University of Virginia Library

CHAP. I.

IN the city of Tah-ming[1] , formerly
lived a student named Tieh-chung-u,
of great endowments of body and mind:
for the beauty of his person, which equaled
that of the finest woman, he was


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called the handsome Tieh: yet was his
temper no less rough and impetuous
than his form was elegant and pleasing:
bold and resolute in resenting affronts,
without any regard or awe of his superiors;
yet strictly just, humane, generous,
and noble, never so happy as
when employed in assisting and relieving
the distressed.

His father, whose name was Tieh-ying,
was a Mandarine of justice: his mother's
name was Sheh-sheh: his father belonged
to one of the tribunals in the palace, but
because of the violent temper of his
son, confined him at his house in another
city[2] , lest he should involve him in


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any trouble at court. There he lived
and kept house, pursuing his studies,
and at proper intervals unbending his
mind with company. When he had attained
his sixteenth year, his father and
mother began to think of marrying
their son[3] . They acquainted him with
it; but he was no way disposed to concur
with their intentions: on the contrary,
he urged that marriage was
not like an acquaintance or friendship,
which could not be quitted on any dislike
or disagreement[4] : that whenever
he should incline to marry, he would
take more than common care in his
choice: but should hardly think of
it 'till he could meet with a lady possessed
of every perfection of mind and
person. These arguments weighed so

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deeply with his parents, that they left
him to himself.

When he had arrived at his twentieth
year, one day as he was amusing
himself with reading an ancient history,
and drinking between whiles[5] , he met
with the story of an Emperor, who
sent to one of his Mandarines, named
Pé-kan, for his heart[6] to make a
medical potion for his queen, who
was sick. Pé-kan immediately suffered
himself to be opened, and his heart
to be taken out in obedience to the
Emperor's order. Here the young
Tieh-chung-u saw how much the great
were exposed to the fatal caprice


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of Princes, and how far more desirable
was a life of obscurity. But more particularly
struck with the great resignation
of Pé-kan, he was led to reflect
on that duty and obedience he had been
wanting in to his parents. So deeply
was he stung with remorse, that he
passed the night without sleep. At
length he resolved to go and throw
himself at their feet; and to implore
their pardon for that stubbornness of
temper, which had kept him so long
apart from them.

Full of these resolutions he arose in
the morning, and taking with him
only one servant named Siow-tan, left
his house and set out for the court.
He had been now two days on the


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road, and so impatient to see his father,
as to neglect almost all repose and refreshment,
when he found himself
on the approach of night far from
any house of reception for travellers[7]
. At length he came where at
some distance was a large village,
but near were only a few scattered
cottages of very poor people: at one
of these he alighted, and calling, an
old woman came to him: who seeing
him drest in his student's habit, said
to him, "Siang-coon, or young gentleman,
I suppose you are come from court

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hither to visit Wey-fiang-coon, or our
young student of this village." He
said he knew no such person. She
enquired what then could bring him
thither. He told her he had lost his
road, and intreated her to give him
room in some part of her house to
pass the night. She said he was welcome,
and that she was only sorry she
could not entertain him as he deserved.
His servant Siow-tan brought in his
bed and other travelling furniture:
and the old woman shewed him a place
for his horse, furnished out a room for
him with clean straw, and brought him
tea.

Tieh-chung-u having refreshed himself
a little, asked why she was so inquisitive


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at his arrival, and who the
young student was whom she had mentioned.
"You don't know perhaps, said
she, that this village was not formerly
called as, as it was at present, Wey-tswün[8]
, but received that name from
a family that lives here, who were once
great people at court, but are now reduced
to the meanest condition. But
thank heaven, there is one of the family,
who altho' poor, understands
letters: he went to court to undergo
his examination[9] : there he met with
a friend, a learned man, named Han-

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yuen, who conceived a great fondness
for him; and having one only daughter
would give her to him in marriage:

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for which purpose he caused him to
take a pledge. 'Tis now four years
since he was betrothed, without ever
fetching home his wife, not having
wherewithal to maintain her. Some
time since she happened to be seen by
a great Mandarine, who fell in love
with her, and would have her for a second
wife, or concubine, which the father
and mother would by no means
consent to. This enraged the nobleman,
who contrived many ways to get
her, and at last carryed her off by force.
Wey-siang-coon was advised of his loss,
and repaired to the court to make his

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complaint: but not knowing how to
apply for relief, and unable to learn
news of his wife or her relations, all
whom the Mandarine had secured, he
returned home in despair. Since that
time, his mother, fearing he might
make himself away, hath desired the
assistance of her neighbours to prevent
such a misfortune."

While she was yet talking, they heard
a great noise and disturbance in the
street: they looked out and saw a
crowd of people, and in the midst of
them a young man clad in blue[10] , who


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wept and lamented. In the crowd
the old woman saw her husband, whom
she called to her, and informed of their
guest: he blamed her for having delayed
to provide a supper for the stranger,
and commanded her to hasten it.
Of this man Tieh-chung-u enquired
whether the student's wife was carried
off by night or by day? He told him,
in the day time. He then asked if
there were none that saw it. He was
answered there were several, but none
that durst open their lips: for who

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would be forward to appear against so
great and powerful a Mandarine?
Here the old woman interrupted, begging
them to talk no more of it, for
that now there was no remedy. Tieh-chung-u
smiled and said, "You people
of the villages are so fainthearted
and doubtful! but perhaps you
know not the truth of the story, and all
you have been telling me is a fiction."
"By no means, she replied, nettled at
his affected incredulity; I know it to be
true: a cousin of mine who sells straw
at the court, by great chance was present,
and saw both the young woman and
also her father and mother carried into
the Mandarine's house, which is a
palace of retirement given him by the
Emperor, who hath made it sacred to

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every body but himself and to whom
he pleases." "Why did not you advise
the young man of this?" said Tieh-chung-u.
"To what purpose? said the
other: it is in vain for him to contend."
He then enquired where this
palace stood: she told, him without the
city: but though he should find it, no
one durst look into it. Supper being
ready they ended talking: after which
he called his servant Siow-tan to lay his
bed, being fatigued and sleepy.

In the morning when he had breakfasted,
he ordered his servant to weigh
out five mace[11] to pay the old woman:
he then took leave of her with many
thanks for her kind treatment: she in


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return asked him pardon for any thing
that was amiss; but particularly intreated
him not to open his lips about
what she had told him, as well for his
own safety as hers.—"What is that affair
to me? he replied: your kind entertainment
of me is all I have to
remember: fear nothing." The old
woman waited on him to the great
road, and there took her leave of
him.

Tieh-chung-u mounted his horse, and
was got two or three lee[12] on his way,
when he perceived at some distance
before him Wey-siang-coon stamping and


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raving by himself, calling out to heaven
and complaining of his fate. Tieh-chung-u
no sooner discovered who he
was, but he made all haste to come
up to him: when dismounting[13] from
his horse, he ran to him and clapped
him on the shoulder: "Brother,
said he, yield not up to despair: your
cause of grief may be removed: I'll
use my endeavours, and doubt not
but to get your fair mistress restored
to you." Surprised at being accosted
in this manner, the student
lifted up his eyes and looked stedfastly
at him; when seeing him to be a
person of good and genteel aspect, but
utterly unknown to him, he was the

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more astonished: nevertheless he said,
"Sir, you seem to be a man of rank
and consideration: I am a poor and mean
person. Till this moment I never had
the honour to see you. I am plunged
in the deepest sorrow and affliction:
but I cannot account for your knowledge
of it. The words you spoke just
now have so rejoiced me, that I think
they could only come from Heaven.
But, alas! 'tis all in vain! my misfortune
is so great that it is not possible
for you, tho' you were an angel[14] , to afford
me relief." Tieh-chung-u laughed,
and said, "This is no more than the

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sting of a bee: if I can't untye this knot,
let the world laugh at me. In former
times there were heroes who could perform
great atchievements: and why not
now?" Wey-siang-coon thought there was
something in this more than ordinary:
"Sir, said he, I perceive you are a person
of uncommon merit: I ask your
pardon: pray, how am I to call you?"
"That, replied Tieh-chung-u, it is not
necessary for you to know at present:
but I must beg to be informed of your
own original name[15] , and where you
would betake yourself, for I have something
to say to you farther." "My name,
said he, is Wey-phey, and I should go find
out some way to end my life, but for

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my mother, who is a widow, and depends
on me alone for her support.
For her sake I endure my misfortunes,
and have sought all means of relief:
none offers now but to write a petition
and carry it to court, there to present
myself with it to some Mandarine: if
he refuses to accept it I will go to
another; and so on 'till I find one that
will: if none will do me justice, I can
then but dye: I shall dye in the face of
the world, and not meanly in secret."
And taking out his petition, he gave it
to Tieh-chung-u; who read it, and found
the wife's father to be a Doctor of law[16] ,

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of the second degree. The Mandarine
also, who had committed the violence,
was not unknown to him. "Very
well, said he, this petition is right, and
must be presented to the Emperor; he
has power: to apply to any other audience
beside will be to no purpose: nor
would it avail to carry it to the Emperor
yourself. Intrust it to my care,
perhaps I may have an opportunity to
serve you." Wey-phey bowed down and
embraced his feet. "Sir, said he, the joy
your compassion excites in my heart is
like the springing forth of tender leaves
from the withered branches of a tree.
If you do me this favour in procuring
my petition to be seen, 'tis not fitting
I stay here: let me rather follow your
horse's feet and wait on you to court."

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"Should you go with me, answered
Tieh-chung-u, it might alarm the world:
it is much better for you to return
to your village: within ten days expect
to hear from me." "Sir and
brother, said Wey-phey, this favour you
do me is as great as the heaven and
the earth." He then shed some tears,
and made him a profound reverence.
Tieh-chung-u exhorting him to be comforted,
took the petition and put it
in his sleeve; then bidding him adieu,
mounted his horse and put forward.
Wey-phey stood amazed and motionless,
with his eyes fixed on Tieh-chung-u 'till
he was out of sight, not knowing
whether what had happened was real
or a dream.

 
[1]

Tah-ming-foo or Tai-ming-fou, as it is written
by Du Halde, is a city of the first order, and
is south of Pe-king, being in the same province
with it. See Pere Du Halde's Description of
China, in 2 vols. folio, printed for Cave 1738,
which is the translation always referred to in the
following notes.

N. B. Foo or fou signifies a city.

[2]

'Tis the custom in China for Mandarines
to have their houses in a different place from
that where they hold their office. Translator.

[3]

The Chinese drink often between meals. Trans.

[4]

See the notes at the end of the vol. p. 231.

[5]

The Chinese drink often between meals. Trans.

[6]

See note among the additions at the end of the vol.

[7]

The inns in China are commonly mean,
being generally four walls made of earth, without
plaister or floor, except in the greatest roads
of all, where they are large and handsome: but
it is necessary for travellers to carry their beds
with them (commonly a quilt or two) or they
must lie on a mat. See P. Du Halde, &c.

[8]

Tswün in the Chinese language signifies a
village. Trans.

[9]

Called by the Chinese Kow-shé. As all civil
offices in China are bestowed according to personal
merit, no wonder that the study of letters
is in the highest esteem, and that the examinations
of students are conducted with the greatest
decorum, solemnity, and exactness. There are
several lesser examinations before the students
are admitted to be examined for the degree of
Sieou-tsai (answering to Batchelor of arts in our
universities): the examination for which is
made once in three years in each of the largest
districts of the province before the Mandarines,
who seldom conser it on more than four or five
out of a hundred.—The examinations for the
second degree, or Kiu-gin (answering to Master of
arts
or Licentiate in Europe) are also once in three
years at the capital of the whole province, at
which all the Sieou-tsai are obliged to attend:
out of ten thousand of whom perhaps only sixty
are admitted. This degree intitles them to
lower offices: but the highest employments are
sure to be conferred on those who can obtain the
degree of Tsin-seé (or Doctor) which they are examined
for the year after they have obtained the
former degree (but this they are not obliged to
attend) at Pe-king before the Emperor himself:
who seldom confers this degree on more than
one hundred and fifty out of five or six thousand
candidates. Each of these degrees is conferred
according to their proficiency in history, politics,
morality, but a particular regard is had to
their skill in composing in their own language,
and the knowledge of their laws. Similar examinations
and degrees are also appointed for
their military people.

P. Du Halde, Vol. 1. p. 376.

[10]

The habit of those who have taken the
lowest degree, or Sieou-tsai, is a blue gown, with
a black border round it, and a pewter or silver
bird on the top of their cap.—Those who have
taken the second degree, or Kiu-gin, are distinguished
by a gown of a dark colour with a blue
border: the bird in their cap is gold, or copper
gilt.—The first degree, or that of Tsin-seé, is also
distinguished by a habit different from the
former, but more particularly by a girdle which
they always wear at their governments, but is
more rich and precious according to the offices
they are advanced to.

P. Du Halde ubi supra. Semedo's hist. p. 46. &c.

[11]

About 3s. 4d. English money. Trans.

[12]

A lee is as far as a voice can be heard: ten
of them make a league. Trans.

N. B. The French missionaries write it ly, or li.

[13]

'Tis the custom in China to dismount,
when they salute equals or betters. Trans.

[14]

The Chinese believe there are a kind of tutelar
spirits, or good Genii: in the cities there are
temples to them, in which the Mandarines offer
sacrifice: as also to the spirits of the rivers,
mountains, four parts of the world, &c.

P. Semedo's hist. part. 1. chap. 18. p. 86.

[15]

The other was his complimental name,
bestowed on account of his profession. Trans.

[16]

The second degree, called Kiu-gin, perhaps
answers better to the degree of Master of
arts
or Licentiate in the European universities:
however, as it is rather a civil distinction, Doctor
of law
seems to convey a more adequate idea.
See note above.

See P. Du Halde, vol. 1. p. 377.