Chapter 8 — 整体 Chinese-English Bilingual / 中英双语对照

第8回 — Chapter 8

中文原文（繁体） — Percy/Wilkinson (1761)

中文原文（繁体）	Percy/Wilkinson (1761)
EN · DE · 中文 · 正體 · FR · ES · RU Previous◀ zh Hao_Qiu_Zhuan Nextzh ▶ 第八回一言有触不俟驾而行 Chinese original text of Chapter 8 Compare with the modern English translation, Wilkinson/Percy 1761 translation, and other language versions. 第八回一言有触不俟驾而行诗曰：无蒂无根谁是谁，全凭义唱侠追随。皮毛指摘众人识，肝胆针投贤者为。风雨恶声花掩耳，烟云长舌月攒眉。若教圆凿持方枘，千古何曾有入时。话说县尊自从叫单祐潜窥明白了铁公子与水小姐的行事，知他一个是烈男，一个是侠女，心下十分敬重，便时时向人称扬，在他人听了，嗟叹一番，也就罢了，唯有水运闻之是实，便暗暗思想道：“我撺掇侄女嫁过公子，原也不是真为过公子，不过是要嫁出门，我便好承受他的家私，如今过公子之事，想来万万不能成了。却喜他又与铁公子往来的稠密，虽说彼此敬重，没有苟且之心，我想也只不过是要避嫌疑，心里未尝不暗暗指望。我若将婚姻之事，凑趣去撺掇他，他定然喜欢。倘若撺掇成了，这家私怕不是我的？” 水运算计定了，因开了小门，又走了过来，寻见冰心小姐，因说道：“俗话常言：‘鼓不打不响，钟不撞不鸣。’又言：‘十日瞎眼，九日自明。’你前日留下这铁公子在家养病，莫说外人，连我也有些怪你。谁知你们真金不怕火，礼则礼，情则情，全无一毫苟且之心，到如今又访知了，方才敬服。”冰心小姐道：“男女交接，原无此理，只缘铁公子因救侄女之祸，而反自祸其身，此心不忍，故势不得已，略去虚礼，而救其实祸。圣人纲常之外，别行权宜，正谓此也。今幸铁公子身已安了，于心庶无所愧。至于礼则礼，情则情，不过交接之常，原非奇特之行，何足起敬。”水运道：“这事也莫要看轻了，鲁男子柳下惠能有几个？这都罢了。只是我做叔叔的，有一件事要与你商量，实是一团好意，你莫要疑心。”冰心小姐道：“凡事皆有情理，可行则行，不可行则不敢强行。叔叔既是好意，侄女缘何疑心？且请问叔叔，说的是何事？” 水运道：“古语说得好：‘男大当婚，女大须嫁。’侄女年虽不大，也要算作及笄之时。若是哥哥在家，自有他做主张。今又不幸被谪边庭，不知几时回来，再没个只管将你耽搁之理。前日过公子这段亲事，只因他屡屡来求，难于拒绝，故我劝侄女嫁他。今看见侄女所行之事，心灵性巧，有胆量，有侠气，又不背情理，真要算做个贤媛淑女。这过公子虽然出自富贵，不过纨袴行藏，怎生对得侄女来？莫说过公子对你不过，就是选遍天下，若要少年有此才学，可以抡元夺魁，也还容易；若要具英雄胆量，负豪杰襟怀，而又年少才高，其机锋作用，真可与侄女针芥相投，只怕这样人一世也寻不出来。说便是这等说，却妙在天生人不错，生一个孟光，定生一个梁鸿。今天既生了侄女这等义侠闺秀，忽不知不觉，又那里撞出这个铁公子来，这铁公子年又少，才又高，人物又清俊，又具英雄胆量，又负豪杰襟怀，岂非天特特生来与侄女作对？你二人此时正在局中，不思知恩报恩，在血性道义上去做。至婚姻二字，自不肯言。我做叔叔的事外观之，感恩报恩，不过一时；婚姻配合，却乃人生一世之事，安可当面错过？”冰心小姐道：“天心最难揣度，当以人生所遇为主。天生孔子，不为君而为师；天生明妃，不配帝而远嫁单于，皆人生所遇，岂能自主？铁公子人品才识非不可，然但所遇在感恩知己之间，去婚姻之道甚远。” 水运道：“感恩知己，正可为婚，为何转远？”冰心小姐道：“媒妁通言，父母定命，而后男女相接，婚姻之礼也。今不幸患难中，草草相见于公堂，又不幸疾病中，侄女迎居于书室，感恩则有之，知己则有之，所称‘君子好逑’，当不如是。”水运道：“这是你前日说的‘嫂溺叔援，权也。’冰心小姐道：“行权不过一时，未有嫂溺已援，而不溺复援者，况且凡事皆可用权，若婚姻为人伦风化之首，当正始正终，决无用权之理。”水运道：“正终是不消说，就是今日始事，虽说相见出于患难，匆匆草草；然你二人毫无荀且，人尽知之，也未为不正。”冰心小姐道：“始之无苟且，赖终之不婚姻，方明白到底。若到底成全，则始之无苟且，谁则信之？此乃一生名节大关头，断乎不可，望叔叔谅之。” 水运见侄女说不入耳，因发急道：“你小小年纪，说的话倒像个迂腐老儒，我如今也不与你讲了，待我出去与铁公子商量，这铁公子是你心服之人，他若肯了，难道怕你不肯？”说完走了出来，要见铁公子。此时铁公子正在书房中静养。小丹传说：“隔壁住的水二爷要见相公。”铁公子因走出来相见。分宾主坐定。水运先开口道：“连日有事未暇，今高贤下榻于此，有失亲近。”铁公子道：“缘病体初痊，尚未进谒为罪。”水运道：“我学生特来见铁先生者，因有一事奉议。”铁公子道：“不知何事？”水运道：“不是别事，就是舍侄女的姻事。”铁公子因听见侄女姻事四字，就变了颜色，说道：“老丈失言矣，学生外人，凡事皆可赐教，怎么令侄女姻事也对学生讲？”水运道：“舍侄女姻事本不当向铁先生求教，只因舍侄女前日为过公子抢去为婚，赖铁先生鼎力救回，故尔谈及。”铁公子道：“学生前日是路见不平，一时触怒而然，原出无心。今日老丈特向学生而言，便是有心了。莫非见学生借寓于此，以为有甚不肖苟且之心，故以此相餂么？学生就立刻行矣，免劳赐教。” 水运见铁公子发急，因宽慰道：“铁先生不必动怒，学生到是一团好意。且请少坐，听我学生说完，便知其实，彼此有益。”铁公子道：“吾闻君子非礼勿言，非礼勿听，老丈不必说了。老丈虽是好意，但我铁中玉的性情，与老丈迥别，只怕老丈的好意在我学生听中，或者转以为恶意。只是去了，便好意恶意，我都不闻。”因立起身，对着管门伺候的家人说道：“你多多谢上小姐，说我铁中玉感激之私，已识千古。今恶声入耳，已不敢面辞。”又叫出小丹，往外便走。水运忙忙来赶，铁公子已走出门去远了。水运甚是没趣，又不好复进来见冰心小姐，只说道：“这后生，怎这样一个蠢性子！也不像个好娇客。”一面说，一面就默默的走了过去。正是：只道谀言人所喜，谁知转变做羞耻。若非天赋老面皮，痛削如何当得起。却说冰心小姐，见叔叔出厅去见铁公子，早知铁公子必然留他不住，便也不留。但虑他行李萧疏，因取了十两零碎银子，又收拾了果菜之类，叫一个家人叫做水用，暗暗先在门外等候，送与他作路费，且却像不知不闻的一般。正是：蠢顽皆事后，灵慧独机先。有智何妨女，多才不论年。却说铁公子怪水运言不入耳，遂出门带了小丹，一径走到长寿院，自立在寺前，却叫小丹进去，问和尚要行李。独修听见铁公子在寺外，忙走出来，连连打恭，要邀进去吃茶，因说道：“前日不知因甚事故得罪，相公忽然移去，县里太爷说我接待不周备，他百般难为，又教我到各处访寻。今幸相公到此，若再放去，明日太爷知道，我和尚就该死了。”铁公子道：“前事我倒不提了，你还要说起怎么。今与你说明了罢，寺内决不进去了，茶是决不吃了，知县是决不见了。快快取出行李来还我，我立刻就要行。”独修道：“行李已交付小管家了，但相公要去，就怪杀小僧，也不敢放，必求相公少停一刻。”铁公子大怒道：“你这和尚，也忒惫赖，难道青天白日，定要骗我进去谋害？你莫要倚着知县的势力为恶，我明日与抚院大人说知，叫你这和尚竟当不起！” 正说着，忽县里两个差人赶来，要请铁相公到县里去。原来这鲍知县自从改悔过来，知道铁公子是个有义气的男儿，要交结他，时刻差人在水家打听他的消息。差人见他今日忽然出站，忙报与知县，故知县随即差人来请。铁公子见请，转大笑起来，说道：“我又不是你历城县人，又不少你历城县的钱粮，你太爷只管来寻我做甚？莫非前日谋我不死，今日又来请去补账？”差人却没的回答，却只是不放。铁公子被逼得性起，正要动粗，忽听众人喊道：“太爷自来了！” 原来鲍知县料想差人请铁公子不来，因自骑了一匹马，又随带了一匹马，飞跑将来。到了面前，忙跳下来，对着铁公子深深打恭道：“我鲍梓风尘下吏，有眼无珠，一时昏聩，不识贤豪，多取罪戾，今方省悟，台兄乃不欺屋漏之君子，不胜愧悔，故敢特请到县，以谢前愆，并申后感。”铁公子听见县尊说话侃侃烈烈，不似前面拖泥带水，便转了一念，并答礼道：“我学生决不谎言，数日前尚欲多求于老先生，因受一知己之教，教以反己功夫，故不敢复造公堂。不谓老先生势利中人，怎忽作此英雄本色语，真不可解！莫非假此逢迎，别有深谋以相加么？”县尊道：“一之为甚，岂可再乎？莫说老长兄赦过高谊，我学生感铭不尽；就是水小姐良言劝勉，也不敢忘。”铁公子吃惊道：“老先生为何一时就通灵起来？大奇，大奇！”县尊道：“既蒙原谅，敢求到敝衙，尚有一言求教。”铁公子见县尊举止言辞，与前大不相同，便不推辞，竟同上马并辔而行。到了县中，才坐定，就问道：“老先生有何见谕，乞即赐教，学生还要长行。”县尊道：“且请问老长兄，今日为何突然要行，有如此之急？”铁公子道：“学生行期，本意尚欲稍缓一二日，以期眷怀。今忽有人进不入耳之言相加，有如劝驾，故立刻行矣。”县尊道：“人为何人？言为何言？并乞教之。”铁公子道：“人即水小姐之叔，言即水小姐婚姻之言。”县尊道：“其人虽非，其言则是。老长兄为何不入耳？”铁公子道：“不瞒老先生说，我学生与水小姐相遇，虽出于无心，而相见后，义肝烈胆，冷眼热肠，实实彼此两照，欲不相亲，而如有所失，故略去男女之嫌，而以知己相接，此千古英雄豪杰之所为，难以告之世俗。今忽言及婚姻，则视我学生与水小姐为何如人也？毋亦以钻穴相窥相待耶？此言岂入耳哉！故我学生言未毕，而即拂袖行矣。” 县尊道：“婚姻之言，亦有二说，台兄亦不可执一。”铁公子道：“怎有二说？”县尊道：“若以钻窬相视，借婚姻而故作讥嘲，此作不可。倘真心念河洲君子之难得，怜窈窕淑女之不易逢，而欲彰关睢雅化，桃夭盛风，则又何为不可，而避之如仇哉？即我学生今日屈台兄到县者，久知黄金馈赂，不足动君子之心，声色宴会，难以留豪杰之驾。亦以暖昧不欺，乃男女之大节，天然凑合，实古今之奇缘。在台兄处事，毫不沾滞，固君子之用心；在我学生旁观，若不成全，亦斧柯之大罪。故今日特特有请者，为此耳。万望台兄消去前面成心，庶不失后来佳偶。”铁公子听了，拂然叹息道：“老先生为何也出此言？人伦二字，是乱杂不得的，无认君臣，岂能复认朋友？我学生与水小姐，既在患难中已为良友，安可复为夫妻，若覥颜为之，则从前亲疏，皆矫情矣，如何使得！”县尊道：“台兄英雄，怎说此腐儒之语？若必欲如腐儒固执，则前日就不该到水家去养病了。若曰养病可以无欺自信，怎今日人皆尽言其无欺，而何必避嫌，不敢结此丝萝？是前后自相矛盾也，吾甚不取。”铁公子道：“事在危机，不可得避，而必欲避之以自明，君子病其得而下忍为。至于事无紧要，又嫌疑未消，可以避之而乃自恃无私，必犯不避之嫌自耀，不几流于小人之无忌惮耶？不知老先生何德于学生，又何仇于学生，而区区以此相浼耶？” 县尊道：“本县落落一官，几乎随波逐流，今幸闻台兄讨罪督过之言，使学生畏而悔之，又幸闻水小姐宽恕从前之言，使学生感而谢之。因思势利中原有失足之时，名教中又未尝无快心之境，何汲汲舍君子而与小人作缘以自误耶？故誓心改悔，然改悔之端，在勉图后功，或可以补前过耳。因见台兄行藏磊落，正大光明，不独称有行文人，实可当圣门贤士。又见水小姐灵心慧性，俏胆奇才，虽然一闺阁淑女，实不愧须眉男子。今忽此地相逢，未必老天无意。本县若不见不闻，便也罢了。今台兄与水小姐公堂正大，暗室光明，皆本县亲见亲闻，若不亟为撮合，使千古好逑，当面错过，则何以为民父母哉？此乃本县政声风化之大端，不敢不勉力为之。至于报德私情，又其余事耳。” 铁公子听了大笑道：“老先生如此说来，一发大差了。你要崇你的政声，却怎陷学生于不义？”县尊也笑道：“若说陷兄不义，这事便要直穷到底矣。台兄既怕陷于不义，则为义去可知矣。若水小姐始终计却过公子，不失名节，又于台兄知恩报恩，显出贞心，有何不义而至陷兄？”铁公子道：“非此之谓也。凡婚姻之道，皆父母为之，岂儿女所自主哉？今学生之父母安在？而水小姐之父母又安在？而徒以才貌为凭，遇合为幸，遂谓婚姻之义举，不知此等之义举，只合奉之过公子，非学生名教中人所敢承也。”遂立起身来要行。县尊道：“此举义与不义，此时也难辨，只是终不能成，则不义，终成之则义。台兄切须记之，至日后有验，方知我学生乃改悔后真心好义，不是一时阿所好也。既决意行，料难强留；欲劝一饮，恐怕兄以前辙为疑；欲申寸敬，又恐台兄以货财见斥，故逡巡不敢。倘有天缘，冀希一会，以尽其余。”铁公子道：“赐教多矣，唯此二语，深得我心，多感，多感！”因别了出来，带了小丹，携着行李，径出东门而去。正是：性无假借谁迁就，心有权衡独往来。可叹世难容直道，又生无妄作奇灾。铁公子一时任性，走出东门，不曾检点盘缠。见小丹要雇牲口，心下正费踌躇，忽水家家人水用走到面前，说道：“铁相公怎此时才来？家小姐吩咐小的在此候了半日。”铁公子道：“小姐叫你候我做甚么？”水用道：“家小姐因见二老爷出来会铁相公，知道他言语粗俗，必然要触怒铁相公，必然铁相公要行。家小姐又不便留，但恐怕匆匆草草，盘缠未曾打点，故叫小的送了些路费并小菜在此。”铁公子听了大喜道：“你家小姐不独用情可感，只这一片慧心，凡事件件皆先知，种种周备，真令人敬服。”水用道：“小的回去，相公可有甚言语吩咐？”铁公子道：“我与你家小姐陌路相逢，欲言恩，恩深难言；欲言情，又无情可言。只烦你多多拜上小姐，说我铁中玉去后，只望小姐再勿以我为念，便深感不朽矣。”水用因取出那十两银子并菜果，付与小丹纳下了。铁公子有了盘缠，遂叫小丹雇了一匹驴，径望东镇一路而来。不料出门迟了，又在县中耽搁了半日，走不上三十余里，天就晚了，到东镇还有二三里，赶驴的死也不肯去了，铁公子只得下了驴子步行。又上不得里许，刚转过一带林子，忽见一个后生男子，背着一个包袱，领着一个少年妇人，身穿青布衣服，头上搭着包头，慌慌张张的跑来，忽撞着铁公子，十分着惊，就要往林子里去走。铁公子看见有些异怪，因大喝一声道：“你拐带了人家妇人，要往哪里走！” 那妇人着这一惊，便呆了，走不动，只立着叫饶命。那后生着了忙，便撇了妇人，丢下包袱，没命的要跑去。铁公子因赶上捉住，问道：“你是甚么人？可实说了，我便放你。”那后生被捉慌了，因跪在地上，连连磕头道：“相公饶命！我实说来。这女子是前面东镇上李太公的妾，叫做桃枝，他嫌李太公老了，不愿跟他，故央我领他出来，暂时躲避。”铁公子道：“这等说来，你是个拐子了。”那后生道：“小的不是拐子，就是李太公的外孙儿。”铁公子道：“叫甚名字？”那后生道：“小的叫做宣银。”铁公子又问道：“是真么？”宣银道：“老爷饶命，怎敢说谎。”铁公子想了想道：“既是真情，饶你去罢！”因放了手。宣银爬起，早没命的跑去了。铁公子因复转身来问那妇人道：“你可是东镇上李太公的妾么？”那妇人道：“我正是李太公的妾。”铁公子又问道：“你可叫做桃枝？”那妇人道：“我正叫做桃枝。”铁公子道：“这等说起来，你是被拐出来的了。不必着惊，我是顺路，就送你回去可好么？”那妇人道：“我既被人拐出来，若送回去，只道是有心逃走，那里辨得清白？相公若有用处，便跟随相公去罢。”铁公子笑一笑道：“你既要跟随，且到前边去算计。”因叫小丹连包袱都替他拿了，要同走，那妇人没奈何，也只得跟了来。又走不上里余，只见前面一阵人飞一般赶将来。赶到面前，看见那妇人跟着一个少年同走，便一齐叫道：“快来！好了，拿着了！”众人听见，遂一齐将三人围住，一面就叫人飞报李太公，铁公子道：“你们不必啰唣，我是方才路上撞见，正同了送来。”众人乱嚷道：“不知你是送来，还是拐去，且到镇上去讲！”大家围绕着，又行不上半里，只见又是一阵人，许多火把照得雪亮，那是李太公闻知自赶来了。看见铁公子人物俊秀，年纪又后生，他的妾又跟着他走，气得浑身都是战的，也不问个明白，照着铁公子胸脯，就是一拳头，口里乱骂道：“是哪里来的肉眼贼，怎拐骗我的爱妾？我拼着老性命与你拼了吧！”铁公子忙用手托开，说道：“你这老人家也忒性急，也不问个青红皂白，便这等胡为！你的妾是被别人拐去，是我看见，替你捉转来的，怎不谢我，倒转唐突？” 李太公气做一团，乱嚷乱跳道：“是哪个拐他？快还我一个人来！在哪撞着？是哪个看见？”因用手指着那妇人道：“这不是我的妾？”又用手指着小丹拿的包袱道：“这不是我家的东西？明明的人赃现获，你这擒娘贼，还要赖到哪里去！”铁公子看见李太公急得没法，转笑将起来道：“你不须着急，妾已在此，自然有个明白。”众人对李太公道：“这等时候，黑天黑地，在半路上也说不出甚么来，且回到镇上，禀了镇爷，用起刑具，便自然招出真情。”李太公只得依了。大家遂扯扯拉拉，一齐拥回镇上来见镇守。这镇守是个差委的吏员巡检，巴不得有事，听见说是有人拐带了李太公的人口，晓得李太公是镇上的财主，未免动了欲心，看做一件大事，遂齐齐整整带上纱帽，穿起圆领，叫军士排衙，坐起堂来。众人拥到堂前，李太公先跪下禀道：“小老儿叫做李自取，有这个妾，叫做桃枝，今忽然门户不闭，被人拐去。小老儿央人分头去赶，幸得赶着了。”因用手指着铁公子道：“却是这个不知姓名的男子带着逃走，人赃俱获在此，求爷正法。”镇守叫带过那个拐子来，众人将铁公子拥到面前，叫他跪下。铁公子笑一笑道：“他不跪我也罢了，怎叫我去跪他？”镇守听了满心大怒，欲要发作，因看见铁公子人物轩昂，不像个卑下之人，只得问道：“你是个甚么人？敢这等大模大样？”铁公子道：“这里又不是吏部堂上，怎叫我报脚色？你莫怪我大模大样，只可怜你自家出身小了。”镇守听了，一发激起怒来，因说道：“你就有些来历，今已犯了拐带人口之罪，只怕也逃不去了。”铁公子道：“这妇人你怎见得是我拐带？”镇守道：“李家不见了妾，你却带着他走，不是你拐却是谁拐？”铁公子道：“与我同走，就是我拐，这等说起来，柳下惠竟是古今第一个拐子了。你这样不明道理的人，不知是哪个瞎子叫你在此做镇守，可笑之甚！” 镇守被铁公子几句言语，越发急了，因说道：“你能言快语，想是个积年的拐子。你欺我官小，敢如此放肆，我明日只解你到上宪去，看你有本事再放肆么？”铁公子道：“上司莫不是皇帝？”镇守道：“是皇帝不是皇帝，你去见自知。”因又对李太公道：“你这老儿，老大年纪，还讨少年女子作妾，自然惹出事来。”又将桃枝叫到面前一看，年纪虽则三十余岁，却是个搽脂抹粉的材料，因问道：“你还是同人逃走，还是被人拐去？”桃枝低了头不做声，镇守道：“我此时且不动刑，解到上司拶起来，怕你不说！”又吩咐李太公道：“将这一起人犯，你可好好带去看守，我明日替你出文书，亲自解到上司去，你的冤屈自然申理。” 李太公推辞不得，只得将铁公子都拥了到家。因见铁公子将镇守挺撞，不知是个甚人，不敢怠慢，因开了一间上房请他住，又摆出酒饭来，请他吃了，欲要将妾桃枝叫进去，又恐怕没有对证，不成拐带，只得也送到上房来同住。只因这一住，有分教：能碎白璧，而失身破斧；已逃天下，而疑窃皮冠。不知解到上司又作何状，且听下回分解。	EN · DE · 中文 · 正體 · FR · ES · RU Previous◀ en-wilkinson Hao_Qiu_Zhuan Nexten-wilkinson ▶ 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. ↑ Cite error: Invalid `<ref>` tag; no text was provided for refs named `angel` ↑ 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. ↑ Cite error: Invalid `<ref>` tag; no text was provided for refs named `tiehtse`

[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.

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[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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Hao Qiu Zhuan/zh-en/Chapter 8

第8回 — Chapter 8

中文原文（繁体） — Percy/Wilkinson (1761)

第八回一言有触不俟驾而行

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

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Hao Qiu Zhuan/zh-en/Chapter 8

第8回 — Chapter 8

中文原文（繁体） — Percy/Wilkinson (1761)

第八回 一言有触不俟驾而行

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

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第八回一言有触不俟驾而行