Hao Qiu Zhuan/en1761-en2026/Chapter 8

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Chapter 8 — Translation Comparison: 1761 ↔ 2026

Other parallel views: 中文 ↔ Percy 1761 | 1761 ↔ 2026 | Modern EN only | Percy 1761 only | 中文 only

Percy/Wilkinson (1761) Modern Translation (Woesler, 2026)

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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."

  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.
  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.
  13. Cite error: Invalid <ref> tag; no text was provided for refs named angel
  14. How different do the Chinese reason from us? The passage in the text merits attention.
  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. 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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Chapter 8: A Single Word Gives Offense: Departing Without Waiting for the Carriage

Modern English translation by Martin Woesler (2025)

A poem says:

Without root, without stem — who belongs to whom? All hinges on the chivalrous song, the gallant's pursuit. Skin-deep faults are what the common crowd perceives; To match liver and gall requires a worthy man.

Wind and rain's harsh cry makes the flower stop her ears; Smoke and cloud's long tongue sets the moon to knit her brows. If one insists on fitting a round peg to a square hole, Since time began, who ever kept in step with his age?


It was told how Magistrate Bao, after sending Shan You to spy and thus learning the truth of Tie Zhongyu and Miss Shui's conduct — that the one was a man of honor and the other a woman of chivalry — felt the deepest respect for both. From that day onward he spoke of them with praise wherever he went. Others who heard him might exclaim in admiration and let the matter rest. But when Shui Yun learned that the reports were true, he thought privately: "My urging my niece to marry Young Master Guo was never really for Guo's sake — it was only to get her out of the house so I could take possession of the family property. Now it seems the Guo match is utterly hopeless. But how fortunate that she and the Iron young gentleman have been in such close contact. They may claim to respect each other without the slightest impropriety, but I suspect that is only to avoid suspicion, and in their hearts they are secretly hoping for something more. If I were to offer my services as go-between and urge a match, she would surely be delighted. And if the match is made — the family property will be mine, will it not?"

Having settled his scheme, Shui Yun opened the side gate and went through to find Miss Bingxin. He said: "There is a common saying: 'A drum won't sound unless you strike it; a bell won't ring unless you hit it.' And another: 'Ten days blind, nine days the light returns on its own.' When you took in this Iron young gentleman to convalesce, not only outsiders but even I had my doubts. But now the truth has come out — you two are genuine gold that fears no fire. Propriety is propriety, feeling is feeling, without the slightest impropriety. Now that it has been investigated and confirmed, I can only express my admiration."

Miss Bingxin said: "For a man and woman to associate is, in principle, not proper at all. Only because the Iron young gentleman was harmed for having rescued me — and my conscience could not bear it — did circumstances leave no alternative. I dispensed with empty formality in order to address a real calamity. When the sage goes beyond the constant rules and exercises expedient judgment, this is precisely what is meant. Now that the young gentleman's health is happily restored, my conscience may be at ease. As for maintaining propriety and distinguishing it from feeling — that is nothing more than the ordinary standard of social intercourse, not some remarkable feat worthy of admiration."

Shui Yun said: "Do not take this matter lightly. How many men in history have been a Lu Nanzi or a Liu Xiahui? But let that pass. As your uncle, I have one matter I wish to discuss with you. It comes from the best of intentions — please do not be suspicious."

Miss Bingxin said: "In all matters there is reason and feeling. What can be done, one does; what cannot be done, one does not dare force. Since my uncle means well, why should I be suspicious? Pray tell me — what is this matter?"

Shui Yun said: "The old proverb puts it well: 'When a man is grown, he should marry; when a girl is of age, she must wed.' Though you are not yet very old, you must be counted as having reached the age of the hairpin. Were your father at home, he would make the arrangements himself. But he has had the misfortune to be banished to the frontier, and who knows when he will return. One cannot simply leave you in this state indefinitely. The previous match with Young Master Guo — because he pressed his suit so relentlessly, it was difficult to refuse outright, and so I advised you to marry him. Now, having witnessed your conduct — your clever mind, your courage and gallantry, your adherence to reason and propriety — I must acknowledge you as a truly virtuous and worthy young woman. Young Master Guo, for all his wealth and rank, is merely a silk-trousered wastrel — how could he possibly be your equal? Never mind Young Master Guo — search the entire realm, and you might easily find a young man with enough talent and learning to win first place in the examinations. But to find one with the heroic courage and the gallant breadth of spirit, and who is also young and brilliant, whose intelligence and way of thinking match yours as perfectly as needle and lodestone — I fear such a man could not be found in a lifetime. That is what I say. Yet how marvelous that Heaven never errs in creating men: where it produces a Meng Guang, it will surely produce a Liang Hong.[1] Since Heaven has produced a chivalrous young lady such as yourself, lo and behold, out of nowhere appears this Iron young gentleman — young, talented, handsome, heroic in courage, gallant in spirit. Was he not made by Heaven expressly as your match? You two, being in the midst of it all, think only of gratitude and honor, of blood and duty — naturally you will not speak of marriage. But I, as your uncle, observing from outside, see it clearly: gratitude and honor are the work of a moment; marriage is the work of a lifetime. How can you let such a chance slip through your fingers?"

Miss Bingxin said: "Heaven's intentions are the hardest thing to fathom — one must take the circumstances of one's life as they come. Heaven produced Confucius — not to be an emperor, but to be a teacher. Heaven produced the Lady Wang Zhaojun — not to be matched with the Emperor, but to be sent far away to wed the Chanyu of the Xiongnu. All this was determined by circumstance, not by the person's own will. The Iron young gentleman's character and talent are not in question. But our encounter lies within the realm of gratitude and mutual esteem — very far removed from the path of marriage."

Shui Yun said: "Gratitude and mutual esteem are precisely the grounds for marriage — how can they make it more remote?"

Miss Bingxin said: "The go-between conveys the proposal; the parents give their command — only then do a man and woman come together. That is the rite of marriage. Unfortunately, in the midst of adversity, we met hurriedly on the public stage of the magistrate's court. Then, by further misfortune, during his illness, I brought him to my house to convalesce. Gratitude exists between us, mutual esteem exists — but what is called 'a fair mate for the noble lord' should not come about in this manner."

Shui Yun said: "This is the same 'expedient' you spoke of before — 'When a sister-in-law is drowning, her brother-in-law stretches out his hand.'"

Miss Bingxin said: "The exercise of expedient judgment is only for the moment. No one, having rescued a drowning sister-in-law once, goes on rescuing her when she is no longer drowning. Moreover, while the expedient may be applied to all manner of things, marriage — as the foremost institution of human relations and public morals — demands a proper beginning and a proper end. There is absolutely no room for expedient measures."

Shui Yun said: "A proper ending goes without saying. But even the beginning — though your meeting arose from adversity, hurried and impromptu — the fact that between you there was not the slightest impropriety is known to all. That is not an improper beginning."

Miss Bingxin said: "That the beginning was free of impropriety is precisely because the ending will not be marriage. Only thus is the record clear from start to finish. Were the ending to be marriage after all, then who would believe the beginning was free of impropriety? This is the great pivotal question of a woman's lifelong honor and reputation. It is absolutely out of the question. I beg my uncle to understand."

Shui Yun, seeing that his niece would not listen, burst out in exasperation: "For a girl your age, you talk like a stuffy old pedant! I shall argue with you no longer. Let me go and discuss it with the Iron young gentleman instead. He is the man you respect — if he consents, you surely cannot refuse!" Having said this, he walked out to find Tie Zhongyu.

At that moment, Tie Zhongyu was resting quietly in the study. Xiao Dan relayed the message: "The Second Master Shui from next door wishes to see you, sir." Tie Zhongyu came out to receive him. After they had taken their seats as host and guest, Shui Yun opened with pleasantries: "I have been occupied these past days and have failed to pay my respects now that you are lodging here."

Tie Zhongyu said: "It is I who, having barely recovered, have committed the offense of not yet calling upon you."

Shui Yun said: "The reason I have come to see you, sir, is that I have a matter to discuss."

Tie Zhongyu said: "What matter might that be?"

Shui Yun said: "It is none other than the question of my niece's marriage."

Tie Zhongyu's face changed color the moment he heard the words "my niece's marriage." He said: "Sir, you forget yourself! As an outsider, I may be consulted on any matter — but how can the marriage of your niece be spoken of to me?"

Shui Yun said: "My niece's marriage would not normally be broached with you, sir. Only because the other day, when Young Master Guo seized my niece by force, it was you who rescued her — and thus the subject arises."

Tie Zhongyu said: "What I did the other day was an act of conscience upon seeing injustice — entirely without design. But today, sir, you raise the matter deliberately. That is quite another thing. Could it be that, because I happen to be lodging here, you suspect me of some base and improper intention, and seek to test me with this talk? I shall leave at once, and spare you the trouble of further instruction."

Shui Yun, seeing Tie Zhongyu's anger, tried to soothe him: "Please do not be vexed, sir. My intentions are entirely good. Pray sit a moment and hear me out — you will see the truth of it, and it will be to the benefit of both parties."

Tie Zhongyu said: "I have heard it said that a gentleman does not speak of what is contrary to propriety, nor listen to what is contrary to propriety. There is no need for you to say more, sir. Your intentions may be good, but my temperament, I fear, is very different from yours. What you consider good intentions may, to my ears, sound like ill intentions. It is best I leave — then, good or ill, I shall hear none of it." He rose to his feet and turned to the servant at the door: "Give my sincere thanks to the young lady. Tell her that I, Tie Zhongyu, shall treasure her kindness through all the ages. Now an offensive word has reached my ears, and I dare not take my leave in person." He called Xiao Dan, and without another word walked out the door.

Shui Yun rushed to stop him, but Tie Zhongyu was already far beyond the gate. Shui Yun was thoroughly discomfited. Not daring to go back and face Miss Bingxin, he muttered: "What a preposterous temper this young man has! He is hardly the sort of handsome son-in-law one would want." Still grumbling, he shuffled back to his own side. As the verse goes:

He thought that honeyed words would please a man — Who knew they would be turned to burning shame? Were it not for a heaven-sent thick skin, How could he bear so sharp a scraping-down?

Now Miss Bingxin, seeing her uncle go out to the hall to meet Tie Zhongyu, knew at once that the Iron young gentleman would not be detained. She did not attempt to stop him. But fearing he would leave with scant provisions, she took out ten taels of loose silver and packed some fruit and delicacies. She gave these to a servant called Shui Yong, bidding him wait secretly outside the gate to present them to Tie Zhongyu as traveling money — while she herself pretended to know and hear nothing. As the verse says:

The dull-witted act only after the fact; The truly perceptive are one step ahead. Wisdom is not diminished in a woman; Talent knows no distinction of age.

Now Tie Zhongyu, offended by Shui Yun's words, had walked out the door with Xiao Dan and gone straight to the Longevity Temple. He stood before the temple gate and sent Xiao Dan inside to retrieve his luggage. The monk Duxiu, hearing that Tie Zhongyu was outside, rushed out and bowed repeatedly, trying to invite him in for tea: "The other day I do not know what offense was committed, sir, that you suddenly left. The county magistrate said I had been remiss in my hospitality and gave me no end of trouble, and then ordered me to search for you everywhere. What fortune that you have come here now! If I let you go again, and the magistrate hears of it tomorrow, this monk's life will be forfeit."

Tie Zhongyu said: "I shall not bring up former matters — and you still dare mention them! Let me make this plain: I will absolutely not set foot inside this temple again. Tea I will absolutely not drink. The magistrate I will absolutely not see. Give me back my luggage at once — I intend to leave immediately."

Duxiu said: "The luggage has already been given to the young attendant. But if you mean to leave, sir, even at the cost of my life I dare not let you go. I beg you to wait just a moment."

Tie Zhongyu was furious: "You insolent monk! Do you mean to lure me in again and plot against me in broad daylight? Do not presume upon the magistrate's authority to do evil. Tomorrow I shall inform the Provincial Governor, and you will find your monkhood unsustainable!"

While they were arguing, two runners from the magistrate's office suddenly came hurrying up, requesting the Iron young gentleman to come to the county hall. Magistrate Bao, having reformed his ways, now knew Tie Zhongyu to be a man of honor and wished to befriend him. He had been sending men to the Shui household at all hours to keep track of his movements. When the runners saw Tie Zhongyu suddenly emerge, they raced back to inform the magistrate, who immediately dispatched them to invite him.

Tie Zhongyu laughed out loud at the summons: "I am not a citizen of your Licheng County, nor do I owe your county a single grain of tax. What does your magistrate want with me? Could it be that having failed to kill me the other day, he now invites me back to finish the job?" The runners had no answer to this, but would not let him leave. Tie Zhongyu was goaded to the point of violence when suddenly the crowd shouted: "The magistrate himself is coming!"

Magistrate Bao, surmising that the runners would fail to persuade Tie Zhongyu, had ridden out on horseback himself, bringing a second horse along. He galloped up, leaped from the saddle, and bowed deeply: "I, Bao Zi, a humble official covered in the dust of the world, was blind and witless. In a moment of folly I failed to recognize a man of virtue and brought great offense upon myself. Now at last I have come to my senses. You, sir, are a gentleman who would not deceive even the darkness of an empty room. I am filled with shame and regret, and so I have come in person to invite you to the county hall, to atone for my past wrongs and express my future esteem."

Tie Zhongyu, hearing the magistrate's forthright and vigorous speech — so different from his former equivocation — had a change of heart and returned the bow: "Some days ago I still intended to press my case against Your Honor. But I received the counsel of a certain person of discernment, who taught me the discipline of self-examination, and so I dared not return to trouble your court. I am astonished that Your Honor — a man of the world of power and profit — should suddenly speak in the voice of a true hero. Most extraordinary! Can it be some new stratagem to lure me in?"

The magistrate said: "Once is more than enough — how could it happen twice? Setting aside your generous pardon, sir — even Miss Shui's kind words of counsel I dare not forget."

Tie Zhongyu exclaimed in surprise: "How has Your Honor become so suddenly enlightened? Most remarkable! Most remarkable!"

The magistrate said: "Since you have pardoned me, I beg you to come to my office. There is one matter on which I wish to seek your counsel."

Tie Zhongyu, seeing that the magistrate's bearing and speech were utterly transformed from before, did not refuse. He mounted the second horse, and together they rode side by side toward the county hall.

Upon arriving, as soon as they were seated, Tie Zhongyu asked: "What does Your Honor wish to instruct me? Please speak at once — I must be on my way."

The magistrate said: "May I first ask why you are leaving so suddenly, and in such haste?"

Tie Zhongyu said: "I had originally intended to delay a day or two more, out of lingering attachment. But someone has just thrust offensive words upon my ears, as good as ordering my departure. And so I leave at once."

The magistrate said: "Who was this person? What were these words? Pray tell me."

Tie Zhongyu said: "The person was Miss Shui's uncle. The words concerned Miss Shui's marriage."

The magistrate said: "The man may be wrong, but his words were right. Why did you find them offensive?"

Tie Zhongyu said: "I shall not conceal the truth from Your Honor. My meeting with Miss Shui arose entirely without design. Yet once we had met, her valor and warmth, her cool discernment and ardent spirit — truly our souls reflected each other. I could not help being drawn to her, and to be parted would be to lose something irreplaceable. And so we set aside the usual reserve between man and woman and met as kindred spirits — which is the way of heroes through the ages, a thing that cannot be explained to worldly minds. Now suddenly to speak of marriage — what does that make of Miss Shui and me? Would it not be to regard us as people who spy through holes in the wall at each other? How could such words enter my ears? And so, before the speaker had even finished, I rose and left."

The magistrate said: "There are two ways of looking at a proposal of marriage, and you must not be rigid about it."

Tie Zhongyu said: "What two ways?"

The magistrate said: "If one regards the proposal as mockery — using the word 'marriage' to sneer at misconduct — then indeed it must not be done. But if one genuinely recognizes the rarity of a noble gentleman by the river's edge and the preciousness of a fair and virtuous lady, and wishes to celebrate the harmonious union extolled in the 'Guanju' ode — then what is wrong with that? Why flee from it as from an enemy? Indeed, the reason I myself invited you here today is that I know full well that gold and bribes cannot move a gentleman's heart, nor feasts and pleasures detain a hero. But since your conduct in the dark of night was beyond reproach — the great test of a man and woman's virtue — and since fate has brought you together in this extraordinary way — if I were to stand by and let such a perfect match slip away, what kind of parent-official would I be? This is a matter of the highest importance for my reputation and for public morals, and I dare not neglect it. As for repaying past debts of gratitude — that is a secondary consideration."

Tie Zhongyu laughed aloud: "If Your Honor puts it that way, then you are more in error than ever! You wish to burnish your reputation — but at the cost of placing me in an unrighteous position?"

The magistrate also laughed: "If you say this would place you in an unrighteous position, then the matter needs to be examined to the very end. If you fear being placed in an unrighteous position, then clearly you are a man who acts for righteousness. And if Miss Shui has from first to last refused Young Master Guo and preserved her honor, and has moreover shown to you a heart of fidelity through gratitude and selfless devotion — where is the unrighteousness in that?"

Tie Zhongyu said: "That is not what I mean. In all matters of marriage, it is the parents who decide — how can children determine this for themselves? Where are my parents at this moment? And where are Miss Shui's? To base a match merely on talent and beauty, to call a chance encounter a blessing, and to proclaim it a righteous union — such 'righteous unions' are fit only for a Young Master Guo, not for a man like me who lives within the moral order." He rose to take his leave.

The magistrate said: "Whether this is righteous or not cannot be determined at present. If it fails to come about, then it was not righteous; if it succeeds, then it was. Remember my words well, sir. In time, when events prove me right, you will know that my zeal for righteousness was genuine and not mere flattery. Since you are determined to go, I know I cannot force you to stay. I would offer you a parting cup, but I fear you may suspect a repetition of the past. I would present a small gift, but I fear you would reject it as an insult. And so I hesitate. Should heaven grant the occasion, I hope for one more meeting to complete what remains unsaid."

Tie Zhongyu said: "You have instructed me abundantly. Only these last two sentences truly speak to my heart. I am deeply grateful." He took his leave, and with Xiao Dan carrying his luggage, set out through the East Gate.

As the verse says:

His nature brooks no falsehood — who will compromise? His heart has its own balance — alone he comes and goes. How sad that the world cannot abide the straightforward path: Once more, unmerited disaster rises out of nothing.

Tie Zhongyu had left in such haste that he had not thought to check his funds. When Xiao Dan tried to hire a mount, he found himself at a loss. But then the Shui family servant, Shui Yong, appeared before him: "How is it that the Iron young gentleman is only now arriving? Our young lady sent me here to wait — I have been waiting half the day."

Tie Zhongyu said: "Why did the young lady send you to wait for me?"

Shui Yong said: "Our young lady, seeing the Second Master go out to meet you, sir, knew that his speech would be coarse, and that it would surely offend you, and that you would surely leave. She could not properly detain you, but she feared that in the rush there would be no time to prepare provisions. So she had me bring some traveling money and food, and wait here."

Tie Zhongyu was delighted: "Your young lady is not only admirable for her thoughtfulness — this unerring foresight, this meticulous care in all things — truly commands one's deepest respect."

Shui Yong said: "When I return, sir, is there any message you would like me to convey?"

Tie Zhongyu said: "Between myself and your young lady, strangers who met by chance — if I tried to speak of gratitude, the debt is too deep for words. If I tried to speak of feeling, there is no feeling to speak of. I can only ask you to pay my deepest respects to the young lady and say this: after Tie Zhongyu has gone, I only wish the young lady would think of me no more. That would be the greatest and most lasting kindness."

Shui Yong produced the ten taels of silver and the fruit and delicacies and handed them to Xiao Dan.

With money in hand, Tie Zhongyu had Xiao Dan hire a donkey, and they set off eastward toward Dongzhen. But having left late and having been delayed at the magistrate's office for half a day, they had covered barely thirty li when darkness fell. Dongzhen was still two or three li away, and the donkey driver absolutely refused to go on. Tie Zhongyu had no choice but to dismount and walk. They had covered scarcely another li when, just as they rounded a stand of trees, they came upon a young man with a bundle on his back, leading a young woman dressed in a blue cotton garment with a cloth wrapped around her head. The pair were hurrying along in great agitation. When they suddenly collided with Tie Zhongyu, they were terrified, and the man tried to flee into the trees.

Tie Zhongyu, seeing something suspicious, gave a great shout: "You there! Abducting another man's wife — where do you think you are going?"

The woman froze with fright and stood still, crying for mercy. The young man, in his panic, dropped the woman and the bundle and ran for his life. Tie Zhongyu caught up with him, seized him, and demanded: "Who are you? Tell me the truth and I shall let you go."

The young man, caught and terrified, fell to his knees and knocked his head on the ground: "Spare me, sir! I shall tell the truth. This woman is the concubine of Old Master Li at Dongzhen ahead — her name is Taozhi. She is unhappy that Old Master Li is old, and does not wish to stay with him. She asked me to take her away and hide her for a while."

Tie Zhongyu said: "So you are a kidnapper, then."

The young man said: "I am no kidnapper — I am Old Master Li's own grandson by his daughter."

Tie Zhongyu said: "What is your name?"

The young man said: "My name is Xuan Yin."

Tie Zhongyu asked again: "Is this the truth?"

Xuan Yin said: "Spare my life, sir — how would I dare lie?" Tie Zhongyu considered for a moment: "Since you have told the truth, I shall let you go." He released him, and Xuan Yin scrambled to his feet and ran off as if his life depended on it.

Tie Zhongyu turned back to the woman: "Are you the concubine of Old Master Li at Dongzhen?"

The woman said: "I am."

Tie Zhongyu asked: "Is your name Taozhi?"

The woman said: "It is."

Tie Zhongyu said: "Then you were abducted and led away. Do not be alarmed — I am going in the same direction. Let me escort you back."

The woman said: "If you take me back, they will assume I ran away of my own accord. How could I ever clear my name? If you have any use for me, sir, I would rather follow you."

Tie Zhongyu gave a slight laugh: "If you wish to follow, then come along for now — we shall decide what to do farther on." He told Xiao Dan to carry her bundle as well, and they set off together. The woman, having no alternative, followed along.

They had gone scarcely another li when a crowd of men came flying toward them from ahead. Reaching them and seeing the woman walking alongside a young man, they all shouted: "Quick! We have caught them!" The crowd surrounded the three of them and sent someone racing to inform Old Master Li.

Tie Zhongyu said: "There is no need for all this commotion. I encountered her on the road just now and was bringing her back."

The crowd shouted: "Who knows whether you are bringing her back or running off with her? We shall sort this out at the town!"

They had gone barely half a li more when another crowd arrived, bearing many blazing torches that lit up the road like day. This was Old Master Li himself, having heard the news and come running. Seeing Tie Zhongyu — handsome, young — and his concubine walking beside him, he trembled with rage from head to foot. Without asking a single question, he punched Tie Zhongyu square in the chest and began cursing: "Where did you come from, you brazen thief? How dare you kidnap my beloved concubine! I shall fight you to the death!"

Tie Zhongyu warded off the blow and said: "You are too hasty, old sir! Without asking right from wrong, you behave like this! Your concubine was abducted by someone else. I caught sight of them and brought her back for you. Instead of thanking me, you assault me?"

Old Master Li, beside himself with rage, shouted and stamped: "Who kidnapped her? Give me back the kidnapper! Where did you find her? Who saw it?"

He pointed at the woman: "Is that not my concubine?" He pointed at the bundle in Xiao Dan's hands: "Are those not my belongings? The person and the evidence are right here — you brazen thief, where will you run to now?"

Tie Zhongyu, seeing how agitated the old man was, could not help laughing: "Calm yourself. Your concubine is here — everything will be made clear."

The crowd said to Old Master Li: "At this hour, in the pitch dark, on the open road, nothing can be settled. Let us go back to the town, report to the Town Commander, and once the instruments of interrogation are applied, the truth will come out of its own accord."

Old Master Li had no choice but to agree.

They all pushed and pulled their way back to the town to see the Commander. This Commander was a petty constable, a minor clerk on assignment, only too glad to have a case. When he heard that someone had kidnapped Old Master Li's household member, and knowing that Li was the richest man in town, his avarice was stirred. He treated it as a great affair, donned his official cap and gown in full ceremony, had his soldiers line up, and took his seat on the bench.

The crowd surged to the front of the hall. Old Master Li knelt first and reported: "This old man is called Li Ziqu. My concubine, Taozhi, was suddenly carried off through an unlocked door. I sent men in every direction to pursue her, and fortunately she was caught." He pointed at Tie Zhongyu: "It was this unknown man who was leading her away. The person and the evidence are both here. I beg Your Honor to dispense justice."

The Commander ordered the kidnapper brought forward. The crowd pushed Tie Zhongyu to the front and told him to kneel.

Tie Zhongyu gave a cold smile: "He does not kneel to me, yet you would have me kneel to him?"

The Commander was furious but, seeing that Tie Zhongyu was a man of imposing bearing who did not look like a common person, he restrained himself and asked: "What manner of man are you, that you dare put on such airs?"

Tie Zhongyu said: "This is not the Board of Civil Appointments — why should I state my credentials? Do not blame me for my airs. You should rather blame yourself for your low station."

The Commander grew angrier still: "Even if you have some standing, you have committed the crime of abducting another man's household member. I doubt you can escape this time."

Tie Zhongyu said: "What makes you so sure I abducted this woman?"

The Commander said: "The Li household lost their concubine, and you were found walking with her. If you did not kidnap her, who did?"

Tie Zhongyu said: "Walking together makes me the kidnapper? By that reasoning, Liu Xiahui must have been the greatest kidnapper in all of history. A man who reasons as poorly as you — I wonder which fool appointed you Commander. How laughable!"

The Commander, stung by these words, grew more agitated: "You have a sharp tongue — clearly a professional kidnapper. You presume upon my low rank to behave so insolently. Tomorrow I shall have you sent up to the higher authorities — let us see if you dare be insolent there!"

Tie Zhongyu said: "The higher authorities — you mean the Emperor?"

The Commander said: "Emperor or not, you will find out when you get there." Then, turning to Old Master Li: "You, old fellow — at your age, taking a young woman as a concubine! Naturally trouble ensues."

He had the woman Taozhi brought before him. Though she was past thirty, she was the sort who painted and powdered. He asked: "Did you run away with someone, or were you carried off?"

Taozhi lowered her head and said nothing. The Commander said: "I shall not apply the instruments now. When you are sent up and the thumbscrews are applied, I trust you will talk!" He then instructed Old Master Li: "Take charge of all these people, keep them under watch, and tomorrow I shall issue the paperwork and personally escort them to the higher authorities. Your wrongs will be addressed."

Old Master Li could not refuse. He took Tie Zhongyu and the others to his house. Seeing that Tie Zhongyu had stood up to the Commander without flinching, he was uncertain of his origins and did not dare treat him roughly. He opened a good room and invited him to stay, and brought out wine and food for him to eat. He wanted to take his concubine Taozhi inside, but feared that without a witness there would be no proof of kidnapping. So he reluctantly sent her to the same room. And this arrangement was to prove:

Able to shatter white jade, yet losing one's footing with an axe; Having escaped beneath the wide sky, yet suspected of stealing a leather cap.

To learn what happened when they were brought before the higher authorities, read on in the following chapter.


TRANSLATOR'S NOTE:

[1] Meng Guang and Liang Hong: A famous couple from the Eastern Han dynasty, celebrated for their perfect marital harmony and mutual respect. Meng Guang was plain in appearance but an ideal wife.