 | CHAP. VI. Hau Kiou choaan : |  |
CHAP. VI.
IT was now a month that Kwo-khé-tzu
had sent his present; when having
every thing for his marriage, he chose
a fortunate day, and sent to acquaint
Shuey-guwin that he should come
on the morrow to fetch home his
bride. A piece of news, which the
latter received with much satisfaction.
He went immediately to inform his
niece of it, and desired her to make
all suitable preparations. "I have
no need, said she, to prepare any
thing about me, otherwise than it is."
"Ah! ah! said he, you are merry; you
know better: you do but jest with me."
When he came home, he told his family,
that he believed his niece had lost
her senses: "She talks of making no
preparation for her wedding. 'Tis very
whimsical; but perhaps it is only talk:
custom and get things in order. Early
to-morrow I will go again and see what
she has done."
The next day Kwo-khé-tzu, according
to his promise, sent his gilded chair,
his trumpets and music, with a long
train of attendants, all in great magnificence
and order, to the house of Shuey-guwin.
He immediately run to his
niece to tell her to get ready, for that
the chair was come for her. "What is
it you would have me get ready,
replied she hastily? Am I not well
enough as I am?" "Are you so ignorant,
said he, as not to know what
you ought to do? Has not the bridegroom
sent his chair for you? He is
Does not he not shew you great honour
and respect? Why then do you talk at
this ridiculous rate?" "What is all that
to me, replied the young Lady? I have
nothing to say to it, it only relates to
my[53] sister your daughter." Shuey-guwin
in the greatest consternation at these
words, was not able to speak for some
time: at last he said; "Is it not for
your sake that this young gentleman
hath taken so much pains, and put
himself to all this trouble and expence?
Whom then does he come for? My
daughter, do you say, that is as ugly as
of you? no such thing." "My father,
answered the young lady, is in disgrace;
he is banished afar off, and has committed
all he has here to my care:
in this situation, how can I marry?"
"Nay, said he in deep concern, if you
are not disposed to marry, who will go
about to force you? But why then did
you give me your eight letters of Nean-kung?"
"Uncle, said she, you was
then asleep, and are not yet awake. I
should be a fool indeed to give you any
such writing while I was averse to marriage."
procure you the coloured paper? and
did not you yourself write upon it?"
"If it was so, she replied, let me see it."
Shuey-guwin hasted home: "My
niece, said he to his sons and daughter,
refuses to marry Kwo-khé-tzu; and
denies that the Nean-kung was of her
writing." Then he took the paper[55]
and went to her house. "Here! said
he holding it out, will you deny this
to be your own hand-writing?" "I
acknowledge the writing, replied she:
I deny it not: but if the eight letters
are found to be mine, I'll be
content to marry. Pray uncle, do
"Doubtless, said he, I do: you
were born on the fifteenth day of
the eighth moon, at ten o'clock: I
remember it perfectly well; it was a
feast day, and I was making merry
with your father." "Very well, Sir,
said she; and when was my cousin
Ghiang-koo born, your daughter?"
"I must certainly, said he, be well
acquainted with my daughter's birth:
it was on the sixth day of the sixth
moon, in the middle of the day."
"Pray, Sir, then, proceeded she, when
you took the paper with you, did not
you observe the eight letters written
upon it: they are as follows;"—here
she repeated them — "The writing,
you see, relates to your daughter; I
do you give me so much trouble and
perplexity?"
Shuey-guwin at this was greatly disturbed,
"However, it is sufficient, he
cried out in a rage; I saw you write it,
and it matters not in what manner it
was done." Seeing him begin to
make a disturbance, she said to him
calmly; "Sir, you must not be so
warm: pray go and consult one that
can divine[56]
, and let him see whether
those eight letters belong to me or your
became still more angry and began to
rave and stamp with his feet; saying
that she only sought to do him prejudice.
"However, said he, it is no
matter; you cannot hurt me; truth
is truth. Both the Che-foo and Che-hien
solicited your consent: the whole city
knows of the young gentleman's present.
How then can you say it is no
concern of yours? you are extremely
blameable." "If it was me,
whom Kwo-khé-tzu designed to marry,
she replied, why did not he order
his present to be brought to me here at
my own house? The Tieh-tse and
letter of compliments, run in your
name: and therein you only speak of
your daughter; there is not the least
thus embroil the matter, said her uncle?
the letter relates alone to you,
and the form of it was agreed on
between us." "If you had no daughter,
resumed she, then you might have
bestowed that title upon me without
reserve: it is not unusual, it is true,
to reckon the nieces for daughters,
but they are always distinguished by
elder and younger: but since in your
paper 'tis written simply, my daughter,
it can be only understood of Ghiang-koo
my cousin. If you will force this
marriage upon me, how will it appear
reasonable to any Mandarine with whom
a petition may chance to be lodged?"
"To so much talk and prate, replied
Shuey-guwin, it is in vain to give answer.
in a violent passion, your design I see
is to plague and kill me. If we had
proceeded thus far with a man of the
lowest rank, how should we avoid
trouble and disgrace? much more with
such a person as this, who is a youth
of great resentment, and whose father
is prefered to such power at court.
Your abrupt refusal! what disturbance,
trouble and confusion will it
cause? I shall certainly be ashamed
to shew my head: you will force me to
lay aside all respect of kindred. I must
go lodge a complaint against you before
a Mandarine; then how will you
be able to unravel and clear up so long
a story before him[57] ? or how will you
of shame?" All this he spoke with tears
in his eyes. "Uncle, answered Shuey-ping-sin,
I shall not make so long a
story of it, as you may imagine: I
shall only say that you, who are my uncle,
taking advantage of my father's absence,
would force me, who am left a
young and helpless maid, to marry, in
This will make you appear in
so criminal a light, that you will not
be able to hold up your head."
Shuey-guwin was a good deal alarmed
at these words, and began to be more
calm. "I would not willingly, said he,
bring a petition before a Mandarine:
but if I do not, how shall I extricate
myself out of these difficulties?" "Uncle,
said the young lady, if you will
lay aside your ungenerous intentions
against me, I'll undertake to bring you
off clear." Shuey-guwin wiping his
eyes replied, "Alas! that I fear is impossible;
it is not in the power of a
Saint[58]
to deliver me." "Pursue my
sorrow shall be turned into joy."
"Alas! said he, at a time when life
and death are indifferent to me, what
hope can I have of so favourable a
change? However, I would know
how you propose to assist me in this
affair, so that this young man's resentment
may not fall on my head."
"Attend then, said she, and do exactly
mistake not, my cousin Ghiang-koo is
just seventeen, of a fit age to be married,
you have now a fine opportunity
of doing it: send her in my stead, and
all the difficulty is over." At these
words he hung down his head and
paused: at length looking up with
a mixture of joy and terror, he said,
"Well, but your cousin is very ordinary
and disagreeable in her person;
and if she should marry Kwo-khé-tzu,
he will not like her, and so I shall still
be involved in trouble[59] ." "Uncle,
she replied, leave that to me: in
the eight letters are rightly and
truly your daughter's: 'tis as true
that the present came to your house:
all this is notorious. The Tieh-tse run
in your name: and in the letter of
compliments you say, my daughter:
in consequence of all this the chair is
now come to your house: then what
should hinder you from sending my
cousin? on the other hand consider the
credit it will be to have him for your
son-in-law: does not all this afford you
pleasure?" At this the countenance of
Shuey-guwin began to clear up: he
smiled and said, "Daughter and cousin,
how came you, that are a little
of so much ingenuity, as at
once thus to kill me and restore me
to life? "Sir, replied his niece, it
was never my desire to deceive you:
this affair was all your own seeking
to give me disturbance." "Enough,
said he, let that be forgotten:
one thing yet remains; your
cousin is very aukward, and neither
knows how to dress herself out, not
to behave as she ought, on such an
occasion: you must go to assist, and
instruct her." "I will go, said she,
and if any thing be wanting, let me
have the blame."
She took accordingly two of her
maids, and went to dress up her cousin;
bathe and wash herself clean from head
to foot, to whiten her teeth, to form
her eye-brows, and put on cloaths perfumed
with the sweetest wood and
gums: this took them up a good part
of the day: she then instructed her,
when she was brought to the house of
the bridegroom to behave herself with
reserve and modesty; and on coming
into his own apartment when he should
advance to take off her veil, to run and
hide herself in the curtains. She also
instructed the two waiting women,
when they were to offer him wine[60] ,
when he should have a mind to retire,
to be sure to put out the lights. Then
ordering the maids to withdraw and
get themselves ready, she took the opportunity
of their absence to proceed
as follows: "The next morning when
the bridegroom sees you, he will perhaps
be angry to find you not so
handsome as he expected: in that case
you must throw yourself into violent
fits of crying, and offer to lay violent
hands on yourself; this will doubtless
you any ill treatment." Ghiang-koo
promised to observe all her directions:
and then they took their
leaves of each other.
Kwo-khé-tzu was now arrived to
fetch home his bride. Shuey-guwin
went in to see her. "You are very
fine, said he, there wants nothing now
but a veil for your face: when that
is covered you will be perfectly handsome."
Then taking her in his arms
he carried and seated her in the chair.
That ceremony over, the bridegroom
mounting his horse with great content,
went before the chair towards
his house: there he ordered the gates
to be thrown open, and desired his
er. He beheld her with great de-
ght as she got out of the chair,
and her face being covered she ap-
peared to him like a Saint or Angel[61] .
hen walking by her side into the
great hall, their friends and relations
ade them their compliments. After
is they retired into his apartment,
here he went to take off her veil:
upon which, according to her cousin's
advice, she ran and hid herself in the
ed. The bridegroom then ordered the
ble to be covered, but Ghiang-koo
would not come to sit down. The wait-
ing women desired him to seat himself
and drink first. He said, "No: your
mistress is ashamed now, and out of mo-
desty will not shew herself, yet perhaps
therefore to save her blushes,
I'll retire a little while she comes out,
and will go and eat with my friends
and acquaintance." His relations asked
him why he left the lady, and if it
were not usual for the bride and bridegroom
to eat together? "Shuey-ping-sin[62]
, replied he, is a woman of great
treated with suitable respect, and hath
certainly now a just claim to indulgence."
Her relations acknowledged
it was very kind and respectful: then
inviting him to sit down and partake of
their entertainment, they quickly fell to
drinking, plying one another[63] so fast,
that Kwo-khé-tzu became very much
fuddled.
When all the guests were retired, he
went into the bride's chamber; and seeing
it full of lights, he approached the bed,
repose? why she stayed for him, and
hindered herself from sleeping with so
many tapers? Ghiang-koo, as he opened
the curtains, turned aside her face, and
ordered her women to put out the
lights. They hesitated, observing that
he was not undressed: but he said,
"Whatever your new lady orders, obey
her: defer it not upon my account."
They obeyed him and retired[64] .
The next morning an hour or two
after it was day, as he was going to rise
and put on his cloaths, he saw the ugly
face of his wife. He could not for
some time believe his senses: "Surely,
said he aloud rubbing his eyes, "the
Shuey-ping-sin which I saw, was exquisitely
beautiful: but who are you? you are
not the bride for whom I contracted."
"Why not, answered Ghiang-koo? but I
am." "I expected a lady compleatly
handsome, said he, and here is an ill-favoured
monster indeed." Then starting
up in a rage, he vented his fury in exclamations
against Shuey-guwin, pouring
on his head a thousand curses. Ghiang-koo
hearing him thus abuse her father,
calling him dog and villain so to deceive
him, was highly troubled "What,
said she, am not I your wife, and is not
you treat him with no more respect, than
thus to abuse him in my hearing?"
Kwo-khé-tzu at this was the more perplexed:
"'Tis enough, said he, I am
soundly cheated! and is Shuey-guwin
really your father?" "Is he, said she?
most certainly: you must know nothing:
you must be very dull of apprehension
to doubt it. Why, Shuey-ping-sin
is my younger sister; the
daughter of my uncle. If you would
have married her, why did not you go
to her own house, and ask for her
there? The Nean-kung you received is
really mine: the Tieh-tse run in the name
of my father. In his letter he writes,
my daughter. 'Twas to his house your
present was brought: and thither you
came yourself to fetch me away.
of his house, and no other. I am of a
family very much honoured and respected;
and for you, to whom I am
newly married, to treat me and my
friends with all this scorn and abuse, is
it possible I should bear it? No: I will
never live under so much indignity. I
will sooner die a thousand deaths."
Then working herself up into the
greatest transport of rage and grief,
she fell to stamp and beat herself suriously:
and snatching up a sash that lay
in the room, was going to strangle
herself with it. Kwo-khé-tzu alarmed
at this violence; and fearing the trouble
and disgrace in which it would involve
him and his family should such an accident
happen within his own apartment,
flew to her instantly and held her arm:
then in a soothing manner begged
her to attribute his words to the wine
he had drank over-night; it being
usually his misfortune to be passionate
after it: that she should not be so
moved by a few inconsiderate expressions:
but that now they were married,
they should endeavour to live in peace
and amity.
It is only in some provinces (but chiefly the
northern ones) that the bridegroom goes in person
to conduct home the bride.
See P. Semedo, p. 72.
It is chiefly the sects of Fo and Tao-tsë that
believe the existence of evil spirits called Yen,
whose business it is to torment the souls of the
wicked in another life, &c. Their ignorance
of nature makes the Chinese attribute its most
common effects to some evil genius or demon.
See P. Du Halde, vol. 1. p. 664, 675. vol. 2. 235.
Viz. the original writing from which the letters
of gold, that were fixed on the silk, had
been copied.
See note, p. 83. Diviners, soothsayers and
astrologers no where meet with greater encouragement
than in China: the market places and
streets are every where full of them, where they
keep open shop with their tables of calculation,
and scarce any thing is done without consulting
them.
See P. Semedo, p. 93. P. Du Halde, &c.
The women in China are kept so recluse,
and converse so little with the men, that to be
obliged to appear before a court of justice, and
there to enter into a long detail of facts, may
well be supposed very terrible to them.
The Chinese women not only immure themselves
in their apartments, into which scarce
their nearest relations of the opposite sex are
permitted to enter, but it is even thought indecent
for them when they salute a man to use the
common Chinese form Van fo, or All happiness to
you; their salute is therefore confined to a silent
curt'sey, which they make in the same manner
as the ladies in Europe. Even in the prison and
the grave, where all distinctions commonly cease,
that of sex is not forgotten in China: in both
these the men and women are most carefully separated.
P.
Du Halde, vol. 1. p. 281, 293, 310, 555.
vol. 2. p. 49, 50, 77.
It is chiefly among the followers of the two
idolatrous sects of Fo and Tao-tsë that there are
worshiped in China a kind of Saints or Heroes
under the name of Sien-jin, or immortal men.
These are commonly represented by little images.
P. Du Halde, vol. 1. p. 649, 674, &c.
The name of Shing or Saint is also given by
the sect of the Literati or Philosophers, (whose religion
is more pure and uncorrupt) to some of
their ancients as have been uncommonly distinguished
for their virtue and wisdom: they explain
the word Shing to mean such as have arrived
to the utmost pitch that man by his faculties
can attain unto.
Vid. Confucius five Scien. Sin. p. 52.
N. B. The former seem to be chiefly intended
in this history.
As the Chinese marriages are altogether
brought about by the intervention of some
third person, and the bridegroom never sees the
bride till she is brought home to him; so when
he first opens the chair, if he finds he has been
deceived in his account of her, he may have his
remedy in sending her back, provided he will
be content to lose the presents, &c. which he
made her. In this case the persons that deceived
him are liable to be punished.
P. Du Halde, vol. 1. p. 304, 305, &c.
After the bride is brought home, and has
performed the four reverences to heaven in the
great hall, and the same to her husband's relations,
she is then led into the inner apartment,
&c. where she and her husband usually drink
what is called the cup of alliance; after which they
sit down together to an entertainment, &c. but
sometimes the bridegroom stays and makes merry
with his relations; on all which occasions the
wine flows about freely. As for the bride, she
is put into the hands of the female relations
who are present.
P. Semedo, p. 72. P. Du Halde, vol. 1.
p. 303, 632. vol. 2. p. 43, 45, 122, 172.
It may be proper to observe here once for
all, that in the Translator's manuscript she is
never spoken of by her proper name, except by
her parents or superiors, but instead thereof by
that of Shuey-siauw-tze, or tsieh, that is, Shuey
the young Lady or Mandarine's daughter: it being
unpolite in China, as well as with us, to call
persons of any rank by their bare proper names:
only the Chinese range the complimentary title
differently, putting it after the name. In the
same manner Kwo-khé-tzu, Tieh-chung-u, and
the rest, are always spoken of (except in the
cases above mentioned) by the name of Kwo or
Tieh-cong-tzu, i. e. Tieh a Mandarine's son. Unless
when they are addressed by an inferior, or
when some particular respect is intended; and
then it is Tieh-siang-coon, rendered by the Translator
T. the young Gentleman; tho' he acknowledges
it to mean something more, and to be
equivalent to his or your honour, worship, &c.
with us.—To prevent confusion the Editor chose
to retain only the proper name every where.
In the Translator's manuscript it is "plying
one another left and right hand man." This
is only mentioned as it is probably the Chinese
idiom.
The laws the Editor hath prescribed to
himself of suppressing nothing however ridiculous,
oblige him to inform the reader that the
Chinese Author concludes this paragraph with a
passage, that will not fail to make him smile, viz.
"They obeyed him and retired. Kwo-khé-tzu
then stretching out his hands to find his
way to the bed, said, "Ah! she is asleep:
I will pull off my cloaths and go to sleep
too."
This probably did not so much proceed from
simplicity in the Author, as from an affectation
of modesty. The Chinese are a very affected
people, and all affectation leads to absurdity.
| CHAP. VI. Hau Kiou choaan : | |