 | CHAP. X. Hau Kiou choaan : |  |
CHAP. X.
THE young gentleman being
brought before him, did not fall
on his knees, or use those other signs
of high reverence, which are usual
from an inferior to one of higher rank.
But when his hands were let go, held
them up with the common salute, of
one equal to another[91]
: accosting him
servant. The Che-hien still more sur-prized
at a familiarity, which seemed
he was, and for what reason he had beat
on the drum.
"Who I am, replied the other,
is no way material: here hath great
injustice been committed; for which
reason I struck the drum, that you
might examine into, and redress it."
Before the Mandarine could answer:
Chun-kéé entered: "Here, Sir, said
he, is the young lady Shuey-ping-sin,
whom I have brought in behalf of
Kwo-khé-tzu: though engaged to him
by all the due solemnities of the law,
she hath put another in his place, and
abused him: he hath now got her in
his power; and having presented her
to you, for your approbation and licence,
home, and compleat the marriage."
"If your friend, answered the other,
hath gone through all the previous
solemnities according to law, why do
you bring her here? carry her home
to her husband to whom she belongs."
On this Chun-kéé turned to the people,
saying, "The Mandarine hath
given his permission, take up the chair
and carry it home." The young lady
hearing this, cried out, "Injustice!
I am wronged and abused! Sir, you
must see me righted!" Then she sprung
from the chair, and was going into the
hall: but the people there said, "What
would you have? hath not the Che-hien
ordered you to be carried away? You
must not advance." Upon this she
out aloud; "You Che-hien, that should
be the father and mother[92] of the city,
and send me away without hearing
my defence?" The young stranger
observing all that past, could no longer
contain himself, but very much inraged
said to the Mandarine: "This, Sir, is
very unjust: your eyes are blinded, and
your ears deaf to the cries of the injured:
you are void of reason and conscience,
you will hear but one side:
is it thus you sit in the chair of justice
for the Emperor? Surely you think
there is none greater than yourself:
that you are the only and chief Che-hien."
At this the magistrate, highly provoked
and stung to the quick with remonstrances
at once so just and so severe,
loaded him with reproaches, and cry'd
that dare come into the Emperor's court,
and make there this noise and disturbance?"
"Truly a great court of the
Emperor's! replied the other with a
sneer of contempt; a great office yours
of the Che-hien! Why I have gone
into the house of the greatest Manda-rine,
a house given him by the Emperor
himself, and therefore sacred: I
have broke open the doors by violence
in order to rescue and protect the
injured; yet he hath not dared to load me
with obloquy: and are you of so exalted
an office, as to heap abuses upon me,
and to charge me with impudence?"
The Che-hien, who chanced to be at
court when the fact abovemention'd
whole affair; as also the person who
stood before him. Struck therefore with
no little fear, and softening his voice,
"What then, said he, are you the son[93]
of the chief viceroy Tieh-ying? Is it
possible?" And rising from his chair he
saluted him in the most respectful
manner. "Pardon me, Sir, said he;
pardon me, that when a diamond was
before my eyes, I could not know it.
When I was at court I heard of your
my ears. Yet was I so unfortunate
that I could not then have the happiness
to visit you: and that I should meet
with you now is a perfect miracle! I
am sorry too it should be upon an occasion
wherein you think I have done
amiss: but I hope still to recover your
good opinion." Then respectfully desiring
him to sit, he call'd for tea[94] :
which being brought, the Che-hien began
to talk of the affair before them, asking
it, as he seemed to know the whole
matter."
"For my part, said Tieh-chung-u, I
am intirely ignorant of the affair; but
met these people just now in the street:
when hearing one complain of injury
and implore protection, I came
along to your audience to procure redress;
pray acquaint me with the whole
story." "It is so very intricate and perplexed,
hardly unravel it myself; but what I
know of the matter is this: that young
lady is the daughter of a great Man-darine
of this city, named Shuey-keu-ye;
her beauty hath made such an impression
on the son of a minister of state,
named Kwo-khé-tzu, that there is nothing
he hath not attempted to gain
her. The first time she changed the
eight letters of Nean-kung, and gave her
sister to him in her stead. The second
time, when he had allured her to his
house under pretence of a wedding visit,
from the sound of the music she discovered
his intention. The third time
he attempted to catch her, as she was
going to the gardens: but instead of
securing her brought home nothing but
Tieh-chung-u, this person must be admirable;
perhaps the world hath not her
fellow. With your leave, Sir, I will
go and view this prodigy."
He had no sooner cast his eyes upon
her, but struck with her beauty, he said
aloud: "Sure never was a form more
compleat and lovely: what a face and
mien, beautiful without the assistance
of art! what killing eyes, over-shaded
with the most exact and finished arches,
like little moons! neither air nor sun
can wither or blast a flower whose teints
are the gift of nature alone: there is no
need of paint to that charming complexion:
her countenance bespeaks a
disposition as sweet as the most odoriserous
with her appearance, that it made the
deepest impression on his mind. Then
approaching one step nearer, he made
her a very low bow. "Lady, said he, how
came you to be entrap'd, and brought
hither now, after you had so often and
so dexterously escaped?" Shuey-ping-sin
rose up from the ground and replied,
"My father, who is in banishment, hath
caused me for a long time to pass my
days in sorrow and affliction: but hearing
of a sudden to-day, that the Emperor's
order of pardon was come to
recall him, I immediately, as it behoved
me, ran out to meet it: but no
sooner had set my foot in the hall and
perceived it was false, but I was surrounded
by these people, and had no
yet, Sir, I have brought with me this
knife, being resolved to die in the Che-hien's
presence. I had determined never
to behold the light of another day: but
you seem to be a person of virtue and
goodness, and were doubtless sent by my
good Genius in this extremity to save
me." [This said, she let fall a shower
of tears, and hid her head in her bosom.]
Tieh-chung-u was strongly moved at her
distress: "Where, said he with great
emotion, where is this order of the Emperor's?
let me see it." She ordered the
coloured paper to be brought to him;
and he carried and shewed it to the Che-hien.
"Is this, said he, the Emperor's
order or not? you ought to know!"
"I know nothing of it, replied the Che-
is much" said the other; and putting
it into his sleeve, he remonstrated to
that magistrate in very strong terms,
the clandestine manner of his proceedings:
"To-morrow, said he, I shall
go and lodge a complaint with the
Fu-yuen or Viceroy: and as for these
people who have been the instruments
in this affair, I charge you with them,
that they be forth-coming, whenever
the Viceroy thinks proper to call for
them." Then slightly saluting him
he was going away.
The Che-hien, extremely frighted at the
danger he was in, called to Tieh-chung-u
and intreated him to stay: "Pray, Sir,
said he, be not so hasty and passionate,
let me have time to inquire into this
consequence." Then calling before
him Chun-kéé, and the rest of his party,
with violent emotions of anger he told
them they were ignorant of what related
to justice, and had acted in this
affair like slaves and villains. "Whence,
said he, have you brought this order?
what authority have you for it?" They
all stood silent. Then he ordered the
stocks of confession[95] to be broughtforth.
out, "Sir, don't charge this to our
account; every thing was done by our
master's order." "Very well, said the
Che-hien: to-day I have a guest with
me, and therefore shall suspend for the
present any farther examination." He
then ordered them all to be carried to
prison: and appointed some of his own
people to convey the young lady back
to her house.
Every thing being thus dispatched,
the Che-hien ordered an entertainment
to be got ready, and intreated Tieh-chung-u
to stay and drink wine with
him; which the latter, who was extremely
pleased in having procured
redress for the fair Shuey-ping-sin, readily
pretty plentifully, and all reserve was
banished, the Che-hien renewed the
former topic, assuring him that all
was the contrivance of Kwo-khé-tzu,
who was alone in fault: that wholly
taken up in his employments at court,
his father knew nothing of these transactions:
"Yet, said he, if it should be
carried before the Viceroy, not the
youth alone would suffer, but his father[96]
, and even myself. Let me conjure
you therefore not to carry things to
Tieh-chung-u, my being concerned in
this affair was purely accidental: I
have no otherwise interposed in it, than
as I was led by a disinterested regard
for justice: far from bearing any personal
resentment against Kwo-khé-tzu, I
do not even know him: and the manner
in which I became interested in opposing
his desires, will clear me from the
charge of seeking it busily. Therefore
if he will engage to lay aside all thoughts
of this young lady, and desist from
said about it." The Mandarine, glad to
see him so well inclined, was full of
acknowledgments, and applauded him
as a person of great virtue and worth.
By this time Tieh-chung-u began to express
a desire to withdraw: and upon
the Che-hien's demanding where he was
lodged, and being told he was not yet
provided, he sent his people to conduct
him to a Pagoda or Convent[97] and to
rank.
Let us now return to Kwo-khé-tzu,
who was flattering himself that he had
at last surmounted all obstacles, when
he received an imperfect account, that
the chair with Shuey-ping-sin had been
met by a stranger, who had gone with
there some dispute had happened, the
particulars of which he could not learn:
but that the whole had ended in their
conveying the young lady home, and
his servants to prison. With a heavy
heart therefore he repaired to the Che-foo,
and acquainted him with what he
yet? said he, I'll send and talk with
the Che-hien about it." He had scarcely
spoke, when that magistrate appeared.
The Che-foo informed him what he had
heard, and inquired who the stranger
was, whom he had treated with so much
respect and ceremony. "The person
you speak of, answered the other, is the
son of the Tieh-tu-yuen (or supreme Viceroy)
his name is Tieh-chung-u: he doth
not exceed twenty years of age. When
I was at court waiting for my present
office, there was a great Mandarine
who had taken a young maid and kept
her by force in his house, which was
sacred and none dared so much as look
into it: but this youth with his mace,
weighing twenty catty, broke open the
the Emperor hearing of was highly
pleased, and did justice to all the parties.
But who is ignorant of Tieh-chung-u?
the court rings with his name. Shuey-ping-sin
was met by him to-day as she
was brought to my house: he hath informed
himself of the whole affair,
and got possession of the counterfeit
order: nay he was going to present it
to the Viceroy of the province, which
if he had done, it would have affected
both yourself and me, no less than Kwo-khé-tzu
and his father. The least I
could do therefore was to shew some
outward respect to one who had us all
so much in his power." The Che-foo
told him, he did well. But Kwo-khé-tzu
was greatly chagrined, and said,
father a Viceroy; am not I the son
of a Minister of State? I am not therefore
to submit to him: why did not
you manage this business for me better?"
"This stranger, replied the Che-hien,
got the counterfeit order into his
hands, and had it in his power to
have ruined us all: it was therefore
through fear, and not any respect to
him, that I carried matters so smoothly."
"Well: said Kwo-khé-tzu, since
things are so, there's an end of my
hopes: Shuey-ping-sin is irretrievably
lost." "As to that matter, said the Che-hien,
it becomes not me to interpose in
it: but if you have still a desire to
obtain her, you must go home and
friends. With regard to Tieh-chung-u,
I have lodged him at a Convent, where
he is alone without friends or acquaintance."
These words did not escape Kwo-khé-tzu,
who took his leave of
those Magistrates, and, as soon as he
was got home, sent to find out his
friend Chun-kéé. With him he talked
over all that had happened: "And
yet, concluded he, the Che-hien seems
to hint to me not to despair; notwithstanding
I can see no possibility of
success: and unless you can help me,
must give up all hopes." "With
regard to the Che-hien, answered the
all the civilities he heaped on the stranger
were meerly for a blind: he is
not on that account the less a friend
to our cause. The hint which he
dropped that he had carried him
to a Convent, where he was alone and
without friends, was not without meaning:
he intended to point out a way
for you to do yourself justice." "True;
said Kwo-khé-tzu, this is a valuable
hint; but how shall we improve it?
Shall we put him to death, or order
him only to be soundly beaten?"
"However we shall determine that point,
said his friend; it will behove us to be
careful that no ill consequences accrue
to ourselves; let us do nothing that
He then paused a little, and with
great secrecy, communicated to him,
a scheme[98] , which diffused a visible
transport over the countenance of Kwo-
it in execution. "Haste, said he, let
us not slip this favourable occasion:
let there be no delay lest he should be
gone before we can effect it."
What relates farther to this story
the Reader will find in the following
Book.
The Courtesy or Salute used by the common
people, or such as treat one another freely, is to
clap their hands one upon the other, and lift
them up as high as their head: this is done
twice, crying cin, cin, or rather ching, ching.
When they would express more deference, after
joining their hands, they first lift them up, and
then let them fall almost to the earth, bowing
their heads very low. When two friends meet
after long separation, they both fall on their
knees and bow to the earth, then rise up again,
and perform the same ceremony two or three
times. But if you appear before a person of the
first quality, you must bend one knee, and remain
in this posture till they raise you up.
Lastly, when an inferior appears before one very
much superior to him, the reverence is expressed
by four times bowing as they stand, and by four
times kneeling; which the other party receives
sitting, and in some cases standing.
See P. Semedo, p. 59. Nieuhoff, p. 37. P.
Le Compte, tom 2. p. 40. P. Du Halde,
vol. 1. p. 293. Ogilby, vol. 2. p. 442.
There is some little difference in the accounts
of all these Writers: owing perhaps to the different
times they lived in, or the different provinces
they frequented. The Editor hath selected from
each such particulars, as were most conformable
to this history; but hath chiefly followed P. Semedo
who lived nearest the time of its author, and before
any innovations were made by the Tartars.
"The principal duty of a Mandarine," saith
a Chinese author, translated by P. Du Halde,
"is to have paternal bowels for the preservation
of those intrusted to his care; and in his
whole conduct should do nothing unworthy
the amiable name of father and mother of the
people."
Such language is natural in a nation, whose
fundamental principle it is, that the state is a
large family, and that the rulers ought to have
for the subjects, the same regard that parents
have for their children.
"The first care of a father of a family," (in
this style run some of their Publick Edicts;) "is
to provide plentifully for the subsistence of his
children; for a like reason, the Sovereign,
who is father and mother of his people, ought
to do the same."
The Chinese require no refined skill in politics
to judge of the merit and talents of their
princes: they examine their conduct by this easy
rule:
"Why, say they, hath Heaven placed him on
the throne? is it not that he may be, as a father
and a mother to us?"
See P. Du Halde vol. 2. p. 156. vol. 1. p. 508.
242. 243. See also L' Esprit des Loix, liv.
19. ch. 19 and page 177. of this volume.
The Chinese author with great simplicity,
opens his account of this adventure by telling us
page 196, that the people of Kwo-khé-tzu met
with and and run against "Tieh-chung-u being
just arrived from the province of Ho-nan, who
was seated on a mule, &c." As the Editor conceived
the suppressing of this circumstance for
a page or two would serve to awake the Reader's
attention and heighten the surprize, he presumes
he shall be excused the liberty he hath
taken.
The name of Thé or Tea comes to us from
the corrupt pronunciation of one or two places
in the province of Fo-kien: in all other parts
of the Empire it is called Cha, which is the
word used also by the Portuguese. The Chinese
use tea for their common drink, but without
any sugar or other sweetener. They have
commonly in all families a boiler or other vessel
over a fire; and whenever they are thirsty or
faint put a few leaves of it in a bason and pour
the hot water upon it, and as soon as it is cool
enough to drink, swallow it down and go about
their business. But when they drink it in form,
the custom is to take the dish in both hands, and
making a low bow to touch the ground with it:
then they drink it at several sips, holding the
dish in their left hand. The Tartarian manner
is to hold the dish in the right hand, and to
make a low bow to the person who gives the
treat, both before and after they have drank.
P. Du Halde, vol. 1. p. 10. 297. Modern
Univ. Hist. vol. 8. p. 228. note (B.)
The ordinary Torture in China to extort
Confession is very acute and painful. It is inflicted
both on the feet and hands: for the former
they use an instrument called kia-quen, composed
of three cross pieces of wood; that in the
middle is fixed, the two other move and turn about;
between these the feet are put, and squeezed
so violently that the ancle bone is rendered
quite flat. However, P. Du Halde tells us, they
have remedies to diminish and stupefy the sense
of pain during the torture; and others to restore
in a few days the use of their limbs.
See vol. 1. p. 314. P. Semedo, p. 143.
In China the Parents are accountable for
the behaviour of their Children, and when the
latter are guilty of extraordinary crimes, the
former are put to death along with them. This
is done upon a supposition, that they must have
neglected their education, and have failed to exert
that paternal authority to restrain them,
which nature hath established, and to which the
Chinese laws give such additional force. Upon
the same principles, the Mandarines are obliged
to answer for the behaviour of their People: for
whenever any enormous crime is committed
within their district, they are all deprived of
their offices.
P. Du Halde, vol. 1. p. 257. L'Esprit des
Loix, liv. 6. chap. 20.
The Pagods, or Pagodas (for so their idol-temples
or convents are called) may be reckoned
among the most sumptuous buildings of the
Chinese. The structure consists partly of porticos
and partly of halls and pavillions, which
stand in the corners of the courts and communicate
by long galleries: the roofs of these
buildings shine with beautiful japan'd tiles, &c.
Near to these temples commonly stands, but by
itself, a great pyramidal tower; of this kind is
the famous porcelain one at Nan-king.
This is the form of most of the Pagodas, and these
are the habitations of the Bonzees or idol-priests,
and monks; who live inclosed, sometimes to the
number of four or five hundred together, within a
large circuit of wall, three or four in a house, that
is, one master and the rest scholars. These (we are
told by an Author quoted in Picart) serve for the
accommodation of travellers like the Turkish
Caravansera's. But according to P. Du Halde
it is with great difficulty that any except the
Mandarines are permitted to lodge there all
night. However the Bonzees wait upon such as
are their guests with great affection, lodge them
in their own apartments, and take care of their
baggage, their servants and porters: notice being
given of their arrival by beating on a drum at
the gate. Yet P. Trigaut (as quoted by Ogilby)
tells us, that it is customary with the Bonzees
(chiefly at Pe-king) to let their cells to strangers
who come thither to trade, which for the more
profit they divide into as many partitions as
they can. So that these cloysters seem rather
publick inns than places of sanctity.
The Bonzees have a moderate allowance from
the Emperor, beside what they can get by begging,
singing their prayers, &c.
P. Du Halde, vol. 1. 289. 265. vol. 2. 73.
&c. P. Semedo, p. 89. Ogilby, vol. 2. p.
584. Picart, vol. 4. p. 233.
N. B. The disagreement observable in the
accounts of these Authors, may be owing to the
different regulations, which may have been made
at different times and places, concerning the
Bonzees, who are subject to the Tribunal of Rites.
All who have described the genius and character
of the Chinese, ascribe to them an acuteness
and cunning that is truly wonderful, whether
it be exerted in promoting their own interest
in general, or in extricating themselves on
sudden emergences.
(See P. Du Halde, vol. 1.
pag. 280, &c. Martin. Atlas Sinens. pag. 5.
P. Semedo, p. 27.)
There is a remarkable instance of the latter
kind, adduced both by P. Semedo and P. Du
Halde, to this effect. "A certain Mandarine
the Visitor of a Province having acted some time
in his government, of a sudden shut up his gates
and refused access to any person, pretending he
was sick. A Mandarine, one of his friends,
was much troubled at it, and with great difficulty
obtained leave to speak with him. When
he was admitted, he informed him of the discontent
that was in the city by reason that all
public business was at a stand. The Visitor put
him off with the same excuse of his sickness.
"I see no signs of this, answered his friend, but if
your Lordship will be pleased to unfold to me
the true cause, I will serve you in it at the
hazard of my life." "Know then, replied the
Visitor, that some one hath stolen the Emperor's
seal out of the cabinet where it used to be kept,
leaving it locked as if it had not been touched;
so that if I would give audience, I am not
able to seal dispaches. Now should my negligence
in the loss of the seal, be discovered, I
shall lose my government, at least, if not my
life. In this suspence, I am endeavouring to
gain time, which yet will but little avail me,
being more sensible than the people themselves
of this delay of justice." The Mandarine readily
perceiving how terrible his situation was,
asked him if he had no enemy whom he suspected.
He answered. Yes: that the Che-foo or
Governor of the city had long borne a concealed
malice against him, and would now be the
first to inform the court of his misfortune.
"Away then, my Lord, quoth the Mandarine
in great haste; remove all your goods into
the most secret part of your palace, and at
night set fire to the empty apartments; calling
out for help to quench the fire. Thither the
Che-foo must of necessity repair with the first,
this being one of the principal duties of his office.
As soon as you see him among the people, call
out to him aloud, and consign to his care the
cabinet thus shut up as it is: and if he maliciously
caused the seal to be stolen, he will replace
it there, or you may accuse him of having lost
it."
The Visitor followed his advice, and it succeeded
so well, that the next morning the seal
was restored to him.
P. Semedo, p. 28. P. Du Halde, v. 1. p. 243.
| CHAP. X. Hau Kiou choaan : | |