 | CHAP. V.*
*Chap. VIII. In the Translator's manuscript.
Hau Kiou choaan |  |
CHAP. V.[37]
THE Che-hien, having reflected
on all that Shan-yeo had reported
to him concerning the conduct of the
two young persons, became very much
attached to them, and made them the
subject of his discourse to all his friends
and acquaintance: esteeming himself
happy in having two such characters
in a city under his jurisdiction.
As for Shuey-guwin, finding there was
no longer any room for suspicion, and
that the Che-hien was satisfied of their
innocence, he began to reason thus with
himself: "Although I have hitherto
Kwo-khé-tzu, it was not so much from
a desire to serve him, as myself, by
getting possession of her house and
furniture. There is no probability
now that this match will ever take
place. On the other hand, notwithstanding
her prudent and irreproachable
conduct towards this young stranger,
it cannot but be thought she hath
a great regard for him. If it were not
for virgin modesty, I doubt not but
she would be glad to receive his offers
of marriage. I think therefore I cannot
do her a more acceptable service,
than to propose him to her for a
husband. If she accepts of him I
shall still come into possession of her
effects."
Full of these hopes he hasted to his
niece by the private door, and addressed
her as follows. "It is a common
saying, A drum if it be not beat
gives no noise; and A bell if it be
not struck upon returns no sound. It
is also said, Whoever hath sore eyes
will see clearly in ten days if he let
them alone to cure themselves[38]
. The
your house to cure him of his illness, it
not only occasioned people to talk ill of
you abroad; but I must acknowledge
that I myself was much disturbed at it.
But now I am convinced you are both
like fine gold, which there is no fear
fire." Shuey-ping-sin answered, "So long
as every thing is conducted according to
civility and good order, what great matter
is there in all this? Tieh-chung-u hath
done me an important piece of service,
and I have endeavoured to make him
all the return in my power." "It is
true, said her uncle; you say well;
and I have now an offer to make you,
in which I am very sincere, and which
I hope will expose me no longer to the
suspicion of seeking my own private
interest, or of having any thing else in
view but your real advantage." "All
things, said the young lady, must be
conducted with decency and order. If
it becomes me to do it, I am contented;
otherwise you had better let
old proverb says very well: When a
man is of age, he must contract a marriage,
and a woman must accept of a
marriage. You are now arrived at
the marriageable age. If your father
were at home, it would be his duty to
consider of this subject; there would
then be no obligation on me. But he
is sent to a distant country, from whence
no one can tell when he will return.
And for you to pass the prime of your
life unmarried, in hope of an event
so remote and uncertain, would be
very unreasonable. When Kwo khé-tzu,
would have married you, you must
not think that all the tricks he played
you, and the trouble he occasioned,
proceeded from any suggestion of
it was owing to his continual solicitation.
I am now become very sensible
that all you did was reasonable and
just. Kwo-khé-tzu may indeed value
himself upon his power and riches; but
hath no great pretensions to capacity
and understanding. I therefore begin
to think him an improper match for
such a woman as you. Nay where
is to be found one completely suitable?
It is true there is no scarcity of
ingenious and learned men, but I believe
there are none who may pair with
you for fine sense and ingenuity. Yet
now a favourable occasion offers: and
as Heaven, which hath blessed you
with so many perfections, makes all
things compleat and perfect; who
was made for you alone, and sent immediately
by Heaven with all these endowments
in order to match those you
are possessed of. Now although you
have been for some time together under
one roof, observing all decency and good
order; yet I know modesty will not suffer
either of you to touch on so delicate
a subject. I am come therefore out of
friendship to break through this difficulty,
and to negotiate the matter between
you." "Uncle, replied the young
lady: Heaven made Con-fu-cee[39] ,
and understanding. Why was not he
philosopher, and teacher of the people.
a woman of the most exact beauty and
not she espoused to the Emperor? On
the contrary she married a person of
low rank. All these things are under
the dominion of chance: and are governed
by fancy. Tieh-chung-u is indeed
a young gentleman of great understanding,
integrity and worth; insomuch
that he cannot be said to be
deficient in any one thing. But if you
mention the[40] word Marriage with
regard to this youth, you are very wide
of the matter." Shuey-guwin replied,
"As there have such great obligations
passed between you, and as you cannot
but know each other's inclinations, it is
very fitting you should be united."
answered his niece, that I say you are
so wide of the matter. But indeed
there is nothing regular nor according
to decorum. No father or mother
acquainted with the affair. No order
procured. Such a marriage is impossible.
Besides our acquaintance commenced
in a time of trouble and disturbance[41]
, and was farther promoted
by the quarrel this stranger hath had
with the Che-hien: consider too, that in
consequence of this quarrel he was
sudden and abrupt manner by my own
self. But it was merely to take care of
him in his illness. There was not the
least intention of matrimony in the
case." "With regard to that, said her
uncle, you need be under no concern.
Every body is now sensible
of the purity of your intentions. And
as to bringing him home abruptly,
you need not mention it now: there
hath been nothing amiss in your
whole conduct, and the world is convinced
of it." "Well then, said she,
if hereafter there appears to be no particular
connection between this youth
and myself, my conduct will always
be deemed clear and upright, and I
shall be at ease. But should we once
former intentions were innocent and undesigning?
We shall always be suspected
of guilt, and by that means rendered
both of us miserable. I can by no means
therefore give my consent to any proposals
of this kind; and desire you
will think of the subject no more."
Shuey-guwin was very angry at this
declaration of his niece, and cried out:
"You talk in a very high and lofty
strain: you that are so young to pretend
to teach me and slight what I
have said to you! Go! I will talk with
you no more, but will apply to the
young gentleman himself and discuss
the matter with him. If he is but inclinable,
I shall not heed all you can say
chamber of Tieh-chung-u. Siow-tan informed
his master, that the uncle of
the young lady was come to pay him a
visit. On which immediately he went
out to meet him: and having conducted
him in, desired him to sit down. Shuey-guwin
began the conversation by telling
him, that for some days past he
had been wholly taken up with urgent
business, which had prevented him from
waiting on him: and therefore begged
him to pardon the omission. He answered,
that he was hardly so well recovered,
as to be able to pay visits himself,
and therefore desired his excuse
that he had not waited on him. Shuey-guwin
told him, that he was come today
to communicate an affair of importance.
know what it was; he answered. "It
is with regard to the marrying of my
cousin." "The marrying of your cousin!
said the youth, and instantly changed
colour. This you must not talk of
to me. Your words are lost in the
air[42] . I am a person from abroad. If
you have any other subject to propose,
I will lend you all possible attention.
But why do you mention your cousin's
marriage to me?" "Sir, replied Shuey-guwin,
I should not have ventured
nature: had it not been for
the service you afforded my cousin,
and had you not done and suffered so
much for her sake: on that account
I have taken this liberty." "The assistance
you mention, replied the youth,
was purely accidental. Seeing so great
an injury offered to a lady, I could do
no less than assist her. It is not in my
power to see any wronged or oppressed,
without interesting myself in their
favour. This is but the result of my
natural disposition. But from your
discourse now, I conclude you think I
had some sinister design in coming
hither. And since that is the case I
will instantly remove."
Shuey-guwin seeing him so disturbed
at his discourse, endeavoured to appease
him. "Pray Sir, said he, be
not offended. My coming here was
from a good intention: not to make
you uneasy. Give ear a little to what
I have to say, you may then judge
if it merits attention." "It is a
wise saying, replied the youth, What
is not proper to be done, is not proper
to be spoken of[43]
. I beg therefore you
well in this affair, but are not sensible
how prejudicial it may prove. I find
however it is time for me to be gone."
Then rising from his chair he called
to one of the servants of the house, and
desired him to give his thanks and
service to his mistress, and to tell
he had received: but that finding
from her uncle it was time to
depart, he was accordingly setting out;
and that he could not [presume to]
ask her to come forth that he might
take his leave of her. Then commanding
so suddenly, that Shuey-guwin
was not sufficiently apprized to prevent
him. Who having run after him
to desire him to return, but without effect,
remained behind very blank and
confounded: insomuch that he was
ashamed to return to his niece, but
went home muttering to himself, "This
young man hath very little of the gravity
of a student. He is rough and
headstrong, and and seems more like
one of the sword."
Shuey-ping-sin from the moment her
uncle left her, foresaw what would be the
result of his officiousness; and imagining
her guest might not be very well provided
for his journey, ordered twenty
together with some pickles and preserved
fruit. Then giving them to
an old servant named Shuey-yeong, she
of the city, and to wait for the young
stranger; and when he came by, to
present her service to him, and desire
him to accept of this small present for
his use on the road. The servant immediately
went as directed, without
making any one privy to his design.
Tieh-chung-u having left the house of
the young Lady returned to the Pagoda
or convent[45]
, and sent his servant to inquire
for their bedding and furniture.
The Superior of the Bonzees hearing
he was there, ran to the door to see him
and pay him his compliments. "Sir,
said he, the day that you went from
hence in so abrupt a manner, and for
me incur the Che-hien's anger, who reprimanded
me very severely. To-day
I am very fortunate to meet with
you. And if I should let you go
again, that Mandarine would doubtless
blame me." "As to what hath
happened, replied the youth, I shall
take no notice of it: but still will you
prate? I tell you plainly I will not today
enter your convent; neither drink
of your Cha[46] . And as for the Che-
instantly, and fetch hither my bedding
and furniture, for I will not
stay." "Your effects, said the other,
are already given to your servant. But
let you go: you must stay a little."
At this Tieh-chung-u was out of all
patience, and said; "What business
would you have with me, that I should
face of day would you go about to
practice any villainy on travellers who
come to your convent? What! have
you a design to kill me? Have you
If it be so, stay a little, and to-morrow
I will go to the Viceroy's palace and
acquaint him of your proceedings. He
shall send for you, and give you such
chastisement as you will not be able to
bear." These words were scarce uttered
when there came two servants from
the audience of the Che-hien, who said,
"Sir, our master hath sent us to tell
you, that he must speak with you at
his house."
For that magistrate [as hath been
already mentioned] having become sensible
of the merit of Tieh-chung u, waited
for an opportunity to converse with him,
and to ask him pardon for all he had
done to his prejudice. Insomuch that he
him. He had therefore sent messengers
every day to inquire after him
at the house of Shuey-ping-sin, and to
learn the time of his departure; which
he was no sooner apprized of, than he
sent these two servants to invite him to
his audience.
The application of these Proverbs is obvious.
The two First seem intended to introduce
what he is about to mention on the subject of
marriage, which without his interposing would
be likely to continue dormant. By the Other
he insinuates that her conduct had justified and
cleared up itself.
It may be observed of the Last of these Proverbs,
that no People are more subject to blindness
than the Chinese, which is by some attributed
to their feeding on Rice.
Of the Former it may be remarked, that the
Chinese divide the night into five Watches, each
about two hours long; of which they give
notice in the cities by incessantly beating either
on a large Drum or Bell, or both: the first watch
being denoted by one stroke which is repeated
every moment, the second watch by two strokes,
&c. The city Drum at Pe-king is said to be
fifteen cubits diameter. Their Bells are also
large masses of metal, some of them weighing
120,000, lb. Their form is cylindrical, being
almost as wide at the top as at the bottom: they
also differ from ours in decreasing in thickness
gradually from the bottom upwards. These
Bells are not rung with Clappers, but beat upon
with great Hammers made of a kind of wood
called from its hardness Tie-mû or Iron-wood.
N. B. The Chinese distinguish their Bells by
whimsical names, as the hanging; the eating; the
sleeping; the flying, &c.
Vid. plura apud P. Le Compte, tom. 1. p.
124, &c. P. Magal, p. 122, &c. Mod. Un.
Hist. v. 8. p. 301, &c.
Con-fu-cee (rather Cong-fû-tsë) or Confucius
the great Philosopher of the Chinese, was born
in the kingdom of Lu, now the province of Shan-tong;
according to P. Du Halde, five hundred
and fifty-one years before Christ. So that he
must have been cotemporary with Pythagoras
and Solon, and somewhat earlier than Socrates.
He was but three years old at the death of his
father; from whom he received no other inheritance
than the honour of being descended from
an Emperor of a former dynasty. In his earliest
Infancy he discovered an uncommon gravity
and wisdom: and about his fifteenth year gave
himself up to the study of the ancient books.
At the age of nineteen he married, contenting
himself with one wife; by whom he had a son.
A while after he divorced her that he might
pursue his studies with the greater application.
On account of his admirable qualities, his
learning and virtue, he was several times invested
with the magistracy in different places, which
he only accepted of as the means of promoting
his intended reformation both in morals and government:
and as oft as he found his endeavours
unsuccessful, he threw up his employments and
retired to private life.
Of this he gave an illustrious proof in the fiftyfifth
year of his age, when he was invited to accept
of the post of chief Mandarine in the kingdom
of Lu: China then containing many little
kingdoms; all of them however subordinate to
the Emperor. Here in the space of three months
so visible a change for the better took place,
that the king of Tsi, another petty monarch, envying
this prosperity, made a present to the
king of Lu of several beautiful young girls; who
by their captivating arts entirely seduced him
and his court.
Upon this Confucius once more returned to
his former condition of a private sage, and wandered
about the empire, sometimes revered,
sometimes despised and insulted, and sometimes
even reduced to the extremest indigence:
all which he bore with wonderful equanimity
and fortitude. He is said however to have
gained 3000 Disciples; of whom 500 were afterwards
raised to the highest posts in various Kingdoms.
Of this number 72 were more particularly
learned: and ten of these were so eminently
accomplished as to be called The ten Philosophers.
He
divided his Disciples into four Classes. The
first were to cultivate their minds by meditation:
The second, to reason justly and compose persuasive
and elegant discourses: The third to study
the art of government, and to instruct the Man-darines
in it: The fourth to write in a concise
and elegant manner the principles of morality.
After having compleated many philosophical
and historical works, which compose the canonical
books of the Chinese, he died in his native
country aged 73, greatly lamented. A little
before his last sickness he said to his disciples with
tears; "The mountain is fallen, the high machine
is destroyed, and the sages are no more to be seen:"
meaning that the edifice of perfection which
he had been endeavouring to raise was almost
overthrown by the prevailing dissoluteness of
manners. On the seventh day before his death
he again told them; "The kings refuse to follow
my maxims, and since I am no longer useful to the
world, it is necessary I should leave it." He then
fell into a lethargy, and at length expired in the
arms of his Disciples.
Since his death he hath been regarded by the
Chinese, if not as one of their deities or Pagods,
yet with a degree of reverence, which it is difficult
to distinguish from idolatry: for he is not
only called the great master, the illustrious king of
letters, the saint, or hero adorned with excellent
wisdom, whatever is cited from him being received
as oraculous: but in every city is a magnificent
Hall [or Temple according to P. Semedo]
where his Name is inscribed in letters of gold,
and where the highest honours are paid to his
memory by all the Literati. At the Examinations
in particular one of the principal ceremonies
is, that all the Graduates go together to
perform Prostrations before his name, and acknowledge
him for their Master. To which we
may add, that on the Festival kept in his honour,
a hog is sacrificed, and meat, wine and pulse offered
to him in great form.
See Confuc. Declar. Proëm. p. 117. P. Du
Halde, vol. 1. p. 166. 295. 415, &c. P. Le
Compte, tom. 1. 293. P. Semedo, p. 48.
P. Magal, p. 147. Mod. Un. Hist. v. viii.
p. 104, &c.
Among a people so superstitious as the
Chinese, it may well be judged a sufficient reason
for not prosecuting such an acquaintance, that it
had so ominous a beginning. What regard is paid
in China to Omens, Auguries, &c. may be seen
in P. Du Halde, vol. 1. p. 507. 677. vol. 2. p.
51. et passim.
The other Objections here urged will be found
accounted for and explained by the Author
himself.
As it must appear at first fight unnatural
that Tieh-chung-u should so warmly reject proposals,
which we have been led to believe would
be extremely desirable to him: it may be proper
to observe that this difficulty will be in some
measure removed hereafter when he comes to
explain the motives of his conduct: and it will
be seen in the sequel that had he acted otherwise,
the consequences would have been fatal to them
both.
In the Translator's M. S. it is, "When
the cause is bad it must not be spoken to."
As in this, and some of the following pages,
the Hero of the piece cannot but suffer in the
opinion of every fair Reader, for his seeming
Indelicacy and want of Gallantry: it may be
proper to remark that his expressions do not
possibly found so harsh in the original as they do
here: at least it appears that the lady is not offended
at them. But after all it is impossible
there should be any such thing as Gallantry
among a people, who admit of no intercourse between
the two Sexes; whose Marriages are contracted
without the consent of the Parties, and
even without their personal knowledge of each
other: and who by being allowed a plurality of
Women lessen their attention to any one. For
it must follow, that where the Women have no
power of refusing, there can be no merit in their
acceptance, and consequently no pains required
to obtain it: there can be no inducement then
to study any of those little engaging Arts which
constitute Gallantry with us. Among such a
people, the Women will be in low esteem as
Women; and though they may be treated on
occasion with all the civility and respect due to
their rank or merit, there will be no delicacy
shewn to their Sex.
Where the Women in general are held so
cheap, we must not wonder that the men should
be backward to acknowledge a soft and respectful
passion for any one of them: or that a nation
in other respects civilized and refined, should in
this resemble the most savage and unpolished.
The same causes every where produce the same
effects. Among some of the wild Nations of North
America, we are told that a young man would
be for ever dishonoured who should stop and
speak to his mistress in public; and that the bare
mention of marriage between their Parents would
be a sufficient reason to make them industriously
shun each other.
See an account of the Iroquois in Lettres edi-fiant.
& curieus. &c. Recueil. xii. p. 132.
N. B. The Reader is desired to bear the above
Remarks constantly in mind throughout this and
some of the following Chapters.
The Leang or Chinese Ounce, called by the
Portuguese Taël, consists of ten Mace or Mas,
which the Chinese call Tsien; [Lettres edifiant.
xvi. 345.] so that according to the Translator's
valuation, vol. 1. pag. 14. a Taël of silver is
about 6s. 8d. English. The same valuation is
also given in a curious Paper relating to the Japan
Trade in Harris's Voyages and Travels, folio,
ed. 1744. vol. 1. pag. 305.
The French Missionaries have estimated the
Chinese sums by French Money; but this hath
suffered such great fluctuations in its value by
different Arrets of Council, that the Taël hath
occasionally been valued (1) at 4 livres 2 sols z
deniers; (2) at 5 livres; and (3) 7 livres 10 sols.
See (1) P. Le Compte, ii. 11, 78. Lettres edifiant.
i. 74. xvi. 381, &c. &c. (3) Ditto xxv. Pref. x.
&c. &c.
It is hoped that this exactness will not be
deemed impertinent, as the want of it hath betrayed
some of our Writers into mistakes and
contradictions. See Engl. Trans. of P. Du Halde,
vol. 1. p. 73. and compare Mod. Univ. Hist. viii.
p. 34. with p. 158.
That is Tea. [See note vol. 1. pag. 209.]
It may not be improper to give here a short account
of this plant, which of late years is become
so considerable an article in our diet and traffic.
There are many sorts of Tea in China, but they
may all be comprehended under two: viz. the
Green, or Song-lo-cha, so called from a mountain
of that name in the province of Kiang-nan where
the best sort of it is cultivated: and the Bohea,
or, as it is pronounced by the Chinese, the Vû-i-cha,
which takes its name from the mountain Vû-ishan
in the province of Fo-kien. It is doubted
whether these two kinds are essentially different,
or originally the same, only cultivated in a different
manner: however it is agreed that their
leaves are gathered at two different seasons in
the year; the Bohea a month or five weeks earlier
than the Green, while the plant is full of sap;
whereas the other by being left so much longer
'till its juices are dried up and inspissated by the
warmth of the sun, changes its colour to a sine
green. Hence we may account for the difference
of their qualities: the Green being rough and
raking the stomach: the Bohea more smooth, soft
and healing; upon which account the latter is
chiefly in request among the Chinese.
Tea is propagated commonly by sowing: which
is performed in the second moon in the year; when
having prepared their ground they throw nine
or ten seeds into a hole, from which one, or two,
or sometimes more shrubs will spring. These at
a proper season are transplanted in rows upon
little hills at the distance of three or four feet from
each other, like vines with us. Where they are
curious to have the Tea fine they prevent the
growth of the shrub, and plant it anew every four
or five years: it would otherwise rise to the
height of ten or twelve feet.
The Tea-shrub commonly bears leaves from
the top to the bottom, but the nearer the tops
and extremities of the branches the finer. The
leaf is oblong and sharp at the end, indented
round like that of our rose or sweet-briar: and
the flower is not unlike the latter, only it hath
more leaves. The Bohea only differs from the
Green as to figure, in having its leaves somewhat
rounder and shorter. In autumn when the
flower decays, there appears a berry of the size of
a hazle-nut, somewhat moist and not ill tasted.
From these the Chinese extract an oil, which they
use in sauce. They also pickle the leaves for
the same purpose.
In order to prepare the Leaves for use; those
of the Bohea are at first dried in the shade, after
which they are expanded in hot water, and exposed
either to the sun or to slow fires in copper
or earthen pans, 'till they are crisped as we have
them. But the Green sort being less juicy, are
dried in the same manner as soon as gathered.
We shall close this article with observing, that
the true Imperial Tea called by the Chinese, Maucha,
is the leaf gathered from the Bohea shrubs
newly planted, or as they themselves stile it, the
first points of the leaves; and is sold upon the spot
for near 2s. a pound: this sort is very scarce,
as is also the Flower of Tea, which unless mixed
with the other, hardly tinges the water.
N. B. It is agreed on all hands that the Chinese
adulterate most of the Tea we have, so that we
are not to wonder if it falls short of the virtues
attributed to it by the Chinese: who are supposed
to be exempt from the gout, stone, scurvy, and
most other chronical disorders by their constant
use of it.
P. Du Halde, vol. 1. p. 10, 11, &c. Mod.
Univ. Hist. vol. 8. p. 227, & seq.
| CHAP. V.*
*Chap. VIII. In the Translator's manuscript.
Hau Kiou choaan | |