 | CHAP. X. Hau Kiou choaan |  |
CHAP. X.
THE Grand Visitor seeing that
Shuey-ping-sin had accepted his
order, was very well pleased, and having
now been a few days in possession of his
post, opened his gates to administer
justice. The first day that he gave audience,
about fifty came to present their
petitions. He received them all, and appointed
them to attend a few days after,
when they should have them considered.
All the company retired except one
young woman, who remained upon her
knees. The servants of the audience
on both sides bade her depart. She did
not obey them: but rising up went still
nearer to the tribunal. And then cried
aloud, "I am the daughter of one under
not get up and depart: not daring to
hide myself or fly from justice. I came
here this day to end my life. By this
means I shall neither disobey your Excellency's
orders, nor yet offend my own
honour." With these words she drew
forth a knife or poinard, and was going
to plunge it in her bosom[103] . The sight
who asked, Who she was, and
what was the matter? "If you are
injured, said he, I will redress you."
At the same time he ordered his people
to prevent her from doing herself any
mischief. She replied, that she was
daughter of the Mandarine Shuey-keu-ye,
who was at present under sentence of
banishment. "I am now, proceeded
she, in my seventeenth year. My mother
being dead and my father at a
distance, I remain alone in my house
a poor helpless maiden, observing the
laws of virtue and modesty, as it becomes
all young ladies to do. While I
thus past my time in innocence, suspecting
no harm, I have been treacherously
persecuted by a youth, named Kwo-
ways to ensnare me; all which I have
still endeavoured to avoid. For some
time past he hath foreborne to trouble
me: but there is lately arrived a Man-darine
of great power and rank, who
was his father's pupil. With this gentleman
hath Kwo-khé-tzu lodged a petition,
and obtained his favour: insomuch
that the first thing he did after
his coming, was to do violence to my inclinations
by commanding me to marry
this young man, contrary to all reason
and law: [for he hath obtained no
licence of father or mother: neither
hath any mediator or bridesman interposed.]
Two orders have been delivered
out for that purpose. These I
could not oppose, as being a young
I saw them, I was even bereaved of my
life with apprehension and fear. Finding
at length there was no other remedy,
I sent my servant with a petition
to Pe-king, with orders to strike on the
Emperor's drum[104] . He hath accordingly
been gone three days. This procedure
I imagine you can never pardon,
and am therefore come here with
presence." As soon she had spoken
these words, she again attempted to
stab herself with her poinard.
The Grand Visitor did not much
regard what she said about Kwo-khé-
a servant to Pe-king, and saw
her so resolutely determined to kill herself,
he was seized with the greatest
apprehensions. He begged her to forbear;
saying, "How should I know
what you have been telling me? Till
now I never learned how the affair
what you say. You must not offer
any violence to yourself. I will take
care you shall have justice done you.
Yet there is one thing I must observe:
you say you have licence of neither
father nor mother; so far you are right:
but that you had no mediator or
bridesman, is not true." "The Pao
Che-hien, replied the young lady, was indeeed
a bridesman, but not to me.
He was such to my sister, my uncle's
daughter[105] : and her hath Kwo-khé-tzu
home to his house." "If it be
so, said the Mandarine, you have great
reason on your side. But why did
not you deliver in a petition to me,
and inform me truly of the case. Had
this been done, the last order had never
been issued out. Why were you so
"I should not have taken these
measures, she replied, had I not seen
how absolute your last order was:
wherein too plainly appeared the interest
my adversary had gained in you.
Now if I had sent up no petition to
the court, but had died here in obscurity,
every thing had continued in
impenetrable darkness, and there had
remained nothing to clear up my fame
and conduct." He told her, the injury
she complained of was not of such
consequence, but that he could have
redressed it; so that she needed not have
applied to the Emperor, or have carried
matters so far. "As this, added
he, is a trifling affair, I can hardly
conceive how a petition could be drawn
which must fall very heavy
upon you when it comes to be read[107] ."
She replied, "Why should I need to
put any thing in it but matter of
fact?" Then taking a paper out of
as a true copy of what she had sent.
He cast his eye over it, and found it
contained a brief and succinct relation
of the injustice done her, and by whom:
informing his majesty, that before this
could have reached his hands, she should
have surrendered up her life, by killing
sent her slave to fall down at his feet
in order to petition for redress: and
that though she should be laid in her
tomb, her shade would still retain a
grateful sense of the justice his majesty
would do to her memory[108] .
The very sight of the address of this
petition threw the Grand Visitor into
a cold sweat, and made him shudder.
At first he was disposed to chide her
But fearing it should drive her to extremities,
he thought it better to sooth
I came here, said he, I was utterly
drew me designedly into it. I thought
a marriage. It was out of
friendship and benevolence that I interposed.
I find I have been mistaken;
and was misinformed as well about the
consent of your father and mother, as
about the intervention of the bridesman.
Lady, proceeded he, return home to
your house. Rest easy and quiet.
Think no more of the tricks which have
been played you: for I will set forth
an order forbidding any one to molest
you, or to concern themselves in any
wise farther on the subject of your
marriage. In return for which I must
intreat you to dispatch a messenger
away to bring back your petition."
She replied, "To deliver out such
an order as you mention is all I can
and will be such a mark of your
goodness as will deserve my best thanks.
But how shall I cause my servant to return,
when he hath been gone already
three days on his journey?" "I will
undertake to do that, answered he,
if you will but give me a description
of his person and dress." Then calling
some of the most capable men of
his audience, he dispatched them away,
with an account of the person they
were to pursue, commanding them to
travel night and day with all imaginable
speed, 'till they had overtook
him and brought him back with the
young lady's petition. She then took
her leave, and went home in a chair,
which the Grand Visitor had prepared
leave her and return to the Che-hien,
Shuey-guwin, and his son-in-law, none
of whom had the least notice of what
had happened.
On the contrary the latter of these
was very joyfully employed in preparing
things for his wedding, and in
chusing out a fortunate or good day.
Of which, as soon as it was concluded
on, he gave notice to her uncle; who
accordingly went to acquaint her with it,
and to give her joy. At this Shuey-ping-sin
laughed, and said, "What do
you mean by a good day, and by giving
me joy? Do you mean in this world
or the other[110]
?" Shuey-guwin replied,
to me: but you must not trifle with the
Grand Visitor. Do you consider that
he is a great Mandarine and whatever
he says is the same as if spoken by the
Emperor himself. He hath power over
life and death[111] ." "She replied, how
you, who are to me as a father. But
the Grand Visitor that is now, is not
the same that was the other day. He
it quite changed, and become another
person. To jest with the former is
a thing of no consequence." "If
her uncle, why did you accept the
orders he issued out." "Uncle, said
she, I took them merely to make a
jest of them."
She had hardly spoke before a servant
entered to acquaint her that the
Grand Visitor had sent a paper of declaration.
She asked of what nature.
"Doubtless, said her uncle, it is to
hasten the completion of your marriage.
Let me go out and see what it contains."
The young lady assented. He
accordingly went into the great hall,
and seeing the officers, asked them what
they had to say to his niece. "I suppose
it is to require her to prepare
for her wedding." The officers told
the Grand Visitor, said they, having
been but a short time arrived, knew
not how affairs stood with regard to the
marriage of this young lady. He never
suspected but she had licence from
her father and mother to marry, and
that the bridesman had been accepted.
It was but yesterday he was informed
of the truth. He now gives out this
order and declaration, forbidding any
one to concern himself or meddle with
her, whether by laying claim to her, or
otherwise forcing her to marry against
her inclinations."
Shuey-guwin seeing the declaration and
hearing what the officers said, was ready
to die with fear, and utterly unable
paper he went in and gave it to his
niece. "Here, said he, is a declaration
from the Grand Visitor; I know not
what it contains." She accordingly
opened it and read as follows.
"Whereas the Mandarine Shuey-keu-ye[112]
when banished into a distant
daughter, who hath not yet been
presented in marriage[114] ; and whereas
she, who is left thus a lone and
desolate, keepeth her house quietly
in his absence, and observeth
all the duties becoming a young
woman: I hereby require and command
take particular care that she be no
way molested; and that no one be
suffered either by force or other unfair
practice to endeavour to marry
her. Upon the first notice that any
presume to act contrary to this Order,
let me be advised, and I shall prosecute
them with the utmost rigour."
When she had read it, she smiled and
said: "What is this to the purpose?
This is not to frighten men but monkeys.
However, as it is a proof of
his good will, I shall esteem it a great
favour." Then she ordered her servant
to put two taels of silver in a red
paper for the officers that brought the
declaration, and five mace[115]
for the officers'
servant. These she delivered to
her uncle to give them. Not knowing
how to refuse her, he quietly went
and presented it to them, with his
niece's thanks. Then he came back
to her and said, "You were not mistaken
when you said this Mandarine
would change his sentiments. It is
certain he hath now done it. But how
for the conclusion of your marriage,
to give out now so contrary an order?
This is what I cannot comprehend."
His niece replied, "Where
is the difficulty in this matter? He was
then but just arrived, and esteeming
me a poor silly girl, thought it was of
no consequence what became of me.
Then he only regarded Kwo-khé-tzu.
But being now better informed; and
finding that should he persist to offer
me injustice, it would endanger his
office; he hath altered his measures."
"Your father, said Shuey-guwin, is
not at home to protect you. What
can you do of yourself? Can he
be afraid of you?" She smiled and
said, "Uncle, you must ask no farther
be better informed."
Upon this he left her, his imagination
being wholly busied in unravelling
an affair which seemed to him
of inscrutable intricacy. Unable to
fathom so great a mystery, he went to
inform Kwo-khé-tzu of it. To the
latter it appeared so incredible, that
he openly professed he could not believe
it. "Do you think I would
deceive you, said Shuey-guwin? Was
not I there myself? And did not I
give her present to the servants? If you
have any doubt of it, I would have you
apply to the Grand Visitor himself.
This I would also advise you to do, in
order to learn the motives of his conduct."
to Kwo-khé-tzu, that he ordered
his chair and went immediately.
That Mandarine had hitherto received
him with the greatest kindness;
and notwithstanding the most urgent
business, always had him admitted. But
now he sent an excuse, and said he
had so many petitions and other affairs
to dispatch, that he could not see
him. Finding he could not gain admittance,
Kwo-khé-tzu bowed and withdrew.
The next morning he presented
himself again, but still was answered
that the Grand Visitor was prevented
from seeing him by unavoidable
business. He returned four or five
days successively, but constantly received
this change, and enraged at the repeated
mortifications he met with, "I
will send a letter, said he, to my father
at court, and acquaint him of the
abuse and contempt I receive."
He was very much provoked and
mortified: but what farther relates
to him will be seen at large in Book
the Third.
It is worth observation that the Chinese, who
are the most cowardly people in the world are
much addicted to Suicide, and none more than
the females and most pusillanimous among
them: and yet the love of life is one of the foibles
of their character, in which they exceed all
other nations; carrying it to such a height, that
it is reckoned unpolite to mention Death in their
hearing.—It is certain their language affords
a thousand periphrases to soften the expression.
Something hath happened to him: He is retired
afar off in ascending: He bath reposed his chariot
[or, as we should say, finished his carreer,] &c.
are phrases they would use to avoid saying a
person is dead: and these even in their Edicts
and Memorials.
Lettres edifiant. xxiii. 98. P. Du Halde, 1.
02, 544, 525. &c.
Besides the Drum, some of the ancient Emperors
had a Bell fixed at the gate of the palace,
and a white Table. So that he who chose not to
speak with the Emperor in person, wrote his
request on the latter, and it was instantly carried
to him. But whoever would speak with him
rang the bell or beat on the drum, and they
were presently brought in and had personal audience.
It is recorded of one of their first Emperors,
that one day he rose from table twice at
the sound of the bell, and another day left the
bath three times to receive the complaints of the
poor. P. Du Halde, vol. 1. p. 146.
It is pity so excellent an institution is no longer
kept up. The drum still remains, but its use
hath long been discontinued. P. Semedo tells
us that during his residence, of two and twenty
years, he never remembered it beaten upon above
once; and then he that did it had his answer in
bastinadoes, for having disturbed the Emperor,
who was half a league off.
This father was in China before the conquest
of the Tartars in 1644, when the reigning family
had quite shut themselves up from all public access,
which was the cause of their ruin.
The new succession of Emperors of the Tartar
race have observed a very different conduct,
often shewing themselves to the people, and attending
to their grievances, but they have not
revived the ancient practice in question, notwithstanding
that the remembrance of it is still
kept up.
P. Gaubil, whose curious description of Peking
was published last year in the Philosophical
Transactions, tells us, that in the Pavillion, called
Tchoua-kou-ting, there is "a drum, and that Man-darines
and soldiers keep guard there day and
night. In ancient times when any person
had not justice done him, and thought himself
oppressed, he went and beat this drum; at
the sound of which the Mandarines ran, and
were obliged to carry the complaint of the
party oppressed to the great men or ministers,
[rather to the Emperor. Vid. Author. infra
citat.] At present the use of the drum is abolished:
but it hath been thought proper to preserve
this ancient monument of Chinese government."
See
Philos. Transact. Roy. Soc. for 1758, part
2d. P. Semedo, pag. 110. P. Du Halde,
vol. 1. p. 474, 523, &c.
It is owing to the remains of the patriarchal
simplicity[106]
which so still remarkably prevails
in the domestic and political conduct of the
Chinese, and not to any defect in their language,
that a Niece occasionally calls her uncle father,
and her cousins brothers, and that an Uncle calls
his niece daughter, &c. It is perhaps owing to
a concurrence of both these causes, that some
of the wild nations of North America do the
same. See an account of the Iroquois in Lettres
edifiant. xii. 144.
As to the Chinese, there is no nation in the
world where the various degrees of consanguinity
are more accurately defined by particular
names. We only use the word uncle to signify
the Brothers of both Father and Mother: but
in the Chinese language there are words not
only to distinguish the Brothers of the Father
from those of the Mother (as in the Latin) but
also those which are Younger or Elder, than
the Father or Mother. In like manner they
have four different words to express the Grandfather
and Grandmother of both sides. With the
same exactness they express all the other degrees
of affinity. See P. Magal. pag. 102.
It may be thought a paradox to say, that
the Chinese can inflict punishments or confer
rewards after death: and yet 'tis certain they
affect to do both.
The Chinese are remarkably sollicitous about
their sepulture; there are even sons who will sell
themselves in order to bestow funeral honours
on their parents. These honours are therefore
by way of punishment sometimes denied the
defunct, and their ashes are burnt and scattered
in the air. The Chinese are no less greedy of
rank and title; these again are sometimes cancelled
after their death; and their memory is
declared for ever infamous.
On the other hand, it is not unusual for the Emperor
to bestow both title and rank upon those
who no longer exist to enjoy them: he issues out
patents by which he raises the deceased to the dignity
of Mandarines, and annexes honourable distinctions
to their names. Nay when he is disposed
to reward the services of his departed ministers
by uncommon honours to their memory, it
is not unfrequent by express patents to confer
marks of distinction also on their fathers and
grandfathers, and even female ancestors. [See
copies of such patents in P. Du Halde, 1. 271.] It
is also customary to erect grand sepulchres for
the deserving at the public expence, and for the
greater honour the Emperor sometimes writes
their elogium with his own hand: but the most
signal mark of favour is to declare them Saints,
to build them temples, and to sacrifice to them
among their idols: Divinity being as easily communicated
in China, as the quality of a Count or
Marquis is in some countries of Europe.
Lettres edifiant. xv. 132. xix. 78, &c. P. Du
Halde, vol. 1. 306, 352, & ubi supra. P. Le
Compte, ii. 59, &c.
The literal translation is, "that although
she was laid in her tomb, she should still have
a grateful remembrance of the justice his
majesty would do to her."
Although it appears not that either Confucius,
or the other ancient Chinese lawgivers, ever inculcated
any notion of a future state, and although
the modern Literati generally treat it all as
fiction; [See note above pag. 169.] yet various
doctrines relating to it prevail in China.
The most general is that of the Bonzees or
followers of FO, who teach that there is a paradise
or delightful abode in the west, where
FO waits to receive [the most distinguished of]
his votaries, and to make them partakers of his
bliss. On the other hand, that there is a hell
beneath the earth, the abode of Yen or evil
spirits, and under the dominion of a Yen-vang,
or king of demons; and that they there are Lohan
or spirits of destiny, whose business it is to
convey the souls of men into their bodies at
the moment of their birth, and to drag them
away at the moment of death to the subterraneous
dominions, where [if they have deserved
it] they are cruelly tormented by [the] other
spirits. They believe hell to contain nine several
compartments, and that after the soul hath
passed through them all, it transmigrates into a
new body:[109]
if it hath behaved well in its former
state, into that of a man, a prince, &c. if
otherwise, into that of a beast, &c. They believe
even brutes to be capable of future rewards
and punishments; and that if they have been
either more or less cruel than is suitable to their
nature, they either become human creatures, or
lose all existence. These opinions are so prevalent
in China, that it is a common expression
of acknowledgment for any favour, If after my
death, my soul shall pass into the body of a dog or
a horse, I shall be at your service. P. Du Halde,
vol. 2. 67.
The sect of Tao-tse also acknowledge a future
glory and a hell: the glory to be conjoined to
the body, not only in the other life, but in this;
pretending that by certain exercises, meditations,
or, according to some authors, by certain chymical
secrets, a person may renew his youth
and childhood, and even become one of the
Sien-jin, that is, fortunate ones of the earth, [or according
to P. Du Halde] immortal men, or flying
immortals, so called because they never die, but fly
from one mountain to another. This sect also
make some profession of belief in a metempsychosis.
See P. Du Halde, vol. 2. p. 168.
See also on the above articles, P. Semedo, p.
90, 87. P. Du Halde, 1. 646, 673, 675,
&c. P. Magal. p. 74, &c.
Such is the best account of this subject which
the Editor hath been able to collect from various
writers concerning China, who are all of
them very confused and obscure on this article.
It may perhaps give the Reader the clearest
notion of what the Chinese generally believe
concerning the soul and a future state, to subjoin
a few passages from the writings of the Chinese
themselves in their own words.
"The reason [for setting up the image or
tablet of a deceased ancestor, in order to reverence
it] saith a Chinese writer quoted by
P. Du Halde, "is, because the soul or spirit of
the dead being invisible, a child stands in need
of a sensible object to put him in mind of his
parents." Vol. 1. p. 309.
In a Chinese novel, given by the same author, it
is said of a Mandarine's lady, "She fainted
away, and remained a long while in that condition,
as if her three souls had intirely left
her." Vol. 2. p. 162.
In a memorial which a Mandarine makes to
one of the Emperors, he thus apologizes for the
freedom he had taken. "Being old and ready
to join your father under the earth, I would
prevent the reproaches he would make me
did I hold my peace." Ibid. vol. 1. pag. 567.
"Although I should not punish him, (saith
the late Emperor Yong-ching in a declaration
concerning one of his ministers) "the
soul of my father, which is in heaven [Tsai
tien chi ting] doubtless sees clearly his criminal
conduct, and will cause secretly to descend
upon him the chastisement he deserves."
Lettres edifiant. xxii. 194.
"By digging up the dead (saith a Mandarine
in a public edict) "by stealing their bones, and
by mixing them with those of beasts, they
would cause the souls of the defunct to cast
forth bitter cries." Lettres edifiant. xv. 131.
"If the person guilty of imbruing his hands
in the blood of another, be not punished with
death, (saith a Chinese author) the ghost (manes
lat.) of him, who was murthered, and which
cries for justice, will never be at rest." P. Du
Halde, vol. 2 p. 155.
We may conclude this long note with observing,
that no people are more superstitious
than the Chinese in the article of apparitions,
spectres, &c. and that they have a ridiculous
opinion that the soul of a criminal, when he is
executed, in passing out of the body falls upon
the first persons it meets with, on whom it vents
all its fury and loads with curses; especially
those who have contributed to its punishment.
And hence it is, that as soon as they see the
stroke of death given, they run away with all
their might. Lettres edifiant. xxvii. 398.
See also P. Du Halde, vol. 1. p. 584. n. 646,
671. vol.2. p. 78, 84, 123, &c. Lettres
edif. xv. 134.
FO the author of this doctrine lived 500 years
before Pythagoras, who may therefore well be
supposed to have picked it up in his travels into India,
among the followers of FO, viz. Brachmans or Bramins.
It belongs to the Visitor to cause the sentences
of death passed throughout the whole province
to be put in execution: in order to which
he assigns the city whither, on a day appointed,
all those that are condemned shall be brought to
him, and there he is presented with a list of their
names: then taking his pencil he marks six or seven
of them, (if he prick down more he is counted
cruel) these are presently carried to execution,
the rest returned to their respective prisons. It
belongs also to this Mandarine to visit the walls,
castles, &c. He sets forth with a great train and
pomp, having banners carried before him, and
other ensigns of majesty. This is usually performed
every year. P. Semedo, pag. 129.
It seems to be this officer, whom P. Du Halde
describes under the name of Ngan-cha-tse or The
chief criminal judge of a province. [vol. 2. p.
299.] But according to this last author, unless in
some extraordinary cases, wherein the Emperor
permits execution on the spot, no Mandarine, or
even Superior Tribunal, can pronounce definitive
sentence of death. The judgments passed on
all persons for capital crimes are to be examined,
agreed to and subscribed by the Emperor.
The late Emperor Yong-chin gave orders in
1725, that none should be put to death till after
his trial was presented to him three times.
When the crime is very enormous, the Emperor
in signing the dead warrant, adds: As soon as
this order shall be received, let him be executed
without delay. Otherwise he writes, Let him
be kept in prison, 'till autumn and then executed.
There being a day fixed in autumn, whereon
all capital offenders are put to death throughout
the empire.
See P. Du Halde, vol. 1. p. 313.
In the original his title is given at length,
viz. The Ping-pu Shuey-she-lang. That is, "Shuey
assistant to the tribunal of arms."
The administration of the Chinese government
is chiefly managed by six sovereign courts at
Pe-king, called Leu-pu, whose power and authority
extend over all the provinces of the empire.
Each of these councils hath a president, whom
they call Chang-shu [113]
, who is a Mandarine of
the first rank. It hath also two assistants or assessors;
one of the left hand, called Co-she-lang;
the other of the right, called Geu-she-lang;
these are Mandarines of the second order. Excepting
only that of Co-lau, these are the highest
and most profitable offices of the whole empire;
so that when a Viceroy of any province, even
the most principal, is to be preferred, he esteems
himself well provided for, if he be but made
assessor of one of these councils. Which are as
follows:
1. Lí-pu, or tribunal of Mandarines. [See
note p. 170.]
2. Hu-pu, or tribunal of the treasury.
3. Lì-pu, or tribunal of rites. [See note p.
170.]
4. Ping-pu, or tribunal of arms. [See vol. 1.
note p. 69.]
5. Hing-pu, or tribunal of crimes. [See vol.
3. chap. 7. note.]
6. Kong-pu, or tribunal of public works.
Subordinate to these are forty-four Tribunals,
each of which hath a President and at least six
Councellors.
P. Du Halde, vol. 1. p. 248. P. Semedo, p. 124.
N. B. It may be proper to mention here once
for all, that the Mandarines are throughout this
history always mentioned either with the title
of their office subjoined to their first name, as,
"The Shuey-she-lang;" "The Tieh-tu-yuen;"
"The Kwo-hio-tse;" "The Fung-ngan-yuen,"
&c. Or else with the addition only of Lao-ye;" as
"Shuey-lao-ye, &c. [See note p. 184.] but to prevent
confusion, the Editor hath chosen to retain
every where their proper name only.
Written Cham-Xu and Xi-lam, by P. Semedo,
after the manner of the Portuguese; with whom X
hath the sound of SH; and M of NG. The not attending
to this hath caused strange confusion in the
orthography of Chinese names. See Dion. Kao, p.
124. note. and Mod. Univ. Hist. viii. p. 4. note about
strange guttural.
| CHAP. X. Hau Kiou choaan | |