伯(江苏)

杨培元(1835-1907),名宝义,江苏阳湖人,画家姚谷生,寓居松江(在上海)于郎,字星如,山阴人于默生,名志祥,淄川(山东)人于思孟,名隆,武城人。袁际川(1839-1893),名顺金,汾阳(山西)人,浙江仙居地方狱吏查常青,名友春,海宁人,作者父亲的朋友

张德,礼名王宗,作者的第一位老师

3. 随便认识的人。

陈垣(1837年生),临海人,竹刻家,在第一部分的旅行中认识

方浩,退伍军人,在金华相识

顾宝堂,上虞人,周的旅伴(见“仆人和雇工”)。 لو

玉京女史,女,祁氏,祁慈凤(1703-1768年)曾孙女,天台人,在第一部分的旅行中认识。

闽西,工作室名华峰,天台山真觉寺住持,在第一部分的旅行中见过。

冯先生是作者家的裁縫,他有两个儿子,冯志英(卒于1943年)和冯绍庸 (卒于1944年)。

1862年)和冯志华(卒于1862年)。潘先生,天台人,第一部分的旅伴徐老先生(19世纪30年代生),徐鼎木,艺名芝亭,新昌龙王湖酒楼老板, 在第一部分的旅行中结识。

唐婆婆

秋潭,天台山丹华阁僧人,在第一部分旅行中遇到萧然,天台国清寺僧人,在第一部分的旅行中与他会面云崖,威虎山道士,在第一部分的旅行中相遇杰寿村孝子朱长春在金沙之旅中的遭遇(第三部分

4. 仆人和雇工

阿章(约1800年代至1870年以后),小苦村人,19世纪40年代至 1870 年期间的家庭佣人

陈老谟夫妇,山东淄川人,南清河府仆人。

[陈]文静(1862年卒),雇工,也是作者“合法母亲“一方的族人。

[陈小福,雇工,也是作者“合法母亲"一方的族人

张长者,受雇看管作者父亲的临时墓地何西,表嫂冯夫人的仆人

卢三益(约1870年卒),雇工,黑石村人丫头,天台人,第三部分仙居之行受雇搬运行李

叶阿生,天台人,在第一部分的天台之旅中受雇搬运行李

赵六爷,作者父亲的守墓人

周(1844-1862年),历城(山东)孤儿,1853年被作者父亲收留

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INDEX

A

Academy of Master Stone Case, 134

The Account of Famous Sights, 47 “Account of My Southern Journey” (Sun

Jiagan), 147

“Account of Peach Blossom Spring” (Tao Yuanming), 101

Account of Ten Days in Yangzhou, 30

Account of the Jiading Massacre, 30 age of no doubts, 13, 79–80

Ah Zhang, 32, 85, 91–92, 104, 105

alum story, 80

An Lushan Rebellion, 25, 139n60 Analects, 13, 46n22, 62n56, 172n124 ancestral shrine, 104

ants comparison, Taiping soldiers, 24 Anxuan, 85, 92

Arhat pine, 164–65

atractylodes, 70

aunts, 81, 91, 181–82

autobiographical narrative, overview: childhood perspective, 3–4, 23–24; and cultural memory, 28–31; local focus, 6–7, 28, 30; manuscript copy, 5, 8, 27–29; opening journey summarized, 9–13; philosophical aspect, 7; Rebel- lion period perspective, 13–14; struc- ture of, 5–6, 8n3, 9, 14–16; translation

approach, 31; as trauma writing, 7–8,

16–26; travel theme, 7–8, 14–16; util-

ity expectation, 6–7, 35–36. See also specific topics, e.g., landscape entries; poems entries; violence memories

Bai Juyi, 112n6, 124, 150n90

“The Ballad of Pipa” (Bai Juyi), 112n6, 150n90

bamboo, 56, 99, 163 Bamboo Leaf Green, 136 Ban Gu, 79

bandits: attacks on water, 103, 104; explosion ambush, 102–3; at Peach Blossom Spring, 101; Suzhou problem, 148–49; Taizhou, 61–62; Temple’s East, 104; Tiantai city, 64; Xianju area, 73, 74, 165–66, 169–74; Zhejiang, 49,

50. See also Longhairs; Nian uprising;

Shorthairs; violence memories Banshan, 138

Banzhu, 39

Bao Lishen, 86

Bao Shenbo (Bao Shichen), 67 Bao Shu, 51

Bao Village, 23–24, 86–87, 93, 96, 102–3

Baoying, 121

Bay of Avoiding Summer Heat, 150–51 beauty, scenes of. See landscape entries beaver, hawk-capturing, 98–99, 99

Benniu, 138

“Big Sister, Go Pick Tea Leaves” bird, 76, 77–78

biji form, as memory shaper, 8n3

birds, 13, 39, 44, 76–78, 82, 99, 159

birth mother. See Wang, Madame (birth mother)

bitter nut, 99

“black dog” phrase, 11, 40

black rice, 99

Black Stone Village, 81–82, 94, 99 Black Summit Mountain, 41–42 “Blue Robe” plant, 71

Bo Daoyou, 79

boars, 44

boat travel: escapes during Taiping Rebellion, 90, 104–6; for father’s

burial, 125–27, 131; Gaoyou journey,

140; Hangzhou journey, 159; Huang- ya’s ferry, 53, 67–68; Hujia Pond jour- ney, 103–4; to Jinhua, 65; Lion Hill, 134; sea route, 58–59; Shaoxing area,

53, 55; Suzhou area, 150–51, 152–53; to

Tiantai, 10, 11, 37–38; to/from Shaox-

ing, 47–48, 55; wailing woman epi-

sode, 12–13; Xianju journey, 161–62;

Yuanjiang journey, 137–38

bodhi fruit comparison, 6, 13, 37

Bodhisattva Grotto, 103

Bodhisattva shrine, Seven Stars Crag, 135

Botong (Gao Botong), 141 brasnia soup, 72

Bronze Dyke Hollow, 101 Buddha’s Mash, 121

Buddha’s Mound, 44

Buddha’s Pavilion, 125–26

Buddhism, 26, 43–44, 45–46, 131. See also

temple visits

C

calendar system, overview, 32–33 Caruth, Catherine, 22

casualty statistics, civil wars, 3, 24, 110

cavalry, Nian, 110, 113–14

caves, 46–47, 54, 101, 103, 135

cemeteries, 53, 55, 60, 84, 135

chang ghost, 137

Changzhou, 126

“Chaos, Memory, and Genre” (Hunting- ton), 8n3

Chen, Madame (legal mother): conch dream, 81; in extended family, 31, 181;

fleeceflower tuber, 142; homeland, 86;

during Nian Uprising, 88, 113; return

to Shaoxing, 128

Chen dynasty, 64

Chen Guorui, 113, 116

Chen Jialing (Chen Weisong), 125, 127

Chen Laomo, 110–11

Chen Wengong (Chen Hongmou), 120, 169

Chen Yuan, 55–56

Chen Yuyu, 80 Chen Zilong, 145n75 Cheng County, 64

Cheng Xiangzheng, 169, 171

Cheng Zhonglie (Cheng Xueqi), 127 Chengzihe, 110

Chenhao rebellion, 160

chestnut, mountain, 99

Chinese Academy of Sciences, 28 Chinese grim reaper, 23, 101 Chu army (Xiang militia), 116 “Chun wang” (Du Fu), 25n18 cinnabar well, 54

Classic of Mountains, 49n29

Classic of Poetry, 38n1, 59n50, 60n51, 62n57, 64n62

Clear Stream Village, 42, 164 Clear Water Pool, 122 Clorinda, 31

Cloud Range, 152

Cloud Terrace Mountain, 47, 142 clouds, jars of white, 142

Cloudy Peak, 52

coffins, dirt-filled, 97

Coiled Incense Tower, 114–15, 116

Coin Islet, 138

Coldwater Way Station, 41 collecting the songs, 7, 35–36 Colorful Brocade Peak, 103

colors, 93–94, 95, 102. See also landscape

entries

Compassionate Cloud Temple, 140 conch dream, 81

concubines: father’s, 31, 81, 95, 98,

109–10; grandfather’s, 81, 83, 91, 105; Qian Jufu’s, 123–24; Yuan Jichuan’s, 51–52, 57

Confucius, 44, 46n22, 60n52, 79n4

Congwen zizhuan (Shen Congwen), 25 consolidated memory, 27

corpses: Bao Village, 93; from battle, 16–17, 85; and disease, 96; as disguise,

84; on river, 22, 104, 106; shackle epi-

sode, 23, 101; from Shaoxing attack,

82; from Shorthair massacres, 90;

Xianju bandit, 15, 171

Correct and Extensive Temple, 44 corruption, 77, 111, 144, 173, 175 couplets. See poems entries courtesans, 10, 11, 39–40, 112n6 courtesy name, defined, 4

cousins: in Bao Village massacre, 93; dur- ing childhood, 80; in extended family, 31–32, 181–82; in ghost story, 95. See also Feng, Madame (cousin’s widow);

Wuquan; Xiaoyun

crime, judgment principles, 62 Crimson Wall Mountain, 46 crying boy’s death, 20–22, 83

Cuangong, 83

Cult of Eating, 170

cultural memory, distortion effects, 8, 28–31

Cypress Lodge, 104

D

Diary of my coming to the south (Li Ao), 25 dancing corpse, Xianju, 15, 171

“dancing snow of the cold cliff,” 46 Dang county, 142–43

Danyang, 126

Daoism, 26. See also temple visits Daosheng, Master (Zhu Daosheng), 146 dark gateway, 54–55

date system, overview, 32–33 Daxingkeng Range, 44 Dayou Gong, 53n36

death and life, contemplations, 43, 58,

102, 116–17, 123–24, 132, 141–42,

149–50. See also sadness Deer Horns Mountain, 102–3 deferred action, 13–14, 16–17

demons, 23, 39, 72, 101, 162. See also

ghosts

Deng, Madame, 81n10, 95n21 Deng Ai, 161

Dengwei, 151

“Dharma Assembly” phrase, 46 Diankou, 86

Ding Mu’an (named Qu), 111 Dinghai (Zhoushan), 59

Ding’s Port, 86, 87, 95

disease, 50, 86–87, 92, 96, 104–5, 133

dismembered woman, 17–19, 96–97 Dog Neck Pond, 104

dogs, 95–96

domino plant, 99 Dong Xiaowan, 124n33

Donglin Party, 124, 154 Dongpo, Master (Su Shi), 139

The Draft of Qing History (Qing shi gao),

23–24

Dragon Court, 167 Dragon King’s Lake, 39

dragon-insect relationship, 7

dragons, 65

Dragon’s Tail Mountain, 91, 104–5, 106

dreams, 67, 81, 150

drinking: Buddha’s Mash reputation, 121; with friends and family, 98, 122,

141, 153, 159; in songs and poems,

58–59, 156–57; with travelers, 38, 138,

140

Du Fu, 25, 75n79, 79, 99, 136, 160n109, 164n113

Du Mu, 140

Du Qiu, 112n6 Duanwu, 156–57

Dungan Revolt (Hui uprising), 117, 118

dysentery, 86–87

E

Earth’s flutes, 54n38 East Lake, 56–57

Eastern Pass, 160–61 Eight Immortal Crags, 52

Eight Leagues Post Station, 53

Enlightenment to the Truth, 54

“The Essentials of Military Operations,” 119

evil, 95–96

expectant appointee, defined, 50n32

F

“faded early bamboo,” 99

Fan Xiwen (Fan Zhongyan), 115 Fan Zhongyan, 152

Fang Guozhen uprising, 60–61 Fang Hao, 119

Fang Xiaoru, 57, 61

Fanjiang, 130–31

Fan’s Mound, 152

farming, 54, 66, 73, 128–29, 128–30, 143,

175

fate, 51, 105, 113, 118, 145

father, Zhang Daye(張大野)’s: adoption of Zhou, 88; at author’s birth, 80; biographi- cal highlights, 4–5; burial journey, 125–37; cloud gift, 142; death, 106;

during Nian Uprising, 14, 89, 110,

113; opinion of poetry writing, 14,

120; reunion with, 89, 106; separation

from, 81; tomb visit, 159

fear, 15, 16–17, 23, 83, 97, 113

Feather Mountain Cave, 54 feathered folk, 45, 142

Female Alligator Mountain, 161–62 Feng, Madame (cousin’s widow), 86–87,

Feng county, 142–43

Feng Zhihua, 19, 93

Feng Zhiying, 19, 93

Fenggan, 42–43

Fenshui Bridge, 49, 57 Fifty-three Wise Ones, 147 “finger battle,” 11, 40

fires, 82, 83, 93, 110, 137

fishing, 128

Fishing Terrace, 120

Five Sacred Mountains, 52

“Five Sets of Bequeathed Guidelines” (Chen Hongmou), 120

Five Virtues, 50

flames of war, colors, 93 fleeceflower tuber, 142

floods, 83–84, 121

Flower Field, 116

flower gambling, 72

flowers, 39, 44, 70, 102

Flowers in the Mirror (Li Ruzhen), 49n29 Flowing Light Pavilion, 64

Flying Cloud Peak, 151

food, during Taiping Rebellion, 83, 87,

90, 98–100, 106

forgiveness, 51

Foyin, Master (Su Shi), 139 “fragile catkin” phrase, 40 fragmentation, 8n3, 9, 18–19

Freud, Sigmund, 31 Fu Jian, 139n61

Fuchun, 86

Fuyang hills, 138

G

gambling, 72

Gao Xingjian, 25

Gao Zhongxian (Gao Panlong), 154 Gaoyou, 121–22, 140

Gaozong, Emperor of Song, 132

Gaozu, Emperor (Liu Bang), 120, 142n67 Garden of Gray Waves, 148

gardens, 57–58, 90, 102, 124, 147–48, 151

Gelao Society, 166 Gengchang, 109n1 geomancy, 152

ghosts, 90, 94–95, 137

Gilmore, Leigh, 17

Glorious Advancement Inn, 39 Gold Altar, 125

Golden Ground Range, 43 Golden Rooster Mountain, 60 Golden Silk Thread, 112

Gong Zhilu (Gong Dingzi), 125 Gongniu, 169

good, doing, 43–44

goodness, 95

Goose Pool, 133

governance principles: banditry, 169–70, 171–74; common folk, 35–36, 174–76;

corruption effects, 77, 111, 144, 173,

175; neglect consequences, 58–59, 109,

111; orderliness benefits, 65–66; poppy farming problem, 66–67; Taizhou Prefecture problem, 60–62; war conse- quences, 67, 160

grain transport, 111–12

gratitude, 32, 91–92

graves, family and friends, 53, 55, 84, 158 Great West Stream, 64

greed, 144, 145, 170

grief, causes, 67. See also sadness Grotto Heavens, 53n36

Gu Baotang, 88–89

gu cult, 95

Guan Panpan, 124n32 Guan Range, 41–42, 163 Guan (Wu resident), 149 Guan Zhong, 51 Guanding, 43n14

Guangfu, 151

Guangfu Pavilion, 127

Guangxu, Emperor, 33

Guazhou, 139

Gugong Danfu, 148n86 Guo Zhongqi, 50

Guoqing Temple, 15, 42–43, 164

H

Hailing (Guoxiahe), 120

Haimen, 58–59, 63

Haizhou, 111, 142

Hall of Three Saints, 42–43

Han Xin (Marquis Han), 120, 158 Han Yu, 107n29

hand lotion, 68

Hangzhou (Wulin), 127, 138, 143, 154,

159–60

Hanshan, 43

happiness, 24, 67

Harmony of Difference and Equality, 54 He Guiqing, 149

He Xi, 99

head on pole episode, 19 Headband Mountain, 52, 56 Heavenly Aroma Mountain, 152 Heavenly Kingdom of Peace, 98 hedgehogs, 99

Henige, David, 17 Herman, Judith, 30n29 Hexia, 116

The Historian’s Record (Sima Quian), 47 Hong, Mr., 57–58

Hong Xiuguan, 11 Hong Yang Calamity, 11

Horse Head Mountain, 58 Houbao, 85, 87, 88, 95, 98

Houting, 127–28

Hu, Madame (cousin’s wife), 92

Hu, Madame (Qian Jufu’s concubine), 123–24

Huading Mountain, 45

Huai Pass, 140

Huai River area, 142–43 Huai troops, 116

Huaicheng, 120–21, 140

Huang Jinman, 169

Huang Lizhou (Huang Zongxi), 59 Huanggongtai, 37

Huangyan, 53, 63, 67–68

Huangyan Pacification, Incident of the Army of, 61–62

Hui uprising, 117n18

Huipai, 136

Huishu Range, 40–41, 163 Huizong, Emperor of Song, 53 Hujia Pond, 103–4

Hu’nan men, 10, 11, 37–38 Hundred Pace Range, 164 Hundred Pace Stream, 47–48 Huntington, Rania, 8n3, 27 Huzhou, 127, 159

I

“I,” in autobiography, 17

illness, 50, 86–87, 92, 96, 104–5, 133

Immortal Peaks, 161

immortals, 70

“Immortal’s Pool,” 46

Incense Burner Peak, 133, 134

Ink Pool, 133

Institute of Modern History, 28 Iron Jar, 125

irrigation, 64

J

Janet, Pierre, 19

Japanese pirates, 58

Jasper Terrace, 45

Jerusalem Delivered (Tasso), 31 Jia Yi, 75n79, 136

Jian Bridge, 138

Jiang Kui, 107, 122n28 Jiang Shoumin, 122–23

Jianwen, Emperor of Ming, 57 Jiao Hill, 125, 139

Jiaqing, Emperor, 111–12

Jiaxi Range, 39

Jiaxing incident, 144

Jiaxing (Zuili), 127

Jieshou, 121

Jin, Prince (Prince Qiao), 45n17 Jin dynasty, 117–18

Jing Qing, 57

Jingkou, 158

Jingquan, 92

Jinsha, 120, 124

Jinshan Temple, 138–39

Jiujianlou, 39

Junior Guardian Qi, 58

Junior Tutor Yao (Yao Guangxiao), 125

K

Kaiyuan era, 139

kalpa fire, 145

Kangxi Emperor, 58 Kaogong (Xia Yunyi), 145 King Python, 136

Kingdom of Virtuous Men, 49 krakens, 65, 156

Kuisheng, 117

Kuocang Mountain, 100

L

LaCapra, Dominick, 16

Lady Scribe of the Jade Capital, 47 Lai Junshu (Lai Xi), 115

Lai nan lu (Li Ao), 25

Lai Wenguang, 112–13

Lake Tai, 152

Lan Suting (Lan Dixi), 140n64 Lan Youzhi (Lan Yan), 140–41 land of Zou and Lu, 60

landscape descriptions: during burial journey for father, 125–26, 131; child-

hood memories, 101–3; Gaoyou, 121,

122; Haimen sea route, 58; Hexia, 116; Lake Tai region, 150–51; Lion Hill, 134; literary effects summarized, 24–26; near Haizhou, 142; philosophy in, 107;

Shaoxing area, 54, 128; Spoon Lake,

121; Square Hill, 55; Suzhou area,

146, 151–52; Tai Zhou, 125; Taizhou

counties, 63; Xianju journey, 161–65;

Yuanjiang journey, 137–38, 139, 140; at

Yu’s Mausoleum, 133–34

landscape descriptions, Tiantai: Shaoxing area, 53–54, 56–57; surrounding area,

43, 44–45, 46–47; during travels from,

48–49; during travels to, 38–39, 40–42 Lanting, 133n45

Laoyue Temple, 130–31 Laozi, 118n20

laughter: dismembered woman episode, 18, 96–97; shackle episode, 23, 101; with Yuanjiang friend, 141

lawsuits, 72, 73, 130

Lean Buffalo’s Back, 134

legal mother. See Chen, Madame (legal mother)

Li, Brother, 159

Li, Madame (grandfather’s concubine), 81, 83, 91, 105

Li, Madame (Yuan Jichuan’s wife), 51 Li Ao, 25

Li Bai, 163–64

Li Hongzhang, 116n15, 121n25 Li Ruzhen, 49n29

Li sao, 153

Li Sixun, 59

Li, Xiaju (named Chengqi), 49, 51, 56–57,

58, 165

Li Xiucheng (Loyal Prince), 148–49 Li Yangbing, 146

Li Yuan, 107n29

Li Zhaodao (Li the Junior), 59 Li Zhaoshou, 115–16

Liang dynasty, 141 Liang Hong, 141n66, 147 Lianshupu, 88–89

Liao Zongyuan, 82n11 Licentiate Scholar, defined, 39n2

life and death, contemplations, 43, 116–17, 123–24, 132, 141–42, 149–50

life expectancy, Chinese men, 13 Lihai, 92

The Limits of Autobiography (Gilmore), 17

Ling, King of Zhou, 45n17 Ling shan (Gao Xingjian), 25 Linhai county, 63

Linpu, 86

Lion Hill (Hou Hill), 134–35 Lion’s Grove, 147–48

Liquan, 92

Litoupo, 136

Little Bitter Village, 91

Little Western River, 127, 137–38 Liu Ao, 61n55

Liu Bang, 47n25, 142n67 Liu Chen, 9–10

Liu Chong, 138

Liu Guo, 107

Liu Tianxing (studio name Youzhi), 49, 52–53

Liu Yong, 40n7

Liu Zongyuan, 63n59

Liuhao, 139

Lizong, Emperor of Song, 132 Lofty Recluse Ni (Ni Zan), 148

Longhairs (Taiping soldiers/rebels): Bao Village attacks, 86, 96; battle scene, 16–17; cultural memory problem,

28–29; defined, 4; extermination of,

126; ferry boat episode, 11; flights

from, 90, 104–6; at Jiaxing, 127; Nian bandits compared, 110; Shaoxing attack, 81–83, 85–86. See also bandits; corpses; violence memories

Lou, Madame (father’s concubine), 31, 81, 95, 98, 109–10

love beans, 76

Lower North Hill, 127, 131

Lu, Mr. (aunt’s husband), 81, 91 Lu Ji, 143n69

Lu Sanyi, 32, 81–84, 88, 91–92, 94

Lü Xiuliang (named Jinshou), 153–58 Lu Yun, 143n69

Lu Zhi, 120

Lugou Bridge, 140

Lujin Goddess Shrine, 122

Lu’s Dike village, 84–85, 96–97 Lustration Festival, 133nn45–46

M

Ma Jie, 146

Ma Xinyi, 114–16

Ma Yuan, 43

Madaitou, 38

magnolia tree, 116

malaria, 50, 86

Manchu invasion, 144–45 Mandarin Duck Lake, 127 Mao family, 124

Mapeng, 140

marginal notes, 27

Mei Gao, 116

memory: distortion factors, 8–9, 28–31; role of neurons, 26–27; reconsolida- tion of, 27; structure of, 9–16; triggers from travel, 7–8, 11–12; veracity ques-

tion, 19–22 Mencius, 60n52 Meng, Mr., 20, 83

Meng Haoran, 117

Miao Peilin, 118

Miaogao Terrace, 138–39

military strategies, 110, 119 Ming dynasty, fall of, 144–45

Minxi (studio name Huafeng), 43, 45–46

Miscellaneous sketches of travels to western Hu’nan (Shen Congwen), 25

Misty Rain Tower, 127

Modern History Materials (Chinese Acad- emy of Sciences), 28–29

moon scenes, 43, 126, 131, 151, 160

Moss, Bruce, 19–20

mothers, Zhang Daye(張大野)’s: in extended family, 31, 181; father’s concubine, 31,

81, 95, 98, 109–10; during Nian Upris- ing, 109–10. See also Chen, Madame (legal mother); Wang, Madame (birth mother)

Mount Tianmu, 163–64

Mount Tiantai, 15

Mount Wan, 39

mountain beaver, root-digging, 98–99 mountain cat, 99

mountains. See landscape entries

Mr. Zhu’s Bridge, 140 Mu Tianyan, 148–49

Mudu, 151

Mulberry Grove, 36

Mu’s Garden, 148–49

mutilation, 17–-21, 83, 96–97

N

Nanjing, 11, 115

National Central Library, 5 National University Student, 175 nephews, 85, 92

Ni Hill, 44

Ni Zan (Lofty Recluse Ni), 148

Nian Uprising, 3, 14, 81, 88, 89, 109–14,

118

Ningbo prefecture, 60

Ninghai county, 63

O

occupation of Shaoxing, 5, 97–98

Old Man Xu (Xu Dingmu, studio name Zhiting), 39

Old Man’s Nest, 101 Old Woman Tang, 84

“one-headed woman,” 67–68

opium, 66–67, 143

Oral Historiography (Henige), 17 orange trees, 55, 60, 151

Orchid Pavilion, 133

orchids, cliff, 70

orderliness, 111–12

P

pain. See corpses; sadness; violence memories

Painting Mountain, 161

paintings, 57–58, 97, 156–57, 160–61

Pan, Mr., 37–38, 42

pangolins, 99

Pan Gongniu, 168

Pan Honggui (courtesy name Yiting), 168–69

Pan Xiaogou, 50, 165, 169

Pan Yiting (named Honggui), 52 Panyu, 159

Pavilion of Overlooking the Void, 54 Peach Blossom Fount, 45

Peach Blossom Spring, 101 peach blossoms, 138

Pearl Lake, 122

Pei county, 142–43

Peng Island, 58

persimmon tree, 22, 99

Pig’s Jaw village and area, 86, 98–105 Pine Grove Nunnery, 125

Pine Heights, 56

Pingwang, 126, 138

Plantain Mountains, 40

pleasures of childhood, 22–23, 100–103 Plum Blossom Ridge, 123

plum blossoms, 151

poems: cousin’s writing of, 118; cultural traditions, 13, 25–26; father’s opinion

of, 14, 120

poems, inspirations for: abbot conversa- tion, 45–46; Black Summit scenery, 41–42; friendships, 52–53, 141, 153–58,

159, 165–69; grief, 58, 158; monk’s death, 65–66; mountain village, 163–64; restaurants, 39, 162; Sheng

County fields, 162; shrines, 48, 135;

singing child, 140; Xianju, 69–77; Yu’s

mausoleum, 133–34

poems, travel viewings: at Jinshan

Temple, 138–39; in shrines, 57, 148; at theatre stage, 65; during Tiantai journey, 11–12, 39–40

pomegranate comparison, 18, 97 “Poor Daddy” bird, 76–77

poppy farming, 66–67, 71, 143

poverty, 63–64, 73, 92, 129–30, 169

Puquan, 92

Pure Land, 44

Purple Cloud Cave, 46–47 Python, King, 136

Q

Qi Cifeng (Qi Zhaonan), 47 Qi dynasty, 141

Qi Jiguang, 58

Qian Bochui (Qian Zhenxun), 45 Qian Jufu (Qian Qixin), 123–24 Qian Qianyi, 144

Qianlong, Emperor, 111–12

Qiantang River, 127, 138

Qiao, Prince, 45

Qihao, 139

Qin Huaihai (Qin Huaihai), 122 Qin mirror, 176

Qing dynasty, problems summarized, 3 Qitianyan, 97

Qitou, 59

Qiutan, 44–45, 64

Qu Yuan, 75n80, 153n95

Quan Xieshan (Quan Zuwang), 128

R

rain: during burial journey, 132; filial son story, 121; during first Xianju journey, 53–54; sadness with, 168; during Shaoxing stay, 57–58; during Taiping Rebellion, 20, 82–83, 99, 104–5; during

Tiantai journey, 15, 40–41, 42; during

Xianju journey, 161, 163; during Yuan- jiang journey, 137; in Zhang Daye(張大野)’s poems, 69, 77, 150, 157, 158

Range of Soaring into Clouds, 163

A Record of Life beyond My Due (Zhang Maozi), 30

The Record of Rembrances (Huang Lizho), 59

“red sheep calamity” phrase, 11, 40 Ren Weichang (Ren Xiong), 154

Ren Zhu’er, 118

repetition, 9, 14–15, 31

Restoration Society, 124

Ricoeur, Paul, 12

righteous militia, 82–83, 94, 98

“The Robe of Golden Silk Thread,” 112 “Rock’s Robe,” 71

Rocky Bank, 59

Roosting Duck Village, 85 Ruan Zhao, 9–10

Russia, 49

S

sadness: about governance, 176; about life, 164–65; about loss of friends, 58, 141–42, 158; about poverty, 129, 136,

168–69; about violence, 24, 87, 102,

117–18, 119; in bandit battle cry, 85; at Gaozong mausoleum, 132; of ghost, 137; in regrets about protectors, 92;

wailing woman episode, 12–13, 67–68; Xianju birds, 13, 76–78. See also life and death, contemplations

salt transport, 111–12, 123

sea routes, 58, 112. See also boat travel Seating Place for a Thousand People, 146 Second Grotto Heavens, 53

Second Spring of The World(微蟲世界), 138 secondary memories, 29–30 Seven Stars Crag, 135

sha tympany, 89

Shantang, 146

Shanyin Road, 137–38

Shaobo, 122–23, 140

Shaoxing: Ah Zhang visit, 92; arrivals in, 49, 55–56; father’s burial, 125, 127; journey to, 9, 47–49; Lu Sanyi family visit, 84; sightseeing, 53–58; during

Taiping Rebellion, 5, 81–88, 97–98. See

also Yuan Jichuan (named Shunjin) Shaozhu, 117

Shared Joy Peak, 102 Shen, Mr. (of Shanyin), 53 Shen Congwen, 25

Shen Yang, 146

Sheng County, 162

Shengjie’s family, 84

Shentu, 112

Shi Dakai, 126

Shi Zhongzheng (Shi Kefa), 123 Shide, 43

Shijie Range, 38–39

Shimen, 127, 138

Shorthairs: Bao Village violence, 17–19, 92–93, 96–97; boat attacks, 104;

defined, 4; dirt coffin defense, 97–98;

reputation of, 90, 106; rumors about,

105. See also bandits; corpses; violence memories

Shouchang, 51

Shrine of the Loyal Recluse, 57 Shrine of Zhang the Perfected Being,

47–48, 164

Shu (modern Sichuan), 164 Shu Tieyun (Shi Wei), 140 Shuihui Garden, 124

Shun, Emperor, 36

Si River Pavilion, 128 Sima Quian, 47n25 Simeng, 159

sisters, 31–32, 85, 92. See also cousins Small West Stream, 64

snakes, 71, 103, 136–37

Snow Shadow Peak, 24, 101–2 “Soldiers Crossing a River” (Wang

Shouren), 160

Song dynasty, 117–18

Song mausoleums, 83, 132

Song Wan, 161

Song Yi, 145 Song Yu, 75n80 Songjiang, 143

Soul mountain (Gao Xingjian), 25 South Peak, 52–53, 165

South Qinghe, 81

South River Temple, Lanxi, 65 South Town, 133

Spence, Donald, 21

spirit money, 84

Spoon Lake, 121

Square Hill, 53, 55, 63

steles, 48, 132, 146, 149–50

Stone Bridge Cascade, 44–45, 52

Stūpa Temple, 43 style name, defined, 4

Su Dongpo (Su Shi), 56 Suan Hill, 139

Sun Wending (Sun Jiagan), 147

Sun Xi, 61n55

Sun Xinggong (Sun Chuo), 79

Suzhou: arrivals in, 126; change effects, 143; friends in, 153–58; gardens in,

58, 147–48; sightseeing in, 58, 145–53;

Xiangan painting, 160–61

Swallow Tower, 124

Sweetness Range, 102

T

Tai Zhou, 123–24, 125

Taibo, 46n22, 148n86 Tailai Guest Lodge, 123 Taiping county, 63

Taiping Rebellion, overview, 3–4, 11,

28–29

Taiping soldiers. See Longhairs (Taiping soldiers/rebels)

Taizhou prefecture: bandit/soldier prob- lem, 42, 61–64; characterized, 60–61,

79; counties of, 61–67

Tancred, 31

Tang, Mr. (Tang Jue), 132 Tang, Old Woman, 84

Tang dynasty, 79, 99, 124n32, 139n60,

146n78, 150n90

Tang Liuru (Tang Yin), 135–36, 146

Tanhua Pavilion, 44–45

Tao Yuanming, 101

Tao’s Weir, 90, 95

Tasso, 31

tatoos, 98

temple experience, during Taiping Rebellion, 23, 100–101

Temple of the Goddess, 123 Temple of True Awareness, 12

Temple of True Enlightenment, 43, 45 temple visits: burial journey, 130–31; at

Guangfu, 151; in poetry, 12; Shaobo

journey, 123; Tiantai journey, 12, 15,

42–43, 44, 45–46; Xianju journeys, 15,

140, 164; at Yangzhou, 123; Yuanjiang

journey, 138–39, 140

Temple’s East, 89–90, 93, 104 Ten Gods Temple, 100–101 Ten Grotto Heavens, 53n36

Terrace of the Filial Marquis, 126 Three Guides, 50

Three Hundred Worthies, 148

Three Mao Bridge, 163 Three Rivers Mouth, 53, 55 Three Scourges, 65n65 Tian Heng, 47

Tianbao era, 139

Tianmu Mountain, 41 Tianning Monastery, 123n30

Tiantai: bandit avoidance, 173; Hong- gui’s work, 168; journey to, 37–42; physical appearance, 64; sightseeing in and around, 42–47; travel narrative devices summarized, 9–13

Tiantai County, 63–64, 66–67

Tiantai Mountains, 63

Tiaomachang, 83-85, 132

Tiger Hill, 146–47

tigers, 136, 137

tiny insect comparison, 6–7, 35–36

“To The Sound of Bell in the Continuous Rain” (Liu Yong), 40n7

Tombs of the Five Heroes, 146 Tongbo Compound, 45

Tonglu, 48

Tower of Ten Thousand Buddhas, 123 trauma writing, 7–8, 13–14, 15–26. See also corpses; violence memories

travel, livelihood purpose, 8, 106–7, 121 travel narratives, literary functions,

7–8, 14–15, 25–26. See also boat travel;

landscape entries

Treasure Gathering Mountain, 60 trees: childhood fall, 22, 99; orange

groves, 55, 60, 151; Song mausoleum,

83. See also landscape entries

“Turbulent Chu,” 76

The Twin Depths (Bao Shichen), 67

U

uncles: and cousin Xuequan, 117; deaths, 86, 92, 117; in extended family, 31–32,

182; in ghost story, 94; Shaoxing entrapment, 85; in Sweetness Range, 102

Underworld Path, 100–101

The Unofficial Biography of Master Zhizhe,

43, 48

V

Viburnum Flower Temple, 123

violence memories: overview, 4; Bao Vil- lage killings, 93; battle scenes, 16–17,

23–24, 85–86, 112–13; boy’s death,

20–22, 83; colors of, 93–94; dismem-

bered woman, 17–19, 96–97; head on

pole, 19, 93; Hui rebels, 118–19; and human nature, 95–96. See also corpses

W

wailing woman episode, 12–13, 67–68

Wan Mountains, 135–36

Wan Qingxuan, 5, 115

Wang, Madame (birth mother): in extended family, 31, 181; food forag-

ing, 99; homeland, 53; illness, 104–5,

106; during Taiping Rebellion, 81,

83–84, 87, 89, 91

Wang, Madame (cousin’s wife), 87–88, 90–91, 95

Wang family cemetery, 55 Wang Kanghou (named Jin), 80

Wang Wei (Wangchuan), 40, 117

Wang Wencheng (Wang Shouren), 160 Wang Xianghe, 138

Wang Xianzhi, 138n56

Wang Xizhi, 133n45 Wang Yongyuan, 28

Wang Yuyang (Wang Shizhen), 122 Wang Zaijin, 169, 171

Wang’s Camp, 109

water travel. See boat travel wealth, 111, 129–30

Wei Boyang, 54n38 Wei Changhui, 126

Wei Zhongxian, 124n34, 146 Weiyu Mountain, 53

Weiyuan steamboat, 59

Wenjing, 32, 86, 87

Wentao (Xuequan), 92, 116–20

Wenzhi (Qinquan), 117

West Lake, 159

West Port, 85, 90

Western Hill, Dongting, 150–51 White Cloud Monastery, 163 white jaundice, 86–87, 98, 99 White Water Field, 165

Wild Boars Grove, 44

will-o’-the-wisps, 95. See also demons; ghosts

Willow Bridge, 56

Winding Valley, 107 Woodcutter of the East Lake, 57

Woodcutter’s Wind Canal, 134–35, 138 Wozi (Chen Zilong), 145n74

Wu, Qinhui (Wu Tang), 113 Wu Meicun (Wu Weiye), 143 Wu Molin, 51–52, 63

Wu Yun (Wu Zixu), 147 Wuchang demon, 23, 101

Wuquan, 89, 92

Wusong River, 126

Wuxi, 126, 138

Wuxing, 48

X

Xia Wanchun, 144–45 Xiang Army, reputation, 11 Xiang Lake, 138

Xiang River, 136, 145

Xiang xing san ji (Shen Congwen), 25 Xiang Yu, 142n67, 145n74

Xianju: bandits, 14, 73, 74, 165–66, 169–

74; birds, 13, 76–78; characterized, 63;

friends in, 52–53, 165–69; journeys to,

14, 159–65; poems about, 69–77

Xiao county, 142–43

Xiao He, 158

Xiaofu, 86, 87

Xiaoran, 42

Xiaoshan, 138

Xiaoyun, 85, 87–88, 91, 97

Xie An, 139n61

Xie Lingyun, 25–26

Xie Xuan, 139

Xiju Nunnery, 90–91

Xikou, 38

Xilin hill, 145

Xinchang, 37–38, 162

Xinquan, 85, 92, 97, 106

Xiong, 93

Xiong Tingbi, 124n34 Xiting, 124

Xixing, 127

Xu, Commissioner (Xu Yingheng?), 159 Xu Dingmu (studio name Zhiting), 39 Xu Gate, Suzhou, 149, 158

Xu Xiake, 52n35

Xuanzhou, 168

Xuanzong, Emperor of Tang, 139n60 Xue Shiyu, 148n86

Xuequan (Wentao), 92, 116–20

Y

Yan Chiya (named An), 138 Yan Guang’s Rapids, 48 Yan Peiwei, 146

Yang, Madame (uncle’s wife), 85 Yang Chunhua, 122–23, 140 Yang Lian, 124n34

Yang Lian Zhen Jia, 132n44 Yang Nianru, 146

Yang Peiyuan (named Baoyi), 135–36, 163 Yang Tan, 139n61

Yang Xiuqing, 11

Yandang Mountains, 55, 63

Yangzhou, 122–23, 137, 139–41

Yangzi River, 125, 143

Yankeng Range, 164

Yao Gusheng, 118

Yao Li, 141

Yaomen Hill, 127

Yatou, 32, 162–63, 164

Ye Ahsheng, 32, 39–40, 42, 43, 47–48,

49, 64

Yellow River, 111–12

Yiqiao, 86

Yiting, Mr. (named Jing), 102 You (cousin), 92

Youqiao, 86, 98

Yu, Prince of Ming, 144 Yu Guangqian, 5, 97n23 Yu Jieshi, 49–50, 74–75

Yu Lang (courtesy name Xingru), 121 Yu Mosheng (named Zhixiang), 141 Yu Simeng (named Long), 153

Yuan Jichuan (named Shunjin), 9, 14–15,

49–52, 57, 165–66, 169–70

Yuanjiang, 14, 109–14, 140–41

Yuanpu, 88, 89

Yulei, 112

Yun Nantian (Yun Shouping), 135 Yunya, 54

Yu’s Mausoleum, 133–34

Z

Zarrow, Peter, 29–30

zei, defined, 11. See also bandits

Zeng Wenzheng (Zeng Guofan), 115–16, 130

Zengzi, 62n56

Zha Changqing (named Youchun), 121 Zha Chubai (Zha Shenxing), 121 Zhang, Elder, 131–32

Zhang, Madame (Yuan Jichuan’s concu- bine), 51–52

Zhang Conglong, 112–13 Zhang Dai, 134n50

Zhang Daye(張大野), biographical highlights, 4–5, 31–32, 181–84. See also specific

topics, e.g., autobiographical narrative, overview; landscape entries; violence memories

Zhang De (courtesy name Wangzong), 80 Zhang Guoliang, 126

Zhang Lexing, 118

Zhang the Perfected Being (Zhang Bod- uan), 47–48, 54n38, 164

Zhang Wenxiang, 115 Zhang Yin, 124n32 Zhang Zhidong, 115n11 Zhao the Six, 132

Zhao Wenmin, 117

Zheng Qian, 79

Zhenhai, 60 Zhiyi, 42n9, 43n13

Zhizhe, Master, 43, 64

Zhong Kui, 156

Zhou (adopted brother), 32, 88–89,

109–10

Zhou Chu, 65

Zhou Enlai, 5, 115n12 Zhou Shengjie, 83

Zhou Wenyuan, 146

Zhu Changchun, 121 Zhu Chenhao, 160n108

Zhu Di (Yongle Emperor of Ming), 57n43 Zhu Village, 158

Zhu Xi, 152

Zhu Yihai, 59n48

Zhuangxie (Grave Mound Slope), 135–36 Zhuangzi, 54n38, 118n20; butterfly

dream, 66

Zhuji county, 86

Zhu’s Bridge, 140

Zi (cousin), 92

Zuo Wenxiang (Zuo Zongtang), 90, 119

置頂文章

WORD微蟲世界：太平天国起義及其後遺事回憶錄

The World of a Tiny insect

微蟲世界：太平天国起義及其後遺事回憶錄

CONTENTs

目錄

ACkNOWLEDGmENTs

致謝

TRANsLATOR’s INTRODUCTION

譯者簡介

The Structure of Memory

記憶體的結構

Writing Trauma

書寫創傷

The Afterlife of the Manuscript

手稿的流傳

A Note on Translation

翻譯說明

PREFACE BY ZHANG DAYE(張大野)

序(張大野)

序

PART ONE

第一部分

Trip to Tiantai

天台之行

CHRONOLOGY

简史

a List of author’s connections

1. Family

2. Friends

3. Casual Acquaintances

4. Servants and Hired Hands

附录

WORks CITED

A

C

D

E

F

G

H

I

J

K

L

M

N

O

P

Q

R

S

T

U

V

W

X

Y

Z

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