Hao Qiu Zhuan/en-wilkinson/Chapter 5
Chapter 5: Righteous Indignation in the Magistrate's Court: A Rescue That Breeds Disaster
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. Some scan errors may remain -- compare with the modern translation and Chinese original to verify.
CHAP. X.
The young gentleman being brought before him, did not fall on his knees, or use those other signs of high reverence, which are usual from an inferior to one of higher rank. But when his hands were let go, held them up with the common salute, of one equal to another[1]: accosting him so ill-assumed; he asked very sternly who he was, and for what reason he had beat on the drum.
"Who I am, replied the other, is no way material: here hath great injustice been committed; for which reason I struck the drum, that you might examine into, and redress it." Before the Mandarine could answer: Chun-kee entered: "Here, Sir, said he, is the young lady Shuey-ping-sin, whom I have brought in behalf of Kwo-khe-tzu: though engaged to him by all the due solemnities of the law, she hath put another in his place, and abused him: he hath now got her in his power; and having presented her to you, for your approbation and licence, will afterwards carry her home, and compleat the marriage."
"If your friend, answered the other, hath gone through all the previous solemnities according to law, why do you bring her here? carry her home to her husband to whom she belongs." On this Chun-kee turned to the people, saying, "The Mandarine hath given his permission, take up the chair and carry it home." The young lady hearing this, cried out, "Injustice! I am wronged and abused! Sir, you must see me righted!" Then she sprung from the chair, and was going into the hall: but the people there said, "What would you have? hath not the Che-bien ordered you to be carried away? You must not advance." Upon this she sat herself down on the floor, crying out aloud; "You Che-bien, that should be the father and mother[2] of the city, how can you thus abandon me to injustice, and send me away without hearing my defence?" The young stranger observing all that past, could no longer contain himself, but very much inraged said to the Mandarine: "This, Sir, is very unjust: your eyes are blinded, and your ears deaf to the cries of the injured: you are void of reason and conscience, you will hear but one side: is it thus you sit in the chair of justice for the Emperor? Surely you think there is none greater than yourself: that you are the only and chief Che-bien." At this the magistrate, highly provoked and stung to the quick with remonstrances at once so just and so severe, loaded him with reproaches, and cried out, "What impudent person are you that dare come into the Emperor's court, and make there this noise and disturbance?" "Truly a great court of the Emperor's! replied the other with a sneer of contempt; a great office yours of the Che-bien! Why I have gone into the house of the greatest Mandarine, a house given him by the Emperor himself, and therefore sacred: I have broke open the doors by violence in order to rescue and protect the injured; yet he hath not dared to load me with obloquy: and are you of so exalted an office, as to heap abuses upon me, and to charge me with impudence?"
The Che-bien, who chanced to be at court when the fact abovementioned had happened, instantly recollected the whole affair; as also the person who stood before him. Struck therefore with no little fear, and softening his voice, "What then, said he, are you the son[3] of the chief viceroy Tieh-ying? Is it possible?" And rising from his chair he saluted him in the most respectful manner. "Pardon me, Sir, said he; pardon me, that when a diamond was before my eyes, I could not know it. When I was at court I heard of your fame, which sounded like thunder in my ears. Yet was I so unfortunate that I could not then have the happiness to visit you: and that I should meet with you now is a perfect miracle! I am sorry too it should be upon an occasion wherein you think I have done amiss: but I hope still to recover your good opinion." Then respectfully desiring him to sit, he called for tea[4]: which being brought, the Che-bien began to talk of the affair before them, asking him how he came to be concerned in it, as he seemed to know the whole matter.
"For my part, said Tieh-chung-u, I am intirely ignorant of the affair; but met these people just now in the street: when hearing one complain of injury and implore protection, I came along to your audience to procure redress; pray acquaint me with the whole story." "It is so very intricate and perplexed, replied the Che-bien, that I can hardly unravel it myself; but what I know of the matter is this: that young lady is the daughter of a great Mandarine of this city, named Shuey-keu-ye; her beauty hath made such an impression on the son of a minister of state, named Kwo-khe-tzu, that there is nothing he hath not attempted to gain her. The first time she changed the eight letters of Nean-kung, and gave her sister to him in her stead. The second time, when he had allured her to his house under pretence of a wedding visit, from the sound of the music she discovered his intention. The third time he attempted to catch her, as she was going to the gardens: but instead of securing her brought home nothing but a heap of stones." "Certainly, cried Tieh-chung-u, this person must be admirable; perhaps the world hath not her fellow. With your leave, Sir, I will go and view this prodigy."
He had no sooner cast his eyes upon her, but struck with her beauty, he said aloud: "Sure never was a form more compleat and lovely: what a face and mien, beautiful without the assistance of art! what killing eyes, over-shaded with the most exact and finished arches, like little moons! neither air nor sun can wither or blast a flower whose teints are the gift of nature alone: there is no need of paint to that charming complexion: her countenance bespeaks a disposition as sweet as the most odoriferous flowers." He was so charmed with her appearance, that it made the deepest impression on his mind. Then approaching one step nearer, he made her a very low bow. "Lady, said he, how came you to be entrapped, and brought hither now, after you had so often and so dexterously escaped?" Shuey-ping-sin rose up from the ground and replied, "My father, who is in banishment, hath caused me for a long time to pass my days in sorrow and affliction: but hearing of a sudden to-day, that the Emperor's order of pardon was come to recall him, I immediately, as it behoved me, ran out to meet it: but no sooner had set my foot in the hall and perceived it was false, but I was surrounded by these people, and had no other remedy but to come with them: yet, Sir, I have brought with me this knife, being resolved to die in the Che-bien's presence. I had determined never to behold the light of another day: but you seem to be a person of virtue and goodness, and were doubtless sent by my good Genius in this extremity to save me." [This said, she let fall a shower of tears, and hid her head in her bosom.] Tieh-chung-u was strongly moved at her distress: "Where, said he with great emotion, where is this order of the Emperor's? let me see it." She ordered the coloured paper to be brought to him; and he carried and shewed it to the Che-bien. "Is this, said he, the Emperor's order or not? you ought to know!" "I know nothing of it, replied the Che-bien, nor from whence it came." "That is much!" said the other; and putting it into his sleeve, he remonstrated to that magistrate in very strong terms, the clandestine manner of his proceedings: "To-morrow, said he, I shall go and lodge a complaint with the Fu-yuen or Viceroy: and as for these people who have been the instruments in this affair, I charge you with them, that they be forth-coming, whenever the Viceroy thinks proper to call for them." Then slightly saluting him he was going away.
The Che-bien, extremely frighted at the danger he was in, called to Tieh-chung-u and intreated him to stay: "Pray, Sir, said he, be not so hasty and passionate, let me have time to inquire into this affair, before you take a step of such consequence." Then calling before him Chun-kee, and the rest of his party, with violent emotions of anger he told them they were ignorant of what related to justice, and had acted in this affair like slaves and villains. "Whence, said he, have you brought this order? what authority have you for it?" They all stood silent. Then he ordered the stocks of confession[5] to be brought forth. On which in great fright, they all cried out, "Sir, don't charge this to our account; every thing was done by our master's order." "Very well, said the Che-bien: to-day I have a guest with me, and therefore shall suspend for the present any farther examination." He then ordered them all to be carried to prison: and appointed some of his own people to convey the young lady back to her house.
Every thing being thus dispatched, the Che-bien ordered an entertainment to be got ready, and intreated Tieh-chung-u to stay and drink wine with him; which the latter, who was extremely pleased in having procured redress for the fair Shuey-ping-sin, readily complied with. When they had drank pretty plentifully, and all reserve was banished, the Che-bien renewed the former topic, assuring him that all was the contrivance of Kwo-khe-tzu, who was alone in fault: that wholly taken up in his employments at court, his father knew nothing of these transactions: "Yet, said he, if it should be carried before the Viceroy, not the youth alone would suffer, but his father[6], and even myself. Let me conjure you therefore not to carry things to extremity." "For my part, said Tieh-chung-u, my being concerned in this affair was purely accidental: I have no otherwise interposed in it, than as I was led by a disinterested regard for justice: far from bearing any personal resentment against Kwo-khe-tzu, I do not even know him: and the manner in which I became interested in opposing his desires, will clear me from the charge of seeking it busily. Therefore if he will engage to lay aside all thoughts of this young lady, and desist from troubling her, nothing more need be said about it." The Mandarine, glad to see him so well inclined, was full of acknowledgments, and applauded him as a person of great virtue and worth.
By this time Tieh-chung-u began to express a desire to withdraw: and upon the Che-bien's demanding where he was lodged, and being told he was not yet provided, he sent his people to conduct him to a Pagoda or Convent[7] and to see him accommodated suitably to his rank.
Let us now return to Kwo-khe-tzu, who was flattering himself that he had at last surmounted all obstacles, when he received an imperfect account, that the chair with Shuey-ping-sin had been met by a stranger, who had gone with her to the Che-bien's audience, and that there some dispute had happened, the particulars of which he could not learn: but that the whole had ended in their conveying the young lady home, and his servants to prison. With a heavy heart therefore he repaired to the Che-foo, and acquainted him with what he had heard. "What! more difficulties yet? said he, I'll send and talk with the Che-bien about it." He had scarcely spoke, when that magistrate appeared. The Che-foo informed him what he had heard, and inquired who the stranger was, whom he had treated with so much respect and ceremony. "The person you speak of, answered the other, is the son of the Tieh-tu-yuen (or supreme Viceroy) his name is Tieh-chung-u: he doth not exceed twenty years of age. When I was at court waiting for my present office, there was a great Mandarine who had taken a young maid and kept her by force in his house, which was sacred and none dared so much as look into it: but this youth with his mace, weighing twenty catty, broke open the door and boldly rescued her: which the Emperor hearing of was highly pleased, and did justice to all the parties. But who is ignorant of Tieh-chung-u? the court rings with his name. Shuey-ping-sin was met by him to-day as she was brought to my house: he hath informed himself of the whole affair, and got possession of the counterfeit order: nay he was going to present it to the Viceroy of the province, which if he had done, it would have affected both yourself and me, no less than Kwo-khe-tzu and his father. The least I could do therefore was to shew some outward respect to one who had us all so much in his power." The Che-foo told him, he did well. But Kwo-khe-tzu was greatly chagrined, and said, "What though he is valiant, and his father a Viceroy; am not I the son of a Minister of State? I am not therefore to submit to him: why did not you manage this business for me better?" "This stranger, replied the Che-bien, got the counterfeit order into his hands, and had it in his power to have ruined us all: it was therefore through fear, and not any respect to him, that I carried matters so smoothly." "Well: said Kwo-khe-tzu, since things are so, there's an end of my hopes: Shuey-ping-sin is irretrievably lost." "As to that matter, said the Che-bien, it becomes not me to interpose in it: but if you have still a desire to obtain her, you must go home and consult with the most sensible of your friends. With regard to Tieh-chung-u, I have lodged him at a Convent, where he is alone without friends or acquaintance."
These words did not escape Kwo-khe-tzu, who took his leave of those Magistrates, and, as soon as he was got home, sent to find out his friend Chun-kee. With him he talked over all that had happened: "And yet, concluded he, the Che-bien seems to hint to me not to despair; notwithstanding I can see no possibility of success: and unless you can help me, must give up all hopes." "With regard to the Che-bien, answered the other, he is still disposed to serve you: all the civilities he heaped on the stranger were meerly for a blind: he is not on that account the less a friend to our cause. The hint which he dropped that he had carried him to a Convent, where he was alone and without friends, was not without meaning: he intended to point out a way for you to do yourself justice." "True; said Kwo-khe-tzu, this is a valuable hint; but how shall we improve it? Shall we put him to death, or order him only to be soundly beaten?" "However we shall determine that point, said his friend; it will behove us to be careful that no ill consequences accrue to ourselves: let us do nothing that shall afford a handle for justice."
He then paused a little, and with great secrecy, communicated to him, a scheme[8], which diffused a visible transport over the countenance of Kwo-khe-tzu: who instantly resolved to put it in execution. "Haste, said he, let us not slip this favourable occasion: let there be no delay lest he should be gone before we can effect it."
What relates farther to this story the Reader will find in the following Book.
The End of the First Book.
- ↑ The Courtesy or Salute used by the common people, or such as treat one another freely, is to clap their hands one upon the other, and lift them up as high as their head: this is done twice, crying cin, cin, or rather ching, ching. When they would express more deference, after joining their hands, they first lift them up, and then let them fall almost to the earth, bowing their heads very low. When two friends meet after long separation, they both fall on their knees and bow to the earth, then rise up again, and perform the same ceremony two or three times. But if you appear before a person of the first quality, you must bend one knee, and remain in this posture till they raise you up. Lastly, when an inferior appears before one very much superior to him, the reverence is expressed by four times bowing as they stand, and by four times kneeling; which the other party receives sitting, and in some cases standing. See P. Semedo, p. 59. Nieuhoff, p. 37. P. Le Compte, tom 2. p. 40. P. Du Halde, vol. 1. p. 293. Ogilby, vol. 2. p. 442. There is some little difference in the accounts of all these Writers: owing perhaps to the different times they lived in, or the different provinces they frequented. The Editor hath selected from each such particulars, as were most conformable to this history; but hath chiefly followed P. Semedo who lived nearest the time of its author, and before any innovations were made by the Tartars.
- ↑ "The principal duty of a Mandarine," saith a Chinese author, translated by P. Du Halde, "is to have paternal bowels for the preservation of those intrusted to his care; and in his whole conduct should do nothing unworthy the amiable name of father and mother of the people." Such language is natural in a nation, whose fundamental principle it is, that the state is a large family, and that the rulers ought to have for the subjects, the same regard that parents have for their children. "The first care of a father of a family," (in this style run some of their Publick Edicts;) "is to provide plentifully for the subsistence of his children; for a like reason, the Sovereign, who is father and mother of his people, ought to do the same." The Chinese require no refined skill in politics to judge of the merit and talents of their princes: they examine their conduct by this easy rule: "Why, say they, hath Heaven placed him on the throne? is it not that he may be, as a father and a mother to us?" See P. Du Halde vol. 2. p. 156. vol. 1. p. 508. 242. 243. See also L'Esprit des Loix, liv. 19. ch. 19 and page 177. of this volume.
- ↑ The Chinese author with great simplicity, opens his account of this adventure by telling us page 196, that the people of Kwo-khe-tzu met with and ran against "Tieh-chung-u being just arrived from the province of Ho-nan, who was seated on a mule, &c." As the Editor conceived the suppressing of this circumstance for a page or two would serve to awake the Reader's attention and heighten the surprise, he presumes he shall be excused the liberty he hath taken.
- ↑ The name of The or Tea comes to us from the corrupt pronunciation of one or two places in the province of Fo-kien: in all other parts of the Empire it is called Cha, which is the word used also by the Portuguese. The Chinese use tea for their common drink, but without any sugar or other sweetener. They have commonly in all families a boiler or other vessel over a fire; and whenever they are thirsty or faint put a few leaves of it in a bason and pour the hot water upon it, and as soon as it is cool enough to drink, swallow it down and go about their business. But when they drink it in form, the custom is to take the dish in both hands, and making a low bow to touch the ground with it: then they drink it at several sips, holding the dish in their left hand. The Tartarian manner is to hold the dish in the right hand, and to make a low bow to the person who gives the treat, both before and after they have drank. P. Du Halde, vol. 1. p. 10. 297. Modern Univ. Hist. vol. 8. p. 228. note (B.)
- ↑ The ordinary Torture in China to extort Confession is very acute and painful. It is inflicted both on the feet and hands: for the former they use an instrument called kia-quen, composed of three cross pieces of wood; that in the middle is fixed, the two other move and turn about; between these the feet are put, and squeezed so violently that the ancle bone is rendered quite flat. However, P. Du Halde tells us, they have remedies to diminish and stupefy the sense of pain during the torture; and others to restore in a few days the use of their limbs. See vol. 1. p. 314. P. Semedo, p. 143.
- ↑ In China the Parents are accountable for the behaviour of their Children, and when the latter are guilty of extraordinary crimes, the former are put to death along with them. This is done upon a supposition, that they must have neglected their education, and have failed to exert that paternal authority to restrain them, which nature hath established, and to which the Chinese laws give such additional force. Upon the same principles, the Mandarines are obliged to answer for the behaviour of their People: for whenever any enormous crime is committed within their district, they are all deprived of their offices. P. Du Halde, vol. 1. p. 257. L'Esprit des Loix, liv. 6. chap. 20.
- ↑ The Pagods, or Pagodas (for so their idol-temples or convents are called) may be reckoned among the most sumptuous buildings of the Chinese. The structure consists partly of porticos and partly of halls and pavillions, which stand in the corners of the courts and communicate by long galleries: the roofs of these buildings shine with beautiful japanned tiles, &c. Near to these temples commonly stands, but by itself, a great pyramidal tower; of this kind is the famous porcelain one at Nan-king. This is the form of most of the Pagodas, and these are the habitations of the Bonzees or idol-priests, and monks; who live inclosed, sometimes to the number of four or five hundred together, within a large circuit of wall, three or four in a house, that is, one master and the rest scholars. These (we are told by an Author quoted in Picart) serve for the accommodation of travellers like the Turkish Caravansera's. But according to P. Du Halde it is with great difficulty that any except the Mandarines are permitted to lodge there all night. However the Bonzees wait upon such as are their guests with great affection, lodge them in their own apartments, and take care of their baggage, their servants and porters: notice being given of their arrival by beating on a drum at the gate. Yet P. Trigaut (as quoted by Ogilby) tells us, that it is customary with the Bonzees (chiefly at Pe-king) to let their cells to strangers who come thither to trade, which for the more profit they divide into as many partitions as they can. So that these cloysters seem rather publick inns than places of sanctity. The Bonzees have a moderate allowance from the Emperor, beside what they can get by begging, singing their prayers, &c. P. Du Halde, vol. 1. 289. 265. vol. 2. 73. &c. P. Semedo, p. 89. Ogilby, vol. 2. p. 584. Picart, vol. 4. p. 233. N. B. The disagreement observable in the accounts of these Authors, may be owing to the different regulations, which may have been made at different times and places, concerning the Bonzees, who are subject to the Tribunal of Rites.
- ↑ All who have described the genius and character of the Chinese, ascribe to them an acuteness and cunning that is truly wonderful, whether it be exerted in promoting their own interest in general, or in extricating themselves on sudden emergences. (See P. Du Halde, vol. 1. pag. 280, &c. Martin. Atlas Sinens. pag. 5. P. Semedo, p. 27.) There is a remarkable instance of the latter kind, adduced both by P. Semedo and P. Du Halde, to this effect. "A certain Mandarine the Visitor of a Province having acted some time in his government, of a sudden shut up his gates and refused access to any person, pretending he was sick. A Mandarine, one of his friends, was much troubled at it, and with great difficulty obtained leave to speak with him. When he was admitted, he informed him of the discontent that was in the city by reason that all public business was at a stand. The Visitor put him off with the same excuse of his sickness. 'I see no signs of this, answered his friend, but if your Lordship will be pleased to unfold to me the true cause, I will serve you in it at the hazard of my life.' 'Know then, replied the Visitor, that some one hath stolen the Emperor's seal out of the cabinet where it used to be kept, leaving it locked as if it had not been touched; so that if I would give audience, I am not able to seal dispatches. Now should my negligence in the loss of the seal, be discovered, I shall lose my government, at least, if not my life. In this suspence, I am endeavouring to gain time, which yet will but little avail me, being more sensible than the people themselves of this delay of justice.' The Mandarine readily perceiving how terrible his situation was, asked him if he had no enemy whom he suspected. He answered, Yes: that the Che-foo or Governor of the city had long borne a concealed malice against him, and would now be the first to inform the court of his misfortune. 'Away then, my Lord, quoth the Mandarine in great haste; remove all your goods into the most secret part of your palace, and at night set fire to the empty apartments; calling out for help to quench the fire. Thither the Che-foo must of necessity repair with the first, this being one of the principal duties of his office. As soon as you see him among the people, call out to him aloud, and consign to his care the cabinet thus shut up as it is: and if he maliciously caused the seal to be stolen, he will replace it there, or you may accuse him of having lost it.' The Visitor followed his advice, and it succeeded so well, that the next morning the seal was restored to him." P. Semedo, p. 28. P. Du Halde, v. 1. p. 243.