University of Virginia Library

Search this document 

CHAP. VI.

TIEH-chung-u having heard the
two servants, who were come to
invite him to the Che-hien's, smiled
and said, "I am no inhabitant of
his district or quarter[47] ; neither owe


139

Page 139
money to any one in it. Why then
doth he always pursue me in this
manner? Is it because he did not kill
me before; and would now do it effectually?"
The servants could make
no answer to this; yet would not
let him go notwithstanding. Upon
which he became very angry, and was
going to beat them: but it happened
that at the same instant arrived the
Che-hien himself. For after he had
dispatched his servants, he imagined
they would not be able to succeed,
and therefore followed them in person,

140

Page 140
mounted on horseback and having a
lead horse along with him[48] . When
he came to Tieh-chung-u he alighted,
and saluted him in the most respectful
manner, saying, "Sir, I am a very
mean and ordinary man. Though
I have eyes, I had no sight. And my
understanding hath been so obscured,
that I could not discern you to be a
person of merit. Now I am awakened
as it were out of a dream, and

141

Page 141
perceive my error. For which reason
I am come to ask your pardon;
and hope you will do me the fa-vour
to go with me to my audience."
"These words, said the youth, are
very different from those you spoke
the other day. How is it that you,
who have shewn yourself so attached
to power and riches, should on a sudden
appear to be so devoted to truth
and sincerity? But perhaps this may
be only to deceive me: and you have
some new scheme to draw me into
mischief." "Sir, said the Che-hien,
talk not thus. I am now sincere. And
with regard to the former injury, I know
you have forgiven it, and so hath the
young lady; who interceded for me,
with a generosity which I shall always
remember." Tieh-chung-u at this was

142

Page 142
astonished. At length he said: "This
is a most surprizing change and reformation!"
"Sir, said the other, to
convince you of it, I hope you will
go home with me: where I have something
to propose, which I flatter myself
will afford you pleasure."

Tieh-chung-u suffered himself to be
persuaded of his sincerity; and consented
to go home with him. Accordingly
mounting the lead horse, he rode by
his side 'till they came to the audience.
When they were seated, the Che-hien
said: "Let me ask you, Sir, what
was your reason for going away to-day
so suddenly?" "It was not my intention,
said he, to depart so soon;
but being disgusted at something that
was said to me, I could stay no longer."


143

Page 143
"What could that be? said
the Che-hien; pray inform me." "The
uncle of Shuey-ping-sin, replied the
other, proposed a marriage with his
cousin!"—"Well, said he; and what
hath he hath done amiss in that? Had
he not a great deal of reason? Why
could not you approve of it?" "You
know very well, answered Tieh-chung-u,
that I have been for some time at the
house of this young lady; but with
no interested view: nor was there any
thing clandestine in it. Whatever was
done we can declare before heaven,
genii or spirits[49] . But it would be
difficult to persuade the world of our
innocence. And then for her uncle

144

Page 144
to propose this subject to me, shewed
he had a very mean opinion both of
the young lady and myself. Which gave
me so much disgust, that I left him
before he had finished his discourse."
"I acknowledge, said the Che-hien,
that after conversing so long together,
if there had been any thing secret
in your correspondence, any thing the
world were unacquainted with, it would
be very wrong to conclude a marriage[50] .
But remember, in former times there
was a man of such exalted wisdom and
understanding, that there could no where
be found a match worthy of him. It
happened also in another age there
lived a woman of such fine sense and
knowledge, that she could no where

145

Page 145
meet with a man equal to her worth,
to make up a pair. If it had fallen
out, that these two had been contemporaries,
they must not have fled from
each other, but have necessarily been
united. To-day it was with much
difficulty that I prevailed on you to
come hither. You are of so strict and
inflexible a temper, that were I to offer
you a present of gold, I know you would
refuse it. And should I prepare never
so fine a banquet for you, I imagine it
would not be accepted. [There is only
this one way in which I can testify
my regard.] I remember an old saying
to this purpose, A man and woman
that can be together in private and yet
preserve their chastity, can break no

146

Page 146
law[51] . There is seen this day, what was
only to be found in former ages. And
although to you there appears nothing
extraordinary in all this, yet I look upon
it as very rare and unheard of. Upon the
whole then I should be sorry, and look
upon myself as very deficient, if I did
not accommodate to your satisfaction
this affair, which is so much for your

197

Page 197
welfare. Since therefore I have prevailed
on you to come here, I beg you will
stay 'till the conclusion of this business,
and not lose so favourable an opportunity
by an abrupt departure.

At these words Tieh-chung-u fetched
a deep sigh and said, "Alas! Sir, you
must not speak of this marriage. Whoever
pretends to live in this world must


148

Page 148
conform to its rules and customs.
He must proceed with regularity and
order[52] , not with intricacy and confusion.
If I acknowledge our sovereign
Lord to be Emperor, can I pretend
to claim an acquaintance or friendship
with him? With as much reason
might I go about to conclude in marriage,

149

Page 149
an acquaintance which began amid
so much trouble and distress." The
Che-hien replied, "You are a young
man that have seen the world, and are
of a lively disposition: why do you
talk in this philosophic and romantic
manner? If you are so extremely rigid
and exact, why did you go to her
house, when you were ill? Now you
are well again, and the world is satisfied,
as well of the reason of your going,
as of your behaviour there; what
would there be wrong in your marrying?
Which should your nice scruples
prevent, you will have reason to
regret it as long as you live." "Pray
Sir, said Tieh-chung-u, what benefit
have I ever done you, that you should
interest yourself so much about me?"

150

Page 150
The Che-hien replied, "Although my
office is but small, as are likewise its
profits[53] , there was but little wanting

151

Page 151
to my being being deprived of it. But
it was my good fortune to-day to hear
that you had pardoned me, and this

152

Page 152
through the persuasions of Shuey-ping-sin.
When I heard it I made an oath
to change my former course, and to
conduct myself hereafter by the laws
of equity and justice. When I observed
also how strictly you kept the
rules of virtue and honour, and that
Shuey-ping-sin was a young lady of such
unaffected modesty and striking merit;
when I considered how wonderful it
was that two such uncommon persons
should meet together in one city; I
could not but think the hand of heaven

153

Page 153
was in it, and that you two were
destined for each other. Had not
so singular an affair come under my
own particular inspection, it were nothing.
But as with these eyes and
these ears I have seen and heard you
both, and observe you so remarkably
suited to each other; it would have an
ill appearance among the inhabitants
of this city, and reflect much upon
me, should I let such a pair within
my own jurisdiction part unnoticed,
and un-united. You must not therefore
deny me." "Then it is only
to procure credit to yourself, said the
youth smiling, that you are so earnest
in this matter?" "No: replied the
other; I would promote the common
welfare of all." "Well: said Tieh-chung-u;
if there were no other objection

154

Page 154
to this marriage, how is it possible
to effect it? There is no order or licence
of father or mother. My own
parents are not here. And if I would
never so, where is the father of Shuey-ping-sin?
What! when I see a fine person
does it immediately follow that
we must be married? [Can a marriage
be either reputable or prosperous that
is driven forward with so much disorder
and irregularity?] You that talk
to me on this subject so earnestly, why
do not you urge it to Kwo-khé-tzu?
He would take a pleasure to hear you
propose what he so much wishes to obtain.
However I thank you for giving
yourself all this trouble on my account.
I must now bid you adieu." "Well:
said the Che-hien; I see you are regardless
of what I say: but remember a

155

Page 155
time will come, when you will acknowledge
me to have been right. I wish
you would stay with me longer, but
I know you are not to be moved from
any resolution you have once taken up. It
would be equally vain to think of offering
you a present of money. That, I
am afraid, would but affront you. If
ever I have the good fortune to meet
with you again, I hope I shall convince
you of my present sincerity: and that
you will have a better opinion of me
than you have now." "Sir, said Tieh-chung-u,
I thank you. Whatever I
think of the former part of your discourse,
these last words I must acknowledge
are truly valuable." He then
saluted him in a proper manner and
left him.


156

Page 156

When Tieh-chung-u was got without
the gate of the city, he ordered Siow-tan
to hire a mule to carry him and their
furniture. "Sir, said the boy, an ass
would be more proper." He inquired
the reason of this preference; and was
given to understand that their money
began to fall short. At this juncture
came up Shuey-yeong the servant of the
young lady, who saluting him, said, that
his mistress had sent him there early in
the morning to await his coming, which
he had done till now that it was past
mid-day. "Did she order you to wait
here for me? said the youth. Upon
what account?" "My lady, replied the
servant, seeing my second master Shuey-guwin
go in to and to talk with you, imagined
his discourse would prove disagreeable.
She afterwards found it had caused


157

Page 157
you to depart; and therefore got this
small present together, and ordered me
to give it you, as you went by." Tieh-chung-u
was charmed with her generosity.
"Your mistress, said he, hath not only
in this favour, but in every other instance
treated me with such uncommon goodness,
that I cannot find words to express
my gratitude." Shuey-yeong said,
"Now, Sir, I must return home;
have you no message for me to deliver
to my mistress?" Tieh-chung-u replied,
"My meeting with your lady
was unforeseen and accidental. Were
I speak of the benefits I have received,
I should find no end of my
discourse. Other subjects it is not
proper to mention. But when you go
home you must present my best acknowledgments

158

Page 158
to your lady, and tell her,
that I, Tieh-chung-u, now bid her farewell,
and intreat her to banish me henceforth
from her thoughts: but that I
shall always retain a grateful remembrance
of her kindness[54] ." The servant

159

Page 159
then delivering the present to Siow-tan,
returned back to report this message
to his lady.

Having hired a mule, they set forward
on their journey; and observing that
the sun was gone down, they inquired
how far it was to Tong-chun, a village
in their way. The man who followed
the mule answered, Three leagues. Upon
which Tieh-chung-u whipped his beast
forward for about a league, till he
came to a turning in the road, where
was a great thicket of trees. Here
on a sudden started out a young man
with a linen bundle on his shoulder,
followed by a young woman, who seemed
to be in great fear and confusion.
When they saw Tieh-chung-u, they were


160

Page 160
the more afraid, and endeavoured to
hide themselves again in the wood.
The youth seeing them, and that their
appearance was suspicious, called out
to them to stop; and asked the young
man, who he was, and where he was
going with that young woman. Upon
which in a fright she begged, he would
not kill her. The young man threw
down his bundle and was running
away: but Tieh-chung-u laid hold of
him and stopped him; saying, "Tell
me truly who you are. I will do you
no harm." The man replied, "This
young woman belongs to the village
there before you. Her name is Thao-chéé.
She is the concubine of Lee-thay-cong,
a rich man of that place. Seeing
that he was very old, she would not live

161

Page 161
with him any longer, and therefore got
me to help her to make her escape."
"You are some seducing villain, said the
youth, that have enticed her away."
"Indeed I am not, replied the other, my
name is Suan-yin; I am cousin to the old
man, and not such a one as you speak of."
Tieh-chung-u believing what he said, let
him go. He then asked if it were true
that she was concubine to the person
abovementioned. She answered she was.
"Somebody, said he, hath drawn you
aside. Come, return home again. I
will accompany you thither." She told
him she was persuaded to run away.
"But Lee-thay-cong, said she, will
not believe it. He will think it all
my own contrivance; and I shall be
severely used if I return. I had rather

162

Page 162
if you please, serve and follow you."
Tieh-chung-u smiled at her offer, and
replied. "Come then; go along before:
and I will consider what you shall
do." He then bade his servant take
up the bundle and put it on the mule.
The young woman finding it was in vain
to resist, did as she was directed. They
had scarcely proceeded half a league
before they saw a great many people
coming towards them. Who, as soon as
they were near enough to know the
young woman, cried out, "Here she is.
Here she is!" and instantly surrounded
her, together with Tieh-chung-u and
his servant. At the same time they
dispatched two of their number to
acquaint Lee-thay-cong of it. "Good
people, said the youth, you must not

163

Page 163
make such an outcry and disturbance.
Had I been disposed to carry off this
woman, I could have taken a different
road. I but just now met with her,
and am carrying her back to Lee-thay-cong."
They replied, "We know not
what was your intention. You are a
young man and she a young woman.
We know not whether you speak truth
or not. You must go along with us
to the Mandarine."

When they were got a little farther,
there came running towards them a great
many more people with torches and lanthorns,
for it was now dark. Among
them was Lee-thay-cong himself; Who seeing
a handsome young man with his concubine,
was greatly enraged; and without


164

Page 164
having patience to enquire into
the matter, laid hold of him and
said, "Who are you, that dare seduce
away my concubine?" Tieh-chung-u
pushed him aside, saying, "This old
fellow is no better than a brute, to
behave in this uncivil manner without
knowing whether he is right or
wrong. Your concubine was going
away with another, which I prevented;
and now when I would restore
her to you again, so far from thanking
me, you treat me rudely." The
old man said, "Who should take her
away? She is my woman, and is along
with you; and the bundle you have
there is my property." Tieh-chung-u
seeing him too passionate to hearken to
reason, said, "Very well! Be it so!

165

Page 165
It is now night; we cannot at present
clear up this matter; when we come
to the Mandarine of the village, we
shall see who is wrong." They presently
arrived at the Mandarine's house. He
inquired what all that disturbance
meant; and was informed, that old Lee-thay-cong
had brought some people,
whom he had caught running away
with his concubine.

This Mandarine, whose name was
Swin-kien-tze, seldom had it in his
power to squeeze any one by reason
of the poverty of his place: he was
therefore very glad to hear he was
to have before him so rich a man as
Lee-thay-cong[56] . He accordingly ordered


166

Page 166
the best robes he had to be brought
him: and getting all the people he
could muster to fill out his audience,
set himself up, as if he had been the

167

Page 167
Viceroy of a province. The first, that
made his appearance, was the old man.
Who said to him, "Sir, my name is
Lee-thay-cong. I had a concubine named

168

Page 168
Thao-chéé. To-day, while my doors
were open, and while I, unsuspecting
any thing, was busy with the people
of my house; she was seduced away by

169

Page 169
a young man, whom I have taken
with her. But I neither know how he
got her away; nor whence he comes;
nor what is his name" The Man-darine

170

Page 170
commanded the seducer to be
brought before him. Accordingly Tieh-chung-u
made his appearance: but when
he was ordered to fall upon his knees,
he only laughed at them. Upon which
the Mandarine was very much affronted,
and said, "Who are you? Do not
you know the respect due to the Emperor's
tribunal?" "This place, said
the youth, is not the grand audience
of the Lee-pu[57] ! If it be, I will tell you

171

Page 171
my name." The Mandarine seeing
how little he regarded him, said, "What
though you are never so great: and notwithstanding
you affect to laugh in this
manner, you are guilty of a great offence."
"Are you sure then, replied

172

Page 172
he, that I took his concubine? Where
are your witnesses? If it were so, could
not I have gone off with her another
way? Be your office great or small, you
hold it from the Emperor in order to
administer justice. But whoever sent
you here, had but little discernment[59] ."
The Mandarine was very much disturbed
at this, and said, "You are some
practised deceiver, who have learnt to
speak in this manner. I fancy you
are some great villain, and presume thus
because of the smallness of my office.
To-morrow I will have you before
the Tao-yéé[60] . Then I shall see whether

173

Page 173
you will dare to talk in this manner."
[Tieh-chung-u did not think it
worth while to reply.]

The Mandarine then called to the
old man and said, "How came you
that are so advanced in years, to take
such a young creature for your concubine?
To this shameful inequality,
all the disturbance is owing. Let me
see this Thao-chéé." She was accordingly
brought before him: but when
he saw she was an ordinary poor-looking


174

Page 174
girl, he could not forbear laughing.
"What, said he, did you contrive
this elopement yourself; or did any
one intice you to it?" She made him no
answer. "Well, said he, it is too late
to make any farther inquiry into this
affair to-night. To-morrow I will
have you carried before the Tao-yéé;
who will put your fingers into the
stocks[61] and make you confess the
truth." Then he called to Lee-thay-cong,
and said, "This young man and
young woman I deliver into your custody.
[Take particular care of them;

175

Page 175
and] see that they be forthcoming tomorrow,
when I will go with you to
a superior tribunal."

For the Mandarine observing that
Tieh-chung-u was no ordinary person,
and hearing him speak so unconcernedly,
was not a little afraid of going too
far: and therefore chose to refer the
matter to a superior court. On the
other hand Lee-thay-cong perceiving
the stranger regarded the Mandarine
so little and spoke to him so smartly,
could not imagine who he was; and
when he was ordered to take him
home, was not a little perplexed how
to treat him. To keep him without
among his servants, he was afraid
would excite his resentment. Again,


176

Page 176
to carry him into an inner chamber,
alarmed his jealousy. However remembering
that the Mandarine had
ordered him to take particular care
of him, he said, "It is but for a
night!" And therefore ordered him
to be shewn into an inner apartment:
where he provided him a handsome
supper. When it was over he would
have taken his concubine away; but
reflecting that she was the Mandarine's
prisoner; he said, "That I
cannot justify. It is but for one night.
Let them sleep together." At the
same time he prepared a place where
he could see all that past between them.
"Now, said he, we shall know all in
the morning"

 
[47]

In the original "Of Lee-ching-hien."—It
may be proper to observe here, that the XV.
provinces of China are divided each of them
into so many or Cities of the first order with
their several jurisdictions: within each of which
are so many Chew and Hien, or Cities of the
second and third rank, with their respective
districts.

Although Hien signifies a City of the third
rank, or a part of the Capital of that size, yet it
also includes a district of no mean extent, there
being many of them sixty, seventy, or even eighty
leagues in circuit.

Mod. Univ. Hist. vol. 8. p. 15. note.

[48]

In the Chinese cities Horses are much used
to convey the people through the streets: even
more than Chairs or Sedans. When P. Semedo
was in China, it was not permitted even to the
Mandarines to use these, unless to some few of
more particular dignity. "The greatest part,
he adds, "ride on horseback; and because they
are ill horsemen, their horses are guided by
two servants, who go on each side."

In Pe-king a Horse or Mule may be had so
cheap, that the hire of one for a whole day will
not exceed 6d. or 7d: and as all the streets are
much crowded, the muleteers often lead their
beasts by the bridle in order to make way.

P. Du Halde, vol. 1. p. 66. P. Semedo, p. 21.

[49]

In the Translator's MS. "Angels." See
Notes, vol. 1. p. 17, 41. The Reader may apply
this remark wherever the word Spirit or Genius
occurs.

[50]

How different do the Chinese reason from us?
The passage in the text merits attention.

[51]

This is strongly expressed. By way of
Comment let us hear the lively Author of L'
Esprit des Loix.
[Liv. vi. chap. 8.]

"The separation of the women from the
men, and their strict confinement, is the natural
consequence of a Plurality of wives. Domestic
order likewise requires it: An insolvent
debtor endeavours to put himself under cover
from the pursuits of his creditors. There are
certain climates, where the natural propensities
have so much force, that the moral ones
have scarcely any. Leave a man alone with
a woman: the temptations will be falls;
the attack sure, the resistance none: in these
countries instead of precepts, there must be
bolts."

In China "it is regarded, as a prodigy of virtue,
to find one's self alone with a woman
in a remote apartment without offering violence
to her."

To find a treasure in a secret place, says a Chinese
Moralist, when we know the owner: or a
fine woman in a retired chamber: to hear the voice
of an enemy ready to perish without our assistance:
admirable touchstones of the heart.

See P. Du Halde, vol. 2. p. 47. and 110.

N. B. This moral sentence strongly marks the
character of the Chinese: who are to the highest
degree greedy of gain, libidinous and vindictive.

[52]

The Chinese resolve all moral virtue into
Order, Regularity and Decorum.

"All that is required of and commanded to
men by Heaven," says one of their Ministers
of State in a Memorial to the Emperor, "is com-prized
under the word Ming or Order. To fulfill
all that this expression signifies is the height
of human perfection."—"From hence in a
family spring the duties of father and son, &c:
in a state those of prince and subject. From
hence proceed the union, friendship, politeness
and other subordinate links of society.
These are the characteristicks of superiority
which Heaven [Tien] hath given to man
above all other created beings upon earth."

Vide plura apud P. Du Halde, vol. 1. p. 485.
486.

[53]

This is to be supposed spoken out of humility.
[See note above pag. 138, 9.] In Lettres
edifiant.
xvii. 177. will be found a Memorial,
wherein a Che-hien says of himself, "I am but
a little Mandarine, and my authority inconsiderable,
&c."

The Chinese always affect to speak meanly of
themselves and of whatever belongs to them:
they think it no less polite to use magnificent
terms when speaking of others. For this reason
it would pass for great familiarity to use I or You
when speaking to a visitant, &c. but it is, The
servant of my Lord: Let my Lord permit his humble
slave,
&c. When a son speaks to his father,
he calls himself his youngest son or his grandson,
even when he is the eldest and hath children himself.
So a father says of his son, my young or
little son; a master, my young scholar. In like
manner speaking of their place of abode they
say, this poor city or province, &c: and after a
feast, the entertainment for my Lord hath been very
mean, &c:
a person that pleads at a tribunal
stiles himself the delinquent.

They bestow on others Titles proportionably
respectful. A son speaking of his father calls
him, the father of the house: a servant of his
master, the lord of the house. Even to mean and
inferior people they give an honourable name:
thus a servant, if he be a grave person, is called
the great master of the house: a bargeman, the
chief master of the vessel:
a muleteer, the great
wand;
unless they would anger him, and then
they give him his ordinary name, Can-kio or
persecutor of the feet. The officers attending on
the Mandarines are stiled the men on horseback,
or cavaliers. Among the common people, if
they do not know one another, they call Brothers
Hiung.
The address to a woman, although from
one no way related to her, is Ta-sao or sister-inlaw;
but it sometimes happens that foreigners,
by a slight variation of the sound, call her Broom.

In speaking also of such things as belong to
him they speak to, they use particular phrases:
thus in mentioning his son, it is always the noble
son:
if the daughter, it is the precious love: if his
country, it is the noble province, city, &c. Even a
person's sickness must be called, the noble indisposition.

The
above way of speaking, tho' carried by
the Chinese to a ridiculous excess, prevails more
or less through all the eastern languages; and
in many respects resembles that of the ancient
Hebrews, which we so justly admire for its venerable
and majestic simplicity.

See P. Du Halde, vol. 1. p. 294. P. Semedo,
part 1. ch. 11. p. 63. Mod. Un. Hist. viii.
268.

N. B. If this peculiarity of address is not found
adhered to throughout this history; it is because
the Translator hath substituted the European
phrase instead of the Chinese: a liberty which he
bath taken in other instances.

[54]

The Editor was obliged to soften this whole
passage and some few of the preceding: the Original
contains an appearance of indelicacy and
indecorum, that would not have been borne by
an English Reader. We shall subjoin this whole
Speech as the Translator left it, which may also
serve for a Specimen of his manner.

"Your Mistress and I met accidentally at once.
If you expect I should talk of Benefits received,
there would be no end: if of Love,
there is none to talk of. But when you come
home give my most humble service and acknowledgment
to Siauw-tzieh[55] saying, that I
Tieh-chung-u now take my leave of her, and
that she must not entertain any thought for [of]
me hereafter: and that I shall always have a
grateful remembrance of her kindness."

Before the Reader condemns this as unnatural
and out of character, he is intreated to re-peruse
the Note above, pag. 127.

[55]

See note, vol. 1. p. 114.

[56]

It is a common Proverb in China, The Emperor
lets loose so many hangmen, murderers,
dogs and wolves, to ruin and devour the poor
People, when he creates new Mandarines to govern
them. Vide plura apud P. Magal. p. 135,
&c.

We are not to wonder among a People so avaritious
as the Chinese, and who have so little notion
of a future reckoning, that Power and Office
are often productive of Tyranny and Oppression.
Where there is no principle of conscience, it
is not in the power of human laws to prevent
injustice. If we examine the Chinese Government
in Theory, nothing seems better calculated
for the good and happiness of the people; if in
Practice, we shall no where find them more pillaged
by the great. A Love of Gain is so
strongly impressed on the minds of the Chinese,
and every thing in their situation and country
contributes so much to inspire and feed it, that
we must expect to find it predominant over all
other considerations. The populousness of their
country, and the frequency of famines, renders
their very lives precarious without great industry
and great attention to private gain. [See
L' Esprit des Loix, liv. xix. ch.
20.] Again, as
their magistrates are generally raised by personal
merit and application, and that even from the
lowest ranks, so that they come poor to their
governments; they lie under strong temptations
to be rapacious and greedy. [See also note below, p.
.] It is the business of their Laws to check
and correct this evil tendency: and many fine
Regulations to this end will be found among
those of the Chinese: such as the Easiness of
appeal to superior tribunals: the triennial Inquisitions
held upon the Conduct of the Manda-rines:
the requiring them to give in exact accounts
of their administration: and the sending
both publick and private Visitors into the provinces
to inspect their behaviour, and to receive
the complaints of the People, &c. [See P.
Magal. p.
222, 223. P. Le Compte, tom. 2.
p. 21—29. ubi plura.] But after all, as the
Chinese Laws are merely political institutions,
and are backed by no sanctions of future
rewards and punishments, though they may
influence the exterior, they will not affect
the heart, and therefore will rather create an appearance
of virtue, than the reality.

Power and Riches, as the Author observes
in a former page, are the sole objects of attention
in China, because Power and Riches procure
every thing which can render this life desirable,
and a Chinese seldom looks beyond it. And
where only principles of this kind prevail, and
there is no check from conscience, we must not
wonder that general dishonesty and corruption
prevail too. The very best Human Laws can
only operate upon the hopes and fears of mankind
by present rewards and punishments: but
a thousand cases will happen where the offender
will hope to escape detection; or, if detected,
to purchase impunity.

This then is the great deficiency of the Chinese
Laws, that they are not supported by higher
sanctions, than what affect temporal hopes and
fears. The not attending to which circumstance
hath betrayed two eminent Writers into mistake.
The one regarding only the visible corruption of
the Chinese, hath conceived a mean opinion of
their Laws. See Lord Anson's Voyage, book 3. ch. 10.
The other reflecting on the excellency of their
Laws hath supposed this corruption only partial
and of late standing. See Mod. Univ. Hist. vol.
8. p. 249, &c. Whereas that grand source of corruption,
a strong Desire of Gain, must always
have prevailed in a country so circumstanced as
China: nor was it in the power of any Laws
merely human to prevent its effects.

Perhaps it is unnecessary to mention that the
ancient Chinese Lawgivers, although they inculcated
pretty just notions of Providence, seem to
have paid little or no attention to those of a
Future state. Confucius himself hath scarce dropt
a hint on this subject. What opinions of this
kind prevail have been chiefly adopted from the
worshippers of FO; who have brought out of
India the belief of the Metempsychosis. And even
the influence which this might have, is lessened
and removed by the corrupt doctrines of the
Bonzees, who propose a thousand ways to compound
for iniquity, viz. by Fastings, Penances,
Pilgrimages, Alms to themselves and Contributions
to their Pagodas; in short by being any
thing else rather than Good and Virtuous.

[57]

Of the Six Sovereign courts at Pe-king whose
power and authority extend over the whole
Empire, the names of the first and third are written
by Europeans without any difference Lee- (or
Li-) pu; although they differ in their meaning,
are differently pronounced by the Chinese, and
expressed by very different characters.

The first is the Lí-pu, or Tribunal of Manda-rines;
whose business it is to furnish all the provinces
with officers; to watch over their conduct,
to examine their good and bad qualities, and to
give an account thereof to the Emperor, that
some may be raised to the highest offices as the
reward of their virtue; others degraded suitably
to their demerits. These are properly speaking
Inquisitors of State.

The third supreme court is called Lì-pu, or The
Tribunal of Rites
[58] ; whose province it is to see
that the ancient rites and ceremonies are observed
throughout the Empire; to inspect all religious
matters, all improvements in arts and sciences,
all titles of honour and marks of distinction;
to examine those who are candidates for
degrees; to defray the charges of the temples,
sacrifices, &c; and to receive, entertain and dismiss
foreign ambassadors.

See P. Magal. p. 208, &c. P. Du Halde, vol.
1. pag. 249, &c.

[58]

Not Rights, as it is erroneously printed in the English
version of P. Du Halde folio, and from thence in
Mod. Univ. Hist.
viii. 146, &c.

[59]

In the original, "Could not see very clearly."

[60]

The Fourth chair under the Fu-yen or Viceroy.
Trans.

The Tao-yéé (or, as it should be pronounced,
Tau-yee) seems to be the same with what is written
in P. Magalhäens' Hist. p. 244, Tai-ye, which
he interprets The great or first Lord: being the
name by which the people call the Che-chew, or
Governor of a city of the second order. See
note above pag. 138.

N. B. In Lettres edifiant. xi. 209, mention is
made of the Tao, as Governor of three cities,
which probably is no other than the Officer here
described: a Chew or city of the second order
having doubtless within its jurisdiction, three or
four Hien or cities of the third rank.

[61]

The Chinese name according to the Translator
here is Tzan-zeh: See note, page 67. The
great difference in the European manner of writing
Chinese words hath been already accounted
for in note, pag. 105.

N. B. This is the Torture generally inflicted on
Women. See Lettres edifiant. & cur. &c, Recueil
xxvii. pag. 28.