Latest revision as of 04:13, 29 March 2026

Chapter 8: A Single Word Gives Offense: Departing Without Waiting for the Carriage

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. Page numbers preserved as [p. N]. Some scan errors may remain -- compare with the modern translation and Chinese original to verify.

[Volume II, Book II, Chapters V-VI]

CHAP. V.^[1]

THE Che-bien, having reflected on all that Shan-yeo had reported to him concerning the conduct of the two young persons, became very much attached to them, and made them the subject of his discourse to all his friends and acquaintance: esteeming himself happy in having two such characters in a city under his jurisdiction.

As for Shuey-guwin, finding there was no longer any room for suspicion, and that the Che-bien was satisfied of their innocence, he began to reason thus with himself: "Although I have hitherto been so desirous to marry my niece to Kwo-khe-tzu, it was not so much from a desire to serve him, as myself, by getting possession of her house and furniture. There is no probability now that this match will ever take place. On the other hand, notwithstanding her prudent and irreproachable conduct towards this young stranger, it cannot but be thought she hath a great regard for him. If it were not for virgin modesty, I doubt not but she would be glad to receive his offers of marriage. I think therefore I cannot do her a more acceptable service, than to propose him to her for a husband. If she accepts of him I shall still come into possession of her effects."

Full of these hopes he hasted to his niece by the private door, and addressed her as follows. "It is a common saying, A drum if it be not beat gives no noise; and A bell if it be not struck upon returns no sound. It is also said, Whoever hath sore eyes will see clearly in ten days if he let them alone to cure themselves^[2]. The day that you brought Tieh-chung-u into your house to cure him of his illness, it not only occasioned people to talk ill of you abroad; but I must acknowledge that I myself was much disturbed at it. But now I am convinced you are both like fine gold, which there is no fear can receive damage by being put in the fire." Shuey-ping-sin answered, "So long as every thing is conducted according to civility and good order, what great matter is there in all this? Tieh-chung-u hath done me an important piece of service, and I have endeavoured to make him all the return in my power." "It is true, said her uncle; you say well; and I have now an offer to make you, in which I am very sincere, and which I hope will expose me no longer to the suspicion of seeking my own private interest, or of having any thing else in view but your real advantage." "All things, said the young lady, must be conducted with decency and order. If it becomes me to do it, I am contented; otherwise you had better let it rest in silence." He replied, "The old proverb says very well: When a man is of age, he must contract a marriage, and a woman must accept of a marriage. You are now arrived at the marriageable age. If your father were at home, it would be his duty to consider of this subject; there would then be no obligation on me. But he is sent to a distant country, from whence no one can tell when he will return. And for you to pass the prime of your life unmarried, in hope of an event so remote and uncertain, would be very unreasonable. When Kwo-khe-tzu would have married you, you must not think that all the tricks he played you, and the trouble he occasioned, proceeded from any suggestion of mine. If I seemed to favour his suit, it was owing to his continual solicitation. I am now become very sensible that all you did was reasonable and just. Kwo-khe-tzu may indeed value himself upon his power and riches; but hath no great pretensions to capacity and understanding. I therefore begin to think him an improper match for such a woman as you. Nay where is to be found one completely suitable? It is true there is no scarcity of ingenious and learned men; but I believe there are none who may pair with you for fine sense and ingenuity. Yet now a favourable occasion offers: and as Heaven, which hath blessed you with so many perfections, makes all things compleat and perfect; who can doubt but that this Tieh-chung-u was made for you alone, and sent immediately by Heaven with all these endowments in order to match those you are possessed of. Now although you have been for some time together under one roof, observing all decency and good order; yet I know modesty will not suffer either of you to touch on so delicate a subject. I am come therefore out of friendship to break through this difficulty, and to negotiate the matter between you." "Uncle, replied the young lady: Heaven made Con-fu-cee^[3], and endowed him with perfect wisdom and understanding. Why was not he an Emperor? he was only a private philosopher, and teacher of the people. Heaven likewise in former times made a woman of the most exact beauty and most refined understanding. Why was not she espoused to the Emperor? On the contrary she married a person of low rank. All these things are under the dominion of chance: and are governed by fancy. Tieh-chung-u is indeed a young gentleman of great understanding, integrity and worth; insomuch that he cannot be said to be deficient in any one thing. But if you mention the word MARRIAGE^[4] with regard to this youth, you are very wide of the matter." Shuey-guwin replied, "As there have such great obligations passed between you, and as you cannot but know each other's inclinations, it is very fitting you should be united."

"It is on account of these obligations, answered his niece, that I say you are so wide of the matter. But indeed there is nothing regular nor according to decorum. No father or mother acquainted with the affair. No order procured. Such a marriage is impossible. Besides our acquaintance commenced in a time of trouble and disturbance^[5], and was farther promoted by the quarrel this stranger hath had with the Che-hien: consider too, that in consequence of this quarrel he was brought home to my house in the most sudden and abrupt manner by my own self. But it was merely to take care of him in his illness. There was not the least intention of matrimony in the case." "With regard to that, said her uncle, you need be under no concern. Every body is now sensible of the purity of your intentions. And as to bringing him home abruptly, you need not mention it now: there hath been nothing amiss in your whole conduct, and the world is convinced of it." "Well then, said she, if hereafter there appears to be no particular connection between this youth and myself, my conduct will always be deemed clear and upright, and I shall be at ease. But should we once marry, who would believe that my former intentions were innocent and undesigning? We shall always be suspected of guilt, and by that means rendered both of us miserable. I can by no means therefore give my consent to any proposals of this kind; and desire you will think of the subject no more."

Shuey-guwin was very angry at this declaration of his niece, and cried out: "You talk in a very high and lofty strain: you that are so young to pretend to teach me and slight what I have said to you! Go! I will talk with you no more, but will apply to the young gentleman himself and discuss the matter with him. If he is but inclinable, I shall not heed all you can say against it." He then went to the chamber of Tieh-chung-u. Siow-tan informed his master, that the uncle of the young lady was come to pay him a visit. On which immediately he went out to meet him: and having conducted him in, desired him to sit down. Shuey-guwin began the conversation by telling him, that for some days past he had been wholly taken up with urgent business, which had prevented him from waiting on him: and therefore begged him to pardon the omission. He answered, that he was hardly so well recovered, as to be able to pay visits himself, and therefore desired his excuse that he had not waited on him. Shuey-guwin told him, that he was come to-day to communicate an affair of importance. Upon the other's desiring to know what it was; he answered, "It is with regard to the marrying of my cousin." "The marrying of your cousin! said the youth, and instantly changed colour. This you must not talk of to me. Your words are lost in the air^[6]. I am a person from abroad. If you have any other subject to propose, I will lend you all possible attention. But why do you mention your cousin's marriage to me?" "Sir, replied Shuey-guwin, I should not have ventured to interpose in an affair of this delicate nature: had it not been for the service you afforded my cousin, and had you not done and suffered so much for her sake: on that account I have taken this liberty." "The assistance you mention, replied the youth, was purely accidental. Seeing so great an injury offered to a lady, I could do no less than assist her. It is not in my power to see any wronged or oppressed, without interesting myself in their favour. This is but the result of my natural disposition. But from your discourse now, I conclude you think I had some sinister design in coming hither. And since that is the case I will instantly remove."

Shuey-guwin seeing him so disturbed at his discourse, endeavoured to appease him. "Pray Sir, said he, be not offended. My coming here was from a good intention: not to make you uneasy. Give ear a little to what I have to say, you may then judge if it merits attention." "It is a wise saying, replied the youth, What is not proper to be done, is not proper to be spoken of^[7]. I beg therefore you will say no more. You probably mean well in this affair, but are not sensible how prejudicial it may prove. I find however it is time for me to be gone." Then rising from his chair he called to one of the servants of the house, and desired him to give his thanks and service to his mistress, and to tell her how sensible he was of the favours he had received: but that finding from her uncle it was time to depart, he was accordingly setting out; and that he could not [presume to] ask her to come forth that he might take his leave of her. Then commanding his own servant to follow, he departed so suddenly, that Shuey-guwin was not sufficiently apprized to prevent him. Who having run after him to desire him to return, but without effect, remained behind very blank and confounded: insomuch that he was ashamed to return to his niece, but went home muttering to himself, "This young man hath very little of the gravity of a student. He is rough and headstrong, and and seems more like one of the sword."

Shuey-ping-sin from the moment her uncle left her, foresaw what would be the result of his officiousness; and imagining her guest might not be very well provided for his journey, ordered twenty taels of fine silver^[8] to be brought, together with some pickles and preserved fruit. Then giving them to an old servant named Shuey-yeong, she ordered him to wait without the gate of the city, and to wait for the young stranger; and when he came by, to present her service to him, and desire him to accept of this small present for his use on the road. The servant immediately went as directed, without making any one privy to his design.

Tieh-chung-u having left the house of the young Lady returned to the Pagoda or convent^[9], and sent his servant to inquire for their bedding and furniture. The Superior of the Bonzees hearing he was there, ran to the door to see him and pay him his compliments. "Sir, said he, the day that you went from hence in so abrupt a manner, and for which I can assign no reason, you made me incur the Che-hien's anger, who reprimanded me very severely. To-day I am very fortunate to meet with you. And if I should let you go again, that Mandarine would doubtless blame me." "As to what hath happened, replied the youth, I shall take no notice of it: but still will you prate? I tell you plainly I will not to-day enter your convent; neither drink of your Cha^[10]. And as for the Che-bien, I will never see him more. Go instantly, and fetch hither my bedding and furniture, for I will not stay." "Your effects, said the other, are already given to your servant. But though you are never so angry, I cannot let you go: you must stay a little." At this Tieh-chung-u was out of all patience, and said; "What business would you have with me, that I should stay any longer? What! In the open face of day would you go about to practice any villainy on travellers who come to your convent? What! have you a design to kill me? Have you received this order from the Che-hien? If it be so, stay a little, and to-morrow I will go to the Viceroy's palace and acquaint him of your proceedings. He shall send for you, and give you such chastisement as you will not be able to bear." These words were scarce uttered when there came two servants from the audience of the Che-hien, who said, "Sir, our master hath sent us to tell you, that he must speak with you at his house."

For that magistrate [as hath been already mentioned] having become sensible of the merit of Tieh-chung-u, waited for an opportunity to converse with him, and to ask him pardon for all he had done to his prejudice. Insomuch that he could not be at ease till he had seen him. He had therefore sent messengers every day to inquire after him at the house of Shuey-ping-sin, and to learn the time of his departure; which he was no sooner apprized of, than he sent these two servants to invite him to his audience.

CHAP. VI.

TIEH-chung-u having heard the two servants, who were come to invite him to the Che-hien's, smiled and said, "I am no inhabitant of his district or quarter^[11]; neither owe money to any one in it. Why then doth he always pursue me in this manner? Is it because he did not kill me before; and would now do it effectually?" The servants could make no answer to this; yet would not let him go notwithstanding. Upon which he became very angry, and was going to beat them: but it happened that at the same instant arrived the Che-hien himself. For after he had dispatched his servants, he imagined they would not be able to succeed, and therefore followed them in person, mounted on horseback and having a lead horse along with him^[12]. When he came to Tieh-chung-u he alighted, and saluted him in the most respectful manner, saying, "Sir, I am a very mean and ordinary man. Though I have eyes, I had no sight. And my understanding hath been so obscured, that I could not discern you to be a person of merit. Now I am awakened as it were out of a dream, and perceive my error. For which reason I am come to ask your pardon; and hope you will do me the favour to go with me to my audience." "These words, said the youth, are very different from those you spoke the other day. How is it that you, who have shewn yourself so attached to power and riches, should on a sudden appear to be so devoted to truth and sincerity? But perhaps this may be only to deceive me: and you have some new scheme to draw me into mischief." "Sir, said the Che-hien, talk not thus. I am now sincere. And with regard to the former injury, I know you have forgiven it, and so hath the young lady; who interceded for me, with a generosity which I shall always remember." Tieh-chung-u at this was astonished. At length he said: "This is a most surprizing change and reformation!" "Sir, said the other, to convince you of it, I hope you will go home with me: where I have something to propose, which I flatter myself will afford you pleasure."

Tieh-chung-u suffered himself to be persuaded of his sincerity; and consented to go home with him. Accordingly mounting the lead horse, he rode by his side 'till they came to the audience. When they were seated, the Che-hien said: "Let me ask you, Sir, what was your reason for going away to-day so suddenly?" "It was not my intention, said he, to depart so soon; but being disgusted at something that was said to me, I could stay no longer." "What could that be? said the Che-hien; pray inform me." "The uncle of Shuey-ping-sin, replied the other, proposed a marriage with his cousin!" — "Well, said he; and what hath he done amiss in that? Had he not a great deal of reason? Why could not you approve of it?" "You know very well, answered Tieh-chung-u, that I have been for some time at the house of this young lady; but with no interested view: nor was there any thing clandestine in it. Whatever was done we can declare before heaven, genii or spirits^[13]. But it would be difficult to persuade the world of our innocence. And then for her uncle to propose this subject to me, shewed he had a very mean opinion both of the young lady and myself. Which gave me so much disgust, that I left him before he had finished his discourse." "I acknowledge, said the Che-hien, that after conversing so long together, if there had been any thing secret in your correspondence, any thing the world were unacquainted with, it would be very wrong to conclude a marriage^[14]. But remember, in former times there was a man of such exalted wisdom and understanding, that there could nowhere be found a match worthy of him. It happened also in another age there lived a woman of such fine sense and knowledge, that she could no where meet with a man equal to her worth, to make up a pair. If it had fallen out, that these two had been contemporaries, they must not have fled from each other, but have necessarily been united. To-day it was with much difficulty that I prevailed on you to come hither. You are of so strict and inflexible a temper, that were I to offer you a present of gold, I know you would refuse it. And should I prepare never so fine a banquet for you, I imagine it would not be accepted. [There is only this one way in which I can testify my regard.] I remember an old saying to this purpose, A man and woman that can be together in private and yet preserve their chastity, can break no law^[15]. There is seen this day, what was only to be found in former ages. And although to you there appears nothing extraordinary in all this, yet I look upon it as very rare and unheard of. Upon the whole then I should be sorry, and look upon myself as very deficient, if I did not accommodate to your satisfaction this affair, which is so much for your welfare. Since therefore I have prevailed on you to come here, I beg you will stay 'till the conclusion of this business, and not lose so favourable an opportunity by an abrupt departure.

At these words Tieh-chung-u fetched a deep sigh and said, "Alas! Sir, you must not speak of this marriage. Whoever pretends to live in this world must conform to its rules and customs. He must proceed with regularity and order^[16], not with intricacy and confusion. If I acknowledge our sovereign Lord to be Emperor, can I pretend to claim an acquaintance or friendship with him? With as much reason might I go about to conclude in marriage, an acquaintance which began amid so much trouble and distress." The Che-hien replied, "You are a young man that have seen the world, and are of a lively disposition: why do you talk in this philosophic and romantic manner? If you are so extremely rigid and exact, why did you go to her house, when you were ill? Now you are well again, and the world is satisfied, as well of the reason of your going, as of your behaviour there; what would there be wrong in your marrying? Which should your nice scruples prevent, you will have reason to regret it as long as you live." "Pray Sir, said Tieh-chung-u, what benefit have I ever done you, that you should interest yourself so much about me?" The Che-hien replied, "Although my office is but small, as are likewise its profits^[17], there was but little wanting to my being deprived of it. But it was my good fortune to-day to hear that you had pardoned me, and this through the persuasions of Shuey-ping-sin. When I heard it I made an oath to change my former course, and to conduct myself hereafter by the laws of equity and justice. When I observed also how strictly you kept the rules of virtue and honour, and that Shuey-ping-sin was a young lady of such unaffected modesty and striking merit; when I considered how wonderful it was that two such uncommon persons should meet together in one city; I could not but think the hand of heaven was in it, and that you two were destined for each other. Had not so singular an affair come under my own particular inspection, it were nothing. But as with these eyes and these ears I have seen and heard you both, and observe you so remarkably suited to each other; it would have an ill appearance among the inhabitants of this city, and reflect much upon me, should I let such a pair within my own jurisdiction part unnoticed, and un-united. You must not therefore deny me." "Then it is only to procure credit to yourself, said the youth smiling, that you are so earnest in this matter?" "No: replied the other; I would promote the common welfare of all." "Well: said Tieh-chung-u; if there were no other objection to this marriage, how is it possible to effect it? There is no order or licence of father or mother. My own parents are not here. And if I would never so, where is the father of Shuey-ping-sin? What! when I see a fine person does it immediately follow that we must be married? [Can a marriage be either reputable or prosperous that is driven forward with so much disorder and irregularity?] You that talk to me on this subject so earnestly, why do not you urge it to Kwo-khe-tzu? He would take a pleasure to hear you propose what he so much wishes to obtain. However I thank you for giving yourself all this trouble on my account. I must now bid you adieu." "Well: said the Che-hien; I see you are regardless of what I say: but remember a time will come, when you will acknowledge me to have been right. I wish you would stay with me longer, but I know you are not to be moved from any resolution you have once taken up. It would be equally vain to think of offering you a present of money. That, I am afraid, would but affront you. If ever I have the good fortune to meet with you again, I hope I shall convince you of my present sincerity: and that you will have a better opinion of me than you have now." "Sir, said Tieh-chung-u, I thank you. Whatever I think of the former part of your discourse, these last words I must acknowledge are truly valuable." He then saluted him in a proper manner and left him.

When Tieh-chung-u was got without the gate of the city, he ordered Siow-tan to hire a mule to carry him and their furniture. "Sir, said the boy, an ass would be more proper." He inquired the reason of this preference; and was given to understand that their money began to fall short. At this juncture came up Shuey-yeong the servant of the young lady, who saluting him, said, that his mistress had sent him there early in the morning to await his coming, which he had done till now that it was past mid-day. "Did she order you to wait here for me? said the youth. Upon what account?" "My lady, replied the servant, seeing my second master Shuey-guwin go in to and to talk with you, imagined his discourse would prove disagreeable. She afterwards found it had caused you to depart; and therefore got this small present together, and ordered me to give it you, as you went by." Tieh-chung-u was charmed with her generosity. "Your mistress, said he, hath not only in this favour, but in every other instance treated me with such uncommon goodness, that I cannot find words to express my gratitude." Shuey-yeong said, "Now, Sir, I must return home; have you no message for me to deliver to my mistress?" Tieh-chung-u replied, "My meeting with your lady was unforeseen and accidental. Were I speak of the benefits I have received, I should find no end of my discourse. Other subjects it is not proper to mention. But when you go home you must present my best acknowledgments to your lady, and tell her, that I, Tieh-chung-u, now bid her farewell, and intreat her to banish me henceforth from her thoughts: but that I shall always retain a grateful remembrance of her kindness^[18]." The servant then delivering the present to Siow-tan, returned back to report this message to his lady.

Having hired a mule, they set forward on their journey; and observing that the sun was gone down, they inquired how far it was to Tong-chun, a village in their way. The man who followed the mule answered, Three leagues. Upon which Tieh-chung-u whipped his beast forward for about a league, till he came to a turning in the road, where was a great thicket of trees. Here on a sudden started out a young man with a linen bundle on his shoulder, followed by a young woman, who seemed to be in great fear and confusion. When they saw Tieh-chung-u, they were the more afraid, and endeavoured to hide themselves again in the wood. The youth seeing them, and that their appearance was suspicious, called out to them to stop; and asked the young man, who he was, and where he was going with that young woman. Upon which in a fright she begged, he would not kill her. The young man threw down his bundle and was running away: but Tieh-chung-u laid hold of him and stopped him; saying, "Tell me truly who you are. I will do you no harm." The man replied, "This young woman belongs to the village there before you. Her name is Thao-chee. She is the concubine of Lee-thay-cong, a rich man of that place. Seeing that he was very old, she would not live with him any longer, and therefore got me to help her to make her escape." "You are some seducing villain, said the youth, that have enticed her away." "Indeed I am not, replied the other, my name is Suan-yin; I am cousin to the old man, and not such a one as you speak of." Tieh-chung-u believing what he said, let him go. He then asked if it were true that she was concubine to the person abovementioned. She answered she was. "Somebody, said he, hath drawn you aside. Come, return home again. I will accompany you thither." She told him she was persuaded to run away. "But Lee-thay-cong, said she, will not believe it. He will think it all my own contrivance; and I shall be severely used if I return. I had rather if you please, serve and follow you." Tieh-chung-u smiled at her offer, and replied. "Come then; go along before: and I will consider what you shall do." He then bade his servant take up the bundle and put it on the mule. The young woman finding it was in vain to resist, did as she was directed. They had scarcely proceeded half a league before they saw a great many people coming towards them. Who, as soon as they were near enough to know the young woman, cried out, "Here she is. Here she is!" and instantly surrounded her, together with Tieh-chung-u and his servant. At the same time they dispatched two of their number to acquaint Lee-thay-cong of it. "Good people, said the youth, you must not make such an outcry and disturbance. Had I been disposed to carry off this woman, I could have taken a different road. I but just now met with her, and am carrying her back to Lee-thay-cong." They replied, "We know not what was your intention. You are a young man and she a young woman. We know not whether you speak truth or not. You must go along with us to the Mandarine."

When they were got a little farther, there came running towards them a great many more people with torches and lanthorns, for it was now dark. Among them was Lee-thay-cong himself; who seeing a handsome young man with his concubine, was greatly enraged; and without having patience to enquire into the matter, laid hold of him and said, "Who are you, that dare seduce away my concubine?" Tieh-chung-u pushed him aside, saying, "This old fellow is no better than a brute, to behave in this uncivil manner without knowing whether he is right or wrong. Your concubine was going away with another, which I prevented; and now when I would restore her to you again, so far from thanking me, you treat me rudely." The old man said, "Who should take her away? She is my woman, and is along with you; and the bundle you have there is my property." Tieh-chung-u seeing him too passionate to hearken to reason, said, "Very well! Be it so! It is now night; we cannot at present clear up this matter; when we come to the Mandarine of the village, we shall see who is wrong." They presently arrived at the Mandarine's house. He inquired what all that disturbance meant; and was informed, that old Lee-thay-cong had brought some people, whom he had caught running away with his concubine.

This Mandarine, whose name was Swin-kien-tze, seldom had it in his power to squeeze any one by reason of the poverty of his place: he was therefore very glad to hear he was to have before him so rich a man as Lee-thay-cong^[19]. He accordingly ordered the best robes he had to be brought him: and getting all the people he could muster to fill out his audience, set himself up, as if he had been the Viceroy of a province. The first, that made his appearance, was the old man. Who said to him, "Sir, my name is Lee-thay-cong. I had a concubine named Thao-chee. To-day, while my doors were open, and while I, unsuspecting any thing, was busy with the people of my house; she was seduced away by a young man, whom I have taken with her. But I neither know how he got her away; nor whence he comes; nor what is his name." The Mandarine commanded the seducer to be brought before him. Accordingly Tieh-chung-u made his appearance: but when he was ordered to fall upon his knees, he only laughed at them. Upon which the Mandarine was very much affronted, and said, "Who are you? Do not you know the respect due to the Emperor's tribunal?" "This place, said the youth, is not the grand audience of the Lee-pu^[20]! If it be, I will tell you my name." The Mandarine seeing how little he regarded him, said, "What though you are never so great: and notwithstanding you affect to laugh in this manner, you are guilty of a great offence." "Are you sure then, replied he, that I took his concubine? Where are your witnesses? If it were so, could not I have gone off with her another way? Be your office great or small, you hold it from the Emperor in order to administer justice. But whoever sent you here, had but little discernment^[21]." The Mandarine was very much disturbed at this, and said, "You are some practised deceiver, who have learnt to speak in this manner. I fancy you are some great villain, and presume thus because of the smallness of my office. To-morrow I will have you before the Tao-yee^[22]. Then I shall see whether you will dare to talk in this manner." [Tieh-chung-u did not think it worth while to reply.]

The Mandarine then called to the old man and said, "How came you that are so advanced in years, to take such a young creature for your concubine? To this shameful inequality, all the disturbance is owing. Let me see this Thao-chee." She was accordingly brought before him: but when he saw she was an ordinary poor-looking girl, he could not forbear laughing. "What, said he, did you contrive this elopement yourself; or did any one intice you to it?" She made him no answer. "Well, said he, it is too late to make any farther inquiry into this affair to-night. To-morrow I will have you carried before the Tao-yee, who will put your fingers into the stocks^[23] and make you confess the truth." Then he called to Lee-thay-cong, and said, "This young man and young woman I deliver into your custody. [Take particular care of them; and] see that they be forthcoming to-morrow, when I will go with you to a superior tribunal."

For the Mandarine observing that Tieh-chung-u was no ordinary person, and hearing him speak so unconcernedly, was not a little afraid of going too far; and therefore chose to refer the matter to a superior court. On the other hand Lee-thay-cong perceiving the stranger regarded the Mandarine so little and spoke to him so smartly, could not imagine who he was; and when he was ordered to take him home, was not a little perplexed how to treat him. To keep him without among his servants, he was afraid would excite his resentment. Again, to carry him into an inner chamber, alarmed his jealousy. However remembering that the Mandarine had ordered him to take particular care of him, he said, "It is but for a night!" And therefore ordered him to be shewn into an inner apartment: where he provided him a handsome supper. When it was over he would have taken his concubine away; but reflecting that she was the Mandarine's prisoner; he said, "That I cannot justify. It is but for one night. Let them sleep together." At the same time he prepared a place where he could see all that passed between them. "Now, said he, we shall know all in the morning."

↑ Chap. VIII. In the Translator's manuscript.
↑ The application of these Proverbs is obvious. The two First seem intended to introduce what he is about to mention on the subject of marriage, which without his interposing would be likely to continue dormant. By the Other he insinuates that her conduct had justified and cleared up itself. It may be observed of the Last of these Proverbs, that no People are more subject to blindness than the Chinese, which is by some attributed to their feeding on Rice. Of the Former it may be remarked, that the Chinese divide the night into five Watches, each about two hours long; of which they give notice in the cities by incessantly beating either on a large Drum or Bell, or both: the first watch being denoted by one stroke which is repeated every moment, the second watch by two strokes, &c. The city Drum at Pe-king is said to be fifteen cubits diameter. Their Bells are also large masses of metal, some of them weighing 120,000 lb. Their form is cylindrical, being almost as wide at the top as at the bottom: they also differ from ours in decreasing in thickness gradually from the bottom upwards. These Bells are not rung with Clappers, but beat upon with great Hammers made of a kind of wood called from its hardness Tie-mu or Iron-wood. N. B. The Chinese distinguish their Bells by whimsical names, as the hanging; the eating; the sleeping; the flying, &c. Vid. plura apud P. Le Compte, tom. i. p. 124, &c. P. Magal, p. 122, &c. Mod. Un. Hist. v. 8. p. 301, &c.
↑ CON-FU-CEE (rather Cong-fu-tse) or Confucius the great Philosopher of the Chinese, was born in the kingdom of Lu, now the province of Shan-tong; according to P. Du Halde, five hundred and fifty-one years before Christ. So that he must have been cotemporary with Pythagoras and Solon, and somewhat earlier than Socrates. He was but three years old at the death of his father; from whom he received no other inheritance than the honour of being descended from an Emperor of a former dynasty. In his earliest Infancy he discovered an uncommon gravity and wisdom: and about his fifteenth year gave himself up to the study of the ancient books. At the age of nineteen he married, contenting himself with one wife; by whom he had a son. A while after he divorced her that he might pursue his studies with the greater application. On account of his admirable qualities, his learning and virtue, he was several times invested with the magistracy in different places, which he only accepted of as the means of promoting his intended reformation both in morals and government: and as oft as he found his endeavours unsuccessful, he threw up his employments and retired to private life. Of this he gave an illustrious proof in the fifty-fifth year of his age, when he was invited to accept of the post of chief Mandarine in the kingdom of Lu: China then containing many little kingdoms; all of them however subordinate to the Emperor. Here in the space of three months so visible a change for the better took place, that the king of Tsi, another petty monarch, envying this prosperity, made a present to the king of Lu of several beautiful young girls; who by their captivating arts entirely seduced him and his court. Upon this Confucius once more returned to his former condition of a private sage, and wandered about the empire, sometimes revered, sometimes despised and insulted, and sometimes even reduced to the extremest indigence: all which he bore with wonderful equanimity and fortitude. He is said however to have gained 3000 Disciples; of whom 500 were afterwards raised to the highest posts in various Kingdoms. Of this number 72 were more particularly learned: and ten of these were so eminently accomplished as to be called The ten Philosophers. He divided his Disciples into four Classes. The first were to cultivate their minds by meditation: The second, to reason justly and compose persuasive and elegant discourses: The third to study the art of government, and to instruct the Mandarines in it: The fourth to write in a concise and elegant manner the principles of morality. After having compleated many philosophical and historical works, which compose the canonical books of the Chinese, he died in his native country aged 73, greatly lamented. A little before his last sickness he said to his disciples with tears; "The mountain is fallen, the high machine is destroyed, and the sages are no more to be seen:" meaning that the edifice of perfection which he had been endeavouring to raise was almost overthrown by the prevailing dissoluteness of manners. On the seventh day before his death he again told them; "The kings refuse to follow my maxims, and since I am no longer useful to the world, it is necessary I should leave it." He then fell into a lethargy, and at length expired in the arms of his Disciples. Since his death he hath been regarded by the Chinese, if not as one of their deities or Pagods, yet with a degree of reverence, which it is difficult to distinguish from idolatry: for he is not only called the great master, the illustrious king of letters, the saint, or hero adorned with excellent wisdom, whatever is cited from him being received as oraculous: but in every city is a magnificent Hall [or Temple according to P. Semedo] where his Name is inscribed in letters of gold, and where the highest honours are paid to his memory by all the Literati. At the Examinations in particular one of the principal ceremonies is, that all the Graduates go together to perform Prostrations before his name, and acknowledge him for their Master. To which we may add, that on the Festival kept in his honour, a hog is sacrificed, and meat, wine and pulse offered to him in great form. See Confuc. Declar. Proem. p. 117. P. Du Halde, vol. i. p. 166. 295. 415, &c. P. Le Compte, tom. i. 293. P. Semedo, p. 48. P. Magal, p. 147. Mod. Un. Hist. v. viii. p. 104, &c.
↑ In the original it is, "The two letters [or characters] Marriage."
↑ Among a people so superstitious as the Chinese, it may well be judged a sufficient reason for not prosecuting such an acquaintance, that it had so ominous a beginning. What regard is paid in China to Omens, Auguries, &c. may be seen in P. Du Halde, vol. i. p. 507. 677. vol. 2. p. 51. et passim. The other Objections here urged will be found accounted for and explained by the Author himself.
↑ As it must appear at first sight unnatural that Tieh-chung-u should so warmly reject proposals, which we have been led to believe would be extremely desirable to him: it may be proper to observe that this difficulty will be in some measure removed hereafter when he comes to explain the motives of his conduct: and it will be seen in the sequel that had he acted otherwise, the consequences would have been fatal to them both.
↑ In the Translator's M. S. it is, "When the cause is bad it must not be spoken to." As in this, and some of the following pages, the Hero of the piece cannot but suffer in the opinion of every fair Reader, for his seeming Indelicacy and want of Gallantry: it may be proper to remark that his expressions do not possibly sound so harsh in the original as they do here: at least it appears that the lady is not offended at them. But after all it is impossible there should be any such thing as Gallantry among a people, who admit of no intercourse between the two Sexes; whose Marriages are contracted without the consent of the Parties, and even without their personal knowledge of each other: and who by being allowed a plurality of Women lessen their attention to any one. For it must follow, that where the Women have no power of refusing, there can be no merit in their acceptance, and consequently no pains required to obtain it: there can be no inducement then to study any of those little engaging Arts which constitute Gallantry with us. Among such a people, the Women will be in low esteem as Women; and though they may be treated on occasion with all the civility and respect due to their rank or merit, there will be no delicacy shewn to their Sex. Where the Women in general are held so cheap, we must not wonder that the men should be backward to acknowledge a soft and respectful passion for any one of them: or that a nation in other respects civilized and refined, should in this resemble the most savage and unpolished. The same causes every where produce the same effects. Among some of the wild Nations of North America, we are told that a young man would be for ever dishonoured who should stop and speak to his mistress in public; and that the bare mention of marriage between their Parents would be a sufficient reason to make them industriously shun each other. See an account of the Iroquois in Lettres edifiant. & curieus. &c. Recueil. xii. p. 132. N. B. The Reader is desired to bear the above Remarks constantly in mind throughout this and some of the following Chapters.
↑ The Leang or Chinese Ounce, called by the Portuguese Tael, consists of ten Mace or Mas, which the Chinese call Tsien; [Lettres edifiant. xvi. 345.] so that according to the Translator's valuation, vol. i. pag. 14. a Tael of silver is about 6s. 8d. English. The same valuation is also given in a curious Paper relating to the Japan Trade in Harris's Voyages and Travels, folio, ed. 1744. vol. i. pag. 305. The French Missionaries have estimated the Chinese sums by French Money; but this hath suffered such great fluctuations in its value by different Arrets of Council, that the Tael hath occasionally been valued (1) at 4 livres 2 sols 2 deniers; (2) at 5 livres; and (3) 7 livres 10 sols. See (1) P. Le Compte, ii. 11, 78. Lettres edifiant. i. 74. xvi. 381, &c. &c. (3) Ditto xxv. Pref. x. &c. &c. It is hoped that this exactness will not be deemed impertinent, as the want of it hath betrayed some of our Writers into mistakes and contradictions. See Engl. Transl. of P. Du Halde, vol. i. p. 73. and compare Mod. Univ. Hist. viii. p. 34. with p. 158.
↑ "Called Chang-shou-u-wen." Translator's MS.
↑ That is Tea. [See note vol. i. pag. 209.] It may not be improper to give here a short account of this plant, which of late years is become so considerable an article in our diet and traffic. There are many sorts of Tea in China, but they may all be comprehended under two: viz. the Green, or Song-lo cha, so called from a mountain of that name in the province of Kiang-nan where the best sort of it is cultivated: and the Bohea, or, as it is pronounced by the Chinese, the Vu-i-cha, which takes its name from the mountain Vu-i-shan in the province of Fo-kien. It is doubted whether these two kinds are essentially different, or originally the same, only cultivated in a different manner: however it is agreed that their leaves are gathered at two different seasons in the year; the Bohea a month or five weeks earlier than the Green, while the plant is full of sap; whereas the other by being left so much longer 'till its juices are dried up and inspissated by the warmth of the sun, changes its colour to a fine green. Hence we may account for the difference of their qualities: the Green being rough and raking the stomach: the Bohea more smooth, soft and healing; upon which account the latter is chiefly in request among the Chinese. Tea is propagated commonly by sowing: which is performed in the second moon in the year; when having prepared their ground they throw nine or ten seeds into a hole, from which one, or two, or sometimes more shrubs will spring. These at a proper season are transplanted in rows upon little hills at the distance of three or four feet from each other, like vines with us. Where they are curious to have the Tea fine they prevent the growth of the shrub, and plant it anew every four or five years: it would otherwise rise to the height of ten or twelve feet. The Tea-shrub commonly bears leaves from the top to the bottom, but the nearer the tops and extremities of the branches the finer. The leaf is oblong and sharp at the end, indented round like that of our rose or sweet-briar: and the flower is not unlike the latter, only it hath more leaves. The Bohea only differs from the Green as to figure, in having its leaves somewhat rounder and shorter. In autumn when the flower decays, there appears a berry of the size of a hazle-nut, somewhat moist and not ill tasted. From these the Chinese extract an oil, which they use in sauce. They also pickle the leaves for the same purpose. In order to prepare the Leaves for use; those of the Bohea are at first dried in the shade, after which they are expanded in hot water, and exposed either to the sun or to slow fires in copper or earthen pans, 'till they are crisped as we have them. But the Green sort being less juicy, are dried in the same manner as soon as gathered. We shall close this article with observing, that the true Imperial Tea called by the Chinese, Mau-cha, is the leaf gathered from the Bohea shrubs newly planted, or as they themselves stile it, the first points of the leaves; and is sold upon the spot for near 2s. a pound: this sort is very scarce, as is also the Flower of Tea, which unless mixed with the other, hardly tinges the water. N. B. It is agreed on all hands that the Chinese adulterate most of the Tea we have, so that we are not to wonder if it falls short of the virtues attributed to it by the Chinese: who are supposed to be exempt from the gout, stone, scurvy, and most other chronical disorders by their constant use of it. P. Du Halde, vol. i. p. 10, 11, &c. Mod. Univ. Hist. vol. 8. p. 227, & seq.
↑ In the original "Of Lee-ching-hien."—It may be proper to observe here, that the XV. provinces of China are divided each of them into so many Fu or Cities of the first order with their several jurisdictions: within each of which are so many Chew and Hien, or Cities of the second and third rank, with their respective districts. Although Hien signifies a City of the third rank, or a part of the Capital of that size, yet it also includes a district of no mean extent, there being many of them sixty, seventy, or even eighty leagues in circuit. Mod. Univ. Hist. vol. 8. p. 15. note.
↑ In the Chinese cities Horses are much used to convey the people through the streets: even more than Chairs or Sedans. When P. Semedo was in China, it was not permitted even to the Mandarines to use these, unless to some few of more particular dignity. "The greatest part, he adds, ride on horseback; and because they are ill horsemen, their horses are guided by two servants, who go on each side." In Pe-king a Horse or Mule may be had so cheap, that the hire of one for a whole day will not exceed 6d. or 7d: and as all the streets are much crowded, the muleteers often lead their beasts by the bridle in order to make way. P. Du Halde, vol. i. p. 66. P. Semedo, p. 21.
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↑ How different do the Chinese reason from us? The passage in the text merits attention.
↑ This is strongly expressed. By way of Comment let us hear the lively Author of L'Esprit des Loix. [Liv. xvi. chap. 8.] "The separation of the women from the men, and their strict confinement, is the natural consequence of a Plurality of wives. Domestic order likewise requires it: An insolvent debtor endeavours to put himself under cover from the pursuits of his creditors. There are certain climates, where the natural propensities have so much force, that the moral ones have scarcely any. Leave a man alone with a woman: the temptations will be falls; the attack sure, the resistance none: in these countries instead of precepts, there must be bolts." In China "it is regarded, as a prodigy of virtue, to find one's self alone with a woman in a remote apartment without offering violence to her." To find a treasure in a secret place, says a Chinese Moralist, when we know the owner: or a fine woman in a retired chamber: to hear the voice of an enemy ready to perish without our assistance: admirable touchstones of the heart. See P. Du Halde, vol. 2. p. 47. and 110. N. B. This moral sentence strongly marks the character of the Chinese: who are to the highest degree greedy of gain, libidinous and vindictive.
↑ The Chinese resolve all moral virtue into Order, Regularity and Decorum. "All that is required of and commanded to men by Heaven," says one of their Ministers of State in a Memorial to the Emperor, "is comprized under the word Ming or Order. To fulfil all that this expression signifies is the height of human perfection." — "From hence in a family spring the duties of father and son, &c: in a state those of prince and subject. From hence proceed the union, friendship, politeness and other subordinate links of society. These are the characteristicks of superiority which Heaven [Tien] hath given to man above all other created beings upon earth." Vide plura apud P. Du Halde, vol. i. p. 485. 486.
↑ This is to be supposed spoken out of humility. [See note above pag. 138, n.] In Lettres edifiant, xvii. 177. will be found a Memorial, wherein a Che-hien says of himself, "I am but a little Mandarine, and my authority inconsiderable, &c." The Chinese always affect to speak meanly of themselves and of whatever belongs to them: they think it no less polite to use magnificent terms when speaking of others. For this reason it would pass for great familiarity to use I or You when speaking to a visitant, &c. but it is, The servant of my Lord; Let my Lord permit his humble slave, &c. When a son speaks to his father, he calls himself his youngest son or his grandson, even when he is the eldest and hath children himself. So a father says of his son, my young or little son; a master, my young scholar. In like manner speaking of their place of abode they say, this poor city or province, &c: and after a feast, the entertainment for my Lord hath been very mean, &c: a person that pleads at a tribunal stiles himself the delinquent. They bestow on others Titles proportionably respectful. A son speaking of his father calls him, the father of the house: a servant of his master, the lord of the house. Even to mean and inferior people they give an honourable name: thus a servant, if he be a grave person, is called the great master of the house: a bargeman, the chief master of the vessel: a muleteer, the great rand; unless they would anger him, and then they give him his ordinary name, Can-kio or persecutor of the feet. The officers attending on the Mandarines are stiled the men on horseback, or cavaliers. Among the common people, if they do not know one another, they call Brothers Hiung. The address to a woman, although from one no way related to her, is Ta-sao or sister-in-law; but it sometimes happens that foreigners, by a slight variation of the sound, call her Broom. In speaking also of such things as belong to him they speak to, they use particular phrases: thus in mentioning his son, it is always the noble son: if the daughter, it is the precious love: if his country, it is the noble province, city, &c. Even a person's sickness must be called, the noble indisposition. The above way of speaking, tho' carried by the Chinese to a ridiculous excess, prevails more or less through all the eastern languages; and in many respects resembles that of the ancient Hebrews, which we so justly admire for its venerable and majestic simplicity. See P. Du Halde, vol. i. p. 294. P. Semedo, part i. ch. 11. p. 63. Mod. Un. Hist. viii. 268. N. B. If this peculiarity of address is not found adhered to throughout this history; it is because the Translator hath substituted the European phrase instead of the Chinese: a liberty which he hath taken in other instances.
↑ The Editor was obliged to soften this whole passage and some few of the preceding: the Original contains an appearance of indelicacy and indecorum, that would not have been borne by an English Reader. We shall subjoin this whole Speech as the Translator left it, which may also serve for a Specimen of his manner. "Your Mistress and I met accidentally at once. If you expect I should talk of Benefits received, there would be no end: if of Love, there is none to talk of. But when you come home give my most humble service and acknowledgment to Siauw-tsieh; saying, that I Tieh-chung-u now take my leave of her, and that she must not entertain any thought for [of] me hereafter: and that I shall always have a grateful remembrance of her kindness." Before the Reader condemns this as unnatural and out of character, he is intreated to re-peruse the Note above, pag. 127. See note, vol. i. p. 114.
↑ It is a common Proverb in China, The Emperor lets loose so many hangmen, murderers, dogs and wolves, to ruin and devour the poor People, when he creates new Mandarines to govern them. Vide plura apud P. Magal. p. 135. We are not to wonder among a People so avaritious as the Chinese, and who have so little notion of a future reckoning, that Power and Office are often productive of Tyranny and Oppression. Where there is no principle of conscience, it is not in the power of human laws to prevent injustice. If we examine the Chinese Government in Theory, nothing seems better calculated for the good and happiness of the people; if in Practice, we shall no where find them more pillaged by the great. A Love of Gain is so strongly impressed on the minds of the Chinese, and every thing in their situation and country contributes so much to inspire and feed it, that we must expect to find it predominant over all other considerations. The populousness of their country, and the frequency of famines, renders their very lives precarious without great industry and great attention to private gain. [See L'Esprit des Loix, liv. xix. ch. 20.] Again, as their magistrates are generally raised by personal merit and application, and that even from the lowest ranks, so that they come poor to their governments; they lie under strong temptations to be rapacious and greedy. [See also note below, p. .] It is the business of their Laws to check and correct this evil tendency: and many fine Regulations to this end will be found among those of the Chinese: such as the Easiness of appeal to superior tribunals: the triennial Inquisitions held upon the Conduct of the Mandarines: the requiring them to give in exact accounts of their administration: and the sending both publick and private Visitors into the provinces to inspect their behaviour, and to receive the complaints of the People, &c. [See P. Magal. p. 222, 223. P. Le Compte, tom. 2. p. 21—29. ubi plura.] But after all, as the Chinese Laws are merely political institutions, and are backed by no sanctions of future rewards and punishments, though they may influence the exterior, they will not affect the heart, and therefore will rather create an appearance of virtue, than the reality. Power and Riches, as the Author observes in a former page, are the sole objects of attention in China, because Power and Riches procure every thing which can render this life desirable, and a Chinese seldom looks beyond it. And where only principles of this kind prevail, and there is no check from conscience, we must not wonder that general dishonesty and corruption prevail too. The very best Human Laws can only operate upon the hopes and fears of mankind by present rewards and punishments: but a thousand cases will happen where the offender will hope to escape detection; or, if detected, to purchase impunity. This then is the great deficiency of the Chinese Laws, that they are not supported by higher sanctions, than what affect temporal hopes and fears. The not attending to which circumstance hath betrayed two eminent Writers into mistake. The one regarding only the visible corruption of the Chinese, hath conceived a mean opinion of their Laws. See Lord Anson's Voyage, book 3. ch. 10. The other reflecting on the excellency of their Laws hath supposed this corruption only partial and of late standing. See Mod. Univ. Hist. vol. 8. p. 249, &c. Whereas that grand source of corruption, a strong Desire of Gain, must always have prevailed in a country so circumstanced as China: nor was it in the power of any Laws merely human to prevent its effects. Perhaps it is unnecessary to mention that the ancient Chinese Lawgivers, although they inculcated pretty just notions of Providence, seem to have paid little or no attention to those of a future state. Confucius himself hath scarce dropt a hint on this subject. What opinions of this kind prevail have been chiefly adopted from the worshippers of FO; who have brought out of India the belief of the Metempsychosis. And even the influence which this might have, is lessened and removed by the corrupt doctrines of the Bonzees, who propose a thousand ways to compound for iniquity, viz. by Fastings, Penances, Pilgrimages, Alms to themselves and Contributions to their Pagodas; in short by being any thing else rather than Good and Virtuous.
↑
Of the Six Sovereign courts at Pe-king whose power and authority extend over the whole Empire, the names of the first and third are written by Europeans without any difference Lee- (or Li-) pu; although they differ in their meaning, are differently pronounced by the Chinese, and expressed by very different characters. The first is the Li-pu, or Tribunal of Mandarines; whose business it is to furnish all the provinces with officers; to watch over their conduct, to examine their good and bad qualities, and to give an account thereof to the Emperor, that some may be raised to the highest offices as the reward of their virtue; others degraded suitably to their demerits. These are properly speaking Inquisitors of State. The third supreme court is called Li-pu, or The Tribunal of Rites*; whose province it is to see that the ancient rites and ceremonies are observed throughout the Empire; to inspect all religious matters, all improvements in arts and sciences, all titles of honour and marks of distinction; to examine those who are candidates for degrees; to defray the charges of the temples, sacrifices, &c; and to receive, entertain and dismiss foreign ambassadors. See P. Magal. p. 208, &c. P. Du Halde, vol. i. pag. 249, &c.
- Not Rights, as it is erroneously printed in the English version of P. Du Halde folio, and from thence in Mod. Univ. Hist. viii. 146, &c.
↑ In the original, "Could not see very clearly."
↑ The Fourth chair under the Fu-yeu or Viceroy. Transl. The Tao-yee (or, as it should be pronounced, Tau-yee) seems to be the same with what is written in P. Magalhaens' Hist. p. 244, Tai-ye, which he interprets The great over-Lord: being the name by which the people call the Che-chew, or Governor of a city of the second order. See note above pag. 138. N. B. In Lettres edifiant, xi. 209, mention is made of the Tao, as Governor of three cities, which probably is no other than the Officer here described: a Chew, or city of the second order having doubtless within its jurisdiction, three or four Hien or cities of the third rank.
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[1] Chap. VIII. In the Translator's manuscript.

[2] The application of these Proverbs is obvious. The two First seem intended to introduce what he is about to mention on the subject of marriage, which without his interposing would be likely to continue dormant. By the Other he insinuates that her conduct had justified and cleared up itself. It may be observed of the Last of these Proverbs, that no People are more subject to blindness than the Chinese, which is by some attributed to their feeding on Rice. Of the Former it may be remarked, that the Chinese divide the night into five Watches, each about two hours long; of which they give notice in the cities by incessantly beating either on a large Drum or Bell, or both: the first watch being denoted by one stroke which is repeated every moment, the second watch by two strokes, &c. The city Drum at Pe-king is said to be fifteen cubits diameter. Their Bells are also large masses of metal, some of them weighing 120,000 lb. Their form is cylindrical, being almost as wide at the top as at the bottom: they also differ from ours in decreasing in thickness gradually from the bottom upwards. These Bells are not rung with Clappers, but beat upon with great Hammers made of a kind of wood called from its hardness Tie-mu or Iron-wood. N. B. The Chinese distinguish their Bells by whimsical names, as the hanging; the eating; the sleeping; the flying, &c. Vid. plura apud P. Le Compte, tom. i. p. 124, &c. P. Magal, p. 122, &c. Mod. Un. Hist. v. 8. p. 301, &c.

[3] CON-FU-CEE (rather Cong-fu-tse) or Confucius the great Philosopher of the Chinese, was born in the kingdom of Lu, now the province of Shan-tong; according to P. Du Halde, five hundred and fifty-one years before Christ. So that he must have been cotemporary with Pythagoras and Solon, and somewhat earlier than Socrates. He was but three years old at the death of his father; from whom he received no other inheritance than the honour of being descended from an Emperor of a former dynasty. In his earliest Infancy he discovered an uncommon gravity and wisdom: and about his fifteenth year gave himself up to the study of the ancient books. At the age of nineteen he married, contenting himself with one wife; by whom he had a son. A while after he divorced her that he might pursue his studies with the greater application. On account of his admirable qualities, his learning and virtue, he was several times invested with the magistracy in different places, which he only accepted of as the means of promoting his intended reformation both in morals and government: and as oft as he found his endeavours unsuccessful, he threw up his employments and retired to private life. Of this he gave an illustrious proof in the fifty-fifth year of his age, when he was invited to accept of the post of chief Mandarine in the kingdom of Lu: China then containing many little kingdoms; all of them however subordinate to the Emperor. Here in the space of three months so visible a change for the better took place, that the king of Tsi, another petty monarch, envying this prosperity, made a present to the king of Lu of several beautiful young girls; who by their captivating arts entirely seduced him and his court. Upon this Confucius once more returned to his former condition of a private sage, and wandered about the empire, sometimes revered, sometimes despised and insulted, and sometimes even reduced to the extremest indigence: all which he bore with wonderful equanimity and fortitude. He is said however to have gained 3000 Disciples; of whom 500 were afterwards raised to the highest posts in various Kingdoms. Of this number 72 were more particularly learned: and ten of these were so eminently accomplished as to be called The ten Philosophers. He divided his Disciples into four Classes. The first were to cultivate their minds by meditation: The second, to reason justly and compose persuasive and elegant discourses: The third to study the art of government, and to instruct the Mandarines in it: The fourth to write in a concise and elegant manner the principles of morality. After having compleated many philosophical and historical works, which compose the canonical books of the Chinese, he died in his native country aged 73, greatly lamented. A little before his last sickness he said to his disciples with tears; "The mountain is fallen, the high machine is destroyed, and the sages are no more to be seen:" meaning that the edifice of perfection which he had been endeavouring to raise was almost overthrown by the prevailing dissoluteness of manners. On the seventh day before his death he again told them; "The kings refuse to follow my maxims, and since I am no longer useful to the world, it is necessary I should leave it." He then fell into a lethargy, and at length expired in the arms of his Disciples. Since his death he hath been regarded by the Chinese, if not as one of their deities or Pagods, yet with a degree of reverence, which it is difficult to distinguish from idolatry: for he is not only called the great master, the illustrious king of letters, the saint, or hero adorned with excellent wisdom, whatever is cited from him being received as oraculous: but in every city is a magnificent Hall [or Temple according to P. Semedo] where his Name is inscribed in letters of gold, and where the highest honours are paid to his memory by all the Literati. At the Examinations in particular one of the principal ceremonies is, that all the Graduates go together to perform Prostrations before his name, and acknowledge him for their Master. To which we may add, that on the Festival kept in his honour, a hog is sacrificed, and meat, wine and pulse offered to him in great form. See Confuc. Declar. Proem. p. 117. P. Du Halde, vol. i. p. 166. 295. 415, &c. P. Le Compte, tom. i. 293. P. Semedo, p. 48. P. Magal, p. 147. Mod. Un. Hist. v. viii. p. 104, &c.

[4] In the original it is, "The two letters [or characters] Marriage."

[5] Among a people so superstitious as the Chinese, it may well be judged a sufficient reason for not prosecuting such an acquaintance, that it had so ominous a beginning. What regard is paid in China to Omens, Auguries, &c. may be seen in P. Du Halde, vol. i. p. 507. 677. vol. 2. p. 51. et passim. The other Objections here urged will be found accounted for and explained by the Author himself.

[6] As it must appear at first sight unnatural that Tieh-chung-u should so warmly reject proposals, which we have been led to believe would be extremely desirable to him: it may be proper to observe that this difficulty will be in some measure removed hereafter when he comes to explain the motives of his conduct: and it will be seen in the sequel that had he acted otherwise, the consequences would have been fatal to them both.

[7] In the Translator's M. S. it is, "When the cause is bad it must not be spoken to." As in this, and some of the following pages, the Hero of the piece cannot but suffer in the opinion of every fair Reader, for his seeming Indelicacy and want of Gallantry: it may be proper to remark that his expressions do not possibly sound so harsh in the original as they do here: at least it appears that the lady is not offended at them. But after all it is impossible there should be any such thing as Gallantry among a people, who admit of no intercourse between the two Sexes; whose Marriages are contracted without the consent of the Parties, and even without their personal knowledge of each other: and who by being allowed a plurality of Women lessen their attention to any one. For it must follow, that where the Women have no power of refusing, there can be no merit in their acceptance, and consequently no pains required to obtain it: there can be no inducement then to study any of those little engaging Arts which constitute Gallantry with us. Among such a people, the Women will be in low esteem as Women; and though they may be treated on occasion with all the civility and respect due to their rank or merit, there will be no delicacy shewn to their Sex. Where the Women in general are held so cheap, we must not wonder that the men should be backward to acknowledge a soft and respectful passion for any one of them: or that a nation in other respects civilized and refined, should in this resemble the most savage and unpolished. The same causes every where produce the same effects. Among some of the wild Nations of North America, we are told that a young man would be for ever dishonoured who should stop and speak to his mistress in public; and that the bare mention of marriage between their Parents would be a sufficient reason to make them industriously shun each other. See an account of the Iroquois in Lettres edifiant. & curieus. &c. Recueil. xii. p. 132. N. B. The Reader is desired to bear the above Remarks constantly in mind throughout this and some of the following Chapters.

[mace-8] The Leang or Chinese Ounce, called by the Portuguese Tael, consists of ten Mace or Mas, which the Chinese call Tsien; [Lettres edifiant. xvi. 345.] so that according to the Translator's valuation, vol. i. pag. 14. a Tael of silver is about 6s. 8d. English. The same valuation is also given in a curious Paper relating to the Japan Trade in Harris's Voyages and Travels, folio, ed. 1744. vol. i. pag. 305. The French Missionaries have estimated the Chinese sums by French Money; but this hath suffered such great fluctuations in its value by different Arrets of Council, that the Tael hath occasionally been valued (1) at 4 livres 2 sols 2 deniers; (2) at 5 livres; and (3) 7 livres 10 sols. See (1) P. Le Compte, ii. 11, 78. Lettres edifiant. i. 74. xvi. 381, &c. &c. (3) Ditto xxv. Pref. x. &c. &c. It is hoped that this exactness will not be deemed impertinent, as the want of it hath betrayed some of our Writers into mistakes and contradictions. See Engl. Transl. of P. Du Halde, vol. i. p. 73. and compare Mod. Univ. Hist. viii. p. 34. with p. 158.

[9] "Called Chang-shou-u-wen." Translator's MS.

[10] That is Tea. [See note vol. i. pag. 209.] It may not be improper to give here a short account of this plant, which of late years is become so considerable an article in our diet and traffic. There are many sorts of Tea in China, but they may all be comprehended under two: viz. the Green, or Song-lo cha, so called from a mountain of that name in the province of Kiang-nan where the best sort of it is cultivated: and the Bohea, or, as it is pronounced by the Chinese, the Vu-i-cha, which takes its name from the mountain Vu-i-shan in the province of Fo-kien. It is doubted whether these two kinds are essentially different, or originally the same, only cultivated in a different manner: however it is agreed that their leaves are gathered at two different seasons in the year; the Bohea a month or five weeks earlier than the Green, while the plant is full of sap; whereas the other by being left so much longer 'till its juices are dried up and inspissated by the warmth of the sun, changes its colour to a fine green. Hence we may account for the difference of their qualities: the Green being rough and raking the stomach: the Bohea more smooth, soft and healing; upon which account the latter is chiefly in request among the Chinese. Tea is propagated commonly by sowing: which is performed in the second moon in the year; when having prepared their ground they throw nine or ten seeds into a hole, from which one, or two, or sometimes more shrubs will spring. These at a proper season are transplanted in rows upon little hills at the distance of three or four feet from each other, like vines with us. Where they are curious to have the Tea fine they prevent the growth of the shrub, and plant it anew every four or five years: it would otherwise rise to the height of ten or twelve feet. The Tea-shrub commonly bears leaves from the top to the bottom, but the nearer the tops and extremities of the branches the finer. The leaf is oblong and sharp at the end, indented round like that of our rose or sweet-briar: and the flower is not unlike the latter, only it hath more leaves. The Bohea only differs from the Green as to figure, in having its leaves somewhat rounder and shorter. In autumn when the flower decays, there appears a berry of the size of a hazle-nut, somewhat moist and not ill tasted. From these the Chinese extract an oil, which they use in sauce. They also pickle the leaves for the same purpose. In order to prepare the Leaves for use; those of the Bohea are at first dried in the shade, after which they are expanded in hot water, and exposed either to the sun or to slow fires in copper or earthen pans, 'till they are crisped as we have them. But the Green sort being less juicy, are dried in the same manner as soon as gathered. We shall close this article with observing, that the true Imperial Tea called by the Chinese, Mau-cha, is the leaf gathered from the Bohea shrubs newly planted, or as they themselves stile it, the first points of the leaves; and is sold upon the spot for near 2s. a pound: this sort is very scarce, as is also the Flower of Tea, which unless mixed with the other, hardly tinges the water. N. B. It is agreed on all hands that the Chinese adulterate most of the Tea we have, so that we are not to wonder if it falls short of the virtues attributed to it by the Chinese: who are supposed to be exempt from the gout, stone, scurvy, and most other chronical disorders by their constant use of it. P. Du Halde, vol. i. p. 10, 11, &c. Mod. Univ. Hist. vol. 8. p. 227, & seq.

[11] In the original "Of Lee-ching-hien."—It may be proper to observe here, that the XV. provinces of China are divided each of them into so many Fu or Cities of the first order with their several jurisdictions: within each of which are so many Chew and Hien, or Cities of the second and third rank, with their respective districts. Although Hien signifies a City of the third rank, or a part of the Capital of that size, yet it also includes a district of no mean extent, there being many of them sixty, seventy, or even eighty leagues in circuit. Mod. Univ. Hist. vol. 8. p. 15. note.

[12] In the Chinese cities Horses are much used to convey the people through the streets: even more than Chairs or Sedans. When P. Semedo was in China, it was not permitted even to the Mandarines to use these, unless to some few of more particular dignity. "The greatest part, he adds, ride on horseback; and because they are ill horsemen, their horses are guided by two servants, who go on each side." In Pe-king a Horse or Mule may be had so cheap, that the hire of one for a whole day will not exceed 6d. or 7d: and as all the streets are much crowded, the muleteers often lead their beasts by the bridle in order to make way. P. Du Halde, vol. i. p. 66. P. Semedo, p. 21.

[angel-13] Cite error: Invalid <ref> tag; no text was provided for refs named angel

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

[women_secluded-15] This is strongly expressed. By way of Comment let us hear the lively Author of L'Esprit des Loix. [Liv. xvi. chap. 8.] "The separation of the women from the men, and their strict confinement, is the natural consequence of a Plurality of wives. Domestic order likewise requires it: An insolvent debtor endeavours to put himself under cover from the pursuits of his creditors. There are certain climates, where the natural propensities have so much force, that the moral ones have scarcely any. Leave a man alone with a woman: the temptations will be falls; the attack sure, the resistance none: in these countries instead of precepts, there must be bolts." In China "it is regarded, as a prodigy of virtue, to find one's self alone with a woman in a remote apartment without offering violence to her." To find a treasure in a secret place, says a Chinese Moralist, when we know the owner: or a fine woman in a retired chamber: to hear the voice of an enemy ready to perish without our assistance: admirable touchstones of the heart. See P. Du Halde, vol. 2. p. 47. and 110. N. B. This moral sentence strongly marks the character of the Chinese: who are to the highest degree greedy of gain, libidinous and vindictive.

[16] The Chinese resolve all moral virtue into Order, Regularity and Decorum. "All that is required of and commanded to men by Heaven," says one of their Ministers of State in a Memorial to the Emperor, "is comprized under the word Ming or Order. To fulfil all that this expression signifies is the height of human perfection." — "From hence in a family spring the duties of father and son, &c: in a state those of prince and subject. From hence proceed the union, friendship, politeness and other subordinate links of society. These are the characteristicks of superiority which Heaven [Tien] hath given to man above all other created beings upon earth." Vide plura apud P. Du Halde, vol. i. p. 485. 486.

[17] This is to be supposed spoken out of humility. [See note above pag. 138, n.] In Lettres edifiant, xvii. 177. will be found a Memorial, wherein a Che-hien says of himself, "I am but a little Mandarine, and my authority inconsiderable, &c." The Chinese always affect to speak meanly of themselves and of whatever belongs to them: they think it no less polite to use magnificent terms when speaking of others. For this reason it would pass for great familiarity to use I or You when speaking to a visitant, &c. but it is, The servant of my Lord; Let my Lord permit his humble slave, &c. When a son speaks to his father, he calls himself his youngest son or his grandson, even when he is the eldest and hath children himself. So a father says of his son, my young or little son; a master, my young scholar. In like manner speaking of their place of abode they say, this poor city or province, &c: and after a feast, the entertainment for my Lord hath been very mean, &c: a person that pleads at a tribunal stiles himself the delinquent. They bestow on others Titles proportionably respectful. A son speaking of his father calls him, the father of the house: a servant of his master, the lord of the house. Even to mean and inferior people they give an honourable name: thus a servant, if he be a grave person, is called the great master of the house: a bargeman, the chief master of the vessel: a muleteer, the great rand; unless they would anger him, and then they give him his ordinary name, Can-kio or persecutor of the feet. The officers attending on the Mandarines are stiled the men on horseback, or cavaliers. Among the common people, if they do not know one another, they call Brothers Hiung. The address to a woman, although from one no way related to her, is Ta-sao or sister-in-law; but it sometimes happens that foreigners, by a slight variation of the sound, call her Broom. In speaking also of such things as belong to him they speak to, they use particular phrases: thus in mentioning his son, it is always the noble son: if the daughter, it is the precious love: if his country, it is the noble province, city, &c. Even a person's sickness must be called, the noble indisposition. The above way of speaking, tho' carried by the Chinese to a ridiculous excess, prevails more or less through all the eastern languages; and in many respects resembles that of the ancient Hebrews, which we so justly admire for its venerable and majestic simplicity. See P. Du Halde, vol. i. p. 294. P. Semedo, part i. ch. 11. p. 63. Mod. Un. Hist. viii. 268. N. B. If this peculiarity of address is not found adhered to throughout this history; it is because the Translator hath substituted the European phrase instead of the Chinese: a liberty which he hath taken in other instances.

[18] The Editor was obliged to soften this whole passage and some few of the preceding: the Original contains an appearance of indelicacy and indecorum, that would not have been borne by an English Reader. We shall subjoin this whole Speech as the Translator left it, which may also serve for a Specimen of his manner. "Your Mistress and I met accidentally at once. If you expect I should talk of Benefits received, there would be no end: if of Love, there is none to talk of. But when you come home give my most humble service and acknowledgment to Siauw-tsieh; saying, that I Tieh-chung-u now take my leave of her, and that she must not entertain any thought for [of] me hereafter: and that I shall always have a grateful remembrance of her kindness." Before the Reader condemns this as unnatural and out of character, he is intreated to re-peruse the Note above, pag. 127. See note, vol. i. p. 114.

[19] It is a common Proverb in China, The Emperor lets loose so many hangmen, murderers, dogs and wolves, to ruin and devour the poor People, when he creates new Mandarines to govern them. Vide plura apud P. Magal. p. 135. We are not to wonder among a People so avaritious as the Chinese, and who have so little notion of a future reckoning, that Power and Office are often productive of Tyranny and Oppression. Where there is no principle of conscience, it is not in the power of human laws to prevent injustice. If we examine the Chinese Government in Theory, nothing seems better calculated for the good and happiness of the people; if in Practice, we shall no where find them more pillaged by the great. A Love of Gain is so strongly impressed on the minds of the Chinese, and every thing in their situation and country contributes so much to inspire and feed it, that we must expect to find it predominant over all other considerations. The populousness of their country, and the frequency of famines, renders their very lives precarious without great industry and great attention to private gain. [See L'Esprit des Loix, liv. xix. ch. 20.] Again, as their magistrates are generally raised by personal merit and application, and that even from the lowest ranks, so that they come poor to their governments; they lie under strong temptations to be rapacious and greedy. [See also note below, p. .] It is the business of their Laws to check and correct this evil tendency: and many fine Regulations to this end will be found among those of the Chinese: such as the Easiness of appeal to superior tribunals: the triennial Inquisitions held upon the Conduct of the Mandarines: the requiring them to give in exact accounts of their administration: and the sending both publick and private Visitors into the provinces to inspect their behaviour, and to receive the complaints of the People, &c. [See P. Magal. p. 222, 223. P. Le Compte, tom. 2. p. 21—29. ubi plura.] But after all, as the Chinese Laws are merely political institutions, and are backed by no sanctions of future rewards and punishments, though they may influence the exterior, they will not affect the heart, and therefore will rather create an appearance of virtue, than the reality. Power and Riches, as the Author observes in a former page, are the sole objects of attention in China, because Power and Riches procure every thing which can render this life desirable, and a Chinese seldom looks beyond it. And where only principles of this kind prevail, and there is no check from conscience, we must not wonder that general dishonesty and corruption prevail too. The very best Human Laws can only operate upon the hopes and fears of mankind by present rewards and punishments: but a thousand cases will happen where the offender will hope to escape detection; or, if detected, to purchase impunity. This then is the great deficiency of the Chinese Laws, that they are not supported by higher sanctions, than what affect temporal hopes and fears. The not attending to which circumstance hath betrayed two eminent Writers into mistake. The one regarding only the visible corruption of the Chinese, hath conceived a mean opinion of their Laws. See Lord Anson's Voyage, book 3. ch. 10. The other reflecting on the excellency of their Laws hath supposed this corruption only partial and of late standing. See Mod. Univ. Hist. vol. 8. p. 249, &c. Whereas that grand source of corruption, a strong Desire of Gain, must always have prevailed in a country so circumstanced as China: nor was it in the power of any Laws merely human to prevent its effects. Perhaps it is unnecessary to mention that the ancient Chinese Lawgivers, although they inculcated pretty just notions of Providence, seem to have paid little or no attention to those of a future state. Confucius himself hath scarce dropt a hint on this subject. What opinions of this kind prevail have been chiefly adopted from the worshippers of FO; who have brought out of India the belief of the Metempsychosis. And even the influence which this might have, is lessened and removed by the corrupt doctrines of the Bonzees, who propose a thousand ways to compound for iniquity, viz. by Fastings, Penances, Pilgrimages, Alms to themselves and Contributions to their Pagodas; in short by being any thing else rather than Good and Virtuous.

[20] Of the Six Sovereign courts at Pe-king whose power and authority extend over the whole Empire, the names of the first and third are written by Europeans without any difference Lee- (or Li-) pu; although they differ in their meaning, are differently pronounced by the Chinese, and expressed by very different characters. The first is the Li-pu, or Tribunal of Mandarines; whose business it is to furnish all the provinces with officers; to watch over their conduct, to examine their good and bad qualities, and to give an account thereof to the Emperor, that some may be raised to the highest offices as the reward of their virtue; others degraded suitably to their demerits. These are properly speaking Inquisitors of State. The third supreme court is called Li-pu, or The Tribunal of Rites*; whose province it is to see that the ancient rites and ceremonies are observed throughout the Empire; to inspect all religious matters, all improvements in arts and sciences, all titles of honour and marks of distinction; to examine those who are candidates for degrees; to defray the charges of the temples, sacrifices, &c; and to receive, entertain and dismiss foreign ambassadors. See P. Magal. p. 208, &c. P. Du Halde, vol. i. pag. 249, &c.
Not Rights, as it is erroneously printed in the English version of P. Du Halde folio, and from thence in Mod. Univ. Hist. viii. 146, &c.

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

[21] In the original, "Could not see very clearly."

[22] The Fourth chair under the Fu-yeu or Viceroy. Transl. The Tao-yee (or, as it should be pronounced, Tau-yee) seems to be the same with what is written in P. Magalhaens' Hist. p. 244, Tai-ye, which he interprets The great over-Lord: being the name by which the people call the Che-chew, or Governor of a city of the second order. See note above pag. 138. N. B. In Lettres edifiant, xi. 209, mention is made of the Tao, as Governor of three cities, which probably is no other than the Officer here described: a Chew, or city of the second order having doubtless within its jurisdiction, three or four Hien or cities of the third rank.

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Difference between revisions of "Hao Qiu Zhuan/en-wilkinson/Chapter 8"

Latest revision as of 04:13, 29 March 2026

Chapter 8: A Single Word Gives Offense: Departing Without Waiting for the Carriage

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@@ Line 11: / Line 11: @@
 ''[Volume II, Book II, Chapters V-VI]''
-CHAP, v.*
+CHAP. V.<ref>Chap. VIII. In the Translator's manuscript.</ref>
-TH E Cbe-bien^ havii^ itfieded
+THE ''Che-bien'', having reflected on all that ''Shan-yeo'' had reported to him concerning the conduct of the two young persons, became very much attached to them, and made them the subject of his discourse to all his friends and acquaintance: esteeming himself happy in having two such characters in a city under his jurisdiction.
-on all diat Sban-jeo had reported
-to him conoerning the conduft of the
-tivo young persons, became very much
-attached to chem, and made them the
-fubjefi: of his diicourie to all his friends
-and acquaintance: esteeming himself
-happy in having two such charaders
-in a city under his jurifiliftion.
-As for Shuj-piwinj finding there was
+As for ''Shuey-guwin'', finding there was no longer any room for suspicion, and that the ''Che-bien'' was satisfied of their innocence, he began to reason thus with himself: "Although I have hitherto been so desirous to marry my niece to ''Kwo-khe-tzu'', it was not so much from a desire to serve him, as myself, by getting possession of her house and furniture. There is no probability now that this match will ever take place. On the other hand, notwithstanding her prudent and irreproachable conduct towards this young stranger, it cannot but be thought she hath a great regard for him. If it were not for virgin modesty, I doubt not but she would be glad to receive his offers of marriage. I think therefore I cannot do her a more acceptable service, than to propose him to her for a husband. If she accepts of him I shall still come into possession of her effects."
-no longer any room for fulpicion, and
-that the Cbe-biem was latisfied of their
-innocence, he began to reaibn thus with
-himself: ^'Although I have hitherto
-* Chap. VIIL In theTranflacor's manafcript.'
+Full of these hopes he hasted to his niece by the private door, and addressed her as follows. "It is a common saying, ''A drum if it be not beat gives no noise''; and ''A bell if it be not struck upon returns no sound''. It is also said, ''Whoever hath sore eyes will see clearly in ten days if he let them alone to cure themselves''<ref>The application of these Proverbs is obvious. The two First seem intended to introduce what he is about to mention on the subject of marriage, which without his interposing would be likely to continue dormant. By the Other he insinuates that her conduct had justified and cleared up itself.
-been
+It may be observed of the Last of these Proverbs, that no People are more subject to blindness than the Chinese, which is by some attributed to their feeding on Rice.
-no HAU KIOU CHOAAN.
+Of the Former it may be remarked, that the Chinese divide the night into five Watches, each about two hours long; of which they give notice in the cities by incessantly beating either on a large Drum or Bell, or both: the first watch being denoted by one stroke which is repeated every moment, the second watch by two strokes, &c. The city Drum at Pe-king is said to be fifteen cubits diameter. Their Bells are also large masses of metal, some of them weighing 120,000 lb. Their form is cylindrical, being almost as wide at the top as at the bottom: they also differ from ours in decreasing in thickness gradually from the bottom upwards. These Bells are not rung with Clappers, but beat upon with great Hammers made of a kind of wood called from its hardness ''Tie-mu'' or ''Iron-wood''.
-been fb defirous to marry my niece to
+N. B. The Chinese distinguish their Bells by whimsical names, as the ''hanging''; the ''eating''; the ''sleeping''; the ''flying'', &c.
-KwO'kbi'tzu^ it was not fo much from
-a defirc to fervc him, as myself, by
-getting pofieffion of her house and
-furniture. There is no probability
-now that this match will ever uke
-place. On the other hand, notwith-
-standing her prudent and irreproach-
-able condudt towards this young ftran-
-gcr, it cannot but be thought fhe hath
-a great regard for him. If it were not
-for virgin modcfty, I doubt not but
-flic would be glad to receive his offers
-of marriage* I think therefore I can-
-not do her a more acceptable service,
-than to propofe him to her for a
-hulband. If fiie accepts of him I
-ihall flill come into poflcfllon of her
-cfFefts.*'
-FuU
+''Vid. plura apud'' P. Le Compte, tom. i. p. 124, &c. P. Magal, p. 122, &c. Mod. Un. Hist. v. 8. p. 301, &c.</ref>. The day that you brought ''Tieh''-''chung-u'' into your house to cure him of his illness, it not only occasioned people to talk ill of you abroad; but I must acknowledge that I myself was much disturbed at it. But now I am convinced you are both like fine gold, which there is no fear can receive damage by being put in the fire." ''Shuey-ping-sin'' answered, "So long as every thing is conducted according to civility and good order, what great matter is there in all this? ''Tieh''-''chung-u'' hath done me an important piece of service, and I have endeavoured to make him all the return in my power." "It is true, said her uncle; you say well; and I have now an offer to make you, in which I am very sincere, and which I hope will expose me no longer to the suspicion of seeking my own private interest, or of having any thing else in view but your real advantage." "All things, said the young lady, must be conducted with decency and order. If it becomes me to do it, I am contented; otherwise you had better let it rest in silence." He replied, "The old proverb says very well: ''When a man is of age, he must contract a marriage, and a woman must accept of a marriage.'' You are now arrived at the marriageable age. If your father were at home, it would be his duty to consider of this subject; there would then be no obligation on me. But he is sent to a distant country, from whence no one can tell when he will return. And for you to pass the prime of your life unmarried, in hope of an event so remote and uncertain, would be very unreasonable. When ''Kwo-khe-tzu'' would have married you, you must not think that all the tricks he played you, and the trouble he occasioned, proceeded from any suggestion of mine. If I seemed to favour his suit, it was owing to his continual solicitation. I am now become very sensible that all you did was reasonable and just. ''Kwo-khe-tzu'' may indeed value himself upon his power and riches; but hath no great pretensions to capacity and understanding. I therefore begin to think him an improper match for such a woman as you. Nay where is to be found one completely suitable? It is true there is no scarcity of ingenious and learned men; but I believe there are none who may pair with you for fine sense and ingenuity. Yet now a favourable occasion offers: and as Heaven, which hath blessed you with so many perfections, makes all things compleat and perfect; who can doubt but that this ''Tieh''-''chung-u'' was made for you alone, and sent immediately by Heaven with all these endowments in order to match those you are possessed of. Now although you have been for some time together under one roof, observing all decency and good order; yet I know modesty will not suffer either of you to touch on so delicate a subject. I am come therefore out of friendship to break through this difficulty, and to negotiate the matter between you." "Uncle, replied the young lady: Heaven made ''Con-fu-cee''<ref>CON-FU-CEE (rather ''Cong-fu-tse'') or Confucius the great Philosopher of the Chinese, was born in the kingdom of ''Lu'', now the province of ''Shan-tong''; according to P. Du Halde, five hundred and fifty-one years before Christ. So that he must have been cotemporary with Pythagoras and Solon, and somewhat earlier than Socrates. He was but three years old at the death of his father; from whom he received no other inheritance than the honour of being descended from an Emperor of a former dynasty. In his earliest Infancy he discovered an uncommon gravity and wisdom: and about his fifteenth year gave himself up to the study of the ancient books. At the age of nineteen he married, contenting himself with one wife; by whom he had a son. A while after he divorced her that he might pursue his studies with the greater application.
-A CHINESE HISTORY, iii
+On account of his admirable qualities, his learning and virtue, he was several times invested with the magistracy in different places, which he only accepted of as the means of promoting his intended reformation both in morals and government: and as oft as he found his endeavours unsuccessful, he threw up his employments and retired to private life.
-Full of ihefe hopes he hafted to hU
+Of this he gave an illustrious proof in the fifty-fifth year of his age, when he was invited to accept of the post of chief Mandarine in the kingdom of ''Lu'': China then containing many little kingdoms; all of them however subordinate to the Emperor. Here in the space of three months so visible a change for the better took place, that the king of ''Tsi'', another petty monarch, envying this prosperity, made a present to the king of ''Lu'' of several beautiful young girls; who by their captivating arts entirely seduced him and his court.
-ntece by the private door, and ad--
-drellbd hfcr as follows. ** It is a com-
-moh faying) A drum if it be not beat
-gives no noiie^and A bell if it be
-not Anick upon returns no fbuml. It
-is alfo said. Whoever hath fore C3rcs.
-will fee clearly in ten days if he let
-them alone to cure themfelvcs *. The
-day
+Upon this Confucius once more returned to his former condition of a private sage, and wandered about the empire, sometimes revered, sometimes despised and insulted, and sometimes even reduced to the extremest indigence: all which he bore with wonderful equanimity and fortitude. He is said however to have gained 3000 Disciples; of whom 500 were afterwards raised to the highest posts in various Kingdoms. Of this number 72 were more particularly learned: and ten of these were so eminently accomplished as to be called ''The ten Philosophers''.
-* The application of thefe Proverbs is obvi-
+He divided his Disciples into four Classes. The first were to cultivate their minds by meditation: The second, to reason justly and compose persuasive and elegant discourses: The third to study the art of government, and to instruct the Mandarines in it: The fourth to write in a concise and elegant manner the principles of morality.
-ous. The two Firil seem intended to introduce
-what he is about to metition on the fubje^l of
-marrk^y which without his interpofing would
-be likely to continue dormant. By the Other
-he infinuates that her condudt had juiUfied and
-cleared up idelf.
-It may be observed ©f the Laft of thele Pro-
+After having compleated many philosophical and historical works, which compose the canonical books of the Chinese, he died in his native country aged 73, greatly lamented. A little before his last sickness he said to his disciples with tears; "''The mountain is fallen, the high machine is destroyed, and the sages are no more to be seen:''" meaning that the edifice of perfection which he had been endeavouring to raise was almost overthrown by the prevailing dissoluteness of manners. On the seventh day before his death he again told them; "''The kings refuse to follow my maxims, and since I am no longer useful to the world, it is necessary I should leave it.''" He then fell into a lethargy, and at length expired in the arms of his Disciples.
-verbs, that no People are more fubje6l to blind-
-nefs than the Chine/sy which is by some attri-.
-buted to their feeding on Rice.
-Of the Former it may be remarked, that the
+Since his death he hath been regarded by the Chinese, if not as one of their deities or Pagods, yet with a degree of reverence, which it is difficult to distinguish from idolatry: for he is not only called ''the great master'', ''the illustrious king of letters'', ''the saint'', or ''hero adorned with excellent wisdom'', whatever is cited from him being received as oraculous: but in every city is a magnificent Hall [or Temple according to P. Semedo] where his Name is inscribed in letters of gold, and where the highest honours are paid to his memory by all the Literati. At the Examinations in particular one of the principal ceremonies is, that all the Graduates go together to perform Prostrations before his name, and acknowledge him for their Master. To which we may add, that on the Festival kept in his honour, a hog is sacrificed, and meat, wine and pulse offered to him in great form.
-Chine/e divide the night into five Watches, each
-about two hours long ; of which they give
-notice in the cities by inceflantly beating either
-day that you brought fieb-cbung-u into
-your house to cure him of his iUnefs, it
-not only occasioned people to talk ill of
-you abroad ; but I mufl: acknowledge
-that I myself was much difturbed at it.
-But now I am convinced you arc both
-like fine gold, which there is no fear
-on a large Dram or Bell, or both : the firft watch
+See Confuc. Declar. Proem. p. 117. P. Du Halde, vol. i. p. 166. 295. 415, &c. P. Le Compte, tom. i. 293. P. Semedo, p. 48. P. Magal, p. 147. Mod. Un. Hist. v. viii. p. 104, &c.</ref>, and endowed him with perfect wisdom and understanding. Why was not he an Emperor? he was only a private philosopher, and teacher of the people. Heaven likewise in former times made a woman of the most exact beauty and most refined understanding. Why was not she espoused to the Emperor? On the contrary she married a person of low rank. All these things are under the dominion of chance: and are governed by fancy. ''Tieh''-''chung-u'' is indeed a young gentleman of great understanding, integrity and worth; insomuch that he cannot be said to be deficient in any one thing. But if you mention the word MARRIAGE<ref>In the original it is, "The two letters [or characters] Marriage."</ref> with regard to this youth, you are very wide of the matter." ''Shuey-guwin'' replied, "As there have such great obligations passed between you, and as you cannot but know each other's inclinations, it is very fitting you should be united."
-being denoted by one ftroke which is repeated
-every moment, the second watch by two flrokes,
-&c. The city Drum at Pe-king is said to be
-fifteen cubits diameter. Their Bells are alfo
-large maflfes of metal, some of them weighing
-20,000, lb. Their form is cylindrical, being
-almoil as wide at the top as at the bottom : they
-alfo difler from ours in decreafing in thicknefs
-gradually from the bottom upwards. Thefc
-Bells are not rung with Clappers, but beat upon
-with great Hammers made of a kind of wood
-called from its hardnefs Tie-mu or Iron-ivood,
-N. B. The Chine/e diftinguifli their Bells by
+"It is on account of these obligations, answered his niece, that I say you are so wide of the matter. But indeed there is nothing regular nor according to decorum. No father or mother acquainted with the affair. No order procured. Such a marriage is impossible. Besides our acquaintance commenced in a time of trouble and disturbance<ref>Among a people so superstitious as the Chinese, it may well be judged a sufficient reason for not prosecuting such an acquaintance, that it had so ominous a beginning. What regard is paid in China to Omens, Auguries, &c. may be seen in P. Du Halde, vol. i. p. 507. 677. vol. 2. p. 51. ''et passim''.
-whimfical names, as the hangings the eatings iht
-Jleepingi the flying, &c.
-Fid, plura apud P. Le Compte, tom. i. p.
+The other Objections here urged will be found accounted for and explained by the Author himself.</ref>, and was farther promoted by the quarrel this stranger hath had with the ''Che-hien'': consider too, that in consequence of this quarrel he was brought home to my house in the most sudden and abrupt manner by my own self. But it was merely to take care of him in his illness. There was not the least intention of matrimony in the case." "With regard to that, said her uncle, you need be under no concern. Every body is now sensible of the purity of your intentions. And as to bringing him home abruptly, you need not mention it now: there hath been nothing amiss in your whole conduct, and the world is convinced of it." "Well then, said she, if hereafter there appears to be no particular connection between this youth and myself, my conduct will always be deemed clear and upright, and I shall be at ease. But should we once marry, who would believe that my former intentions were innocent and undesigning? We shall always be suspected of guilt, and by that means rendered both of us miserable. I can by no means therefore give my consent to any proposals of this kind; and desire you will think of the subject no more."
-I24,&c. P. Magal, p. 122, &c. Mod.Un.
-Hill. V. 8. p. 301, &c.
-can
+''Shuey-guwin'' was very angry at this declaration of his niece, and cried out: "You talk in a very high and lofty strain: you that are so young to pretend to teach me and slight what I have said to you! Go! I will talk with you no more, but will apply to the young gentleman himself and discuss the matter with him. If he is but inclinable, I shall not heed all you can say against it." He then went to the chamber of ''Tieh''-''chung-u''. ''Siow-tan'' informed his master, that the uncle of the young lady was come to pay him a visit. On which immediately he went out to meet him: and having conducted him in, desired him to sit down. ''Shuey-guwin'' began the conversation by telling him, that for some days past he had been wholly taken up with urgent business, which had prevented him from waiting on him: and therefore begged him to pardon the omission. He answered, that he was hardly so well recovered, as to be able to pay visits himself, and therefore desired his excuse that he had not waited on him. ''Shuey-guwin'' told him, that he was come to-day to communicate an affair of importance. Upon the other's desiring to know what it was; he answered, "It is with regard to the marrying of my cousin." "The marrying of your cousin! said the youth, and instantly changed colour. This you must not talk of to me. Your words are lost in the air<ref>As it must appear at first sight unnatural that ''Tieh''-''chung-u'' should so warmly reject proposals, which we have been led to believe would be extremely desirable to him: it may be proper to observe that this difficulty will be in some measure removed hereafter when he comes to explain the motives of his conduct: and it will be seen in the sequel that had he acted otherwise, the consequences would have been fatal to them both.</ref>. I am a person from abroad. If you have any other subject to propose, I will lend you all possible attention. But why do you mention your cousin's marriage to me?" "Sir, replied ''Shuey-guwin'', I should not have ventured to interpose in an affair of this delicate nature: had it not been for the service you afforded my cousin, and had you not done and suffered so much for her sake: on that account I have taken this liberty." "The assistance you mention, replied the youth, was purely accidental. Seeing so great an injury offered to a lady, I could do no less than assist her. It is not in my power to see any wronged or oppressed, without interesting myself in their favour. This is but the result of my natural disposition. But from your discourse now, I conclude you think I had some sinister design in coming hither. And since that is the case I will instantly remove."
-can receive damage by being put in the
-fire.'* Shuey-ping-Jin anfwered, ** So long
-as every thing is conduced according to
-civility and good order, what great mat-
-ter is there in all this ? Tkb-cbung-u hath
-done me an important piece of fervicp,
-and I have endeavoured to make him
-all the rtturn in my power/' ♦* It is
-true, said her uncle; you fay well;
-and 1 have now an offer to make you,
-in which I am very sincere,. and which
-hope will expoi'e me no longer to the
-suspicion of feeking my own private
-intereft, or of having any "thing elfe in
-view but your real advantage." *^ AH
-things, said the young lady, muft be
-conduced with decency and order. If
-it becomes me to do it, I am , con-
-tented; otherwise you had better let
-Vol IL I ^v
-^14 HAU KIOU CHOAAN.
+''Shuey-guwin'' seeing him so disturbed at his discourse, endeavoured to appease him. "Pray Sir, said he, be not offended. My coming here was from a good intention: not to make you uneasy. Give ear a little to what I have to say, you may then judge if it merits attention." "It is a wise saying, replied the youth, ''What is not proper to be done, is not proper to be spoken of''<ref>In the Translator's M. S. it is, "When the cause is bad it must not be spoken to."
-it reft in filcncc.** He replied, " The
+As in this, and some of the following pages, the Hero of the piece cannot but suffer in the opinion of every fair Reader, for his seeming Indelicacy and want of Gallantry: it may be proper to remark that his expressions do not possibly sound so harsh in the original as they do here: at least it appears that the lady is not offended at them. But after all it is impossible there should be any such thing as Gallantry among a people, who admit of no intercourse between the two Sexes; whose Marriages are contracted without the consent of the Parties, and even without their personal knowledge of each other: and who by being allowed a plurality of Women lessen their attention to any one. For it must follow, that where the Women have no power of refusing, there can be no merit in their acceptance, and consequently no pains required to obtain it: there can be no inducement then to study any of those little engaging Arts which constitute Gallantry with us. Among such a people, the Women will be in low esteem as Women; and though they may be treated on occasion with all the civility and respect due to their rank or merit, there will be no delicacy shewn to their Sex.
-old proverb (ays very well : When a
-man is of age, he muft contrail a mar-
-riage, and a woman muft accept of a
-marriage. You are now arrived at
-che marriageable age. If your father
-were at home, it would be his duty to
-consider of this fubjeft ; there would
-then be no obligation on me. But he
-is sent to a diftant country, from whence
-no one can tell when he will return.
-And for you to pais the prime of your
-life unmarried, in hope of an event
-} remote and uncertain, would be
-▼ery unrealbnable. When Kwokbe-
-tm^ would have married you, you muft
-not think that all the tricks he played
-yob, and the trouble he occalioned,
-proceeded from any fuggeftion of
-mine.
+Where the Women in general are held so cheap, we must not wonder that the men should be backward to acknowledge a soft and respectful passion for any one of them: or that a nation in other respects civilized and refined, should in this resemble the most savage and unpolished. The same causes every where produce the same effects. Among some of the wild Nations of North America, we are told that a young man would be for ever dishonoured who should stop and speak to his mistress in public; and that the bare mention of marriage between their Parents would be a sufficient reason to make them industriously shun each other.
-iXMne. If I ieeoied to favour his (air»
-it was owing to his continual fplicita-
-tion. I am now beonne vtery fenfibl^
-chat alt you did was realbnabjie nod
-juft. Kwo-kbi'tzu may indeed value
-iumself upon his power and riches ; bi£(t
-hath no great pretentions to capacit|f
-and understanding. I therefore begin
-to think him an improper match for
-such a woman as you. Nay where
-is to be found one completely fuii^
-able ? It is true there is no fcarcity of
-ingenious and learned men^ but I be-
-lieve there are none who may pair with
-you for fine fcnfc and ingenuity. Yet
-now a favourable occasion ofiers : and
-as Heaven, which hath blefled you
-with fo many perfe^iiionsi makes all
-things compleat and perfect *, who
-I % <:^ss.
-m6 hau kiou choaan;
+See an account of the Iroquois in ''Lettres edifiant. & curieus.'' &c. ''Recueil.'' xii. p. 132.
-can doubt but that this ''Tieh''-cbung-u
+N. B. The Reader is desired to bear the above Remarks constantly in mind throughout this and some of the following Chapters.</ref>. I beg therefore you will say no more. You probably mean well in this affair, but are not sensible how prejudicial it may prove. I find however it is time for me to be gone." Then rising from his chair he called to one of the servants of the house, and desired him to give his thanks and service to his mistress, and to tell her how sensible he was of the favours he had received: but that finding from her uncle it was time to depart, he was accordingly setting out; and that he could not [presume to] ask her to come forth that he might take his leave of her. Then commanding his own servant to follow, he departed so suddenly, that ''Shuey-guwin'' was not sufficiently apprized to prevent him. Who having run after him to desire him to return, but without effect, remained behind very blank and confounded: insomuch that he was ashamed to return to his niece, but went home muttering to himself, "This young man hath very little of the gravity of a student. He is rough and headstrong, and and seems more like one of the sword."
-was made for you alone, and sent im-
-mediately by Heaven with all thefe en-
-dowments in order to match thofe you
-are poflcfled of. Now although you
-have been for some time together under
-one roof, obferving all decency and good
--order; yet I know modefty will not fuf-
-fer either of you to touch on fo delicate
-a fubjeft. I am come therefore out of
-friendfliip to break through this difE-
-culty, and to negotiate the matter be-
-tween you." *' Uncle, replied the young
-lady ^ Heaven made Con-fu-cee*,
-and
+''Shuey-ping-sin'' from the moment her uncle left her, foresaw what would be the result of his officiousness; and imagining her guest might not be very well provided for his journey, ordered twenty taels of fine silver<ref name="mace">The ''Leang'' or Chinese Ounce, called by the Portuguese ''Tael'', consists of ten Mace or ''Mas'', which the Chinese call ''Tsien''; [''Lettres edifiant.'' xvi. 345.] so that according to the Translator's valuation, vol. i. pag. 14. a Tael of silver is about 6s. 8d. English. The same valuation is also given in a curious Paper relating to the Japan Trade in Harris's ''Voyages and Travels'', folio, ed. 1744. vol. i. pag. 305.
-• CoN-FU-CBE (rsithcr Cong'/u't/e) or Con/w
+The French Missionaries have estimated the Chinese sums by French Money; but this hath suffered such great fluctuations in its value by different Arrets of Council, that the Tael hath occasionally been valued (1) at 4 livres 2 sols 2 deniers; (2) at 5 livres; and (3) 7 livres 10 sols. See (1) P. Le Compte, ii. 11, 78. ''Lettres edifiant.'' i. 74. xvi. 381, &c. &c. (3) Ditto xxv. Pref. x. &c. &c.
-cius the great Philofopher of the Chinejset was bom
-in the kingdom of iL«, now the province oiShan-
-tong; according to P, Du Halde^ five hundred
-and fifty-one years before Christ. So that he
-mud have been cotcmporary with Pythagoras
-and Solon^ and fomcwhat earlier than Socrates,
-He was but three years old at^e death of his
-father ;
+It is hoped that this exactness will not be deemed impertinent, as the want of it hath betrayed some of our Writers into mistakes and contradictions. See Engl. Transl. of P. Du Halde, vol. i. p. 73. and compare Mod. Univ. Hist. viii. p. 34. with p. 158.</ref> to be brought, together with some pickles and preserved fruit. Then giving them to an old servant named ''Shuey-yeong'', she ordered him to wait without the gate of the city, and to wait for the young stranger; and when he came by, to present her service to him, and desire him to accept of this small present for his use on the road. The servant immediately went as directed, without making any one privy to his design.
-and endowed him with perfect wifdom
-and understanding. Why was not he
-an
+''Tieh''-''chung-u'' having left the house of the young Lady returned to the Pagoda or convent<ref>"Called ''Chang-shou-u-wen''." Translator's MS.</ref>, and sent his servant to inquire for their bedding and furniture. The Superior of the Bonzees hearing he was there, ran to the door to see him and pay him his compliments. "Sir, said he, the day that you went from hence in so abrupt a manner, and for which I can assign no reason, you made me incur the ''Che-hien'''s anger, who reprimanded me very severely. To-day I am very fortunate to meet with you. And if I should let you go again, that Mandarine would doubtless blame me." "As to what hath happened, replied the youth, I shall take no notice of it: but still will you prate? I tell you plainly I will not to-day enter your convent; neither drink of your ''Cha''<ref>That is Tea. [See note vol. i. pag. 209.] It may not be improper to give here a short account of this plant, which of late years is become so considerable an article in our diet and traffic. There are many sorts of Tea in China, but they may all be comprehended under two: viz. the ''Green'', or ''Song-lo cha'', so called from a mountain of that name in the province of ''Kiang-nan'' where the best sort of it is cultivated: and the ''Bohea'', or, as it is pronounced by the Chinese, the ''Vu-i-cha'', which takes its name from the mountain ''Vu-i-shan'' in the province of ''Fo-kien''. It is doubted whether these two kinds are essentially different, or originally the same, only cultivated in a different manner: however it is agreed that their leaves are gathered at two different seasons in the year; the Bohea a month or five weeks earlier than the Green, while the plant is full of sap; whereas the other by being left so much longer 'till its juices are dried up and inspissated by the warmth of the sun, changes its colour to a fine green. Hence we may account for the difference of their qualities: the Green being rough and raking the stomach: the Bohea more smooth, soft and healing; upon which account the latter is chiefly in request among the Chinese.
-father ; from whom he received no other inhe-
+Tea is propagated commonly by sowing: which is performed in the second moon in the year; when having prepared their ground they throw nine or ten seeds into a hole, from which one, or two, or sometimes more shrubs will spring. These at a proper season are transplanted in rows upon little hills at the distance of three or four feet from each other, like vines with us. Where they are curious to have the Tea fine they prevent the growth of the shrub, and plant it anew every four or five years: it would otherwise rise to the height of ten or twelve feet.
-ritance than the honour of being defcended from
-an Emperor of a former dynally. In his ear-
-lieft Infancy he difcovered an uncommon gravity
-and wifdom : and about his fifteenth year gave
-himself up to the study of the ancient books.
-At the age of nineteen he married, contenting
-himself with one wife; by whom he had a son.
-A while after he divorced her that he might
-purfue his fludies with the greater application.
-On account of his admirable qualities, his
+The Tea-shrub commonly bears leaves from the top to the bottom, but the nearer the tops and extremities of the branches the finer. The leaf is oblong and sharp at the end, indented round like that of our rose or sweet-briar: and the flower is not unlike the latter, only it hath more leaves. The Bohea only differs from the Green as to figure, in having its leaves somewhat rounder and shorter. In autumn when the flower decays, there appears a berry of the size of a hazle-nut, somewhat moist and not ill tasted. From these the Chinese extract an oil, which they use in sauce. They also pickle the leaves for the same purpose.
-learning and virtue, he was several times in veil-
-ed with the magiftracy in different places, which
-he only accepted of as the means of promoting
-his intended reformation both in morals and go- .
-vernment : and as oft as he found his endeavours *
-unsuccessful, he threw up his employments and
-retired to private life.
-. Of this he gave an illuftrious proof in the fifty-
+In order to prepare the Leaves for use; those of the Bohea are at first dried in the shade, after which they are expanded in hot water, and exposed either to the sun or to slow fires in copper or earthen pans, 'till they are crisped as we have them. But the Green sort being less juicy, are dried in the same manner as soon as gathered.
-fifth year of his age, when he was invited to ac-
-cept of the pofl: of chief Mandarine in the king-
-dom of Lu : China then containing many little
-kingdoms ; all of them however fubordinate to
-the Emperor. Here in the fpace of three months
-fo viiible a change for the better took place,
-that the king of TJiy another petty monarch, en-
-vying this profperity, made a present to the
-king of Lu of several beautiful young girls ; who
-by tlieir captivating arts etvUttV^ fc^MC^Wvwv
-and his court.
-I 3 Vi^tw
+We shall close this article with observing, that the true Imperial Tea called by the Chinese, ''Mau-cha'', is the leaf gathered from the Bohea shrubs newly planted, or as they themselves stile it, ''the first points of the leaves''; and is sold upon the spot for near 2s. a pound: this sort is very scarce, as is also the Flower of Tea, which unless mixed with the other, hardly tinges the water.
-an Emperor? he was only a private
-philofopher, and teacher of the people.
-Heaven
+N. B. It is agreed on all hands that the Chinese adulterate most of the Tea we have, so that we are not to wonder if it falls short of the virtues attributed to it by the Chinese: who are supposed to be exempt from the gout, stone, scurvy, and most other chronical disorders by their constant use of it.
-Upon this Confucius once more returned to
+P. Du Halde, vol. i. p. 10, 11, &c. Mod. Univ. Hist. vol. 8. p. 227, & seq.</ref>. And as for the ''Che-bien'', I will never see him more. Go instantly, and fetch hither my bedding and furniture, for I will not stay." "Your effects, said the other, are already given to your servant. But though you are never so angry, I cannot let you go: you must stay a little." At this ''Tieh''-''chung-u'' was out of all patience, and said; "What business would you have with me, that I should stay any longer? What! In the open face of day would you go about to practice any villainy on travellers who come to your convent? What! have you a design to kill me? Have you received this order from the ''Che-hien''? If it be so, stay a little, and to-morrow I will go to the Viceroy's palace and acquaint him of your proceedings. He shall send for you, and give you such chastisement as you will not be able to bear." These words were scarce uttered when there came two servants from the audience of the ''Che-hien'', who said, "Sir, our master hath sent us to tell you, that he must speak with you at his house."
-his former condition of a pivate fagc, and wan-
-dered about the empire, sometimes revered,
-sometimes defpifed and infulted, and some-
-times even reduced to the extremeft indigence :
-all wjiich he bore with wonderful equanimity
-and fortitude. He is said however to have
-gained 3000 Difciples; of whom 500 were after*
-wards raised to the higheft pofts in various King-
-doms. Of this number 72 were more parti-
-cularly learned : and ten of thefe were fo emi-
-nently accompliihed as to be called The ten Phi-
-U/ophers,
-He divided his Difciples into four Claflcs. The
+For that magistrate [as hath been already mentioned] having become sensible of the merit of ''Tieh''-''chung-u'', waited for an opportunity to converse with him, and to ask him pardon for all he had done to his prejudice. Insomuch that he could not be at ease till he had seen him. He had therefore sent messengers every day to inquire after him at the house of ''Shuey-ping-sin'', and to learn the time of his departure; which he was no sooner apprized of, than he sent these two servants to invite him to his audience.
-firft were to cultivate their minds by meditation :
-The second, to reason juftly and compofe perfua-
-five and elegant difcouries : The third to study
-the art of government^ and to inftrudl the Man-
-darines in it : The fourth to write in a concife
-and elegant manner the principles of morality.
-After haying complcated many philofophical
+CHAP. VI.
-and hiftorical works, which compofe the cano-
-nical books of the Chinefe, he died in his native
-country aged 73, greatly lamented. A little
-before his laft ficknefs he said to his difciples with
-tears; ** The mount a' n is fallen ^ the high machine
-•* is deftroyed^ and t he f ages are no more to hefeen:^*
-meaning that the edifice of perfection which
-he had been endeavouring to niCe was almoft
-mycrthrown by the prevaEing d\ffoVawxi^% 1^
-Heaven likewise in former times made
-a woman of the moll exa£t beauty and
-manners. On the feventh day before his death
+''TIEH''-''chung-u'' having heard the two servants, who were come to invite him to the ''Che-hien'''s, smiled and said, "I am no inhabitant of his district or quarter<ref>In the original "Of ''Lee-ching-hien''."—It may be proper to observe here, that the XV. provinces of China are divided each of them into so many ''Fu'' or Cities of the first order with their several jurisdictions: within each of which are so many ''Chew'' and ''Hien'', or Cities of the second and third rank, with their respective districts.
-he again told them ; '^ The kings refuse to follow
-^^ Wf maxims t mtdsince I am no longer ufeftu to tb$
-*^ njoorldf it is necessary I Jbould ka've it^^ He thea
-fell into a lethargy, and at length e;cpired in the
-arms of his Difciples.
-Since his death he hath been regarded by tht
+Although ''Hien'' signifies a City of the third rank, or a part of the Capital of that size, yet it also includes a district of no mean extent, there being many of them sixty, seventy, or even eighty leagues in circuit.
-Chinefcy if not as one of their deities or Pag^ds^
-yet with a degree of reverence, which it is difE-
-cult to diJHnguifh from idolatry : for he is not
-only called the great mafier^ the illuftrious king of
-letters^ the faint ^ or hero adorned *with excellent
-wfdom^ whatever is cited from him being re-
-ceived as oracolous : but in every city is a mag-
-nificent Hall [or Temple according to P. Semedo"]
-where his Name is infcribed in l^ers of gold,
-and where the higheft honours are paid to hit
-memory by all the Literati, At the Examina*
-tions in particular one of the principal ceremo-
-nies is, that all the Graduates go together to
-perform Proftrations before his name, and ac-
-knowledge him for their Mailer. To which we
-may add, that on the Feftival kept in his honour^
-a hog is facrificed, and meat, wine and pulfe of-
-fered to him in great form.
-See Confuc. Declar. Proem, p. 117. P. Do
+Mod. Univ. Hist. vol. 8. p. 15. note.</ref>; neither owe money to any one in it. Why then doth he always pursue me in this manner? Is it because he did not kill me before; and would now do it effectually?" The servants could make no answer to this; yet would not let him go notwithstanding. Upon which he became very angry, and was going to beat them: but it happened that at the same instant arrived the ''Che-hien'' himself. For after he had dispatched his servants, he imagined they would not be able to succeed, and therefore followed them in person, mounted on horseback and having a lead horse along with him<ref>In the Chinese cities Horses are much used to convey the people through the streets: even more than Chairs or Sedans. When P. Semedo was in China, it was not permitted even to the Mandarines to use these, unless to some few of more particular dignity. "The greatest part, he adds, ride on horseback; and because they are ill horsemen, their horses are guided by two servants, who go on each side."
-Halde, vol. i.p. 166. 295. 415, &c. P.Le
+In ''Pe-king'' a Horse or Mule may be had so cheap, that the hire of one for a whole day will not exceed 6d. or 7d: and as all the streets are much crowded, the muleteers often lead their beasts by the bridle in order to make way.
-Compte, torn. I. 293. P. Semedo, p. ^8.
+P. Du Halde, vol. i. p. 66. P. Semedo, p. 21.</ref>. When he came to ''Tieh''-''chung-u'' he alighted, and saluted him in the most respectful manner, saying, "Sir, I am a very mean and ordinary man. Though I have eyes, I had no sight. And my understanding hath been so obscured, that I could not discern you to be a person of merit. Now I am awakened as it were out of a dream, and perceive my error. For which reason I am come to ask your pardon; and hope you will do me the favour to go with me to my audience." "These words, said the youth, are very different from those you spoke the other day. How is it that you, who have shewn yourself so attached to power and riches, should on a sudden appear to be so devoted to truth and sincerity? But perhaps this may be only to deceive me: and you have some new scheme to draw me into mischief." "Sir, said the ''Che-hien'', talk not thus. I am now sincere. And with regard to the former injury, I know you have forgiven it, and so hath the young lady; who interceded for me, with a generosity which I shall always remember." ''Tieh''-''chung-u'' at this was astonished. At length he said: "This is a most surprizing change and reformation!" "Sir, said the other, to convince you of it, I hope you will go home with me: where I have something to propose, which I flatter myself will afford you pleasure."
-P. Magal, p* 147. Mod. Un« Htft. v. viii.
+''Tieh''-''chung-u'' suffered himself to be persuaded of his sincerity; and consented to go home with him. Accordingly mounting the lead horse, he rode by his side 'till they came to the audience. When they were seated, the ''Che-hien'' said: "Let me ask you, Sir, what was your reason for going away to-day so suddenly?" "It was not my intention, said he, to depart so soon; but being disgusted at something that was said to me, I could stay no longer." "What could that be? said the ''Che-hien''; pray inform me." "The uncle of ''Shuey-ping-sin'', replied the other, proposed a marriage with his cousin!" — "Well, said he; and what hath he done amiss in that? Had he not a great deal of reason? Why could not you approve of it?" "You know very well, answered ''Tieh''-''chung-u'', that I have been for some time at the house of this young lady; but with no interested view: nor was there any thing clandestine in it. Whatever was done we can declare before heaven, genii or spirits<ref name="angel"/>. But it would be difficult to persuade the world of our innocence. And then for her uncle to propose this subject to me, shewed he had a very mean opinion both of the young lady and myself. Which gave me so much disgust, that I left him before he had finished his discourse." "I acknowledge, said the ''Che-hien'', that after conversing so long together, if there had been any thing secret in your correspondence, any thing the world were unacquainted with, it would be very wrong to conclude a marriage<ref>How different do the Chinese reason from us? The passage in the text merits attention.</ref>. But remember, in former times there was a man of such exalted wisdom and understanding, that there could nowhere be found a match worthy of him. It happened also in another age there lived a woman of such fine sense and knowledge, that she could no where meet with a man equal to her worth, to make up a pair. If it had fallen out, that these two had been contemporaries, they must not have fled from each other, but have necessarily been united. To-day it was with much difficulty that I prevailed on you to come hither. You are of so strict and inflexible a temper, that were I to offer you a present of gold, I know you would refuse it. And should I prepare never so fine a banquet for you, I imagine it would not be accepted. [There is only this one way in which I can testify my regard.] I remember an old saying to this purpose, ''A man and woman that can be together in private and yet preserve their chastity, can break no law''<ref name="women_secluded">This is strongly expressed. By way of Comment let us hear the lively Author of ''L'Esprit des Loix.'' [Liv. xvi. chap. 8.]
-p, 104, &c.
+"The separation of the women from the men, and their strict confinement, is the natural consequence of a Plurality of wives. Domestic order likewise requires it: An insolvent debtor endeavours to put himself under cover from the pursuits of his creditors. There are certain climates, where the natural propensities have so much force, that the moral ones have scarcely any. Leave a man alone with a woman: the temptations will be falls; the attack sure, the resistance none: in these countries instead of precepts, there must be bolts."
-4 IN^^
+In China "it is regarded, as a prodigy of virtue, to find one's self alone with a woman in a remote apartment without offering violence to her."
-HAU KIOU CHOAAN. ^'
+''To find a treasure in a secret place'', says a Chinese Moralist, ''when we know the owner: or a fine woman in a retired chamber: to hear the voice of an enemy ready to perish without our assistance: admirable touchstones of the heart.''
-mod refined understanding. Why was
+See P. Du Halde, vol. 2. p. 47. and 110.
-not flic espoused to the Emperor ? On
-the contrary flie nTiarried a person of
-low rank. All thefe things are under
-the dominion of chance : and are go-
-verned by fancy. Tieh-cbung-u is in-
-deed a young gentleman of great un-
-derstanding, integrity and worth; in*
-fomuch that he cannot be said to be
-deficient in any one thing. But if you
-mention the * word Marriage with
-regard to this youth, you are very wide
-of the matter." ^b'^ey guwtn replied,
-*' As there have such great obligations
-pafled between you, and as you cannot
-but know each other's incHnations, it is
-very fitting you should be united.''
-• In the original it is, ** The two letters [or
+N. B. This moral sentence strongly marks the character of the Chinese: who are to the highest degree greedy of gain, libidinous and vindictive.</ref>. There is seen this day, what was only to be found in former ages. And although to you there appears nothing extraordinary in all this, yet I look upon it as very rare and unheard of. Upon the whole then I should be sorry, and look upon myself as very deficient, if I did not accommodate to your satisfaction this affair, which is so much for your welfare. Since therefore I have prevailed on you to come here, I beg you will stay 'till the conclusion of this business, and not lose so favourable an opportunity by an abrupt departure.
-»'it
+At these words ''Tieh''-''chung-u'' fetched a deep sigh and said, "Alas! Sir, you must not speak of this marriage. Whoever pretends to live in this world must conform to its rules and customs. He must proceed with regularity and order<ref>The Chinese resolve all moral virtue into Order, Regularity and Decorum.
-A CHINESE HISTORY. 121.
+"All that is required of and commanded to men by Heaven," says one of their Ministers of State in a Memorial to the Emperor, "is comprized under the word ''Ming'' or ''Order''. To fulfil all that this expression signifies is the height of human perfection." — "From hence in a family spring the duties of father and son, &c: in a state those of prince and subject. From hence proceed the union, friendship, politeness and other subordinate links of society. These are the characteristicks of superiority which Heaven [''Tien''] hath given to man above all other created beings upon earth."
-•^ It is on account of thefe obligations
+''Vide plura apud'' P. Du Halde, vol. i. p. 485. 486.</ref>, not with intricacy and confusion. If I acknowledge our sovereign Lord to be Emperor, can I pretend to claim an acquaintance or friendship with him? With as much reason might I go about to conclude in marriage, an acquaintance which began amid so much trouble and distress." The ''Che-hien'' replied, "You are a young man that have seen the world, and are of a lively disposition: why do you talk in this philosophic and romantic manner? If you are so extremely rigid and exact, why did you go to her house, when you were ill? Now you are well again, and the world is satisfied, as well of the reason of your going, as of your behaviour there; what would there be wrong in your marrying? Which should your nice scruples prevent, you will have reason to regret it as long as you live." "Pray Sir, said ''Tieh''-''chung-u'', what benefit have I ever done you, that you should interest yourself so much about me?" The ''Che-hien'' replied, "Although my office is but small, as are likewise its profits<ref>This is to be supposed spoken out of humility. [See note above pag. 138, n.] In ''Lettres edifiant'', xvii. 177. will be found a Memorial, wherein a ''Che-hien'' says of himself, "I am but a little Mandarine, and my authority inconsiderable, &c."
-anfwered his niece, that I fay you arc
-fo wide of the., matter. But indeed
-there is nothing regular nor accord-
-ing to decorum. No father or mother
-acquainted with the affair. No order
-procured. Such a marriage is impof-
-fible. Bcsides our acquaintance com-
-iTienccd in a time of trouble and dif-.
-turbance *, and was farther promoted
-by the quarrel this stranger hath had
-with the Cbe-hien : consider too, that in
-confequence of this quarrel he was
-• Among a people fo fuperflitious as the
+The Chinese always affect to speak meanly of themselves and of whatever belongs to them: they think it no less polite to use magnificent terms when speaking of others. For this reason it would pass for great familiarity to use ''I'' or ''You'' when speaking to a visitant, &c. but it is, ''The servant of my Lord''; ''Let my Lord permit his humble slave'', &c. When a son speaks to his father, he calls himself ''his youngest son'' or ''his grandson'', even when he is the eldest and hath children himself. So a father says of his son, ''my young'' or ''little son''; a master, ''my young scholar''. In like manner speaking of their place of abode they say, ''this poor city'' or ''province'', &c: and after a feast, ''the entertainment for my Lord hath been very mean'', &c: a person that pleads at a tribunal stiles himself ''the delinquent''.
-Chinejcy it may well be judged a fuflicient reason.
-for not profecuting such an acquaintance, that it
-had To ominous a beginning. What regard is paid
-ill China to Omens, Auguries, &c. may be fecn
-in P. l)u Halde, vol. i. p. 507. ^1^, vol, 2. p.
-I . r/ pajfim.
-i he otner (TpjefVIons here urged will be found
+They bestow on others Titles proportionably respectful. A son speaking of his father calls him, ''the father of the house'': a servant of his master, ''the lord of the house''. Even to mean and inferior people they give an honourable name: thus a servant, if he be a grave person, is called ''the great master of the house'': a bargeman, ''the chief master of the vessel'': a muleteer, ''the great rand''; unless they would anger him, and then they give him his ordinary name, ''Can-kio'' or ''persecutor of the feet''. The officers attending on the Mandarines are stiled ''the men on horseback'', or ''cavaliers''. Among the common people, if they do not know one another, they call ''Brothers Hiung''. The address to a woman, although from one no way related to her, is ''Ta-sao'' or ''sister-in-law''; but it sometimes happens that foreigners, by a slight variation of the sound, call her ''Broom''.
-accou-^'fd for and explained l^ the Author
-hiniicll".
-lii HAU KIOU CHOAAN.
+In speaking also of such things as belong to him they speak to, they use particular phrases: thus in mentioning his son, it is always ''the noble son'': if the daughter, it is ''the precious love'': if his country, it is ''the noble province, city'', &c. Even a person's sickness must be called, ''the noble indisposition''.
-brought home to my houfc in the moft
+The above way of speaking, tho' carried by the Chinese to a ridiculous excess, prevails more or less through all the eastern languages; and in many respects resembles that of the ancient Hebrews, which we so justly admire for its venerable and majestic simplicity.
-fudden and abrupt manner by my own
-fclf. But it was merely to take care of
-him in his illnefs. There was not the
-lead intention of matrimony in the
-cafe/' ^ With regard to that, said her
-uncle, you need be under no con-
-cern. Every body is now fenfible
-of the purity of your intentions. And
-as to bringing him home abruptly,
-you need not mention it now: there
-hath been nothing amifs in your
-whole condud, and the world is con-
-vinced of it/' *« Well then, said Ihc,
-if hereafter there appears to be no par-
-ticular connexion between this youth
-and myself, my condud will always
-be deemed clear and upright, and I
-ihall be at eafe. But should we once
-marrj'.
+See P. Du Halde, vol. i. p. 294. P. Semedo, part i. ch. 11. p. 63. Mod. Un. Hist. viii. 268.
-A CHINESE HISTORt. i2f
+N. B. If this peculiarity of address is not found adhered to throughout this history; it is because the Translator hath substituted the European phrase instead of the Chinese: a liberty which he hath taken in other instances.</ref>, there was but little wanting to my being deprived of it. But it was my good fortune to-day to hear that you had pardoned me, and this through the persuasions of ''Shuey-ping-sin''. When I heard it I made an oath to change my former course, and to conduct myself hereafter by the laws of equity and justice. When I observed also how strictly you kept the rules of virtue and honour, and that ''Shuey-ping-sin'' was a young lady of such unaffected modesty and striking merit; when I considered how wonderful it was that two such uncommon persons should meet together in one city; I could not but think the hand of heaven was in it, and that you two were destined for each other. Had not so singular an affair come under my own particular inspection, it were nothing. But as with these eyes and these ears I have seen and heard you both, and observe you so remarkably suited to each other; it would have an ill appearance among the inhabitants of this city, and reflect much upon me, should I let such a pair within my own jurisdiction part unnoticed, and un-united. You must not therefore deny me." "Then it is only to procure credit to yourself, said the youth smiling, that you are so earnest in this matter?" "No: replied the other; I would promote the common welfare of all." "Well: said ''Tieh''-''chung-u''; if there were no other objection to this marriage, how is it possible to effect it? There is no order or licence of father or mother. My own parents are not here. And if I would never so, where is the father of ''Shuey-ping-sin''? What! when I see a fine person does it immediately follow that we must be married? [Can a marriage be either reputable or prosperous that is driven forward with so much disorder and irregularity?] You that talk to me on this subject so earnestly, why do not you urge it to ''Kwo-khe-tzu''? He would take a pleasure to hear you propose what he so much wishes to obtain. However I thank you for giving yourself all this trouble on my account. I must now bid you adieu." "Well: said the ''Che-hien''; I see you are regardless of what I say: but remember a time will come, when you will acknowledge me to have been right. I wish you would stay with me longer, but I know you are not to be moved from any resolution you have once taken up. It would be equally vain to think of offering you a present of money. That, I am afraid, would but affront you. If ever I have the good fortune to meet with you again, I hope I shall convince you of my present sincerity: and that you will have a better opinion of me than you have now." "Sir, said ''Tieh''-''chung-u'', I thank you. Whatever I think of the former part of your discourse, these last words I must acknowledge are truly valuable." He then saluted him in a proper manner and left him.
-marry, who would believe, that my
+When ''Tieh''-''chung-u'' was got without the gate of the city, he ordered ''Siow-tan'' to hire a mule to carry him and their furniture. "Sir, said the boy, an ass would be more proper." He inquired the reason of this preference; and was given to understand that their money began to fall short. At this juncture came up ''Shuey-yeong'' the servant of the young lady, who saluting him, said, that his mistress had sent him there early in the morning to await his coming, which he had done till now that it was past mid-day. "Did she order you to wait here for me? said the youth. Upon what account?" "My lady, replied the servant, seeing my second master ''Shuey-guwin'' go in to and to talk with you, imagined his discourse would prove disagreeable. She afterwards found it had caused you to depart; and therefore got this small present together, and ordered me to give it you, as you went by." ''Tieh''-''chung-u'' was charmed with her generosity. "Your mistress, said he, hath not only in this favour, but in every other instance treated me with such uncommon goodness, that I cannot find words to express my gratitude." ''Shuey-yeong'' said, "Now, Sir, I must return home; have you no message for me to deliver to my mistress?" ''Tieh''-''chung-u'' replied, "My meeting with your lady was unforeseen and accidental. Were I speak of the benefits I have received, I should find no end of my discourse. Other subjects it is not proper to mention. But when you go home you must present my best acknowledgments to your lady, and tell her, that I, ''Tieh''-''chung-u'', now bid her farewell, and intreat her to banish me henceforth from her thoughts: but that I shall always retain a grateful remembrance of her kindness<ref>The Editor was obliged to soften this whole passage and some few of the preceding: the Original contains an appearance of indelicacy and indecorum, that would not have been borne by an English Reader. We shall subjoin this whole Speech as the Translator left it, which may also serve for a Specimen of his manner.
-former intentions were innocent and un-
-designing? We (hall always be fulpcdcd
-of guilt, and by that means rendered
-both of us miferable* I can by no mean!
-therefore give my consent to any pro-
-pofals of this kind; and defire you
-will think of the fubjeft no more/*
-Sbuey-guwin was very angry at this
+"Your Mistress and I met accidentally at once. If you expect I should talk of Benefits received, there would be no end: if of Love, there is none to talk of. But when you come home give my most humble service and acknowledgment to ''Siauw-tsieh''; saying, that I ''Tieh''-''chung-u'' now take my leave of her, and that she must not entertain any thought for [of] me hereafter: and that I shall always have a grateful remembrance of her kindness."
-declaration of his niece, and cried out :
-♦* You talk in a very high and lofty
-ftrain : you that arc fo young to pre-
-tend to teach me and flight what I
-have said to you ! Go ! I will talk with
-you no more, but will apply to the
-young gentleman himfclf and dilcufs
-the matter with him. If he is but incli-
-nable, I shall not heed aU you can fay^
-r24 HAU KIOU CHOAANl ^
+Before the Reader condemns this as unnatural and out of character, he is intreated to re-peruse the Note above, pag. 127.
-againft it." He then went to the.
+''See note, vol. i. p. 114.''</ref>." The servant then delivering the present to ''Siow-tan'', returned back to report this message to his lady.
-chamber of ''Tieh''-cbung-u. Siow^tcn in-
-formed his mafier, that the uncle of
-the young lady was come to pay him a
-vific. On which immediately he went
-out to meet him : and having conduced
-him in, defircd him to fit down. Slur/'
-guvnh began the converfation by tel-
-ling him, that for fomc days pafl: he
-had been wholly taken up with urgent
-buGnefs, which had prevented him from
-waiting on him : and therefore begged
-him to pardon the omiflion. He an-
-fwercd, that he was hardly fowcU reco-
-vered, as to be able to pay vifits him-
-self, and therefore defired his excuse
-that he had not waited on bim. Uuey-
-gwxin told him, that he was come to-
-day to communicate an afiair of impor-
-t;:r.cc.
+Having hired a mule, they set forward on their journey; and observing that the sun was gone down, they inquired how far it was to ''Tong-chun'', a village in their way. The man who followed the mule answered, Three leagues. Upon which ''Tieh''-''chung-u'' whipped his beast forward for about a league, till he came to a turning in the road, where was a great thicket of trees. Here on a sudden started out a young man with a linen bundle on his shoulder, followed by a young woman, who seemed to be in great fear and confusion. When they saw ''Tieh''-''chung-u'', they were the more afraid, and endeavoured to hide themselves again in the wood. The youth seeing them, and that their appearance was suspicious, called out to them to stop; and asked the young man, who he was, and where he was going with that young woman. Upon which in a fright she begged, he would not kill her. The young man threw down his bundle and was running away: but ''Tieh''-''chung-u'' laid hold of him and stopped him; saying, "Tell me truly who you are. I will do you no harm." The man replied, "This young woman belongs to the village there before you. Her name is ''Thao-chee''. She is the concubine of ''Lee-thay-cong'', a rich man of that place. Seeing that he was very old, she would not live with him any longer, and therefore got me to help her to make her escape." "You are some seducing villain, said the youth, that have enticed her away." "Indeed I am not, replied the other, my name is ''Suan-yin''; I am cousin to the old man, and not such a one as you speak of." ''Tieh''-''chung-u'' believing what he said, let him go. He then asked if it were true that she was concubine to the person abovementioned. She answered she was. "Somebody, said he, hath drawn you aside. Come, return home again. I will accompany you thither." She told him she was persuaded to run away. "But ''Lee-thay-cong'', said she, will not believe it. He will think it all my own contrivance; and I shall be severely used if I return. I had rather if you please, serve and follow you." ''Tieh''-''chung-u'' smiled at her offer, and replied. "Come then; go along before: and I will consider what you shall do." He then bade his servant take up the bundle and put it on the mule. The young woman finding it was in vain to resist, did as she was directed. They had scarcely proceeded half a league before they saw a great many people coming towards them. Who, as soon as they were near enough to know the young woman, cried out, "Here she is. Here she is!" and instantly surrounded her, together with ''Tieh''-''chung-u'' and his servant. At the same time they dispatched two of their number to acquaint ''Lee-thay-cong'' of it. "Good people, said the youth, you must not make such an outcry and disturbance. Had I been disposed to carry off this woman, I could have taken a different road. I but just now met with her, and am carrying her back to ''Lee-thay-cong''." They replied, "We know not what was your intention. You are a young man and she a young woman. We know not whether you speak truth or not. You must go along with us to the Mandarine."
-tance. Upon the other's desiring to
-know what it was j he anfwered. ** It
-is with regard to the marrying of my
-cousin.*' **The marrying of yourcousin!
-said the youth, and* infhntly clunged
-colour. This you muft not talk of
-to me. Your words are loft in the
-air *. I am a perfbn from abroad. If
-you have apy other fubjeft to propoie,
-I will lend you all pofiible attention.
-But why do you mention your cousin's
-mai*riage to me ?** ** Sir, replied Sbuey^
-guwiHj I should not have ventured
-• i^s it muft appear at firft fight unnatural
+When they were got a little farther, there came running towards them a great many more people with torches and lanthorns, for it was now dark. Among them was ''Lee-thay-cong'' himself; who seeing a handsome young man with his concubine, was greatly enraged; and without having patience to enquire into the matter, laid hold of him and said, "Who are you, that dare seduce away my concubine?" ''Tieh''-''chung-u'' pushed him aside, saying, "This old fellow is no better than a brute, to behave in this uncivil manner without knowing whether he is right or wrong. Your concubine was going away with another, which I prevented; and now when I would restore her to you again, so far from thanking me, you treat me rudely." The old man said, "Who should take her away? She is my woman, and is along with you; and the bundle you have there is my property." ''Tieh''-''chung-u'' seeing him too passionate to hearken to reason, said, "Very well! Be it so! It is now night; we cannot at present clear up this matter; when we come to the Mandarine of the village, we shall see who is wrong." They presently arrived at the Mandarine's house. He inquired what all that disturbance meant; and was informed, that old ''Lee-thay-cong'' had brought some people, whom he had caught running away with his concubine.
-that fUb'cbuHg-u fliould (b warmly reject pro-;
-pofals, which we have been led to believe would
-be extremely deiirable to him : it may be proper
-to obfervc that this difficulty will be in Tome
-meafurc removed hereafter when he comes to
-explain the motives of his condud : and it will
-be feenin the fequel that had he afted othervvife^
-the confequeaces would have been fatal to them
-both.
-Z26 HAU KIOU CHOAAN.
+This Mandarine, whose name was ''Swin-kien-tze'', seldom had it in his power to squeeze any one by reason of the poverty of his place: he was therefore very glad to hear he was to have before him so rich a man as ''Lee-thay-cong''<ref>It is a common Proverb in China, ''The Emperor lets loose so many hangmen, murderers, dogs and wolves, to ruin and devour the poor People, when he creates new Mandarines to govern them.'' ''Vide plura apud'' P. Magal. p. 135.
-lo interpofe in an affair of this de^
+We are not to wonder among a People so avaritious as the Chinese, and who have so little notion of a future reckoning, that Power and Office are often productive of Tyranny and Oppression. Where there is no principle of conscience, it is not in the power of human laws to prevent injustice. If we examine the Chinese Government in Theory, nothing seems better calculated for the good and happiness of the people; if in Practice, we shall no where find them more pillaged by the great. A Love of Gain is so strongly impressed on the minds of the Chinese, and every thing in their situation and country contributes so much to inspire and feed it, that we must expect to find it predominant over all other considerations. The populousness of their country, and the frequency of famines, renders their very lives precarious without great industry and great attention to private gain. [See ''L'Esprit des Loix'', liv. xix. ch. 20.] Again, as their magistrates are generally raised by personal merit and application, and that even from the lowest ranks, so that they come poor to their governments; they lie under strong temptations to be rapacious and greedy. [''See also note below, p.'' .] It is the business of their Laws to check and correct this evil tendency: and many fine Regulations to this end will be found among those of the Chinese: such as the Easiness of appeal to superior tribunals: the triennial Inquisitions held upon the Conduct of the Mandarines: the requiring them to give in exact accounts of their administration: and the sending both publick and private Visitors into the provinces to inspect their behaviour, and to receive the complaints of the People, &c. [See P. Magal. p. 222, 223. P. Le Compte, tom. 2. p. 21—29. ''ubi plura''.] But after all, as the Chinese Laws are merely political institutions, and are backed by no sanctions of future rewards and punishments, though they may influence the exterior, they will not affect the heart, and therefore will rather create an appearance of virtue, than the reality.
-licate nature: had it not been for
-the fervicc you afforded my cousin,
-and had you not done and suffered fo
-much for her iake: on that account
-I have taken this liberty." " The af-
-fiftance you mention, replied the youth,
-was purely accidental. Seeii^ fo great
-an injury offered to a lady, I could do
-no le(s than aflift her. It is not in my
-power to fee any wronged or opprefs*
-cd, without interefting myself in their
-favour. This is but the refult of my
-natural difpofition. But from your
-difcourfe now, I conclude you think I
-had some finifter design in coming
-hither. And since that is the cafe I
-will inftantly remove."
-Shuey-guzvin seeing him fo difturbcd
-at his diicourfe, endeavoured to ap-
-pcafe him. ** Pray Sir, said he, be
-not offended. My coming here was
-from a good intention: not to make
-you uneafy. Give ear a little to what
-I have to fay, you may then judge
-if it merits attention/' <* It is a
-wife faying, replied the youth. What
-is not proper to be done, is not proper
-to be spoken of*. I beg therefore you
-will
+Power and Riches, as the Author observes in a former page, are the sole objects of attention in China, because Power and Riches procure every thing which can render this life desirable, and a Chinese seldom looks beyond it. And where only principles of this kind prevail, and there is no check from conscience, we must not wonder that general dishonesty and corruption prevail too. The very best Human Laws can only operate upon the hopes and fears of mankind by present rewards and punishments: but a thousand cases will happen where the offender will hope to escape detection; or, if detected, to purchase impunity.
-* In the Tranflator's M. S. it is, ** Whtm
+This then is the great deficiency of the Chinese Laws, that they are not supported by higher sanctions, than what affect temporal hopes and fears. The not attending to which circumstance hath betrayed two eminent Writers into mistake. The one regarding only the visible corruption of the Chinese, hath conceived a mean opinion of their Laws. See Lord Anson's ''Voyage'', book 3. ch. 10. The other reflecting on the excellency of their Laws hath supposed this corruption only partial and of late standing. See Mod. Univ. Hist. vol. 8. p. 249, &c. Whereas that grand source of corruption, a strong Desire of Gain, must always have prevailed in a country so circumstanced as China: nor was it in the power of any Laws merely human to prevent its effects.
-'* the caafe is bad it mufi not be ^ken to."
-As in this, and some of the following pageir ^
+Perhaps it is unnecessary to mention that the ancient Chinese Lawgivers, although they inculcated pretty just notions of Providence, seem to have paid little or no attention to those of a future state. Confucius himself hath scarce dropt a hint on this subject. What opinions of this kind prevail have been chiefly adopted from the worshippers of FO; who have brought out of India the belief of the Metempsychosis. And even the influence which this might have, is lessened and removed by the corrupt doctrines of the Bonzees, who propose a thousand ways to compound for iniquity, viz. by Fastings, Penances, Pilgrimages, Alms to themselves and Contributions to their Pagodas; in short by being any thing else rather than Good and Virtuous.</ref>. He accordingly ordered the best robes he had to be brought him: and getting all the people he could muster to fill out his audience, set himself up, as if he had been the Viceroy of a province. The first, that made his appearance, was the old man. Who said to him, "Sir, my name is ''Lee-thay-cong''. I had a concubine named ''Thao-chee''. To-day, while my doors were open, and while I, unsuspecting any thing, was busy with the people of my house; she was seduced away by a young man, whom I have taken with her. But I neither know how he got her away; nor whence he comes; nor what is his name." The Mandarine commanded the seducer to be brought before him. Accordingly ''Tieh''-''chung-u'' made his appearance: but when he was ordered to fall upon his knees, he only laughed at them. Upon which the Mandarine was very much affronted, and said, "Who are you? Do not you know the respect due to the Emperor's tribunal?" "This place, said the youth, is not the grand audience of the ''Lee-pu''<ref>Of the Six Sovereign courts at Pe-king whose power and authority extend over the whole Empire, the names of the ''first'' and ''third'' are written by Europeans without any difference ''Lee-'' (or ''Li-'') ''pu''; although they differ in their meaning, are differently pronounced by the Chinese, and expressed by very different characters.
-the Hero <^ the piece cannot but fufier in the
-opinion of every fsar Reader, for his seeming
-Indelicacy and want of Gallantry : it may be
-proper to remark that his expreffions do not
-poffibly ibund fo harih in the original as they do
-here : at leafi: it appears that the lady is not of-
-fended at them. But after all it is impoilible
-tliere ihould be any fach thing as Qallantry
-J 28 ttAU KIOUCHOAAN.
+The first is the ''Li-pu'', or Tribunal of Mandarines; whose business it is to furnish all the provinces with officers; to watch over their conduct, to examine their good and bad qualities, and to give an account thereof to the Emperor, that some may be raised to the highest offices as the reward of their virtue; others degraded suitably to their demerits. These are properly speaking Inquisitors of State.
-will fay no more. You probably mean
+The ''third'' supreme court is called ''Li-pu'', or The Tribunal of Rites*; whose province it is to see that the ancient rites and ceremonies are observed throughout the Empire; to inspect all religious matters, all improvements in arts and sciences, all titles of honour and marks of distinction; to examine those who are candidates for degrees; to defray the charges of the temples, sacrifices, &c; and to receive, entertain and dismiss foreign ambassadors.
-well in this affair, but are not fennble
-how prejudicial it may prove. 1 find
-iiowever it is time for me to be gone/*
-Then rifing from his chair he called
-to one of the servants of the house, and
-defired him to give his thanks and
-fcrvice to his miftrefs, and to tell
-her
+See P. Magal. p. 208, &c. P. Du Halde, vol. i. pag. 249, &c.
-among a people, who admit of no intcrcourfc be-
+* Not ''Rights'', as it is erroneously printed in the English version of P. Du Halde folio, and from thence in Mod. Univ. Hist. viii. 146, &c.</ref>! If it be, I will tell you my name." The Mandarine seeing how little he regarded him, said, "What though you are never so great: and notwithstanding you affect to laugh in this manner, you are guilty of a great offence." "Are you sure then, replied he, that I took his concubine? Where are your witnesses? If it were so, could not I have gone off with her another way? Be your office great or small, you hold it from the Emperor in order to administer justice. But whoever sent you here, had but little discernment<ref>In the original, "Could not see very clearly."</ref>." The Mandarine was very much disturbed at this, and said, "You are some practised deceiver, who have learnt to speak in this manner. I fancy you are some great villain, and presume thus because of the smallness of my office. To-morrow I will have you before the ''Tao-yee''<ref>The Fourth chair under the ''Fu-yeu'' or Viceroy. Transl.
-tween the two Sexes ; whofe Marriages arc con-
-traded without the consent of the Prj-tics, and
-even without their personal knowledge of each
-other : and who by being allowed a plurality of
-Women IciTen their attention to any one. Fc'P
-it mud follow, that where the Women have no
-power of rcfufmg, there can be no merit in thcfr
-^acceptance, and confequently no pains required
-to obtain it: there can be no inducement then
-to study any of thofc little engaging Arts which
-conftitute Gallantry with us. Among such a
-people, he Women will be in low clleem as
-Women ; and though they may be treated on
-occasion with all thi* civility and refpcd due to
-their rank or merit, there v. ill bu lo delicacy
-fhcwn to their.Sex.
-Where
+The ''Tao-yee'' (or, as it should be pronounced, ''Tau-yee'') seems to be the same with what is written in P. Magalhaens' Hist. p. 244, ''Tai-ye'', which he interprets ''The great over-Lord'': being the name by which the people call the ''Che-chew'', or Governor of a city of the second order. See note above pag. 138.
-her how fenfible he was of the fa^
-vours he had received : but that find^
-ing from her uncle it was time to
-depart, he was accordingly letting out;
-and that he could not [prefume to]
-alk her to come forth that he might
-take his leave of her* Then command*
-Where the Women in general are held fo
+N. B. In ''Lettres edifiant'', xi. 209, mention is made of the ''Tao'', as Governor of three cities, which probably is no other than the Officer here described: a ''Chew'', or city of the second order having doubtless within its jurisdiction, three or four ''Hien'' or cities of the third rank.</ref>. Then I shall see whether you will dare to talk in this manner." [''Tieh''-''chung-u'' did not think it worth while to reply.]
-cheap, we muft not wonder that the men ihould
-be backward to acknowledge a foft and refpeft-
-ful passion for any one of them : or that a nation
-in other refpedb civilized and refined, ihould in
-this refemble the moil favage and unpolidied.
-The iame causes every where produce the fame
-efFefts. Among some of the wild Nations o{ North
-America^ we are told that a young man would
-be for ever difhonoured who ihould flop and
-speak to his miHrefs in public; and that the bare
-mention of marriage between their Parents would
-be a fuiHcient reason to make them induilrioufly
-ihun each other.
-See an account of the Iroquois in Lettres edi"
+The Mandarine then called to the old man and said, "How came you that are so advanced in years, to take such a young creature for your concubine? To this shameful inequality, all the disturbance is owing. Let me see this ''Thao-chee''." She was accordingly brought before him: but when he saw she was an ordinary poor-looking girl, he could not forbear laughing. "What, said he, did you contrive this elopement yourself; or did any one intice you to it?" She made him no answer. "Well, said he, it is too late to make any farther inquiry into this affair to-night. To-morrow I will have you carried before the ''Tao-yee'', who will put your fingers into the stocks<ref name="tiehtse"/> and make you confess the truth." Then he called to ''Lee-thay-cong'', and said, "This young man and young woman I deliver into your custody. [Take particular care of them; and] see that they be forthcoming to-morrow, when I will go with you to a superior tribunal."
-fiant. IS curieus. ISc. RecueiL xii. /. 132.
-N. B. The Reader is defired to bear the above
+For the Mandarine observing that ''Tieh''-''chung-u'' was no ordinary person, and hearing him speak so unconcernedly, was not a little afraid of going too far; and therefore chose to refer the matter to a superior court. On the other hand ''Lee-thay-cong'' perceiving the stranger regarded the Mandarine so little and spoke to him so smartly, could not imagine who he was; and when he was ordered to take him home, was not a little perplexed how to treat him. To keep him without among his servants, he was afraid would excite his resentment. Again, to carry him into an inner chamber, alarmed his jealousy. However remembering that the Mandarine had ordered him to take particular care of him, he said, "It is but for a night!" And therefore ordered him to be shewn into an inner apartment: where he provided him a handsome supper. When it was over he would have taken his concubine away; but reflecting that she was the Mandarine's prisoner; he said, "That I cannot justify. It is but for one night. Let them sleep together." At the same time he prepared a place where he could see all that passed between them. "Now, said he, we shall know all in the morning."
-Remarks conftantly in mind throughout this and
-some of the following Chapters.
-Vol. II. K •v^«
+<references/>
-I30 HAU KIOU CHOAAN.
-ing his own servant to follow, he de-
-parted fo fuddcnly, that Shuey-guwin
-was not fufEciently apprized to pre-
-vent him. Who having run after him
-to defire him to return, but without cf-
-fed, remained behind very blank and
-confounded : infomuch that he was
-afliamed to return to his niece, but
-went home muttering to himself, " This
-young man hath very little of the gra-
-vity of a student. He is rough and
-headstrong, and and seems more like
-one of the sword."
-Sbuey-fing-Jin from the moment her
-uncle left her, forefaw what would be the
-refult of his officioufnefs ; and imagining
-her gueft might not be very well pro-
-vided for his journey, ordered twenty
-taels
-taels of fine filver * to be brought,
-together with some pickles and pre-
-ferved fruit. Then giving them to
-an old servant named Shuey-yeong^ fhe
-* The Leang or Chinefe Ounce, called by the
-Portuguese I^orU confifts of ten Mace or Mas^
-which the Chinefe call ^fien ; [Letfres edifiant.
-xvi. 345*] fo that according to the Tranflator's
-valuation, vol. i. pag. 14. a Ta'e'l of filver is
-about 6s. 8d. Engliih. The fame valuation is
-alfo given in a curious Paper relating to the Ja-
-pan Trade in Harrises Voyages and Tra'velsp folio,
-ed. 1744. njoL I. pag, 30c.
-The French Miflionancs have eftimated the
-Chinefe fums by French Money ; but this hath
-fulFered such great fluduations in its value by
-different Jrrets of Council, that the Tael hath
-occasionally been valued (i) at 4 litres 2 fob 1
-deniers; (2) at 5 livrej; and (3) 7 litres 10 fits.
-See (i) P. LeCompte, ii. n, 78. Lettres edifiant.
-i. 74. xvi. 381, &c. &c. (3) Ditto XXV, Pre/, x.
-Sec. $cc.
-It is hoped that this exaftnefs will not be
-deemed impertinent, as the want of it hath be-
-trayed some of our Writers into miftakes and
-contradidions. See EngL Tranf of P. Du HaUct
-vol. I. /. 73. and compare Mod. Univ. Hifl. viii.
-/. 34. with/. 158.
-K 2. W^^\^^
-.HAU KIOU CHOAAN.
-ordered him to wait without the gate
-of the city, and to wait for the young
-stranger; and when he came by, to
-present her service to him, and defire
-him to accept of this small present for
-his ufe on the road. The servant im-
-mediately went as direfted, without
-making any one privy to his design.
-''Tieh'''cbung'U having left the house of
-the young Lady returned to the Pagoda
-or convent -f , and sent his servant to in-
-quire for their bedding and furniture.
-The Superior of the Bonzees hearing
-he was there, ran to the door to fee him
-and pay him his compliments. " Sir,
-said he, the day that you went from
-hence in fo abrupt a manner, and for
-t " Called Chang'Jhiou'U-^en.** Tranflator's MS.
-which
-which I can afsign no rcason, you made
-me incur the Che-hien^s anger, who re-
-primanded me very fevcrely. To-day
-I am very fortunate to meet with
-you. And if I fliould let you go
-again, that Mandarine would doubt-
-lefs blame me/* " As to what hath
-happened, replied the youth, I fhali
-take no notice of it : but still will you
-prate ? I tell you plainly I will not to-
-day enter your convent -, neither drink,
-of your Cba *. And as for the Che-
-bien^
-• That is Tea. [See note vol. i. pag. 209.]
-It may not be improper to give here a fliort ac-
-count of this plant, which or late years is become
-fo considerablc an article in our diet and traffic.
-There are many forts of Tea in Cbina^ but they
-may all be comprehended under two : viz. the
-Green^ or Song-lo cha^ fo called from a mountain
-of that name in the province of ijr/Vz^?g--Kii» where
-the beft fort of it is cultivated : and the Bohea^
-pj, as it is pronounced by the Chinefe^ the Vu-i-choi^
-bieny I will never fee him more. Go
-inftantly, and setch hither my bed-
-ding and furniture, for I will not
-stay." " Your efFeds, said the other,
-are already given to your servant. But
-though
-which takes its name from the mountain Fu-i-
-Jhan in the province of Fo-kien. It is doubted
-whether thefe two kinds are efTentially different^
-or originally the fame, only cultivated in a dif-
-ferent manner : however it is agreed that their
-leaves are gathered at two difl^rent seasons in
-the year ; the Bohea a month or i^yt weeks ear-
-lier than the Greetty while the plant is full of fap;
-whereas the other by being left fo much longer
-'till its juices are dried up and infpi^ted by the
-warmth of the fun, changes its colour to a fine
-green. Hence we may account for the difference
-of their qualities : the Green being rough and
-raking the stopiach : the Bohea more fmooth, foft
-and healing; upon which account the latter is
-chiefly in requefl among the Chinefe,
-Tea is propagated commonly by fowing : which
-IS performed in the second moon in the year ; when
-having prepared their ground they throw nine
-or ten feed* into a hole, from which one, or two,
-or sometimes more (hrubs will fpring. Thefe at
-a proper season arc tranfplanted in rows upon
-little
-ithough you are never fo angry, I can-
-not let you go : you muft stay a little,"
-At this ''Tieh'''cbung-u was out of all
-patience, and said-, " What bufinefs
-would you have with me, that I should
-stay
-little hills at the diHance of diree or four feet frcmi
-each other, like vines with us. Where they arc
-•curious to have the Tea fine they prevent the
-growth of the ihrub, and plant it anew every four
-or five years : it would otherwise rife to the
-height of ten or twelve feet.
-The Tea-Jhrub commonly bears leaves from
-the top to the bottom, but the nearer the tops
-and extremities of the branches the finer. The
-leaf 18 oblong and (harp at the end, indented
-round like that of our rofe or sweet -briar : and
-the flower is not unlike the latter, only it hath
-more leaves. The Bohea only differs from the
-Green as to figure, in having its leaves somewhat
-rounder and shorter. In autumn when the
-flower decays, there appears a berry of the fize of
-a hazle-nut, somewhat moifl and not ill tafterj.
-From thefe the Chine/e extraft an oil, which they
-ufe in fauce. They alfo pickle the leaves for
-the fame purpose.
-In order to prepare the Leaves for ufe ; thofe
-of the Bohea are at firft dried in the fhade, after
-(lay any longer? What! In the open
-face of day would you go about to
-pradice any villainy on travellers who
-come to your convent? What! have
-you a dcsign to kill me? Have you
-which they are expanded in hot water, and ex-
-pofed either to the fun or to flow fires in copper
-or earthen pans, 'till they are crifped as we have
-them. But the Green fort being lefs juicy, are
-dried in the fame manner as soon as (gathered.
-We (hall clofe this article with obferving, that
-the true Imperial Tea called by the Chine/e, Mau-
-cha, is the leaf gathered from the Bohea (hrubs
-newly planted, or as they themselves (lile it, the
-firft points of the leagues', and is fold upon the fpot
-for near 2s. a pound : this fort is very fcarce,
-as is alfb the Flower of Tea, which unlefs mixed
-with the other, hardly tinges the water.
-N. B. It is agreed on all hands that tj^ Chinefe
-adulterate moll of the Tea we have, fo that we
-arc not to wonder if it falls ftiort of the virtues
-attributed to it by the Chinefe : who are supposed
-to be exempt from the gout, flone, fcurvy, and
-mod other chronical diforders by their conflant
-ofe of it.
-P. Du Haldc, vol. 1. p. 10, n, &c. Mod,
-Univ. Hid. vol. 8. p. 227, ^ feq>
-received
-received this order from the Che-kien ?
-If it be fo, flay a little, and to-morrow
-I will go to the Viceroy's palace and
-acquaint him of your proceedings. He
-shall fend for you, and give you such
-chaftifement as you will not be aole to
-bear." Thefe words were fcarce utter-
-ed when there came two servants from
-the audience of the Che-hten^ who said,
-** Sir, our matter hath sent us to tell
-you, that he muft speak with you at
-his house."
-For that magiftrate [as hath been
-already mentioned] having become kti-
-fibleof themeritof T'ieb-chung u^ waited
-for an opportunity to converfc with him,
-and to aflc him pardon for all he had
-done to his prejudice. Infomuch that he
-couWL
-+
-could not be at eafe till he had ktn
-him. He had therefore sent mefien-
-gers every day to inquire after him
-at the house of Shuey-fing-Jinj and to
-learn the time of his departure ; which
-he was no sooncr apprized of, than he
-icnt thefe two servants to invite him to
-•his audience.
-C H A P. VI.
-CT^IEH'chung'U having heard the
-two servants, who were come to
-invite him to the Che-hien^s^ fmiled
-and said, ^^ I am no inhabitant of
-iiis diftridt or quarter*; neither owe
-money
-• In the original " Of Lee'ching-hieny^lt
-«ay be proper to observe here, that the XV.
-provinces of China arc divided each of them
-into fo many Fu or Cities of the firft order with
-their several jurifdidions : within each of which
-are
-money to any one in it. Why then
-doth he always purfue me in this
-manner ? Is it because he did not kill
-me before ; ,and would now do it ef-
-fedually ?" The fcrvants could make
-no anfwer to this ; yet would not
-let him go notwithstanding. Upon
-which he became very angry, and was
-going to beat them: but it happened
-that at the fame inftant arrived the
-Che-hien himself. For after he had
-difpatched his servants, he imagined
-they would not be able to fucceed,
-and therefore followed them in person,
-are fo many Chew and Hien, or Cities of the
-second and third rank, with their refpedlive
-dillrias.
-Although Hien signifies a City of the third
-rank, or a part of the Capital of that fize, yet it
-alfo includes a diflrift of no mean extent, there
-being many of them lixty, feventy, or even eighty
-lea</ues in circuit.
-Mod. Univ. Hiit. vol. 8. p, 15. note.
-I40 HAU KIOU CHOAAN.
-mounted on horfeback and having a
-lead horfe along with him*. When
-he came to ''Tieh''-chung-u he alighted,
-and faluted him in the moft relpcftful
-manner, faying, ** Sir, I am a very
-mean and ordinary man. Though
-I have eyes, I had no fight. And my
-understanding hath been fo obfcured,
-that I could not difcern you to be a
-perlbn of merit. Now I am awaken-
-ed as it were out of a dream, and
-• In the Chine/e cities Horfes are much ufed
-to convey the people through the ftreets : even
-more than Chairs or Sedans. When P, ^emedo
-was in China^ it was not permitted even to the
-Mandarines to ufe thefe, unlefs to some few of
-more particular dignity. ** The grcateA part,
-he adds, ** ride on horfeback ; and because they
-** arc ill horfemcn, their horfes are guided by
-** two fervanis, who go on each side."
-In Pe-kitig a Horfe or Mule may be had fo
-cheap, ihat the hire of one for a v/hole day wiil
-rot exceed 6d. or yd : and as all the llrects arc
-much crowded, the muleteers ofren lead their
-bcalls by the bridle in order to make way.
-P. l>u Haidc, vol. I . p» 66, 1? . ^^mcdo^ y. 2 1 .
-perceive my error. For which rea-
-son I am come to afk your pardon ;
-and hope you will do me the fa-
-vour to go with me to my audience."
-*' Thefe words, said the youth, are
-very different from thofe you fpokc
-the other day. How is it that you,
-who have (hewn yourself fo attached
-to power and riches, Ihould on a fud-
-den appear to be fo devoted to truth
-and sincerity ? But perhaps this may
-be only to deceive me: and you have
-some new fcheme to drav/ me into
-mifchief/' *' Sir, said the Cbehien^
-talk not thus. I am now sincere. And
-with regard to the former injury, I know
-you have forgiven it, and (b hath the
-young lady ; who interceded for me,
-with a generofity which I (hall always
-remember.'* Tiehchung-u at tVvvs^'^
-aftonifhed. At length he said : "This
-is a moft furprizing change and re-
-formation!" "Sir, said the other, to
-convince you of it, I hope you will
-go home with me : where I have some-
-thing to propofe, which I flatter my-
-self wilLaflford you pieasure.'*
-Tub'chung'U fuflfered himself to be
-persuaded of his sincerity ; and consent-
-cd to go home with him. Accordingly
-mounting the lead horfe, he rode by
-his side 'till they came to the audience.
-When they were featcd, the Cbe-bien
-said: " Let me alk you. Sir, what
-was your reason for going away to-day
-fo suddenly ?" ** It was not my in-
-tention, said he, to depart fo soon ;
-but being difgufted at something that
-was said to mc, I could stay no long-
-/
-er." " What could that be? said
-the Cbe-hien \ pray inform me/* " The
-uncle of Shuey-ping-Jin^ replied the
-other, propofed a marriage with his
-cousin!" — " Well, saidhe; and what
-hath he -batb done amifs in that ? Had:
-he not a great deal of realbn ? Why
-could not you approve of it ?'* " You
-know very well, anfwered Tieh-chung-u^.
-that I have been for some time at the
-houfc of this young lady ; but with.
-no interefted view : nor was there any
-thing clandeftine in it. Whatever was
-done we can declare before heaven^
-genii or spirits*. But it would be
-difficult to persuade the world of our
-Innocence. And then for her uncle-
-• In the Tranflator's MS. " Angels." See-
-Notes, vol. I. p. 17, 41. The Reader may ap-
-ply this remark wherever the word Spirit or G«-
-nius occurs..
-\f
-to propofc this fubjedt.to iHc, fhcwed
-he had a very mean opinion both of
-the young lady and myself. Which gave
-me fo much difguft, that I left him
-before he had finifhed his difcourfc.'*
-*' I acknowledge, said the Cbe-hiettj
-that after converfing fo long toge-
-ther, if there had been any thing secret
-in your correfpondencej^any thing the
-world were unacquainted with, it would
-be very wrong to conclude a marriage -f.
-But remember, in former times there
-was a man of such exalted wifdom and
-understanding, that there could nowhere
-be found a ir.atch worthy of him. It
-happened alio in another age there
-Uved a woman of such fine fcnfe and
-knowledge, that flic could no where
-t How dlfu-rent do the Cbine/e reason from us ?
-The pafTage in the tcxi menu attcivuon.
-meet with a jnan equal to her worth,
-to make up a pair. If it had fallen
-out, that thefe two Ji^d been contem-
-poraries, they muft not have fled from
-each other, but have neceflarily been
-united. To-day it was with much
-difficulty that I prevailed on you to
-come hither. You are. of fo ftrift and
-inflexible a temper, that were I to offer
-you a present of gold, I know you would
-refuse it. And should I prepare never
-fo line a banquet for you, I imagine it
-would not be accepted. [Th^re is only
-this one way in which I can teftify
-my regard.] I remember an old fay-
-ing to this purpose, A man and woman
-that can be together in private ani^ yet
-preserve their chaftity, can break i\o
-Vol. II. L law.
-law *. There is fecn this day, what was
-only to be found in former ages. And
-although to you there appears nothing
-extraordinary in all this, yet I look upoA
-it as very rare and unheard of. Upon the
-whole then I fliould Tie sorry, and look
-%ipon myself as very deficient, if I did
-not accommodate to your fatisfadion
-this affair, which is fo much for your
-v^clfare.
-• This 18 flrongty cxprcfled. By way of
-Cammeiit let us hear dte Kvely Author of V
-S/frit du Laix. [Liv. vu chap. 8.]
-" The feparation of the women from the
-** men, and their ftrid confinement, is the naCtoy
-" confequence of a Plurality of wives. Do-
-^ mefHc order likewise reqaires k : An iniblvefft
-** debtor endeavours to put himself under cover
-•* from the purfuits of his creditors. Thertam
-** certain climates, where the natiutil propenfi-
-** ties have fb much force, that the moral ones
-** have fcarcely any. Leave a man alone with
-*' a woman: the temptations will be falls;
-•* the attack sure, the refinance ncwe: ia thcfe
-•* couniriej
-wdfarc* Since therefore I hare prevail-
-ed on you to come here, I beg you wUl
-stay *till the conclufion of this bufinefs,
-and not lofe fo favourable an oppor-
-tunity by an abrujpt departure.
-At thefe words Ticb-cbtatg-u setched
-a deep figh and said, ** Alas i Sir, you
-muft not speak of this marriage. Who-
-ever piTtends to live in this world mud:
-*' countries inftcad of precepts, there muft be
-** bolts."
-In C^ina ** k is regarded, as a prodigy ofvir-
-" tue, to find one's self alone with a womaa
-** in a remote apartment without offering rio •
-*• fence to her."
-To find a trea/ure in asecret place , fays a Chi-
-ncfe Moralift, ijohen ^we knowu the onvner : or a
-Jine njuoTnan in a retired cbamher : to hear the *vQice
-of an enemy ready to perijh without our ajjtfiance :
-admirable touchjiones of the heart*
-See P. Du Halde, vol. 2. p. 47. and no.
-N. B. This moral sentence strongly marlcs the
-charadlerofthe Chinese : who are to thehighe^
-degree greedy of gain, libidinous and vindidive.
-L 2 CViNX^QPt'KN.
-conform to its rules and cuftoms.
-He muft proceed with regularity and
-order*, not with intricacy and con-
-fufion. If I acknowledge our fove-
-reign Lord to be Emperor, can I pre-
-tend to claim an acquaintance or friend-
-Ihip with him ? With as much reason
-might I go about to conclude in mar-
-* The Chineje refolve all moral virtue into
-Order, Regularity and Decorum.
-'^ Ail that is required of and commanded to
-** men by Heaven," fays one of their Minifters
-of State in a Memorial to the Emperor, ** is com-
-'* prized under the word Ming or Order. To ful-
-<' fill all that this expreilion signifies is the height
-** of human perfedion." — " From hence in a
-" family fpring the duties of father and son, &c :
-** in a state thofe of prince and fubjedl. From
-" hence proceed the union> friendfliip, polite-
-" nefs and other fubordinate links of society.
-** Thcfe are the charadlerillicks of fuperiority
-•* which Heaven [7/>/rj hath given to man
-** above all other created beings upon earth."
-Vide plura apud P. Du Halde, vol. i. p. 485.
-.
-'^iage,
-riage, an acquaintance which began amid
-fo much trouble and distress,** Thp
-Che-hien replied, '* You are a y.oung
-man that have (ttn the world, and are
-of a lively difpofition : why do you
-talk in this philofophic and romantic
-manner ? If you are fo extremely rigid
-and cxaft, why did you go to her
-house, when you were ill? Now you
-are well again, and the world is fatis-
-fied, as well of the reason of your go-
-ing, as of your behaviour there -, what
-would there be wrong in your mar-
-rying ? Which ftiould your nice fcru-
-pies prevent, you will have reason to
-regret it as long as you live." " Pray
-Sir, said ''Tieh''-chung-u^f what benefit
-have I ever done you, that you should
-intereft yourself fo much about me ?'*
-L 3 Tb^
-The Cbe-hien replied, " Although my
-office is but small, as are likewise its
-profits*, there was but little wanting
-to
-• This is to be supposed fpokcn out of hoini-
-lity. [Sec note above pag. 138, o.] In Lettres
-edifiant, xvii. 177. will be found a Memorial,
-wherein a Che-bien fays of himself, ** I am but
-•' a little Mandarine, and my authority inconfi-
-" derable, &c."
-The Chinefe always afFc£l to speak meanly of
-themselves and of whatever belongs to them :
-they think it no lefs polite to ufe magnificent
-terms when speaking of others. For this reaibn
-it would pafs for great familiarity to ufe /or Tou
-when speaking to a vifitant, &c. but it is. The
-fewant of my Lord: Let my Lord permit his hum--
-blejla'vey &c. When a son speaks to his father,
-he calls himself his youngefi /on or his grand/on^
-even when he is the eldefl and hath children him-
-self. So a father fays of his son, my young or
-little son ; a mafier, my young fcholar. In like
-manner speaking of their place of abode they
-fay, this poor city or pro'vince, &c: and after a
-feaft, the entertainment for my Lord hath keen uery
-meany i^c: a person that pleads at a tribunal
-flilcs himself the delinquent,
-They bellow on others Titles proportionably
-rcfpcftful. A son speaking of his father calls
-him, the father of the bouft : a servant of his
-mailer,
-A CHINESE HISTORY. 15 j
-to tpy being being deprived of it. But
-it was my good fortune to-d^y to hcsir
-that you had pardoned me, and this
-throqgh
-jpftfter, th$ lord of th0 koufi. Even to mesnj and
-inferior people tney give an honourable name :
-thus a ftrvanty if he be a grave peribn, is call*
-cd the great mafter of the house : a bargeman, the
-chief maj^r of the weffel: a muleteer, the great
-nvand; unkfs they would anger him, and then
-they give him his ordinary name, Can-kio or
-fer/ecutpr of the feet. The officers attending o^
-the Mandarines are fliled the men on horfehack,
-or ca'vaUers. Among the common people, if
-they do not know one angther, they call Brothers
-Hiung, The addrefs to a woman, although from
-one no way related to her, is Ta-fao or Jlfer^in-
-laiAj I but It sometimes happens that foreigners,
-by a flight variation of the found, call her Broom,
-In /peaking alfo of such things as belong to
-him they speak to, they ufe particular phrafes :
-thus in mentioning his (on, it is always the no^U
-son: ifthe daughter, it is /i&e/r«'/<74f /ox'^; if his
-country, it is /fo nolle pro'vince^ cify^ l^c. Even a
-perfbn's iicknefs mud be called, the noble indifpo-
-fition*
-The above way of speaking, tho* carried by
-the Chinefe to a ridiculous exccfs, prevails more
-or lefs through all the eailern languages ; and
-in many refpedls rcfembles that of the ancient
-h 4 - Hebrew ^^
-through the perfualions of Shuey-ping-
-Jin. When I heard it I made an oath
-to change my former courfe, and to
-conduft myself hereafter by the laws
-of equity and juftice. When I ob-
-fcrved alfo how ftriftly you kept the
-rules of virtue artd honour, and that
-Sbuey-png'/tn was a young lady of such
-unaffefted modefty and ftriking merit ;
-when I considered how wonderful it
-was that two- such uncommon persons
-should meet together in one city -, I
-could not but think the hand of hea-
-Hebrcw«, which we fo juflly admire for its ve-
-nerable and majeftic Simplicity.
-See P. Du Halde, vol. i. p. 294. P. Semcdo,
-part I. ch. I J. p. 63. Mod. Un. Hift. viii.
-.
-N. B. If this peculiarity of addrefs is not found
-a Ihcrcd to throughout this history ; it is bccause
-the Tranfiator hath fubftitated the European
-phrafe inftcad of the Chinefe : a liberty which he
-hath taken in other inflances.
-ven
-ven was in it, and that you two were
-dcftined for each other. Had not
-fo Angular an affair come under my
-own particular infpeftion, it were no-
-thing. But as with thefe eyes and
-thefe ears I have feen and heard you
-both, and obfcrve you lb remarkably
-fuited to each other ; it would have an
-ill appearance among the inhabitants
-of this city, and refledt much upon
-me, Ihould I let such a pair within
-my own jurifdifton part unnoticed,
-and un-united. You muft not there-
-fore deny me." *' Then it is only
-to procure credit to yourself, said the
-youth fmiling, that you are fo earneft
-in this matter?'' ** No: replied the
-other; I would promote the common
-welfare of all.'* " Well: (aid Tieh-
-cbung-u\ if there were nootKe.t ofo^^^-
-tion to this marriage, how is it poffiblc
-to effcft it? There is no order or li-
-cence of father or mother. My own
-parents are not here. And if I would
-never fo, where is the father of Sbuey-,
-png'fm? What ! when I fee a fine per-
-son does it immediately follow that
-we muft be married ? [Can a marriage
-be either reputable or profperous that
-is driven forward with fo much dif-
-order and irregularity ? J You that talk
-to me on this fubjeft fo earneftly, why
-do not you urge it to Kwo-kbitzu?
-Ke would take a pleasure to hear you
-propofe what he fo much wiflics to ob«
-tain. However I thank you for giving
-yourself all this trouble on my account.
-I muft now bid you adieu.** " Well:
-said the Cbe-bien-, I fee you are regard-
-Jefs of what I fay: but remember a
-time will come, when you will acknow-
-ledge mc to have been right. I wifh
-you would stay with mc longer, but
-I know you are not to be moved from
-any refolucion you have once taken up* It
-would be equally vain to think of ofFer^
-ing you a present of money. That, I
-jftn afraid, would but affront you. If
-ever I have the good fortune to meet
-with you again, I hope I (hall convince
-you of my present fmccrity : and that
-you will have a better opinion of me
-than you have now." ** Sir, said ''Tieh''-
-chung-u^ I thank you. Whatever I
-think of the former part of your dif-
-courfc, thefe laft words I muft acknow*
-ledge are truly valuable.'^ He then
-faluted him in a proper manner and
-left him.
-WKea
-When Tieh'Chung'U was got without
-the gate of the city, he ordered Siow-tm
-to hire a mule to carry him and their
-furniture. " Sir, Taid the boy, an afs
-would be more proper/* He inquired
-the reason of this preference -, and was
-given to understand that their money
-began to fall (hort. At this junfturc
-came up Shueyyeong the servant of the
-young ladyy who faluting him, said, that
-his miftrefs had sent him there early in
-the morning to await his coming, which
-he had done till now that it was paft
-mid-day. *' Did Ihe order you to wait
-here for me? said the youth. Upon
-what account ?" "My lady, replied the
-servant, seeing my second mafter Shuey-
-guwingo in to and to talk with you, ima-
-gined his difcourfe would prove difagrce^
-able. She afterwards found it had caufcd
-you to depart; and therefore got this
-small present together, and ordered me
-to give it you, as you went by." ''Tieh'''^
-cbung'Uwas charmed with her generofity,
-"Your miftrefs, said he, hajth not only
-in this favour, but in every other inftance
-treated me with such uncommon good-
-nefs, that I cannot find words to cx-
-prefs my gratitude.'* Shuey-yeong said,
-" Now, Sir, I muft return horn©;
-have you no meflage for me to deliver
-to my miftrefs ?'* ^ieb-cbung-u re-
-plied, " My meeting with your lady
-was unforefeen and accidental. Wero^
-I speak of the benefits I have re-
-ceived, I fliould find no end of my
-difcourfe. Other fubjeds it is not
-proper to mention. But when you go
-home you muft present my beft acknow-
-iedgments to your lady, and tell her^
-that I, ^ieh-chung'Uy now bid her ^re-
-tiveil, and intreat her to bani(h me hence>«
-forth from her thoughts: but that I
-fliail always retain a grateful remem*
-brance of her kindnefe*/' The fcr-
-* The Editor was obliged to (often this whok
-paflTage and some few of the preceding: the Ori-
-ginal contains an appearance of indelicacy and
-iBde(x>rani, that woold not have been boriie by
-an Englijh Reader. We shall fubjoin this wliole
-Speech as the Tranflator left it> which may Alib
-icrve for a Specimen of his manner.
-** Your Miftrefs and I met accidentally at once.
-*• If you expe^ I should talk of Benefits re-
-" ceived, there would be no end : if of Love^
-*' there is none to talk of. But when you come
-•• home give my moft humble service and ac-
-** knowledgment to Siaww-tzuh • faying, that [
-•* ''Tieh'''cbung'U now take my leave of her, and
-** that (he mud not entertain any thought for [of]
-'* me hereafter : and that I shall always have a
-** grateful remembrance of her kindnefs."
-Before the Reader condemns this as unnatural
-and out of charader, he is in treated to re-perufe
-the Note above, pag. 127.
-^ S^ Mtif ntcl. X. p, XX4.
-A CHINESE HISTORY. 15^
-vant tlieh delivering the prcsent to Siotxi-
-tan^ returned back to repott this mcf-
-fage to his lady.
-Having hired a mute, they set forward
-on their journey ; and obferving that
-the fun was gone down, they inquired
-how far it was to ^ong-cbuny a village
-in their way. The man who followed
-the mule anfwered,Threc leagues. Upoft
-which ''Tieh'''cbttng'U whipped his beaft
-forward for about a league, till he
-caftic to a turning in the road, where
-was a great thicket of trees. Here
-on a fudden ftarted 6ut a young niaft
-with a linen bundle on his shoulder,
-followed by a young Woman, who seem*
-cd to be in great fear and confufion.
-When they faw Tkb-cbung-u^ they Were
-i6o HAU KIOU CHOAAN.
-the more afraid, and endeavoured to
-hide thenifelves again in the woDd.
-The youth seeing them, and that their
-appearance was fufpicious, called out
-to them to flop ; and afked the young
-man, who he was, and where he was
-going with that young woman. Upon
-which in a fright (he begged, he would
-not kill her. The young man threw
-down his bundle and was running
-away : but Tieh-chung-u laid hold of
-him and flopped him; faying, '*Teli
-me truly who you are. I will do you
-no harm." The man replied, " This
-young woman belongs to the village
-there before you. Her name is Thao-
-cbei. vShe is the concubine oi Lee-thc^-
-congy a rich man of that place. Seeing
-that he was very old, flic would no: live
-with
-A CHINESE HISTORY* i6i
-with him any longer, and therefore got
-me to help her to make her efcape.**^
-" You arc some feducing villain, said the
-youth, that have enticed her away.**
-" Indeed I am not, replied the other, my
-name is Suan-yin-y I am cousin to the old
-man, and not liich a one as you Ipeak of.'*.
-''Tieh''-cbung-u believing what he said, let
-him go. He then alked if it were true
-that Ihe was concubine to the person
-abovementioned. She anfwered fhe was,
-" Somebody, said he, hath drawn you
-aside. Come, return home again. I
-will accompany you thither." She told
-him ihe was persuaded to run away.
-'* But Lee-tboj/'Congj said fhe, will
-not believe it. He will think it all
-my own contrivance; and I fliall be
-feverely ufed if I return. I had rather
-Vol. II. . M if
-i62 . HAU KIOU CHOAAN.
-if you pleafc, fcrvc and follow you.'*
-*''Tieh'''Cbung'U fmilcd at her offer, and
-replied. "Come then; go along be-
-fore : and I will confidcr what you (hall
-do.'* He then bade his servant take
-up the bundle and put it on the mule.
-The young woman finding it was in vain
-to rcfift, did as (he was direflied. They
-had fcarcely proceeded half a league
-before they faw a great many people
-coming towards them. Who, as soon as
-they were near enough to know the
-young woman, cried out, " Here (he is.
-Here (he is !'* and inftantly furround-
-cd her, together with ''Tieh''-cbung-u and
-his servant. At the fame time they
-difpatched two of their number to
-acquaint Lee-ibay-cong of it. •* Good
-people, said the youth, you muft not
-c make
-A CHINESE HISTORY, 16$
-make such an outcry and difturbance.
-Had I been difpofed to carry oflF this
-woman, I could have taken a different
-road. I but jufl now met with her,
-and am carrying her back to Lee-tbajff-
-cong.*^ They replied, *' We know not
-what was your intention. You are z
-young man and (he a young wonlan.
-We know not whether you speak trutb
-or not. You muft go aloi^with us
-to the Mandarine/'
-When they were got a little farther,
-there came running towards them agrest
-many more people with torches and laa«
-thorns, for it was now dark. Among
-them wasZ^M^^ay-r^himself } Whofee-
-ing a handlbme young man with his cofH
-cubine, was greatly enraged ^ and with-*
-out having patience to enquire into
-the matter, laid hold of him and
-said, " Who are you, that dare feduce
-away my concubine?*' ''Tieh''-cbung-u
-puflied him aside, faying, *' This old
-fellow is no better than a brute,' to
-behave in this uncivil manner with-
-out knowing whether he is right or
-wrong. Your concubine was going
-away with another, which I prevent-
-ed; and now when I would reftorc
-her to you again, fp far from thank-
-ing me, you treat me rudely." The
-old man said, •• Who ftiould take her
-away ? She is my woman, and is along
-with you; and the bundle you have
-there is my property." ''Tieh''-cbung-u
-seeing him too paflfionate to hearken to
-rcason, said, " Very well ! Be it fo !
-It
-It is now night ; we cannot at prefcnt
-clear up this matter j when we con>e
-to the Mandarine of the village, wc
-fliall fee who is wrong/' They presently
-arrived at the Mandarine's house. He
-inquired what all that diilurbance
-meant ; and was informed, that old Lee-
-fbay-cong had brought some people,
-whom he had caught running away
-with his concubine.
-This Mandarine, whofe name was
-Swin-kien-tze^ seldom had it in his
-power to fqueeze any one by reafoa
-of the poverty of his place: he w^
-therefore very glad to hear he w^
-to have before him fq rich a man as
-Lee-thay-cong*. He accordingly ordered
-• It is a common Proverb in China, The.Eqji--
-t)eror lets loofe fo many han^mcxi) m>3x^'^x^sc%^
-^^^
-the belt robes he had to be brought
-him : and getting all the people he
-could mufter to fill out his audience,
-iet hiffiself up, as if he had been the
-Viceroy
-dogi and wolves, to ruin and devour the poor
-People, when he creates new Mandarines to go-
-vern them. Fideplura apud P, Magal.p. 13^,
-We are not to wonder among a People (b ava^
-ritious as the Cbine/e^ and who have fo little notion
-of a future reckoning, that Power and Office
-are often productive of Tyranny and Oppreffion.
-Where there is no principle of confcience, it
-is not in the power of human laws to prevent
-inju(Uce« If we examine the Cbinefe Govern-
-ment in Theory, nothing seems better calculated
-for the good and happinefs of the people ; if in
-Praflice, we (hall no where find them more pil-
-laged by the great. A Love of Gain is fo
-strongly imprcfled on the minds of the Chinefe^
-and every thing in their fituation and country
-contributes fo much to infpire and feed it, that
-we mud expedl to find it predominant over all
-other considerations. The populoufnefs of their
-country, and the frequency of famines, renders
-their very lives precarious without great indus-
-try and great attention to private gain. [See
-V B/prit des^ Loix^ liv. xix. ch, 20.] Again, as
-Viceroy of a province. The firft, that
-made his appearance, was the old man.
-Who said to him, ** Sir, my name is
-Lee-tba^'Cong. I had a concubine named
-ThaO'chee.
-their magiftratcs arc generally raised by personal
-merit and application, and that even from the
-iowcft ranks, fo that they come poor to their
-governments ; they lie under ftrone temptations
-to be rapacious and greedy. [See aljonote hekiUyp.
-.] It is the buiinefs of their Laws to check
-andcorred this evil tendency: .and 'many fine
-Regulations to this end will be found among
-thofe of the Chinefe :^ such as the Eafinefs Si
-appeal to fuperior tribunals : the triennial la-
-qui£tions held upon the Conduct of the Manda-
-rines : the requiring them to give in exa6l ac-
-counts of their adminifb-ation : and the fending
-both publick and private Vifitors into the pro-
-vinces to infpedl their behaviour, and to receive
-the complaints of the People, &c. [Set P,
-Magal, p, 222, 223. P. Le Compte^ torn, 2.
-p, 21 — 29. uhi plura,] But after all, as the
-Chinefe Laws are merely political inlHtutions,
-and are backed by no fandions of future
-rewards and puniihments, though they may
-influence the exterior, they will not affed
-the heart, and therefore will rather create an ap-
-pearance of virtue, than the reality.
-M 4 Pow^a
-Tbao'cbee. To-day, while my doors
-were open, and while I, unfulpcfting
-any thing, was bufy with the people
-of my house j ftie was feduced away by
-a young
-Power and Riches, as the Author observes
-in a former page, are the fole objeAs of attention
-in ChinOf because Power and Riches procure
-every thing which can render this life ddirable,
-and a Chimfe seldom looks beyond it. And
-where only principles of this kind prevail, and
-there is no check from confcience, we muft not
-wonder that general difhoncfty and corruption
-prevail too. The very beft Human Laws can
-only operate upon the hopes and fears of man-
-kind by present rewards and punilhmcnts : but
-a thoufand cafes will happen where the offender
-will hope to efcape detedlion ; or, if detected,
-to purchaff impunity.
-This then is the gre^t deficiency of the Chi-
-tiffe Laws, that they are not fupportcd by higher
-fanftions, than what afFeft temporal hopes and
-fears. The not attending to which circumftancc
-hath betrayed two eminent Writers into miftake.
-The one regarding only the vifible corruption of
-the Chinejey hath conceived a mean opinion of
-their Laws. See LordAnfoifs Voyage j hook 3. ch. i o.
-The other rcflcfting on the excellency of their
-Lawe
-a young man, whom I have taken
-with her.' But I neither know how he
-got her away ; nor whence he comes.;
-nor what is his name'* The Man-
-Laws hath supposed this corruption only partial
-and of late Handing. See Mod. Uni'v. Hift. <voU
-./. 249, y^. Whereas that grand fource of cor-
-ruption, a strong Defire of Gain, mull always
-have prevailed in a country fo circumdanced as
-China : nor was it in the power of any Laws
-merely human to prevent its effefts.
-Perhaps it is unneceflary to mention that the
-ancient Chinefe Lawgivers, although they incul-
-cated pretty juft notions of Providence, seem to
-have paid little or no attention to thofe of a
-t'uture Hate. Confucius himself hath fcarce dropt
-a hint on this fubjed. What opinions of this
-kind prevail have been chiefy adopted from the
-worfhippers of FO ; who have brought out of
-India the belief of the Metempfychofis. And even
-the influence which this might have, is leflened
-and removed by the corrupt doctrines of the
-Bonzees^ who propofe a thoufand ways to com-
-pound for iniquity, viz. by Failings, Penances,
-Pilgrimages, Alms to themselves and Contribu-
-tions to their Pagodas ; in (hort by being any
-|hing elfe rather than Good and Virtuous.
-Marine commanded the feducer to be
-brought before him. Accordingly 7/>i-
-chung'U made his appearance : but when
-he was ordered to fall upon his knees,
-he only laughed at them. Upon which
-the Mandarine was very much affront-
-ed, and fay, " Who are you ? Do not
-you know the rcfpefl due to the Em-
-peror's tribunal ?'* " This place, said
-the youth, is not the grand audience
-of the I.ec-pu * / If it be, I will tell you
-my
-* Of the Six Sovereign courts at Pe-king whofe
-power and authority extend over the whole
-Empire, the names of the/iry? and third are writ-
-ten by Europeans without any difference Lee- (or
-Li-) pu ; although they differ in their meaning,
-are differently pronounced by the Cbinefe^ and
-cxprcffed by very different characters.
-The firft is the Li-pu^ or Tribunal of Manda-
-rines ; whofe bufinefs it is to furnifli all the pro-
-vinces with officers ; to watch over their condudl,
-K} examine their good and bad qualities, and to
-give
-my name.** The Mandarine seeing
-how little he regarded him, said, " What
-though you are never fo great : and not-
-withstanding you affed to laugh in this
-manner, you are guilty of a great of-
-fence.** " Are you sure then, replied
-give an account thereof to the Emperor, that
-Tome may be raised to the higheft offices as the
-reward of their vlrtae ; others degraded faitabljr
-to their demerits. Thefe are properly (peaking
-Inqiiifitors of State.
-The tJbir^i fupreme court is called D-pu, or ne
-Tribunal of Rites * ; whofe province it is to (ec
-that the ancient rites and ceremonies are obieiv
-ved throughout the Empire ; to infpeft all reli-
-gious matters, all improvements in arts and (a-
-ences, all titles of honour and marks of diftinc-
-tion ; to examine thofe who are candidates for
-degrees; to defray the charges of the temples,
-facrifices, &c ; and to receive, entertain and dif^
-mifs foreign amba^adors.
-See P. Magal. p. 208, &c. P. Du Haldc, vol.
-i.pag. 249, &c.
-• Not Rights, as it is erroneoufy printed in the Eng^
-li/b verfion of'?. Du Halde folio y and from tbenee «
-Mod, Univ, Hift, viii. 146, &c.
-He,
-he, that I took his concubine ? Where
-are your witnefles ? If it were fo, could
-r
-not I have gone off with her another
-way ? Be your office great or small, you
-hold it from the Emperor in order to
-adminifter juftice. But whoever sent
-you here, had but little difcernment*."
-The Mandarine was very much dif-
-turbed at this, and said, •< You are fbme
-pradlifed deceiver, who have learnt to
-ipeak in this manner. I fancy you
-arefomc great villain, and prefume thus
-because of the smallnefs of my office.
-To-morrow I will have you before
-the Tao-yee-f. Then I Ihall fee whe-
-ther
-• In the original, "Could not fee very ckarly.**
-t The Fourth chair under the Fu-yeu or Vice-
-roy. Tranf.
-The 7aB-yee (or, as it (hould be pronounced,
-Tau-yee) fcems to be the fame with what is writ-
-tcr
-ther you will dare to talk in this man*
-ner." {''Tieh''-cbung-u did not think it
-worth while to reply.]
-The Mandarine then called to the
-old mUn and said, ^ How came you
-that are fo advanced in years, to take
-such a young creature for your con-
-cubine? To this (hameful inequality^
-all the difturbance is owing. Let mc
-fee this ^bao-cbee*^ She was accord-
-ingly brought before him: but wheD
-he law (he was an ordinary poor-look-
-ten in P, Magalhaens* Htft. p. 244, Tai-ye, which
-he interprets The great oxfrftLord: being the
-name by which the people call the Che-che^^ or
-Governor of a city of the second order. See
-note above pag. 138.
-N. B. In Lettres edijiant, xu 209, meation is
-made of the Tao^ as Governor of three cities,
-which probably is no other than the Officer here
-defcribed : a Che^ or city of the second order-
-having doubtlefs within its jurifdi^Uon, three or
-four Hien or cities of the third rauk.
-ing girl, he could nor forbear laugh-
-ing. •' What, said he, did you con-
-trive this elopement youHelf ; or did any
-cme intice you to it ?'* She made him no
-anfwer. ^ Well, laid he, it is coo lace
-to make any farther inquiry inco this
-affair to-night. To-nK>rrow I will
-have you carried befOTc the Tao-jei-^
-who will put yoCir fingers into the
-docks* and make you confefs the
-cruth." Then hz called to Lr^-sbay^
-€9t^j and said, ^' This young man and
-young woman I deliver into your cuf-
-tody. [Take panicular cue of them ;
-• The Ch'tse/e name sccordisg to ihe Tranil
-lator here is fzAis-zib : See coir, pa^ 6-. Tlie
-greax diilcrence in the Eitrtfeam msjxLti of wri^
-dag CcfiMf e vords hath beta already accoujucd
-kx io flotr, jpa?. 105.
-N. B. This is ihr Tonore geBCTi!]y isiniftrd on
-WiMBCB. Sec Lettrw ediaacL &ciir. ic, Rrcaril
-sini. pag. 2Sy.
-a-d]
-and] fee that they be forthcoming to-
-morrow, when I will go with you to
-a fuperior tribunal."
-For the Mandarine obferving that
-ieb-cbung'U • was no ordinary person,
-and hearing him speak fo unconcerned-
-ly, was not a little afraid of going too
-farr and therefore chofe to refer the
-matter to a fuperior court. On the
-other hand Lee-ihay-cong perceiving
-the stranger regarded the Mandarine
-fo little and spoke.^to him fo fmartly,
-could not imagine who he was ; and
-when he* was ordered to take him
-home, was not a little perplexed how
-to treat him. To keep him without
-among his servants, he was afraid
-would excite his resentmcnt. Again,
-to
-to carry him into an inner chamber,
-alarmed his jealoufy. However re-
-membering that the Mandarine had
-ordered him to take particular care
-of him, he said, " It is but for a
-night!" And therefore ordered him
-to be fliewn into an inner apartment :
-where he provided him a handsome
-fupper. When it was over he would
-have taken his concubine away ; but
-refleding that fhe was the Man-
-darine's prisoner; he said, "That I
-cannot juftify. It is but for one night.
-Let them sleep together." At the
-fame time he prepared a place where
-he could fee all that pad between them.
-" Now, said he, we (hall know all in
-the morning '*
-C H A P.
 [[Category:Hao Qiu Zhuan]]