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''From: Hau Kiou Choaan, or The Pleasing History. Translated by James Wilkinson, edited by Thomas Percy (London, 1761)'' | ''From: Hau Kiou Choaan, or The Pleasing History. Translated by James Wilkinson, edited by Thomas Percy (London, 1761)'' | ||
| − | ''Note: This text was digitized via OCR from the original 1761 print. | + | ''Note: This text was digitized via OCR from the original 1761 print. Footnotes have been converted from the original endnote/footnote format to inline references.'' |
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| − | ''[Volume II, Book II, Chapter I]'' | + | ''[Volume II, Book II, Chapter I]''<ref>CHAP VI. in the Translator's manuscript.</ref> |
| − | In the preceding Book we saw | + | In the preceding Book we saw ''Tieh''-chung-u conducted to a Pagoda or convent by the servants of the ''Che-bien'': a piece of respect, which seemed attended with so much good will, that it took from him all suspicion of harm. But indeed his thoughts were entirely taken up with the lovely ''Shuey-ping-sin''; whom he the more admired when he called to mind the account he had received of her wit and judgment, and the uncommon dexterity with which she had set aside the tricks to ensnare her. "Certainly, said he to himself, this is a young Lady truly admirable! If my father and mother, who would have me marry, could procure me such a wife, I should be the happiest man in the world. ''Kwo-khe-tzu'' cannot be blamed for endeavouring to gain so fine a woman; but then had he no other means but violence? That was not only criminal but foolish. Little did my heart suggest to me this morning, that so uncommon an adventure would fall in my way; that I should come to the succour of so fair a lady, and be the happy instrument of rescuing her from danger!" Amidst these pleasing reflections he yielded himself up to sleep; which the fatigues of the day rendered far from unnecessary; and which received no unpleasing interruption from the image of ''Shuey-ping-sin'', who was the subject of his dreams. |
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| − | + | As soon as he awaked in the morning, he commanded his servant to pack up his bedding and furniture, in order to depart. But the Superior<ref name="bonzees">The Chinese title in the Translator's MS. is ''Too-sieu Ho-shang''. The idolatrous Monks or Priests of ''Fo'', called by the Portuguese ''Bonzes'' (in the singular number ''Bonzo'', from a Japanese word, which signifies ''Religious''; Lett. ed. xxviij. 407.) are in China called ''Ho-shang''. These monks appear so like some of the religious orders abroad, that P. Premare, a Jesuit missionary, can no otherwise account for it, than by supposing the devil had in view to counterfeit the holy rites of the church. "These priests of satan (says he, Let. ed. ij. 103.) have long robes which reach to their ancles, with vast sleeves, which exactly resemble those of some of the religious [orders] in Europe. They live together in their Pagodes, as in Convents; they go about the streets [a la quete] a begging as the mendicants [two and two together, says P. Semedo.] They rise in the night to worship [FO:] they sing together in their choirs in a tone, which very much resembles our psalmody or chanting." They go with their heads and beards shaven: (says P. Semedo, p. 89) They have several offices and prayers against fire, tempests, misfortunes, and especially for the dead. Their caps are like ours, [meaning those of the Jesuits]; and their sprinkling brushes without any difference at all." They also use large chaplets of beads, practise rigorous fastings, and never marry. Some of them are hermits, others solitary wanderers, but the greatest part live in Convents. [See Hol. I. p. 220. note.] They have superiors whom they call ''Ta-Ho-shang'', or Great Bonzees, who preside over their Convents, and govern them, but at large: distributing the several offices among them, deciding their differences, &c. — After all, the Bonzees in China are very much kept under, and so little esteemed, that to keep up the succession they are commonly obliged to buy poor children of seven or eight years old, whom they bring up: they are so much despised, except by the vulgar, upon whose superstition they practise, drawing them to their Pagods on long pilgrimages &c. that they are very humble and subservient to the great. But altho' they are generally great hypocrites, and have little real virtue, they are however so careful of their exterior, as to be seldom detected in scandalous vices. P. Semedo tells, that during his residence of two and twenty years, he only heard two ill stories of them: and one of these was doubtful. He even says, that the greater part of them are very patient and meek, &c. This is mentioned because the modern Jesuits affect to speak of them as guilty of such profligate and bare-faced villainies as are no way credible in a country under any kind of government, and where they have no other ascendant than what they gain by their personal behaviour. For the worship of ''Fo'', altho' the most popular of all others, is barely tolerated in China; whither it was not introduced out of India till sixty-five years after the birth of Christ. | |
| − | + | The account of ''Fo'' is briefly this: his mother, who conceived upon sight of a white elephant in her sleep, was delivered of him thro' her left side. As soon as he was born he stood up &c. and pronounced these words, ''No one except MYSELF, either in heaven or earth ought to be worshipped.'' At the age of seventeen, he married three wives. At nineteen he retired to study under four sages. At thirty he became ''Fo'' [or a deity] called by the Indians ''Pagod'': and from thenceforth wrought miracles, &c. At seventy-nine he died, or passed into an immortal state according to his disciples; of whom he left eighty thousand, and among them ten of more distinguished rank. These published five thousand volumes in his honour: relating that their master had been born eight thousand times, and that his soul had successively passed into different animals. | |
| − | + | N. B. He left Five commandments behind him. I. Not to kill any living creature. II. Not to take another's goods. III. Not to commit any impurity. IV. Not to tell a lie. V. Not to drink wine. | |
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| − | + | P. Du Halde, vol. 1. p. 650. 672. and P. Semedo, p. 89. &c. Picart, vol. iv. 228. | |
| + | P. Le Compte, tom 2. p. 117. See also Martinius, Couplet, &c. | ||
| − | + | As the Monks or Priests of the sect of ''Tao-tse'' are sometimes called Bonzees, it may not be improper to give a short account of them. They are a kind of Epicureans or Quietists, teaching that happiness consists in a calm which suspends all the operations of the soul: they are much addicted to alchymy, boasting to have discovered an elixir that will render them immortal: they are also great pretenders to magic, and a familiar intercourse with demons. They hold a plurality and subordination of gods, which are all corporeal. They live together in communities: do not marry: use chaplets: are cloathed in yellow: wear a kind of little crown: and are always called to sacrifices and funerals. | |
| − | + | Their founder lived about the time of Confucius, and was called ''Lao-tse'', or ''the infant old man'', from his coming into the world with white hairs: they pretend his mother went with child of him eighty years. His books are extant, and said to contain many noble maxims. | |
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| − | + | P. Semedo, p. 87. P. Du Halde, vol. 1. p. 648. 669. P. Couplet proemial declar. Picart ubi supra. & Author. supra citat. | |
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| − | + | Nieuhoff tells us (p. 59.) that some of the ''Tao-tse'' marry: and P. Magalhaens calls those of this sect by way of distinction ''The married Bonzees''. See his Hist. p. 207, 220, &c.</ref> of the Bonzees came to him and told him he must not go: but must spend a few days longer with them. "If you had come of yourself, proceeded he, you might have used your pleasure: but as you are recommended to this place by the ''Che-bien'', let me intreat you to stay and hear what he hath to say: perhaps he will make an entertainment and be glad to converse with you before you go." "I have no acquaintance or correspondence with that magistrate, said the youth: all I know of him is from the business of yesterday, which was too scandalous to be the foundation of an acquaintance: he is no way obliged to invite me, or I to go to him. Why then may not I depart?" "True, Sir, said the other, no obligation in this case lies upon you; but there doth upon me, and I shall incur his resentment if I do not first advise him of it." He had scarcely spoke, when a person came from the ''Che-bien'', with a red paper of invitation, requesting ''Tieh''-chung-u to go and dine with him. "Do you see, Sir, cryed the Superior of the Bonzees, suppose you had gone: where could I have found you? Am I now to blame? Well, pray sit down, while I go and order something for your breakfast." | |
| − | + | This was hardly finished, when a servant came into the room; who being asked whence he came, answered that he belonged to ''Shuey-ping-sin'', and was sent by her to inquire out the lodging of the young gentleman<ref>In the original ''Tieh-siang-coon''. See vol. i. p. 114. note. It may not be unnecessary to add, that ''Siang-coon'' or ''cung'', is properly applied only to such as have taken the degree of Batchelor; but commonly given in compliment to others. See P. Couplet. Confuc. p. 123.</ref> to whom she was yesterday so much obliged; that she might know where to send a present to him, and to thank him for the great trouble he had met with on her account. "Go home, answered ''Tieh''-chung-u, and give my most respectful service to your lady: tell her what I did yesterday was only to make the street even,<ref>This expression is familiar to the Chinese. In the ''Shi-king'', one of their canonical books, it is spoken in praise of an ancient Emperor, that ''his way is straight''. P. Du Halde, v. 1. p. 409. The Scriptures abound with this metaphor [See Isa. 5. 8. Isai. 40. 3. and 59. 8. Lam. 3. Mat. 3. 3. Heb. 12. 13.] which is so obvious, that we are not to wonder that it hath even been adopted by the Indians of North America. In a late conference their warriors told one of our governors, "that they had been sent to make the path straight, and to accommodate differences."</ref> that was rugged and uneven. Whatever service I did her was merely accidental: and should I suffer her to send me any present, it cannot but soon be known: which will cause some ill reflection; perhaps give room to suspect us of unlawful correspondence: she must therefore by no means do any such thing. Your mistress, who, with all the delicacy of her own sex, hath all the capacity of ours,<ref>In the original it is "Tho' your mistress is a woman with all the delicacy of her sex in her person, she hath a masculine capacity." | |
| − | + | This is a very high compliment among a people, who entertain so unfavourable an opinion of the ladies understandings. Nieuhoff tells us, that in a Pagoda at Pe-king is to be seen the following epitaph: ''Passengers: here is a Lady, who had nothing female in her: all was Masculine; all was generous; all a prodigy.'' Vid. Ambass. page 135.</ref> will be sensible of the propriety of this refusal. I am one that cannot see any body suffer injustice without resenting it to the utmost; and am therefore by no means intitled to a present; nor will take so much as a thread.<ref>Pieces of silk, &c. are usually given as presents in China. See P. Semedo.</ref> I now go to the ''Che-bien'''s, and to-morrow from this place. Give my respects to your lady, and tell her to watch, as she would against the spring of a tyger." | |
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| − | + | Her servant reported all this, without omitting a syllable. "Is it possible, said she, with a heart glowing with gratitude and admiration; Is it possible the world should contain a youth of so much integrity and courage! O that I was but a man, that I might go along with him and make him my friend! or could but thank him as I ought for the services he hath done me! But alas! I am a woman, and custom forbids any such thing. Besides I know but very little of him: neither is my father at home, or any guardian friend to make proper acknowledgements for what he hath done. But the breast of this youth glows with a noble ardour, and is as pure as the clearest crystal. Should I procure my uncle to go and visit him, something wrong might happen. He hath refused the present, I offered him by my servant: what if I send him a copy of verses to express my thanks? This too might be misconstrued by the world, as too bold and forward." She revolved a thousand ways in her mind, but could think on none, which she might venture to put in execution. At last she concluded to get intelligence of every thing that passed in relation to him, hoping some occasion would offer to manifest her gratitude. She accordingly sent people every hour to hear what happened. One returned and brought her advice, that the young gentleman was gone to dine with the ''Che-bien''. Another, that that Magistrate had kept him till night, and made him so deeply in liquor as to know nobody. The next morning she sent to see if he was departed, and was told, that having drank hard over-night, he was not yet risen. She sent again; and was informed he could not depart that day: being detained by an invitation from the ''Che-foo''. "This is a young man of rank, said she to herself, and he must comply with these ceremonies and customs." When two days had elapsed, she again sent to inquire after him. Her servants brought answer, that the night before, the Superior of the Bonzees had made an entertainment of Lent<ref>This probably means no more than what we call a ''lenten Entertainment'': for it does not appear that the Bonzees have periodical times of fasting. They refrain all their life-time from the use of flesh, fish, eggs, wine, onions, garlick, and every thing that heats the blood. Yet they have upon occasion Feasts of such provisions as are allowed them. Nothing however can be more rigorous than the fasting and discipline of the Bonzees: who seem to sacrifice themselves to the public good. They will drag heavy chains, fastened to their arms and legs in such a manner, as to wound them every step they go: they will beat their heads against stones, till they burst out with blood, in order to extort alms from the people. Their pretence however for these severities, is to do penance in this life, that themselves and their votaries may be the better provided for in the next: which they suppose to consist in a transmigration into other bodies. | |
| + | As it is well known they dare not touch flesh, the Reader will smile at the story told by P. Le Compte of their feasting on ducks, of which they had defrauded a peasant, under pretence that the souls of their fathers were transmigrated into them. This may shew, what credit is to be given to some other stories told of the Bonzees by the Jesuits. | ||
| − | + | [Compare P. Le Compte, tom. 2. p. 117. with p. 120. Compare also P. Du Halde, vol. 1. p. 653. with p. 656. lin. 16. See also p. 654. 655. &c.] | |
| − | + | Before we conclude this note, it may be proper to observe, that the Missionaries at first assumed the habits of the Bonzees, but finding those wretched disciplinarians in small repute among the Mandarines, &c. they afterwards chose to appear in the garb of the Literati, and stiled themselves ''Doctors of the Western Law'': by which means they were greatly respected, while they were permitted to reside in China. Vid. Let. ed. viij. 218. &c. P. Semedo, Martin. &c.</ref> for the young stranger, and that he not being used to such diet, was very much indisposed: "He keeps his bed, proceeded he, and can neither drink tea, nor eat rice: every thing offends his stomach, insomuch that he is light-headed." At this ''Shuey-ping-sin'' began to suspect some mischief: "A little harmless diet, said she, could never occasion so sudden and dangerous an illness." She therefore sent back her servant to gain more exact intelligence, and to see if there were any physician with him. She was informed there had been, and that it was his opinion, his illness proceeded as well from his having catched cold as his having been guilty of some little excess; but that he had given him a medicine,<ref>Physicians in China never write any prescriptions, but commonly give their own medicines: a boy carrying after them a cabinet with five drawers; each divided into more than forty little squares, and all of them furnished with medicines ready prepared. When they have felt the pulse, they make up two compositions, one to be taken on the spot, the other afterwards. Their medicines are only simples; in the uses of which, and in the knowledge of the pulse, their whole art consists. Blood-letting is very rarely practised among them; and the use of Clysters was not known till they learned it from the Portuguese at Ma-cao, which they therefore call "the Remedy of Barbarians." The Circulation of the blood is said to have been known to them from time immemorial; but from their aversion to dissecting, and ignorance of Anatomy, they have made no improvements from it. The profession is chiefly handed down from father to son, tho' they have good ancient Books of the art, Extracts from which may be seen in Du Halde. Their fees are very moderate; but they never repeat their visits unless sent for: so that the patient is at liberty to change his physician. Vid. plura apud Du Halde, vol. 2. p. 189, &c. P. Semedo, p. 56. Mod. Un. Hist. VIII. 194. &c. Le Compte, Martin. &c.</ref> that would restore him on the morrow. When the morrow came, she was informed that he had been very ill all night, and was become so weak he could not rise from his bed. All her fears and suspicions were now confirmed. "He is indeed, said she, fallen into the snare." She revolved in her mind how to act: her heart inclined her to go and lend him assistance; but her sex and her youth rendered it impossible: and yet she reflected that there were none beside herself interested in his welfare; and that all he suffered was for her sake. Strongly moved with concern and compassion, she at last resolved to exert herself in his favour, be the consequence what it would. She called therefore her servant, and inquired of him what attendants the young stranger had with him. She was answered, only one, and he a boy of fourteen or fifteen years. She inquired about his understanding and capacity: and was told he was a very sensible and likely youth. "Well then, said she to her servants, go two of you: one remain with the master, while the other brings the servant to me." When he was come, the young lady inquired of him, what was the cause of his master's illness? "My master, said he, hath hitherto enjoyed exceeding good health, till he went to the ''Che-bien'''s; where he drank wine, and became very sick after it: then going to the Bonzee's feast, he grew still worse and worse." She then inquired whether he yet retained his memory and speech: and was answered, he did. "Well then, hasten home, added she, and with my service, tell him in his ear from me; that these invitations boded no good: that his coming to my relief, and rescuing me from violence, hath made ''Kwo-khe-tzu'' very much his enemy: that he and the ''Che-bien'' have juggled together to do him mischief: and that they only carried it so civilly towards him, lest he should present the counterfeit order to the Viceroy. Not daring to assault him openly, they have put something in his wine or his rice to kill him: and if he is not careful of what he eats or drinks farther, to-morrow he may be a dead man." ''Siow-tan'' listened with great attention. "Your ladyship, said he, is certainly right; for if there hath been no foul play, why should he receive no benefit from the physic he took last night, but on the contrary hath been a great deal worse? And yet the Bonzee would force him to take it. Nay as I was coming away, he was preparing more physic for him to drink. But I will go and prevent it, and set my master to scold at him, and teach him not to bring any more of his stuff." "By no means, replied the lady; only tell your master, to throw away unperceived whatever they give him. The Bonzee's part in this affair, is not of his own seeking: he must have been hired to it with money. Should your master quarrel with them now, what will he be in their hands? as a sheep in the claws of a tyger. He must for the present have patience. Hasten home therefore, and inform him, that when it is night, I will order a chair to be set down quietly at the door of the convent: assist your master to get into it, and come with him to my house: a good apartment shall be prepared for him; and when he hath recovered his health, then he may repay those people the injury they have done him." ''Siow-tan'' bowed in token of obedience. When he was gone a little way, she called him back: "There is one thing yet, said she; your master, being a gentleman of good reputation, and one of strict honour and virtue, perhaps may not think well of coming to the house of a young woman, and may be afraid of giving room for censure: but tell him to wave his scruples on this pressing occasion; and remind him, that it was formerly the custom for women and men to converse together without blame:<ref>The Chinese have some notion of an original state of innocence. Their historians teach that, before the time of ''Fo-hi'', their first Emperor and Legislator, the two sexes cloathed alike, and conversed together without restraint. See P. Du Halde, vol. 1. p. 137. 411. Mart. Hist. p. 23. &c.</ref> and even should there arise any on this occasion, he is a man of so much resolution and spirit, as to be immoveable to any thing of that kind, as a tree that hath taken root is to a boisterous wind: he is one that can hold fast the helm in the greatest storm. Go now, said she, and remember all I told you." He promised not to forget a syllable. | |
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| − | + | When he returned, he found his master asleep. He waited till he awoke, and then looking round to see that nobody was near, acquainted him where he had been, and of all that had past. ''Tieh''-chung-u was surprized. "How, said he, could I be so bereaved of my understanding, as not to perceive the situation I was in?" Then calling for his cloaths, he would have gone to the ''Che-bien''. "By no means, said his servant; the young lady advised the contrary on account of your present weakness: but stay a little longer, and a chair will come and carry you to her house, where you will be taken care of." ''Tieh''-chung-u was overjoyed at this offer. "And yet, said he, I am a young man, and she a young maid; how can I go to her house, without occasioning scandal? Rather than that, I would even die here; then I should leave no reflection behind me." On this ''Siow-tan'' reported to his master what she had said to him at parting; which made such an impression on his mind, that he cried out, he was willing to go. "Surely, said he, this young lady hath the fortitude and judgment of a philosopher. Her capacity exceeds all comprehension." | |
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| − | + | Scarce had he uttered these words, when the Superior of the Bonzees brought a cup of physic, and delivering it to ''Siow-tan'', said, "If your master will drink this he will be well, and need not take any more." "Heaven reward you! replied the boy; when my master gets up, I will give it him to drink." "Do so, said the Bonzee, and then I will bring him some cong-gee or gruel." But no sooner was his back turned, than he threw it away: for which his master commended him. | |
| + | Towards the close of the evening, ''Siow-tan'' went out of the door of the convent, to look for the chair, and saw it waiting attended by two servants. He went to inform his master, but found him so faint, that he was not able to raise himself up; however ''Siow-tan'' got on his cloaths, and watching an opportunity of doing it unperceived, took him on his back, and put him into the chair. As soon as he saw him carried away, he returned to the convent, and calling to the Bonzee, who had charge of the gate,<ref>In the original ''Lew-Ho-shang'', or porter father. Transl.</ref> told him, that he had got his master carried to the house of a friend, who would take care of him, and recover his health: and therefore he committed to his charge the key of their apartment, that they might find all their furniture safe, when they should come for it. | ||
| − | + | In the mean while ''Tieh''-chung-u, as he was carried along, perceived with no small emotion, that a great deal of pains had been taken in the furniture of the chair, and every other accommodation: and he had scarcely got half way, when he was met by two grand lanthorns<ref>In the night it is not usual to carry flambeaus as in Europe before the Mandarines, but several very large handsome Lanthorns, on which are written in capital characters, the titles and quality of the Mandarine, with the order of his Mandarinate. All his relations cause these titles, &c. to be written on the lanthorns carried before them in the night. Once a year, a Feast of Lanthorns is celebrated throughout the empire, when every house is lighted up with them painted of several fashions: some of which cost a vast sum of money. These Lanthorns, which are very large, and are adorned with beautiful carvings, gilding, &c. consist some of them of several panes of thin silk, made transparent by a fine varnish, whereon are painted figures, &c. others are round, made of a blue transparent horn, very beautiful to the sight. From the top and corners hang rich streamers. In some of them are represented figures, ships, horses, people, &c. put in motion by imperceptible threads, &c. The whole is accompanied with curious fire-works, in which the Chinese excel: they having had the use of gunpowder long before it was known in Europe. See Du Halde, vol. 1. p. 253, 271, 290, &c. Mod. Un. Hist. v. viii. p. 253.</ref> very finely decorated with the Chop or inscription of ''Shuey-ping-sin''. "Surely, said he to himself, she hath a very great value for me, to do me so much honour." With regard to her, as soon as she was advised of the arrival of the chair, she ordered it to be brought into the hall, which was lighted up so as to equal day. She then placed herself on one side, and ordered four of her women servants to open the chair, and help ''Tieh''-chung-u into a bedchamber prepared for his reception. | |
| − | + | As soon as he was set down, he called for his servant, and ordered him to present his compliments to the young lady, and intreat her to pardon his not paying his respects to her at his coming into her house: which nothing but his weakness could have made him omit. He then tried if he could walk a little, but being presently tired, laid himself on the bed. | |
| − | + | ''Shuey-ping-sin'' ordered her people to carry him tea, as also ''Gin-seng'',<ref>In the original it is "''Gin-seng'', ''Long-yen''." | |
| − | + | The ''Ging-seng'', or ''human plant'', so called from the fancied resemblance of its root to a human body, is in such request in China, that an ounce of it sells at present for seven times its weight in silver. The best of it is found in Eastern Tartary, where it is called ''Orhota'' i. e. ''the first or queen of plants''. The Tartars use its leaves instead of tea: but that which is alone used in Physic is its Root, which is about half as thick as the little finger, but something longer, of a light yellow. It is sweet and agreeable to the taste, although it leaves a little smack of bitter. It is esteemed the most sovereign of all cordials and restoratives; and is taken by way of decoction. P. Jartoux, (to whose description and drawing of the ''Ging-seng'' we shall refer the reader, see ''Jesuits travels'', vol. 2. p. 424. P. Du Halde, vol. 1. p. 321.) tells us, that after taking it, he found his pulse beat quicker and livelier, his appetite keener, and himself possessed of uncommon ease and aptitude for business. That once finding himself on a journey greatly fatigued, and his spirits exhausted to such a degree that he could scarcely sit on horseback, he took some of the root, and in an hour after his feebleness was quite gone. "To try its goodness, saith a Chinese Author, two persons are set to walk together; one goes with ''Gin-seng'' in his mouth, the other without; at the length of half a league, the former will not find himself at all out of breath, when the other is tired and breathless." The Chinese call the best sort, ''the golden well set round with precious stones'': and give the ''Gin-seng'' other names expressive of its high character, such as, ''the spirituous simple''; ''the pure spirit of the earth''; ''the fat of the sea''; ''the medicine which bestows immortality''; &c. | |
| − | + | Vide plura apud P. Du Halde, v. 2. p. 215. 245. P. Le Compte, tom. 1. 341. & ubi supra. | |
| − | + | The ''Long-yen'', the Translator says in a note, "is a fruit, which, after the ''Li-chee'' is over, comes on the same tree." But he is mistaken. The ''Li-chee'', stiled by the Chinese, "the king of fruits," is about the size of a nut; of an oval form; with a rind rough like shagreen. Its stone is long, and covered with a soft, juicy pulp, very agreeable to the taste, but like no fruit known in Europe. It is said to be the most delicious fruit in the world. Next to it is the ''Long-yen'' or ''dragon's eye'', which is round with a smooth and greyish rind, a little inclined to yellow. Its pulp is white, juicy, and a little acid. These fruits are dried, and sold all over the empire, like prunes with us, being esteemed very wholsome, and proper to be given to sick folks. | |
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| + | P. Le Compte, tom. 1. p. 152. P. Du Halde, vol. 1. p. 8. 84. Nieuhoff, p. 90. Denys Kao. p. 182. &c. | ||
| − | + | With regard to the ''Leah-mee'', all the information the Editor could meet with about it, is comprized in a short note of the Translator's, which seems to carry the etymology of its name. "That ''Leah-mee'' is the root of the great leaf in the water."</ref> and other cordial restoratives: but they finding him asleep, did not offer to disturb him. Then sending all the men servants away to bed, except two old men; she bade them, together with their wives and her other female attendants, to wait on her in the great hall, where she spent the night in getting ready things for him against he awoke. | |
| − | to | + | It was midnight before he opened his eyes, which he had no sooner done, when he was struck with the beauty of the room and the elegance of its furniture. ''Siow-tan'' was sitting by the bed side, who perceiving his master awake, asked how he found himself. He told him he was much better, and inquired why he did not go to rest. "Sir, replied his servant, I have not sat up alone; for neither the Lady of this house, nor any of her servants, have taken repose, but are busy in the hall preparing things for your recovery." "Why do they do so, said ''Tieh''-chung-u with concern? how can I suffer them to be at all this trouble, and to do so much on my account?" These two words were hardly spoke, when the servants returned with the tea and the cordials, which they brought to his bed side and intreated him to drink. He found the tea disagreed with him, but was much pleased with the ''Ginseng'', and the other restoratives: and when he had drank Con-gee or gruel, he desired the servants to give his most humble respects to their Lady, and tell her that she had taken him out of the mouth of a tiger. "Yes, proceeded he, my life is intirely owing to her, and therefore I ought to have her welfare in regard above all things in the world: for this reason I am so concerned at the trouble she gives herself, that if she thus persists in putting her own hands to every thing, it will increase my illness." One of the girls named ''Tsung-siew'', who had the office of housekeeper, answered. "My Lady attributes all you suffer to the assistance you afforded her: and if you do not recover your health, will not enjoy any herself. It is now two days since she heard of your illness; from that time she hath had no pleasure or satisfaction in any thing, and hath been even quite indisposed: but since you are come here, and there is hope of your recovery, she is much better. And as to a little tea or the like, so far from giving her trouble, she thinks this the least she can offer you." "If my illness hath made your Lady indisposed, replied ''Tieh''-chung-u, the trouble she gives herself on my account deprives me at once of health and quiet." To satisfy him, she promised to prevail on her mistress to take repose; and then retired. While his servant was making up his bed he opened the curtains; "How delicate and perfumed is every thing here! said he to himself. The care that is taken of me exceeds even that of a tender parent." He then composed himself to rest with great complacency. |
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| − | + | When the servants had related to ''Shuey-ping-sin'' all that had past; she judged that he now was out of danger. Then appointing a physician to be fetched in the morning to feel his pulse, and ordering one or two old women servants to lie in the hall, to be ready to hear and get him what he might want, she retired to her chamber. | |
| − | + | :''The lucid dew falleth to the ground; but is not lost:'' | |
| − | + | :''It springeth up in tender grass and golden flowers:'' | |
| − | + | :''From clear and spotless actions, thus ariseth fame and happiness.'' | |
| − | + | :''Where shall now be found so virtuous a pair?'' | |
| − | + | :''Only thoughts of gratitude that night employed them.'' | |
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| + | <references/> | ||
[[Category:Hao Qiu Zhuan]] | [[Category:Hao Qiu Zhuan]] | ||
Latest revision as of 03:48, 29 March 2026
Chapter 6: Risking Suspicion to Move the Sickbed: Repaying Kindness with Kindness
From: Hau Kiou Choaan, or The Pleasing History. Translated by James Wilkinson, edited by Thomas Percy (London, 1761)
Note: This text was digitized via OCR from the original 1761 print. Footnotes have been converted from the original endnote/footnote format to inline references.
[Volume II, Book II, Chapter I][1]
In the preceding Book we saw Tieh-chung-u conducted to a Pagoda or convent by the servants of the Che-bien: a piece of respect, which seemed attended with so much good will, that it took from him all suspicion of harm. But indeed his thoughts were entirely taken up with the lovely Shuey-ping-sin; whom he the more admired when he called to mind the account he had received of her wit and judgment, and the uncommon dexterity with which she had set aside the tricks to ensnare her. "Certainly, said he to himself, this is a young Lady truly admirable! If my father and mother, who would have me marry, could procure me such a wife, I should be the happiest man in the world. Kwo-khe-tzu cannot be blamed for endeavouring to gain so fine a woman; but then had he no other means but violence? That was not only criminal but foolish. Little did my heart suggest to me this morning, that so uncommon an adventure would fall in my way; that I should come to the succour of so fair a lady, and be the happy instrument of rescuing her from danger!" Amidst these pleasing reflections he yielded himself up to sleep; which the fatigues of the day rendered far from unnecessary; and which received no unpleasing interruption from the image of Shuey-ping-sin, who was the subject of his dreams.
As soon as he awaked in the morning, he commanded his servant to pack up his bedding and furniture, in order to depart. But the Superior[2] of the Bonzees came to him and told him he must not go: but must spend a few days longer with them. "If you had come of yourself, proceeded he, you might have used your pleasure: but as you are recommended to this place by the Che-bien, let me intreat you to stay and hear what he hath to say: perhaps he will make an entertainment and be glad to converse with you before you go." "I have no acquaintance or correspondence with that magistrate, said the youth: all I know of him is from the business of yesterday, which was too scandalous to be the foundation of an acquaintance: he is no way obliged to invite me, or I to go to him. Why then may not I depart?" "True, Sir, said the other, no obligation in this case lies upon you; but there doth upon me, and I shall incur his resentment if I do not first advise him of it." He had scarcely spoke, when a person came from the Che-bien, with a red paper of invitation, requesting Tieh-chung-u to go and dine with him. "Do you see, Sir, cryed the Superior of the Bonzees, suppose you had gone: where could I have found you? Am I now to blame? Well, pray sit down, while I go and order something for your breakfast."
This was hardly finished, when a servant came into the room; who being asked whence he came, answered that he belonged to Shuey-ping-sin, and was sent by her to inquire out the lodging of the young gentleman[3] to whom she was yesterday so much obliged; that she might know where to send a present to him, and to thank him for the great trouble he had met with on her account. "Go home, answered Tieh-chung-u, and give my most respectful service to your lady: tell her what I did yesterday was only to make the street even,[4] that was rugged and uneven. Whatever service I did her was merely accidental: and should I suffer her to send me any present, it cannot but soon be known: which will cause some ill reflection; perhaps give room to suspect us of unlawful correspondence: she must therefore by no means do any such thing. Your mistress, who, with all the delicacy of her own sex, hath all the capacity of ours,[5] will be sensible of the propriety of this refusal. I am one that cannot see any body suffer injustice without resenting it to the utmost; and am therefore by no means intitled to a present; nor will take so much as a thread.[6] I now go to the Che-bien's, and to-morrow from this place. Give my respects to your lady, and tell her to watch, as she would against the spring of a tyger."
Her servant reported all this, without omitting a syllable. "Is it possible, said she, with a heart glowing with gratitude and admiration; Is it possible the world should contain a youth of so much integrity and courage! O that I was but a man, that I might go along with him and make him my friend! or could but thank him as I ought for the services he hath done me! But alas! I am a woman, and custom forbids any such thing. Besides I know but very little of him: neither is my father at home, or any guardian friend to make proper acknowledgements for what he hath done. But the breast of this youth glows with a noble ardour, and is as pure as the clearest crystal. Should I procure my uncle to go and visit him, something wrong might happen. He hath refused the present, I offered him by my servant: what if I send him a copy of verses to express my thanks? This too might be misconstrued by the world, as too bold and forward." She revolved a thousand ways in her mind, but could think on none, which she might venture to put in execution. At last she concluded to get intelligence of every thing that passed in relation to him, hoping some occasion would offer to manifest her gratitude. She accordingly sent people every hour to hear what happened. One returned and brought her advice, that the young gentleman was gone to dine with the Che-bien. Another, that that Magistrate had kept him till night, and made him so deeply in liquor as to know nobody. The next morning she sent to see if he was departed, and was told, that having drank hard over-night, he was not yet risen. She sent again; and was informed he could not depart that day: being detained by an invitation from the Che-foo. "This is a young man of rank, said she to herself, and he must comply with these ceremonies and customs." When two days had elapsed, she again sent to inquire after him. Her servants brought answer, that the night before, the Superior of the Bonzees had made an entertainment of Lent[7] for the young stranger, and that he not being used to such diet, was very much indisposed: "He keeps his bed, proceeded he, and can neither drink tea, nor eat rice: every thing offends his stomach, insomuch that he is light-headed." At this Shuey-ping-sin began to suspect some mischief: "A little harmless diet, said she, could never occasion so sudden and dangerous an illness." She therefore sent back her servant to gain more exact intelligence, and to see if there were any physician with him. She was informed there had been, and that it was his opinion, his illness proceeded as well from his having catched cold as his having been guilty of some little excess; but that he had given him a medicine,[8] that would restore him on the morrow. When the morrow came, she was informed that he had been very ill all night, and was become so weak he could not rise from his bed. All her fears and suspicions were now confirmed. "He is indeed, said she, fallen into the snare." She revolved in her mind how to act: her heart inclined her to go and lend him assistance; but her sex and her youth rendered it impossible: and yet she reflected that there were none beside herself interested in his welfare; and that all he suffered was for her sake. Strongly moved with concern and compassion, she at last resolved to exert herself in his favour, be the consequence what it would. She called therefore her servant, and inquired of him what attendants the young stranger had with him. She was answered, only one, and he a boy of fourteen or fifteen years. She inquired about his understanding and capacity: and was told he was a very sensible and likely youth. "Well then, said she to her servants, go two of you: one remain with the master, while the other brings the servant to me." When he was come, the young lady inquired of him, what was the cause of his master's illness? "My master, said he, hath hitherto enjoyed exceeding good health, till he went to the Che-bien's; where he drank wine, and became very sick after it: then going to the Bonzee's feast, he grew still worse and worse." She then inquired whether he yet retained his memory and speech: and was answered, he did. "Well then, hasten home, added she, and with my service, tell him in his ear from me; that these invitations boded no good: that his coming to my relief, and rescuing me from violence, hath made Kwo-khe-tzu very much his enemy: that he and the Che-bien have juggled together to do him mischief: and that they only carried it so civilly towards him, lest he should present the counterfeit order to the Viceroy. Not daring to assault him openly, they have put something in his wine or his rice to kill him: and if he is not careful of what he eats or drinks farther, to-morrow he may be a dead man." Siow-tan listened with great attention. "Your ladyship, said he, is certainly right; for if there hath been no foul play, why should he receive no benefit from the physic he took last night, but on the contrary hath been a great deal worse? And yet the Bonzee would force him to take it. Nay as I was coming away, he was preparing more physic for him to drink. But I will go and prevent it, and set my master to scold at him, and teach him not to bring any more of his stuff." "By no means, replied the lady; only tell your master, to throw away unperceived whatever they give him. The Bonzee's part in this affair, is not of his own seeking: he must have been hired to it with money. Should your master quarrel with them now, what will he be in their hands? as a sheep in the claws of a tyger. He must for the present have patience. Hasten home therefore, and inform him, that when it is night, I will order a chair to be set down quietly at the door of the convent: assist your master to get into it, and come with him to my house: a good apartment shall be prepared for him; and when he hath recovered his health, then he may repay those people the injury they have done him." Siow-tan bowed in token of obedience. When he was gone a little way, she called him back: "There is one thing yet, said she; your master, being a gentleman of good reputation, and one of strict honour and virtue, perhaps may not think well of coming to the house of a young woman, and may be afraid of giving room for censure: but tell him to wave his scruples on this pressing occasion; and remind him, that it was formerly the custom for women and men to converse together without blame:[9] and even should there arise any on this occasion, he is a man of so much resolution and spirit, as to be immoveable to any thing of that kind, as a tree that hath taken root is to a boisterous wind: he is one that can hold fast the helm in the greatest storm. Go now, said she, and remember all I told you." He promised not to forget a syllable.
When he returned, he found his master asleep. He waited till he awoke, and then looking round to see that nobody was near, acquainted him where he had been, and of all that had past. Tieh-chung-u was surprized. "How, said he, could I be so bereaved of my understanding, as not to perceive the situation I was in?" Then calling for his cloaths, he would have gone to the Che-bien. "By no means, said his servant; the young lady advised the contrary on account of your present weakness: but stay a little longer, and a chair will come and carry you to her house, where you will be taken care of." Tieh-chung-u was overjoyed at this offer. "And yet, said he, I am a young man, and she a young maid; how can I go to her house, without occasioning scandal? Rather than that, I would even die here; then I should leave no reflection behind me." On this Siow-tan reported to his master what she had said to him at parting; which made such an impression on his mind, that he cried out, he was willing to go. "Surely, said he, this young lady hath the fortitude and judgment of a philosopher. Her capacity exceeds all comprehension."
Scarce had he uttered these words, when the Superior of the Bonzees brought a cup of physic, and delivering it to Siow-tan, said, "If your master will drink this he will be well, and need not take any more." "Heaven reward you! replied the boy; when my master gets up, I will give it him to drink." "Do so, said the Bonzee, and then I will bring him some cong-gee or gruel." But no sooner was his back turned, than he threw it away: for which his master commended him.
Towards the close of the evening, Siow-tan went out of the door of the convent, to look for the chair, and saw it waiting attended by two servants. He went to inform his master, but found him so faint, that he was not able to raise himself up; however Siow-tan got on his cloaths, and watching an opportunity of doing it unperceived, took him on his back, and put him into the chair. As soon as he saw him carried away, he returned to the convent, and calling to the Bonzee, who had charge of the gate,[10] told him, that he had got his master carried to the house of a friend, who would take care of him, and recover his health: and therefore he committed to his charge the key of their apartment, that they might find all their furniture safe, when they should come for it.
In the mean while Tieh-chung-u, as he was carried along, perceived with no small emotion, that a great deal of pains had been taken in the furniture of the chair, and every other accommodation: and he had scarcely got half way, when he was met by two grand lanthorns[11] very finely decorated with the Chop or inscription of Shuey-ping-sin. "Surely, said he to himself, she hath a very great value for me, to do me so much honour." With regard to her, as soon as she was advised of the arrival of the chair, she ordered it to be brought into the hall, which was lighted up so as to equal day. She then placed herself on one side, and ordered four of her women servants to open the chair, and help Tieh-chung-u into a bedchamber prepared for his reception.
As soon as he was set down, he called for his servant, and ordered him to present his compliments to the young lady, and intreat her to pardon his not paying his respects to her at his coming into her house: which nothing but his weakness could have made him omit. He then tried if he could walk a little, but being presently tired, laid himself on the bed.
Shuey-ping-sin ordered her people to carry him tea, as also Gin-seng,[12] and other cordial restoratives: but they finding him asleep, did not offer to disturb him. Then sending all the men servants away to bed, except two old men; she bade them, together with their wives and her other female attendants, to wait on her in the great hall, where she spent the night in getting ready things for him against he awoke.
It was midnight before he opened his eyes, which he had no sooner done, when he was struck with the beauty of the room and the elegance of its furniture. Siow-tan was sitting by the bed side, who perceiving his master awake, asked how he found himself. He told him he was much better, and inquired why he did not go to rest. "Sir, replied his servant, I have not sat up alone; for neither the Lady of this house, nor any of her servants, have taken repose, but are busy in the hall preparing things for your recovery." "Why do they do so, said Tieh-chung-u with concern? how can I suffer them to be at all this trouble, and to do so much on my account?" These two words were hardly spoke, when the servants returned with the tea and the cordials, which they brought to his bed side and intreated him to drink. He found the tea disagreed with him, but was much pleased with the Ginseng, and the other restoratives: and when he had drank Con-gee or gruel, he desired the servants to give his most humble respects to their Lady, and tell her that she had taken him out of the mouth of a tiger. "Yes, proceeded he, my life is intirely owing to her, and therefore I ought to have her welfare in regard above all things in the world: for this reason I am so concerned at the trouble she gives herself, that if she thus persists in putting her own hands to every thing, it will increase my illness." One of the girls named Tsung-siew, who had the office of housekeeper, answered. "My Lady attributes all you suffer to the assistance you afforded her: and if you do not recover your health, will not enjoy any herself. It is now two days since she heard of your illness; from that time she hath had no pleasure or satisfaction in any thing, and hath been even quite indisposed: but since you are come here, and there is hope of your recovery, she is much better. And as to a little tea or the like, so far from giving her trouble, she thinks this the least she can offer you." "If my illness hath made your Lady indisposed, replied Tieh-chung-u, the trouble she gives herself on my account deprives me at once of health and quiet." To satisfy him, she promised to prevail on her mistress to take repose; and then retired. While his servant was making up his bed he opened the curtains; "How delicate and perfumed is every thing here! said he to himself. The care that is taken of me exceeds even that of a tender parent." He then composed himself to rest with great complacency.
When the servants had related to Shuey-ping-sin all that had past; she judged that he now was out of danger. Then appointing a physician to be fetched in the morning to feel his pulse, and ordering one or two old women servants to lie in the hall, to be ready to hear and get him what he might want, she retired to her chamber.
- The lucid dew falleth to the ground; but is not lost:
- It springeth up in tender grass and golden flowers:
- From clear and spotless actions, thus ariseth fame and happiness.
- Where shall now be found so virtuous a pair?
- Only thoughts of gratitude that night employed them.
- ↑ CHAP VI. in the Translator's manuscript.
- ↑ The Chinese title in the Translator's MS. is Too-sieu Ho-shang. The idolatrous Monks or Priests of Fo, called by the Portuguese Bonzes (in the singular number Bonzo, from a Japanese word, which signifies Religious; Lett. ed. xxviij. 407.) are in China called Ho-shang. These monks appear so like some of the religious orders abroad, that P. Premare, a Jesuit missionary, can no otherwise account for it, than by supposing the devil had in view to counterfeit the holy rites of the church. "These priests of satan (says he, Let. ed. ij. 103.) have long robes which reach to their ancles, with vast sleeves, which exactly resemble those of some of the religious [orders] in Europe. They live together in their Pagodes, as in Convents; they go about the streets [a la quete] a begging as the mendicants [two and two together, says P. Semedo.] They rise in the night to worship [FO:] they sing together in their choirs in a tone, which very much resembles our psalmody or chanting." They go with their heads and beards shaven: (says P. Semedo, p. 89) They have several offices and prayers against fire, tempests, misfortunes, and especially for the dead. Their caps are like ours, [meaning those of the Jesuits]; and their sprinkling brushes without any difference at all." They also use large chaplets of beads, practise rigorous fastings, and never marry. Some of them are hermits, others solitary wanderers, but the greatest part live in Convents. [See Hol. I. p. 220. note.] They have superiors whom they call Ta-Ho-shang, or Great Bonzees, who preside over their Convents, and govern them, but at large: distributing the several offices among them, deciding their differences, &c. — After all, the Bonzees in China are very much kept under, and so little esteemed, that to keep up the succession they are commonly obliged to buy poor children of seven or eight years old, whom they bring up: they are so much despised, except by the vulgar, upon whose superstition they practise, drawing them to their Pagods on long pilgrimages &c. that they are very humble and subservient to the great. But altho' they are generally great hypocrites, and have little real virtue, they are however so careful of their exterior, as to be seldom detected in scandalous vices. P. Semedo tells, that during his residence of two and twenty years, he only heard two ill stories of them: and one of these was doubtful. He even says, that the greater part of them are very patient and meek, &c. This is mentioned because the modern Jesuits affect to speak of them as guilty of such profligate and bare-faced villainies as are no way credible in a country under any kind of government, and where they have no other ascendant than what they gain by their personal behaviour. For the worship of Fo, altho' the most popular of all others, is barely tolerated in China; whither it was not introduced out of India till sixty-five years after the birth of Christ. The account of Fo is briefly this: his mother, who conceived upon sight of a white elephant in her sleep, was delivered of him thro' her left side. As soon as he was born he stood up &c. and pronounced these words, No one except MYSELF, either in heaven or earth ought to be worshipped. At the age of seventeen, he married three wives. At nineteen he retired to study under four sages. At thirty he became Fo [or a deity] called by the Indians Pagod: and from thenceforth wrought miracles, &c. At seventy-nine he died, or passed into an immortal state according to his disciples; of whom he left eighty thousand, and among them ten of more distinguished rank. These published five thousand volumes in his honour: relating that their master had been born eight thousand times, and that his soul had successively passed into different animals. N. B. He left Five commandments behind him. I. Not to kill any living creature. II. Not to take another's goods. III. Not to commit any impurity. IV. Not to tell a lie. V. Not to drink wine. P. Du Halde, vol. 1. p. 650. 672. and P. Semedo, p. 89. &c. Picart, vol. iv. 228. P. Le Compte, tom 2. p. 117. See also Martinius, Couplet, &c. As the Monks or Priests of the sect of Tao-tse are sometimes called Bonzees, it may not be improper to give a short account of them. They are a kind of Epicureans or Quietists, teaching that happiness consists in a calm which suspends all the operations of the soul: they are much addicted to alchymy, boasting to have discovered an elixir that will render them immortal: they are also great pretenders to magic, and a familiar intercourse with demons. They hold a plurality and subordination of gods, which are all corporeal. They live together in communities: do not marry: use chaplets: are cloathed in yellow: wear a kind of little crown: and are always called to sacrifices and funerals. Their founder lived about the time of Confucius, and was called Lao-tse, or the infant old man, from his coming into the world with white hairs: they pretend his mother went with child of him eighty years. His books are extant, and said to contain many noble maxims. P. Semedo, p. 87. P. Du Halde, vol. 1. p. 648. 669. P. Couplet proemial declar. Picart ubi supra. & Author. supra citat. Nieuhoff tells us (p. 59.) that some of the Tao-tse marry: and P. Magalhaens calls those of this sect by way of distinction The married Bonzees. See his Hist. p. 207, 220, &c.
- ↑ In the original Tieh-siang-coon. See vol. i. p. 114. note. It may not be unnecessary to add, that Siang-coon or cung, is properly applied only to such as have taken the degree of Batchelor; but commonly given in compliment to others. See P. Couplet. Confuc. p. 123.
- ↑ This expression is familiar to the Chinese. In the Shi-king, one of their canonical books, it is spoken in praise of an ancient Emperor, that his way is straight. P. Du Halde, v. 1. p. 409. The Scriptures abound with this metaphor [See Isa. 5. 8. Isai. 40. 3. and 59. 8. Lam. 3. Mat. 3. 3. Heb. 12. 13.] which is so obvious, that we are not to wonder that it hath even been adopted by the Indians of North America. In a late conference their warriors told one of our governors, "that they had been sent to make the path straight, and to accommodate differences."
- ↑ In the original it is "Tho' your mistress is a woman with all the delicacy of her sex in her person, she hath a masculine capacity." This is a very high compliment among a people, who entertain so unfavourable an opinion of the ladies understandings. Nieuhoff tells us, that in a Pagoda at Pe-king is to be seen the following epitaph: Passengers: here is a Lady, who had nothing female in her: all was Masculine; all was generous; all a prodigy. Vid. Ambass. page 135.
- ↑ Pieces of silk, &c. are usually given as presents in China. See P. Semedo.
- ↑ This probably means no more than what we call a lenten Entertainment: for it does not appear that the Bonzees have periodical times of fasting. They refrain all their life-time from the use of flesh, fish, eggs, wine, onions, garlick, and every thing that heats the blood. Yet they have upon occasion Feasts of such provisions as are allowed them. Nothing however can be more rigorous than the fasting and discipline of the Bonzees: who seem to sacrifice themselves to the public good. They will drag heavy chains, fastened to their arms and legs in such a manner, as to wound them every step they go: they will beat their heads against stones, till they burst out with blood, in order to extort alms from the people. Their pretence however for these severities, is to do penance in this life, that themselves and their votaries may be the better provided for in the next: which they suppose to consist in a transmigration into other bodies. As it is well known they dare not touch flesh, the Reader will smile at the story told by P. Le Compte of their feasting on ducks, of which they had defrauded a peasant, under pretence that the souls of their fathers were transmigrated into them. This may shew, what credit is to be given to some other stories told of the Bonzees by the Jesuits. [Compare P. Le Compte, tom. 2. p. 117. with p. 120. Compare also P. Du Halde, vol. 1. p. 653. with p. 656. lin. 16. See also p. 654. 655. &c.] Before we conclude this note, it may be proper to observe, that the Missionaries at first assumed the habits of the Bonzees, but finding those wretched disciplinarians in small repute among the Mandarines, &c. they afterwards chose to appear in the garb of the Literati, and stiled themselves Doctors of the Western Law: by which means they were greatly respected, while they were permitted to reside in China. Vid. Let. ed. viij. 218. &c. P. Semedo, Martin. &c.
- ↑ Physicians in China never write any prescriptions, but commonly give their own medicines: a boy carrying after them a cabinet with five drawers; each divided into more than forty little squares, and all of them furnished with medicines ready prepared. When they have felt the pulse, they make up two compositions, one to be taken on the spot, the other afterwards. Their medicines are only simples; in the uses of which, and in the knowledge of the pulse, their whole art consists. Blood-letting is very rarely practised among them; and the use of Clysters was not known till they learned it from the Portuguese at Ma-cao, which they therefore call "the Remedy of Barbarians." The Circulation of the blood is said to have been known to them from time immemorial; but from their aversion to dissecting, and ignorance of Anatomy, they have made no improvements from it. The profession is chiefly handed down from father to son, tho' they have good ancient Books of the art, Extracts from which may be seen in Du Halde. Their fees are very moderate; but they never repeat their visits unless sent for: so that the patient is at liberty to change his physician. Vid. plura apud Du Halde, vol. 2. p. 189, &c. P. Semedo, p. 56. Mod. Un. Hist. VIII. 194. &c. Le Compte, Martin. &c.
- ↑ The Chinese have some notion of an original state of innocence. Their historians teach that, before the time of Fo-hi, their first Emperor and Legislator, the two sexes cloathed alike, and conversed together without restraint. See P. Du Halde, vol. 1. p. 137. 411. Mart. Hist. p. 23. &c.
- ↑ In the original Lew-Ho-shang, or porter father. Transl.
- ↑ In the night it is not usual to carry flambeaus as in Europe before the Mandarines, but several very large handsome Lanthorns, on which are written in capital characters, the titles and quality of the Mandarine, with the order of his Mandarinate. All his relations cause these titles, &c. to be written on the lanthorns carried before them in the night. Once a year, a Feast of Lanthorns is celebrated throughout the empire, when every house is lighted up with them painted of several fashions: some of which cost a vast sum of money. These Lanthorns, which are very large, and are adorned with beautiful carvings, gilding, &c. consist some of them of several panes of thin silk, made transparent by a fine varnish, whereon are painted figures, &c. others are round, made of a blue transparent horn, very beautiful to the sight. From the top and corners hang rich streamers. In some of them are represented figures, ships, horses, people, &c. put in motion by imperceptible threads, &c. The whole is accompanied with curious fire-works, in which the Chinese excel: they having had the use of gunpowder long before it was known in Europe. See Du Halde, vol. 1. p. 253, 271, 290, &c. Mod. Un. Hist. v. viii. p. 253.
- ↑ In the original it is "Gin-seng, Long-yen." The Ging-seng, or human plant, so called from the fancied resemblance of its root to a human body, is in such request in China, that an ounce of it sells at present for seven times its weight in silver. The best of it is found in Eastern Tartary, where it is called Orhota i. e. the first or queen of plants. The Tartars use its leaves instead of tea: but that which is alone used in Physic is its Root, which is about half as thick as the little finger, but something longer, of a light yellow. It is sweet and agreeable to the taste, although it leaves a little smack of bitter. It is esteemed the most sovereign of all cordials and restoratives; and is taken by way of decoction. P. Jartoux, (to whose description and drawing of the Ging-seng we shall refer the reader, see Jesuits travels, vol. 2. p. 424. P. Du Halde, vol. 1. p. 321.) tells us, that after taking it, he found his pulse beat quicker and livelier, his appetite keener, and himself possessed of uncommon ease and aptitude for business. That once finding himself on a journey greatly fatigued, and his spirits exhausted to such a degree that he could scarcely sit on horseback, he took some of the root, and in an hour after his feebleness was quite gone. "To try its goodness, saith a Chinese Author, two persons are set to walk together; one goes with Gin-seng in his mouth, the other without; at the length of half a league, the former will not find himself at all out of breath, when the other is tired and breathless." The Chinese call the best sort, the golden well set round with precious stones: and give the Gin-seng other names expressive of its high character, such as, the spirituous simple; the pure spirit of the earth; the fat of the sea; the medicine which bestows immortality; &c. Vide plura apud P. Du Halde, v. 2. p. 215. 245. P. Le Compte, tom. 1. 341. & ubi supra. The Long-yen, the Translator says in a note, "is a fruit, which, after the Li-chee is over, comes on the same tree." But he is mistaken. The Li-chee, stiled by the Chinese, "the king of fruits," is about the size of a nut; of an oval form; with a rind rough like shagreen. Its stone is long, and covered with a soft, juicy pulp, very agreeable to the taste, but like no fruit known in Europe. It is said to be the most delicious fruit in the world. Next to it is the Long-yen or dragon's eye, which is round with a smooth and greyish rind, a little inclined to yellow. Its pulp is white, juicy, and a little acid. These fruits are dried, and sold all over the empire, like prunes with us, being esteemed very wholsome, and proper to be given to sick folks. P. Le Compte, tom. 1. p. 152. P. Du Halde, vol. 1. p. 8. 84. Nieuhoff, p. 90. Denys Kao. p. 182. &c. With regard to the Leah-mee, all the information the Editor could meet with about it, is comprized in a short note of the Translator's, which seems to carry the etymology of its name. "That Leah-mee is the root of the great leaf in the water."