Chapter 20: Five Nights Without Transgression: Daring to Invite the Sage to Drink

From: Hau Kiou Choaan, or The Pleasing History. Translated by James Wilkinson, edited by Thomas Percy (London, 1761)

Note: This text was digitized via OCR from the original 1761 print. Footnotes have been converted from the original endnote/footnote format to inline references.

[Volume II, Book II, Chapters II-IV]

CHAP. IL

ALthough the young Lady with- drew to take repofe, her thoughts had fcarce any ceflation ; and no sooner. did day begin to dawn, but fhe arofe,^[1] and fee her servants to prepare things for him; ilridtly charging them, not to ac- quaint him of the part flie took in it. Some time afterwards he attempted to get up ; but found himleif fo weak he was forced to lie down again; and having waflied his mouth, he drank a little gruel. By this time the servant arrived with the phyfician, who feeling his pulfe^[2] pronounced him out of danger. He farther told them, his illness proceeded from eating something which disagreed with him, but that he must not take too much physick; for that one or two doses would carry it off, provided he was careful to observe three things: the first, not to be passionate or fretful: the second, not to be concerned or troubled: the third, not to talk too much: these carefully observed he would in a few days be well.

While this paftatthe house oiSbuey- png-Jifij the Superior of the convent had learnt from the porter Bonzee^ that the youth was gone. He at firfl was amazed: "Thecfcapeofthisstranger, said he to himself, is of litde con- fequcncc ; were it not for the anger of KwO'kbe-tzu : who charged me not to let him go, and made me give him in his gruel and rhubarb,^[3] something to dispatch him. These two days past he hath been very weak, and if he had taken but one other dose, he could not have survived it. Had he died, no trouble would have come of it, and all had been well. Should Kwo-khe-tzu inquire for him now, what could I answer? To-morrow I will go^ and acquaint him of it myself/' « How is this ? said Kwo^khe-tzu^ it was but ycfterday you informed me he was fo weak, that 3, dofe or two more would do his bu- linefs : and now you tell me he is ef- caped. I suppose you have received money from him to let him go."

' No, anfwered the BonzeCj I could

not dare to do that/' " Then it is bccause of his father's rank and intercft at court. Do not you know that my father is higher still than he/' " You do me great injuftice, replied the other: I am intirely ignorant how, or where he is gpne. It is the intercft of our order, to procure the favour and coun- tenance of the rich and powerful where

we we are settled : what folly then would it be in me to run after a stranger, whom I know nothing of, rather than fcrve you who are the chief in the city where I live ?" " It is not my bufinefs to hear you prate, said the enraged youth ; you muft anfwer for this ne- gleft to the Che-hien^ who committed him to your care."

When they were come before that magiftrate, the Bonzee urged in his de- fence, how improbable it was he should let him go, after having given him poison to* kill him. " ' Hs true, said the Che-hien^ you are acquitted of ne- gleft. But where can he be gone? Did any person that he knew find him out ?" " Truly none, anfwered the other. Indeed the fcrvants of Sbu^- fing'/tn inquired about him once or twice-, but they never came into the convent, or were near him," The Mandarine laughed, and cried out,

- Now I know where he is. This

flranger hath not one acquaintance in the city •, only the other day he met with that young lady, and did her a piece of service. She is of an admirable difpofition, and doth not forget to ac- knowledge it. 'Tis (he, who hath by some means heard of his illnefs, and probably fufpefts the cause •, 'tis fhe that hath fecured him. If you will take my advice, addrcfTing himself to Kwo-kbe-izu J go to your father-in-law's, and there you will hear of him.'*

' What you fay, repl ied he, is very

likely j likely ; 'tis flie hath contrived to carry him off. How shall I hate her for it ? When I, that have courted her fo long, and with fo much love and refped, could not obtain the leaft return ; to have a stranger fhe never faw, gain at once fo far upon her sondnefs, as to be admitted into her house ! " The Che-kien checked the haftinefk of his conclufions, and difmiffing the Bonzee^ told the other, that if their enemy was in the house of the young lady, they would confult hereafter how to proceed with him,

KwO'kbc-tzn hatting home, sent for Sbuey-guwin. ** Sir, and father-in-law, said he, yefterday 1 heard that your niece had got a young man concealed in her house* I know not; if you are ^prifed of it ; or whether it be true or faife." *« Truly, said the other, I have not been near her lately : for jfhe com- plains that I did not come to her afliftance when you carried her off: fo that I have been afliamed to fee her • frncc. But I know nothing of what you speak ; yet can cafily inquire/' He thenaiked, who it was he fuipefted: whether it was the young man, who refcued her at the Cbe-bieu^s. He was anfwered it was the fame : that he had been lodged at the convent, and there taken ill and likely to die : when of a fudden he difapjpeared, and jio one k^v*i what was become of him ; unlcfs ihe had received him into her house.

Shuey-^uwin promifed to inquire:

accord- accordingly he went, and calling for his youngcft son ; bade him go into hi$ cousin's house, and fee who was there. She admitted him, as ufual ; and en« deavoured to conceal nothing from his knowledge. He returned therefore and told his father, that he faw a young man in a chamber at the eaft end of the house : who was fick in bed. Fur- nifhed with this information, Sbuty^ guwin opened the door and went him- self. ^* You can lay nothing of blame to my charge now, said he to his biece; nor am I obliged to concern my* self about you. There is a very ill rc^ port abroad : but I am only your uncle, and have difcbarged my duty itt telling you of it," She replied, « If I have done any thing amifs, you art my uncle, and should both inform me of it and advifc me for the beft. I know not that I have been guilty of any thing wrong,"" I have always underftood, (aid he, that it is never cuftomary in this world, for a young man and woman to be together in the fame house, un- lefs very nearly related. You are a young maid : your father is not at home •, nor have you any brother elder or younger.^[4] Why then do you entertain a stranger, a young man whom none of us know; and thus bring him home and nurse him in his illness. You must not say people talk of this without reason: for I myself that know it, must speak of it; nor can I screen you in so scandalous a thing." Shuey-ping-fin replied, "I have read in the books of holy men, that every one's actions ought to correspond with his thoughts. I have read also that a benefit received ought to be returned manifold : and on the other hand, that an injury may be pardoned; except whtn it is of a grofs nature, and thea there ought to be full fatisfadion. Oa » day when I was in quiet and peace at my own boufe difcharging the duties incumbent on mc, who (hould imaging that any deceit Ihould lurk under the name and order of the Em- peror ? I went out to receive it, when foddenly 1 was surprized and carried away. Where then was the friendlhip, where the affections of confanguinity ? The outrage was very notorious : yet whathen appeared in my behalf ? My ncareft relations were then absent, al- though I was at the laft extremity, and thought of nothing but death. As the injury then offered me was too great ever to be forgotten, though my enemies were to be sacrificed and their flesh offered to me to appease my resentment:^[5]^[6] so neither shall I forget to my last hour, the benefit I received from those who came to my assistance. As to this young stranger, he is neither my relation nor acquaintance: he is utterly unknown to me; of another country: yet hath he a heart like the sun, a disposition pure as fire; and hath shown himself my relation, my coun- tryman, and friend, a hundred times more than they that bear thofe names. It is owing to him that I still preserve myself a virgin. For this generous adl he hjath been in danger of lofing his life by poison. Now after all this, if through fear of censure I had refufcd him that affiftance, which he could ex- pe6t from no one elfe, I fliould have been more cruel than a tygrefs, more infenfi- blc than a favage beaft. But I have a proper sense of the obHgations I receiv- ed from him \ and therefore could do no lefs than bring him hither, and endea- vour to reftore him to his former health. That once recovered he may return if he pleafes into his own country. This is the method in which my duty prompted me to repay his services ; and what I have done, I dare own in the face of Heaven, ipirics, genii or demons : nor doth my heart reproach me with the leaft crime or mifbehaviour."

Sbutf 'ping 'Jin said farther : " I Ihould be glad to know who they are, who are fo bufy with my fame, that you thus think it incumbent on you to fcrutinize into my condud. If you have really a zeal for my reputation, I shall find you a more important occa- lion to exert it. I muft intreat you to go and find out thofe villains that counterfeited the Emperor's order, and to bring them to juftice before the Vice- roy. Their crime will certainly occasion the lo(s of their heads. My father per*

baps Haps will one day return, and when he ' knows you have done me this fervicc will doubtlefs acknowledge it/*

Sbuey-guwin ftood for ibpie time in fa much confufion, that he had not one word of excuse to offer. At laft he recovered himself fb far as to tell her that he would have come to her afSftance at the time ihe mentioned \ but being only a private inhabitant of the city, without any de- gree, quite ignorant of letters and un- able to difcourfc, he could no ways have helped her, " k was not for me, said he, an unlettered ignorant man, to ap- pear: nor was it in my power, as I am invested with no habit.^[7] In these degenerate days, there are few wise and many ignorant: few just and many unjust. But every body cries out how wrong it is for a young man to be entertained by a young woman in her own house, and alone. It is even become the talk of children." "Common reports, answered the young lady, are like the clouds which are every day to be seen. They that would act uprightly should not be moved by such trifles. Uncle, I will not fail to clear up every step of my conduct." "I came here, replied he, out of a friendly intention. There is a great deal of reason in all you have said." Then he hasted away, being afraid to stay any longer, lest she should be too hard for him, or sting him with reproaches for which there was too much foundation.

CHAP. III.^[8]

Shuey-guwin had so intirely persuaded himself he should now catch his niece tripping; and that he should not need above two words to silence her; that he was quite confounded to hear her justify herself so handsomely. At his return home he found a servant from Kwo-khe-tzu, who told him his master desired to speak with him. He went to him, and the first thing he said was, "The stranger Tieh is certainly at my niece's house; and his coming there was requested by herself, in order to make him returns for the assistance he afforded her." He replied in a rage, "How can she who is a maiden, dare to take a man into her house? Sir and father-in-law, you are her uncle and neareft in blood: you muft chaftife and take her under your care. It is your indiipcnfable duty.** "Alas! said the other, I have talked to her, and not fpared to chide her. But (he hath a tongue, and knows how to ufe it. She hath a mouth, whofc words are keener than the edge of a pen- knife or razor. I had fcarce uttered one word, when fhe immediately anfwered with arguments setched from ancient and modern authors, and backed with a multitude of reasons ; infomuch that I could not open my mouth." Kwo-khe-tzu was curious to know the particulars of her defence. The other related what he could remember. At which he stamped and raved like a madman. "This, said he, is all a pretence. This comes only from her mouth and not from her heart. Can you believe what she says?" "I believe her not, said her uncle: but what remedy can we have? There is nothing blameable of which we can accuse her; nothing wrong or clandestine to lay to her charge." "Yesterday, said Kwo-khe-tzu, I talked over the affair with my friend Chun-ku. He tells me this young man is remarkable for the beauty of his person, and is of opinion, that he seeing your cousin who is likewise very handsome, made that disturbance at the Che-hien's only to be taken notice of by her. Do you think all this which followed was merely to thank him for his civility, or to reward his virtue? This is only a pretence to deceive the world. She hath a more secret motive for her conduct. For how is it possible! A young man and woman, both very handsome, to be alone together in the same house! If they were saints they could not be innocent." "To talk here, said Shuey-guwin, will answer no purpose. Let me go home: I will send a servant girl to her house, who shall conceal herself, and observe what conversation passes between them. If we can but discover any thing wrong in her conduct, we shall then have reason to take her in hand."

Kwo-khe-tzu approving of his design, he hasted home to put it in execution. He waited till it was night; then opening the door that led to his niece, and calling to him a girl of quick apprehension, he bade her steal away softly, and conceal herself in a place where they laid wood:^[9] thence to keep a sharp look-out, and if possible to observe every thing said or done. She obeyed, and placed herself as directed. When it was past midnight, and Shuey-ping-fin was retired to her chamber, the girl returned home. Her master inquired what news she had brought. She told him the young gentleman was somewhat better, but still kept his bed: where every thing he eat or drank was brought him. He asked how his niece disposed of herself: and was answered she remained in the hall without, and was taken up in giving orders to the servants, whom she employed in boiling tea, in making broths, and other offices of that nature. He inquired if she went into the young man's chamber. She answered, "No: I observed that all passed by means of a servant, who came in and out of his apartment." When she had related all this, and more to the same purpose, Shuey-guwin said, "Is she then so circumspect and blameless?^[10] Is there no more room for suspicion than this? I can never believe it. You have certainly been bribed, and what you tell me is not the truth." She assured him it was, and offered to confirm it by her solemn oath. He then dismissed her, but every night sent people to procure intelligence; who always brought him the same account. At length he went to his son-in-law; who eagerly inquired what news he brought him. "Four nights together, said Shuey-guwin, I have planted people to hear and see all that passed: but I can discover nothing in the least amiss, nor catch up a syllable that will bear an ill construction. My niece is certainly very juft and pcrfeft." "Ah! Sir, said Kwo-khe-tzUy this can only pafs upon weak and filly people. Neither in ancient times nor modern could I ever hear of but one person, Leeu- biaU'Wboey^ who was perfeAly up- right. But if all be true that you fay of your cousin, then there will be twa. But I have not fo much faith* On the contrary, let me go to the Cbe-bien^ and get him to fend for one of her maids. By putting her fingers to the torture,^[11] he will quickly make her confess the truth; and then you will be convinced. Nay, added he, wait but patiently at home, observe her well, and you will soon have an opportunity of being undeceived."

As soon as he was gone, Kwo-khe-tzu went to the Che-hien, and told him all that had passed in the house of the young lady. "Yet I cannot, said he, believe these fair appearances. I beg, Sir, you will be pleased to order one of her women to be brought before you. From her you may extort a confession of the truth.'* •* Dilpofed as I am to fervc you, replied the magiftrate, I cannot do what is irregular and contrary to juftice. If you would have any one brought before my tribunal, there mufl firft be lodged a petition, setting forth upon what account an examination is required. This bufinefs relates to a young lady of quality, and therefore is to be managed .with decorum. What you have hitherto related of the flran- gcr and her, affords no proof of mi(be- haviour; and therefore what pretence have I to apprehend them ?" " What, Sir ! said the other, will you let this affair sleep then ? You that are the fa- ther of this city, and fuperintend the manners of the inhabitants! Will you then permit a young man and woman to live together under one roof in lewd- nefs ? To overlook this, is to consent to the violation of the law." *' Ccruinly, anfwered the Che-bien^ whoever is guilty of the crimes you mention, violates the law. But if what you tell me of thcfc twoyoung people be true, they have been guiltyofnothingimmodeftorblameable. Far from breaking the law, they have rather ftrengthened it. You cannot forget how difcreetly Shutf-ping-Jin aft- cd before; and how far (he exceeded our opinions of her. Doubt not there- fore but (he will keep clear of indeco- rum, although (he may have taken this stranger into her house, to nurfe him in his illncfs.*' " Alas ! said Kwo-khe-tzu, have I then difturbed my reft, and been at

all all this trouble and pains to obtain her ; and muft lofe her fo cafily ? Pray, Sir, let me prevail on you not to give her up yet » but contrive some way to know the bottom of this bufinefs/* **Be not fo uneafy, said the Cbc-hien. I have a lervant of my audience, named Sban-yeo'y a fellow of such deXtcrity and flight, that he can run up a wall, open a lock, or creep through the moft impervious cranny. It is but now that I have found it out. I have juft ap- prehended and sent him to prison, in order to chaftife him. This man will I fend for, and granting him a pardon, will difpatch him privately to the house of the young lady. He (hall be a fpy upon them ; and if he can difcover any thing that is wrong or criminal, you may then lodge a petition, and he can back it with his evidence. But if no- thing wrong can be difcovered, whereof to accufe them, you muft be content to drop all farther purfuit/* Kwo-kbe-tzu was exceedingly pleafed, and said, ^^ Sir, if you are in earned I shall be vaflly obliged to you, and consider you at once as my father and mother/*

When he was gone, the Mandarine fcnt his people to setch Sbanyeo to him out of prison. As soon as he was brought, he bade him come near, and whilpered in his ear to the following cflfeft. ** You have been guilty of great mifdemeanours : by which you have forfeited your office in this court of audience. Yet having an occasion to employ you at present, if you are faithful in it, I will grant you a pardon. Go then to the house of the young lady Shuey-ping-fin. Contrive to get in, and conceal yourself somewhere, whence you may fee and hear all that pafies. She hath received a young man into her house, and I would gladly know upon what footing they are together. Go therefore and bring me an exadt ac- count. But take notice, if 1 find you have in the leaft impofed on me, ypu muft not expeft to live any longer."

' Sir, said Shan-yeo^ I dare not offer

to deceive you. Expeft a faithful ac* count of every thing I can either fee or hear." This said he withdrew.

CHAP. IV.

Kwo-khe-tzu hearing that the Che-hien had sent to get intelligence, kept at home, but was very impatient to know the result. With regard to Shan-yeo, having received his orders, he durst not delay; but went immediately to take a view of the house in order to find out a place to get in at; then returned and waited till night. When it was dark he climbed over a wall, and got within the doors: where he heard people in the kitchen, who were preparing an entertainment for Tieh-chung-u, and talk of his recovery. Thence he crept into the hall, which was not yet lighted up. There he got up and hid himself upon one of the beams,^[12] whence he could see all that passed below. He had not been there long before he heard Shuey-ping-fin order her servants to hang up a curtain of mother of pearl^[13] across the hall. She commanded the first table to be set for her guest without the curtain; and two lighted tapers to be placed upon it. Afterwards she ordered a second table,^[14] but without any light, to be set for herself within the curtain, so that she could see every thing through it, unseen herself. There was also a fine carpet spread without on the floor. And two servants were ordered to stand between the tables to deliver every thing that was spoken. When all things were prepared and set in order, Stow-tan was called, and bid to desire his master to walk into the hall. Tieh-chung-u by this time was greatly recovered from the illness, into which the poisoned draughts of rhubarb had thrown him; which caused him to rejoice, as well as to acknowledge the favours he had received from Shuey-ping-fin. She herself was no less affected with joy that he was restored to health, and that she had been wanting in nothing to express her sense of the favours he had conferred upon her. When Stow-tan therefore came to his master with the young lady's compliments to invite him to the entertainment, he instantly obeyed. He came out of his chamber, and was greatly pleased to see the exact order in which every thing was disposed: insomuch that he commended it aloud. Shuey-ping-fin sent her servant to desire him to sit down in the most honourable place, telling him it was his proper due. Then ordering her carpet^[15] to be spread withinside the curtain, she sent to tell him, that she was paying her respects to him. When Tieh-chung-u was told by the servants the honours she was doing him, he said he had most reason to pay his acknowledgments to her. They accordingly made four salutes to each other.^[16] When these were ended, the young lady thus addrefled him from behind the curtain. " My father un- happily for me is abroad. You, Sir, are unmarried as well as myself. Your coming to my house hath occasioned people to talk very freely. But as I have received too great a favour for me ever to forget, I have been very desirous of making a small, though very unequal return for it; and as for people's talk, I pay no regard to it. Had I neglected to act as I have done, I must have been worse than a savage animal. It gives me extreme joy to see your health in so great a measure restored. I could not help testifying it by a small entertainment; which trifling as it is, I hope you will partake of; and at the same time pardon the meanness of it." Tieh-chung-u replied, "Lady, you stand alone in the world. There is none to be found like you for wisdom and perfection. I thought of nothing but death, when I lay in the convent. I was void of all help, as a horse or an ass that is fallen into a pit. I little thought you would come with so much piety and goodness to my assistance. I can hardly look upon you as one of these latter times. You are rather one of former ages risen again. This goodness and virtue it is not in my power to reward in the least as it deserves. Be pleased therefore to sit down, and let me bow before you with the most humble acknowledgments." The young lady desired him not to talk in this manner: for that what she had done was but a trifle, and merely no more than her duty required. "How wretched must I have been, added she, if I had not met with you in that critical moment? How much then does it behove me to thank you, as my generous protector? I ought to bow down to you, as the only man in the world, that had virtue and resolution enough to rescue me." These words she sent her servant to tell him, and at the same time to inform him she was making her compliments. He got up and returned them in a proper manner. This done they sat down, and she ordered her servants to carry him wine.^[17] After he had drank three small cups, she began to inquire what brought him that way; and what business he might have in the province of Shan-tong. He told her he came there in the course of his travels, which he had undertaken with the approbation of his father. This excited her curiosity so far, that she ventured to inquire what might occasion him to travel. Tieh-chung-u told her, that when he was at court he had rescued a young woman out of the hands of a great Mandarine, named Tab-quay, and had caused him to be sentenccd to three years imprisonment : " My father, added he, fearing he might hereafter refcnt this diigrace, gave me leave to travel. In the courfc of which, I had like to have fallen into worfe mifchief. Who could imagine there were such evil pcrsons in the world, as this Che-hien and young Mandarine ? That they (hould attempt to kill me ! However, as I am happily recovered, with your leave I will go to-morrow and find out the Che-bien. The in- jury he endeavoured to do me shall not pafs unrciented. I will (hame him before all the inhabitants of the city. I will drag him from his audience, and beat hira found Iv in the face of

ih- the world. I will afterwards carry him before the Viceroy of the pro- vince, who is a particular friend of my father's, and him will I get to take away his office in open court." The young lady replied, " To pro- cure the difgrace of the Che-bien will be an eafy matter ; which will appear to be in confequence of his own evil aftions: neither will it be wondered at, as your difpute with him that day was notorious to all the city. But consider, Sir, the degeneracy of the times. There are only two words in our days by which both the peo- ple and Mandarines regulate their conduft, and thofe are Riches and Power. The Cbe-hien faw my father was disgraced, and sent afar off into foreign countries. The father of Kwo- kbe-tzu was advanced to the higheil dignity. What wonder then if he was afraid to olBfend a youth of such con- nexions ? Had he refused him his aflift- ance^ he might fear he would get him removed from his office. Consider, Sir^ it is a poft, which it cod him a long courfe of itudy to obtain. He muft have fpent fifteen or twenty years in passing through his degrees^[18] before he could be advanced to it. Judge then how dreadful the loss of it must appear: and wonder not if he was tempted to use even indirect means to secure it. Upon the whole, I think you had better pardon him; and give yourself no farther trouble about a man, who is rather the object of your pity.*' At thefe words, fo considerate, and yet proceeding from the mouth of fo young a lady, Tieh- chung'U ftood aftoniflied ; yet was per- fedly convinced of their propriety. At length he broke silence and said : " Hi- therto I have been too much the fport of passion : too little under the guidance of reason. Hitherto I have been ac- cuftomed to perfift inflexibly in any reiblution I had once taken up, whe^- ther right or wrong. I now perceive the raftinefs and folly of my condu6L When I undertook your refcue from Kwo-kbe-izUy 1 confefs with (hame, it proceeded rather from the natural heat of my temper, headstrong and paflion^ ate, than from motives more laudable. Your words have now made an im- preffion on me never to be effaced. I am flruck with conviflion; and to shew what a convert you have gained in me, I (hall quit the Cbe-bien and think of him no more : and of this I dare give you my folemn oath. Su- premely fortunate do I think myself in meeting with you, not only for the benefit I have received at your hands ; but that you have been to me a preceptor, and given me inftrudions which I ought never to forget.'* " Sir, said the young lady, you (hew your- self pofTcffed of great resolution and virtue; and indicate a very consider- ate and forgiving difpofition.** Every word that (he spoke was treasured up in the breaft of ^ieb-cbun^-u^ and con- firmed firmed him in the placable sentiments he had adopted. •'Madam, said he, 1 muft not be fparing in my thank? for the many favours I have received^ To-morrow I delign to go from hence.**

- I brought you here, said the young

lady, on account of your illnefs; and having fo allowable a motive was re- gardlefs of common censure. Now you are recovered take your own plea- furc either to go or stay. I cannot pretend to lay any reftraint upon you. And yet methinks to-morrow is very fudden. Favour me with your com- pany a day or two longer. We shall then have time to talk over at large thofe good fubjefts on which we have dif- courfed." ** Lady, replied Jteb-cbung- Uj if it be agreeable to you that I fliould

stay, I will with great pleasure defer my departure two days longer.** Ha- ving thus ended talking, (he ordered lier servants to fill out wine. When he had drank he said, ^'My coming from abroad was with my father's ap- probation, in order to avoid any trouble at court. As it hath been my good fortune to meet with one of fo much ingenuity and wifdom, as yourself; 1 should be glad of your advice which way I had bcft to go. Pray give me your opinion.** She replied, *' You may travel through the world in per- iuit of knowledge, but if you would be truly wise, you had best remain at home.^[19] The primitive doctor Chang-lee, who understood every thing, lived recluse. Your father is promoted to a high office at court, where there can be no want of learned men. To what end then would you fatigue ycurself in going to other countries ? In my opi- nion you had better return back to your father, who can with great eafe procure you a place in the Emperor's fcrvice." Tieh-cbung-u was charmed with what fhe said, and made her his compliments upon it. ** Madam, said he, you speak with a great deal of judgment. What you have said to me to-day, hath awakened me from a lethargy, in which- 1 have been bu- ried from the hour of my birth/* Then a great cup^[20] of wine being presented to him by her order, he drank to her, and proceeded, "How hath it been possible for you, who are but a young lady, to have laid in a stock of history and letters sufficient for a man of learning?" "Alas, Sir, said she, what I say is but weak and childish. How should I be acquainted with letters?" All this, [and much more,] having passed between them, the youth began to think he had drunk enough, and was fearful of staying longer, lest he fcouW be guilty of any ill manners. He rofe up therefore to take his leave. She told him, (he would not him detain longer, left it should prove injurious to his health : but he might do as he pleafed. Then (he 9rdered, her fcrvant to carry candles before him, and light hinr to his chamber. His servant Siow-tan met him, and laid, " *Ti& well. Sir ! You, that have been (ick fo very lately, to fit up and indulge yourfeif in this manner ! It is now ten o'clock."^[21] Shuey-ping-fin commanded the servants to wait on him till he was in bed: while others had orders to remove the tables. After which she withdrew to her own apartment.

Shan-yeo ^{tx^in^ all that had pafled, and finding nothing farther to detaia him, defcended, and leaping over the. wall retired home to his house to sleep. The next morning he presented him- self at the Che-bien^s audience. That magiftrate would not Ipeak with him in publick, but ordered him to wait in a private apartment. There Shan-' yeo related to him every thing he had feen and heard at the house of Shuey^- ping-Jin. When he came to defcribe at large the resentment which 3/>i&- cbung'U had exprefied for the ill ufage he had received, and the particular manner in which he threatened the Che-hien; that he would come and disgrace him in his own audience, and then carry him before the Viceroy of the province : that magiftratc, confcious of his guilt, was feized with the moil vifible terrors, and ftartihg up order- ed the doors of his audience to be- fliut, and notice to be given that he would hear and receive no petitions that day. ** Sir, iaid Shanyeo^ you need not tremble nor be concerned, for the ftrangcf will not come to-day, not- withstanding his threats. The young lady hath pcrfuaded him not to do it ; and hath fcrftened his refcntment. She told him, that you were a man of but few letters,^[22] and knew not what it was to aspire to virtue and greatness of soul; that to take away your office, which you had acquired with so much study and labour, would render you very miserable: and therefore urged him to have compassion on you and forgive your injustice." Having related these and all the other particulars of their conversation, he said, "This Sir, was the principal subject of their discourse; which was carried on with great respect and courtesy: she thanking him for the benefit she had received by his coming to her assistance; and he acknowledging her goodness to him during his illness. And as for any thing more, any thing secret, or clandestine, there was not the least shadow of it."

When the Che-hien found what good offices the young lady had done him, and that he was thus refcued from dan- ger, he rejoiced and said, *' Shuey ping- Jin is a woman of great goodncfs and understanding. She hath done this to make me amends for the civility I shewed her in fending her home from my audience in my own chair. But was there nothing toward the latter end of their difcoufe that would bear an ill conftruftion ?" *• Nothing at all, replied the other : their converfation turned altogether upon fine reasonings, and arguments setched from history and ancient times : and the whole was conduced with the niceft obfervance of decency and good manners." The Che-hien paused for some time, and at last cryed out, "All this is surely incredible! Is it poffibk for a young lady, beautiful and blooming as a rofe, and a youth (hining as cryftal, to be together in one house ; to converfe together, and drink wine ; both obliged to each other; both witty and inge- nious; and yet in all their converfa- tion not to let fall one word of love : but inftead thereof to prefer ve all the fandity of hermits and holy men ? this can never be believed. Certainly you have been hired to conceal the truth ; and somebody hath given you a bribe for that purpose." ** Sir, said Sbanyeo^ I have no manner of relation to the parties in queftion; neither do they know any thing of me. Which way then (hould I rece:ive a bribe from

them? them ? Be afsured every fyllable I have told is neither more nor lefs tl^an the truth." The Cb^-hien could not help being flruck with admiration and delight at fo extraordinary a couple. ^* Both in former times, and till now, said he to himlelf, never were two such persons as thefe for integrity and good- Tiefs ! If this account be true, the virtue of Tieh'chung'U is very rare, and the learning of Shuey-ptng-fin no left un- common. If I were a Mandarine of Superior rank, I would prefcnt an ac- count of them both to the Emperor^ in order that they might be celebrated^[23] as they deserve."

Then calling to Shan-yeo, he said, "I hope all this you have told me is true. According to my promise I pardon what is past.^[24] But if I find you have been guilty of any falsehood, expect the most severe punishment." He then dismissed him, bidding him take more care for the future.

The Che-hien reflected on the conversation which had been reported to him, and their sensible remarks on the two words Riches and Power: how every body followed wherever they led, and how difficult it was to resist their attraction. "These two, said he, are no ordinary persons. The parents of them both are of exalted rank. How could I be so mistaken, as to endeavour to hurt them? If the young stranger had obeyed the dictates of his just resentment and carried me to the Viceroy, I should have been stripped of my office; and it would have been then too late to have implored the assistance of Kwo-khe-tzu's father. I myself am in no ordinary character; my rank of Chin-tzu,^[25] or Doctor of Law, should require some dignity to be maintained; which can only be done by just and wise actions. Why should Riches and Power be the fole obje6b of (py regard ? which are things of no real value in themselves, and may be the occafioo pf the foreft evils. While I was r^gard- iefs of my own reputation and fafcty, this young lady hath continued me in the poflTcflion of both/' He pro- ceeded farther and said : ** Tieh-cbungu is a youth of great capacity, integrity and jufticc, and if this young lady doth not marry him, (he will never again meet with one fo worthy of her. Again, Shueyping'ftn^ to the greatefl: vivacity of wit and judgment hath added an uncommon knowledge of books and literature ; where then will be found a bride fo proper for this young gentle- 0ian? I imagine I should do much

better better to take part with this accom^ plilhed pair, and to bring about a marriage between them."

In the midft of refleftions of this kind he was interrupted by the arri^ vai of KwO'kbe-tzUj who was impatient to learn what news lie had for him. The Che-bien gave him a very impar- tial account of all that had paflTcd, and said: "Sir, you muft not look upon this young lady as an ordinary person. Her understanding and capa- city fecm equal to that of the wifcft, fage, and Ihe will hardly difpofe of her- self upon common terms. Be per- fuaded therefore to think no more of her, but look out for another.'* Kwo- khe-lzuy having heard all the particu-

5 ^"^^^ lars as related above, and finding nothing would bear an ill conftruc- tion, knew not what to anfwer. He even b^;an to think leriouny that all his endeavours would be to no purpoie. "Without however making any reply to the dilcouraging advice of the Cbc-bierij he took his leave of him and withdrew. His abfence was by no means difagreeable to that Man- darine, who immediately fcnt a fcr- vant to inquire after ^ieb-cbung-Uj with orders whenever he ftirrcd out of the young lady's houie, to bring him advice of it.

↑ The Chinese are very fond of Poetry, and in their Romances, Novels, &c. often insert four or five Verses to enliven the narration. See Du Halde, v. 2. p. 147. — N. B. The Reader ought to be informed, that in the Translator's M. S. the three first of the above verses were so obscurely written, with such interlineations, corrections, &c. that the Editor was obliged to guess at the meaning, or rather to substitute something equivalent. In other small pieces that will appear hereafter, he hath been fortunate enough to recover the exact expressions of the Chinese author.
↑ The Chinese challenge a superior skill in the Pulse to that of all other nations, and pretend by it to judge exactly of the kind and degree of every disease; what part of the body is affected; whether it be curable or not; and if the latter, how many days, weeks and years, the patient may linger under it. They make a particular difference between the pulse of a man and that of a woman; between the pulse of tall and short persons, of corpulent and lean; between that of young, middle-aged, and old people; between that in the spring and autumn, summer and winter. This variety of Pulses they distinguish by sundry odd names; such as the superficial, the sliding, the sharp, the tremulous, the rolling, the scattered, the leaping, swimming, ebullient, &c. They feel the pulse in both hands one after the other: and this in such a manner as would make an ignorant person laugh. After having laid their four fingers along the artery, and pressed the wrist strongly and uniformly, they relax a little, till the blood hath resumed its ordinary flow: then they grasp it again as before, which they continue by fits a long time. Afterwards, like persons that would touch an harpsichord, they raise and fall their fingers successively one after another, sometimes strongly, sometimes softly; sometimes swiftly, and sometimes slowly; till they have discovered all the symptoms. They pretend that no alteration happens to the constitution, which doth not produce a correspondent change in the blood: and it is certain they have a surprizing sagacity on this subject. See P. Semedo, p. 57. P. Le Compte, tom. I. p. 326. Mod. Univ. Hist. viii. 195. P. Du Halde, vol. 2. p. 184. &c.
↑ Rhubarb, called by the Chinese Tai-whang, or High Yellow, grows in great quantities in many parts of China. The flowers resemble bells scolloped on the edges; they are commonly yellow, though sometimes purple. The leaves, which are not unlike our cabbage leaves, only bigger, are somewhat rough to the touch. The inside of the root, when fresh, is whitish; but assumes its brown colour as it dries, which is done (inter al.) by hanging it on a string in the air: it abates so much of its weight, that of seven pounds green, there doth not remain above one dry. The Chinese notion of its virtues is pretty much like ours in Europe: though they seldom use it crude or in substance. It tears the bowels, they say, that is, it causes gripes: and as the Chinese for the most part had rather not be cured, than undergo great pain in the operation, they chuse to take rhubarb in decoction with abundance of other simples. This is what is expressed in the Translator's M.S. by "Rhubarb Physic." Most of the Rhubarb brought into Europe, comes out of the Provinces of Shen-si and Su-chuen, being brought by sea to Batavia, and thence to Holland; or else by land to Astracan and Russia, or through Thibet and Persia by Venice to Italy. P. Du Halde, vol. i, p. 13. v. 2. p. 229. Martinius, p. 44. P. Kirch, &c.
↑ i. e. Cousin german. — To what has been observed in a former note [vol. i. p. 103.] concerning the care of the Chinese to keep the two sexes separate, it may not be improper to add the following extract from a Chinese Author. "When a boy is twelve years old, he ought to be forbidden to enter into the inner apartment: in like manner a girl after that age, ought not to have the liberty of stirring from it." And in another place: "Boys and girls should not be allowed to meet together: nor to sit in the same place: nor to make use of the same moveables: nor to take any thing out of each others hands. A Sister in-law ought not to converse with her Brother-in-law. If a Daughter who is married makes her parents a visit, she must not sit at the same table with her Brothers. These rules have been wisely established to make an intire separation between the two sexes." The Chinese are so careful on this head, that to prevent a man from going into an apartment, they need only say, "There are women there." P. Du Halde, vol. 2. p. 49. 50. &c.
↑ When the Chinese would express mortal hatred, it is a common phrase with them, "I could have the heart to eat his flesh." P. Du Halde, v. i. page 626.
↑ The Morality of the Chinese Author in this and the preceding page appears in a very contemptible light compared with the Christian, which so strongly recommends the forgiveness of injuries and the return of good for evil. Yet he might have learnt better from the great Doctor of his nation Confucius, who will be judged to have made no mean proficiency in Ethicks from the following position; "To recompense hatred with benefits is the virtue and piety of a noble [or enlarged] breast." (Vide P. Couplet, Confuc. p. 106, ubi plura.) It ought however to be observed, that even this great Philosopher doth not insist upon this, as a duty: and hath neither backed it with any sanction nor recommended it upon adequate motives. But indeed where is this divine maxim taught with that precision; urged with that glowing benevolence; or inforced from those sublime and affecting motives, which it is in the mouth of the Saviour of the world? Let not the Reader be offended to meet with a Hint of this kind in the margin of a Novel, or that he is desired to glance his eye over the following animated and sublime Injunctions: "Love your enemies: bless them that curse you: do good to them that hate you: and pray for them that despitefully use you and persecute you:" "and your reward shall be great, and ye shall be the children of the Highest: for he is kind to the unthankful and to the evil." And again, "If thy brother trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him:" "for if ye forgive not men their trespasses, neither will your heavenly Father forgive yours." Luke vi, 27, 28, 35. xvii. 4. Mat. vi. 15.
↑ That is, am without the Mandarine's badge, &c. The Tartars since their conquest of China have changed none of the usages or fashions of the Empire, except in some particulars of their Dress. The ancient Habit of the Chinese may be seen in P. Semedo, Martinius, &c. Of its present form the following is a brief description. They formerly took great delight in their Hair; but the Tartars have made them shave their heads all over, leaving only one lock behind, which they either let hang down braided in a kind of queue, or else make up into a roll and tuck under their Caps. These are made of fine matt or rattan, lined with satin, and adorned on the top with a tuft of red hair or silk: but in winter they wear a warmer sort edged with fur. There is another kind of Cap peculiar to the Mandarines and Literati, made of pasteboard covered with satin, &c. As for the poor people, they either go bare-headed, or wear a Cap not unlike the crown of our hat. The Chinese never uncover the head when they salute. Their Vests are long enough to reach to the ground, and so wide as to fold over their breasts, being fastened on the left side by four or five buttons. The Sleeves are very wide, and long enough to come down to the fingers ends: hence upon occasion they serve as a Pocket for papers, &c. [See Du Halde, v. 2 p. 104. 108.] But beside this they have a Pouch or Case, containing their purse, their knife, eating-sticks, and pipe, which is of brass, &c; this is fastened to their Girdle; which is a broad silken sash, whose ends hang down to their knees. In summer they wear under the vest a pair of linen Drawers; and during the winter they put on Breeches of quilted satin, skins, &c. Their Shirts, or rather Waistcoats, which are of taffaty, are very wide and short; and to keep their garments from sweat in summer, several wear next their skin a silken Net. They go with their necks bare in hot weather; but cover them in cold, either with a satin Cape sewed to the vest, or with a Tippet of fur, &c. When they go abroad, or make a visit of consequence, over their under garments, which are usually of linen or satin, they wear a long silk Gown, commonly blue, with a girdle about them; and over all a short Coat of a black or violet colour, reaching only to their knees, but very wide, with large and short sleeves: they have also their little Cap on shaped like a short cone, and covered with loose waving red hair or silk; lastly, a Fan in their hand and Boots on their legs. These are commonly of blue or purple satin, with a very thick sole stitched with packthread, and covered over with shagreen silk or cloth, without any heel, and with the foot turning up. Within these boots they wear a kind of Stockings of stuff stitched and lined with cotton: whereof part comes above the boot, and hath a broad border of plush or velvet. On Journeys their Boots are made of neats or horses leather. Every Mandarine hath upon his clothes some Emblem of his dignity, embroidered before and behind. That of the Civil Magistrates is usually a bird: that of the Military, either a dragon, tyger, or some fierce creature: these latter wear also broad Swords hanging on their left side, with the point forwards. All Colours are not to be worn indifferently; none but the Emperor or Princes of the blood may wear yellow: satin, with a red ground, is affected by certain Mandarines on days of ceremony; but they are commonly dressed in black, blue, or violet. The People are generally clad in black or blue calico. But what principally distinguishes their Doctors and other Literati, Mandarines, &c. is the prodigious length of their Nails, which are sometimes almost as long as their fingers; they take great pleasure in keeping them clean, and prevent them from breaking by putting on little sheaths or cases. Such is the Account given by some authors: but P. Du Halde tells us it is only on their little fingers that they let them grow so long. See P. Du Halde, vol. i. p. 282. &c. P. Le Compte, tom. i. p. 202. Mod. Un. Hist. viii. p. 274. 209. &c. Ogilby, v. 2. p. 41.
↑ CHAP. VII in the Translator's manuscript.
↑ Without an entire knowledge of the form and manner of the Chinese Houses, it is not easy to say how far the account in the text is inconsistent with probability. It seems strange that a person concealed in a Wood-hole, &c. should know all that passes in the house. It should however be observed, that the houses in China, being only one story high, must render such an attempt more practicable than with us.
↑ In the original: "Is she so clean?" This easy metaphor, which prevails in most of the eastern languages, often occurs in the Bible, see Job. ix. 30. Id. 25. 4. Prov. 20. 9. Joh. 15. 3. &c. N. B. Many other Chinese expressions exactly correspondent to those in Scripture will occur in this History: which the Editor would not pay so bad a compliment to the Reader's sagacity, as to suppose it necessary always to point out.
↑ The Torture inflicted on the Hands of criminals is performed by placing between their fingers three small pieces of wood, called Tean-tsu or rather Toan-zu; having squeezed these one against another, they are tied together very hard with thin cords, and sealed round with paper. In this torment, the criminal is left for some space of time. P. Du Halde, v. i. p. 313. P. Semedo, p. 143. Ogilby, v. 2. p. 436. N. B. These are called in another part of this History Tormenting Sticks, which probably is the meaning of the Chinese name.
↑ In order to conceive this, we ought to remember that the Chinese Houses are but one story high, and that the Halls in which they receive visits are quite plain, having no other ornament than a simple range of wooden pillars, which are either painted or varnished. These serve to support the main beams and timber-work, which they often leave quite naked under the tiles, without any ceiling. P. Le Compte, tom. i. p. 226. P. Du Halde, &c.
↑ Probably some kind of lattice-work, ornamented with Mother of pearl. Oyster shells made very thin serve the Chinese instead of glass, not only in the windows of their Houses, but also in some of their imperial Barks. P. Du Halde, vol. i. p. 286, &c.
↑ The Chinese observe great ceremony in placing their Tables. Transl. — At great entertainments the Tables are ranged on each side the hall, in such a manner that the guests may face each other, as they sit in their arm-chairs. The Chinese are also particularly exact to place the Tables either more forward or backward; higher or lower; according to the rank of their guests: the preference being given (caeteris paribus) to the greatest strangers, and to those who come farthest, &c. This may serve to explain the compliment in the next page but one. P. Du Halde, vol. i. p. 299. 301, &c.
↑ At a first Visit, the visitant as well as he that is visited, if they are of equal rank, for a greater mark of respect and affection, have a Carpet brought and spread before them, and after they have performed the full Salute, (See note vol. 1. p. 201.) they kneel down and hit the ground with their foreheads four times, and this they do both together. P. Semedo, p. 59. Ogilby, vol. 2. p. 44.
↑ It hath been mentioned in a former note, that the Salute of the Chinese Women is confined to a silent Courtsy. (See vol. i. p. 103.) Though this is their general custom, it ought to be observed, that on some particular occasions, they also kneel, as well as the Men, and in that posture make an obeysance with their head to the ground three or four times, as civility shall require. P. Semedo, p. 58. P. Du Halde, v. i. p. 293.
↑ This is the greatest mark of Courtesy before discourse. Transl. See also P. Du Halde, v. i. p. 600. — The Chinese Wine is not made of the juice of the grape, for these they only preserve and use as raisins: but of a particular kind of Rice, different from that which is eaten. From this they have liquors both brewed and distilled; as also from wheat and other grain. They have likewise wines expressed from several kinds of fruits, as well as made of the liquor which distills from the palm and other such trees, when tapped at the proper season: but that made from Rice is most generally drank. Beside these the Chinese have a strong sort of spirit, which is distilled from the flesh of Mutton, Lamb, &c. but this is chiefly in request among the Tartars. Although Tea is the ordinary drink of the Chinese, they are said to be excessively addicted to spirituous Liquors. N. B. It is the common rule of the Chinese to eat cold and drink hot. Not only their tea, but their wines are heated before they drink them. At their feasts there are servants always ready to pour hot wine into their cups out of a vessel for that purpose, and to put back that which is cold into others of China. P. Du Halde, vol. i. p. 300. 303. Mod. Un. Hist. vol. 8. p. 279.
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↑ As the only Knowledge in request in China is that of Morality, and of the Government, History, Rites and Literature of their own Empire; so this can neither be promoted by Travel, and is only to be attained by a severe application to their own private studies. [See note below p. 99.] Hence the character of a hard student is greatly respected among them. One of their Doctors from his recluse life was called by way of honour Pi-hu, or The Doctor of the shut door. See P. Du Halde, vol. I. p. 386. But further, as all the nations bordering upon China are barbarous and uncivilized compared to themselves, they have no inducement to travel abroad. And hence they have learnt to hold all other countries in most sovereign contempt, supposing their own Empire to comprize not only the best, but the greatest part of the habitable world; on which account they call it Tien-hia, or all under heaven. [See note vol. i. p. 96.] They likewise give it the name of Chong-que, or the kingdom of the middle, from its supposed situation in the midst of the earth, which they believe to be four-square. This opinion one of the Missionaries humoured so far, as to place China in the center of a Map of the World which he drew up for their use. In their own Maps they were wont to allow a vast extent to China, but to place all other Kingdoms, (supposed to be seventy-two) at random round it like very little islands, disgracing them with ridiculous names and descriptions: such as, Sioo-gin-que, or the Kingdom whose inhabitants are all dwarfs, and so little that they are constrained to tie themselves together several in a bunch for fear of being carried away by the eagles and kites: Chuen-sin-que or the Kingdom whose inhabitants have all a hole in their breasts, into which they stick a piece of wood and so carry one another from place to place, &c. &c. See P. Magal. Of latter times since they have understood something of Europe, they have added it to their maps, as if it were one of the Canary islands, or some little barren spot. And hence it was that the Viceroy of Canton in the year 1668, after he had spoken of the embassy of the Portuguese in a memorial which he sent to the Emperor, added these words, "We find very plainly, that Europe is only two little islands in the middle of the sea." We are told however, that since the Europeans have been conversant among them, the Chinese have in a great measure forsaken these errors. Before we quit this subject, it may be worth while to give one pleasant instance of their national Pride: which is, that as they never send Ambassadors to foreign Princes; so whatever comes from them, whether letters, presents or envoys, all pass for tribute and a mark of submission. And henceforth such Kingdoms are set down in their history among those, which are tributary to China. P. Magal, p. 61. 2. P. Du Halde, vol. i. p. 45. 137. 194. 268. Confucius, p. v. &c.
↑ The Cups which the Chinese use for their wine are either of silver, porcelain, or some precious wood: and are presented on silver or japanned Salvers. At the beginning of an entertainment the Cups they drink out of are very small, not holding much more than a spoonful: about the middle of the feast these are changed for larger. The Chinese drink in great form. At their solemn entertainments, the maitre d'hotel on one knee says with a loud voice, "You are invited gentlemen, to take the cup." On this every one takes his cup in both hands, and having first moved it up to his head, and then down below the table, they all put it to their mouths at once, and drink slowly three or four times. After the same manner upon like notice the whole company flourishing their ivory sticks take up their meat all together. P. Du Halde, v. I. p. 299. 300.
↑ In the original, Ou-shiah-chung, i. e. just struck bell. Transl. — The Chinese, as well as some other Nations of the East, divide the natural day into twelve Hours, which they begin to reckon from about midnight. So that one Hour of their reckoning is equivalent to two of ours. These Hours [at least among the vulgar] are called by the names of twelve signs or animals: and their fortune-tellers, &c. ascribe to each a predominant power or quality according to the nature of the animal from which it is denominated. See a very learned dissertation on this subject annexed to P. Martinii Atlas Sinensis, written by the celebrated Golius. In this dissertation is given a curious Table of the Chinese characters by which their Hours are distinguished: from which we shall extract a List of their names, together with the correspondent Hours of our reckoning. I. Tsu — 12. 1. Midn. II. Cheu — 2. 3. III. Yin — 4. 5. IV. Mao — 6. 7. V. Shin — 8. 9. VI. Su — 10. 11. VII. U — 12. 1. Noon. VIII. Ti — 2. 3. IX. Shin — 4. 5. X. Yeu — 6. 7. XI. Sio — 8. 9. XII. Hai — 10. 11. From this Table it should seem that the Translator hath fallen into a mistake above. Perhaps the word, which he hath written Hiah, is the same with XII. Hai here: which will answer his interpretation in the text. N. B. The Chinese measure their Hours by a kind of Water-glasses, in like manner as the Ancients by their Clepsydrae.
↑ Thus the Chinese significantly express "a Man of moderate Learning." The Reader it is presumed is not to be informed that the Chinese do not, like all other Nations, write with an Alphabet of a certain number of Letters, which by their various combinations form syllables and words; but with Characters each of which singly stands for a whole word, or rather for the idea signified by that word. Now, as the number of our Ideas is almost infinite, we are not to be astonished, if that of their Characters amount to near 80,000, although the words of the Chinese language do not exceed 330. For the Chinese Eloquence is addressed to the eye and not to the ear, and consists not in speaking, but writing; hence all their public addresses are transacted by petition and memorial. As therefore all their books, &c. are in these Characters, he who knows the greatest number is the most learned and most capable man. And as these Characters are not only numerous, but complicated, (every complex idea being expressed by a character composed of many simple ones) it must be a work of time and vast application to acquire at once a competent knowledge of them, and a skill in using and compounding them with facility. It is said however, that provided a person knows 10,000 Characters, he may express himself upon most common occasions, and be able to read a great many books. The generality of the Learned understand but 15 or 20,000, and few Doctors above 40,000. See P. Du Halde, vol. i. p. 363. 364. &c.
↑ It is customary with the Chinese to celebrate Persons remarkable for their virtue with particular honours, erecting triumphal arches to their memory, and inserting their story into the topographical history of the place where they lived. See many extracts from such histories in P. Du Halde's collection.
↑ The Chinese idiom is, "You are without any crime hitherto."
↑ See note vol. i. p. 8. This is the same with Tsin-su or tse, as it is written by P. Du Halde. It is so difficult to reduce Chinese words to European orthography, that we are not to wonder at the greatest variations in our manner of writing them. See P. Du Halde, vol. 2, p. 140.

[1] The Chinese are very fond of Poetry, and in their Romances, Novels, &c. often insert four or five Verses to enliven the narration. See Du Halde, v. 2. p. 147. — N. B. The Reader ought to be informed, that in the Translator's M. S. the three first of the above verses were so obscurely written, with such interlineations, corrections, &c. that the Editor was obliged to guess at the meaning, or rather to substitute something equivalent. In other small pieces that will appear hereafter, he hath been fortunate enough to recover the exact expressions of the Chinese author.

[2] The Chinese challenge a superior skill in the Pulse to that of all other nations, and pretend by it to judge exactly of the kind and degree of every disease; what part of the body is affected; whether it be curable or not; and if the latter, how many days, weeks and years, the patient may linger under it. They make a particular difference between the pulse of a man and that of a woman; between the pulse of tall and short persons, of corpulent and lean; between that of young, middle-aged, and old people; between that in the spring and autumn, summer and winter. This variety of Pulses they distinguish by sundry odd names; such as the superficial, the sliding, the sharp, the tremulous, the rolling, the scattered, the leaping, swimming, ebullient, &c. They feel the pulse in both hands one after the other: and this in such a manner as would make an ignorant person laugh. After having laid their four fingers along the artery, and pressed the wrist strongly and uniformly, they relax a little, till the blood hath resumed its ordinary flow: then they grasp it again as before, which they continue by fits a long time. Afterwards, like persons that would touch an harpsichord, they raise and fall their fingers successively one after another, sometimes strongly, sometimes softly; sometimes swiftly, and sometimes slowly; till they have discovered all the symptoms. They pretend that no alteration happens to the constitution, which doth not produce a correspondent change in the blood: and it is certain they have a surprizing sagacity on this subject. See P. Semedo, p. 57. P. Le Compte, tom. I. p. 326. Mod. Univ. Hist. viii. 195. P. Du Halde, vol. 2. p. 184. &c.

[3] Rhubarb, called by the Chinese Tai-whang, or High Yellow, grows in great quantities in many parts of China. The flowers resemble bells scolloped on the edges; they are commonly yellow, though sometimes purple. The leaves, which are not unlike our cabbage leaves, only bigger, are somewhat rough to the touch. The inside of the root, when fresh, is whitish; but assumes its brown colour as it dries, which is done (inter al.) by hanging it on a string in the air: it abates so much of its weight, that of seven pounds green, there doth not remain above one dry. The Chinese notion of its virtues is pretty much like ours in Europe: though they seldom use it crude or in substance. It tears the bowels, they say, that is, it causes gripes: and as the Chinese for the most part had rather not be cured, than undergo great pain in the operation, they chuse to take rhubarb in decoction with abundance of other simples. This is what is expressed in the Translator's M.S. by "Rhubarb Physic." Most of the Rhubarb brought into Europe, comes out of the Provinces of Shen-si and Su-chuen, being brought by sea to Batavia, and thence to Holland; or else by land to Astracan and Russia, or through Thibet and Persia by Venice to Italy. P. Du Halde, vol. i, p. 13. v. 2. p. 229. Martinius, p. 44. P. Kirch, &c.

[4] . e. Cousin german. — To what has been observed in a former note [vol. i. p. 103.] concerning the care of the Chinese to keep the two sexes separate, it may not be improper to add the following extract from a Chinese Author. "When a boy is twelve years old, he ought to be forbidden to enter into the inner apartment: in like manner a girl after that age, ought not to have the liberty of stirring from it." And in another place: "Boys and girls should not be allowed to meet together: nor to sit in the same place: nor to make use of the same moveables: nor to take any thing out of each others hands. A Sister in-law ought not to converse with her Brother-in-law. If a Daughter who is married makes her parents a visit, she must not sit at the same table with her Brothers. These rules have been wisely established to make an intire separation between the two sexes." The Chinese are so careful on this head, that to prevent a man from going into an apartment, they need only say, "There are women there." P. Du Halde, vol. 2. p. 49. 50. &c.

[5] When the Chinese would express mortal hatred, it is a common phrase with them, "I could have the heart to eat his flesh." P. Du Halde, v. i. page 626.

[6] The Morality of the Chinese Author in this and the preceding page appears in a very contemptible light compared with the Christian, which so strongly recommends the forgiveness of injuries and the return of good for evil. Yet he might have learnt better from the great Doctor of his nation Confucius, who will be judged to have made no mean proficiency in Ethicks from the following position; "To recompense hatred with benefits is the virtue and piety of a noble [or enlarged] breast." (Vide P. Couplet, Confuc. p. 106, ubi plura.) It ought however to be observed, that even this great Philosopher doth not insist upon this, as a duty: and hath neither backed it with any sanction nor recommended it upon adequate motives. But indeed where is this divine maxim taught with that precision; urged with that glowing benevolence; or inforced from those sublime and affecting motives, which it is in the mouth of the Saviour of the world? Let not the Reader be offended to meet with a Hint of this kind in the margin of a Novel, or that he is desired to glance his eye over the following animated and sublime Injunctions: "Love your enemies: bless them that curse you: do good to them that hate you: and pray for them that despitefully use you and persecute you:" "and your reward shall be great, and ye shall be the children of the Highest: for he is kind to the unthankful and to the evil." And again, "If thy brother trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him:" "for if ye forgive not men their trespasses, neither will your heavenly Father forgive yours." Luke vi, 27, 28, 35. xvii. 4. Mat. vi. 15.

[7] That is, am without the Mandarine's badge, &c. The Tartars since their conquest of China have changed none of the usages or fashions of the Empire, except in some particulars of their Dress. The ancient Habit of the Chinese may be seen in P. Semedo, Martinius, &c. Of its present form the following is a brief description. They formerly took great delight in their Hair; but the Tartars have made them shave their heads all over, leaving only one lock behind, which they either let hang down braided in a kind of queue, or else make up into a roll and tuck under their Caps. These are made of fine matt or rattan, lined with satin, and adorned on the top with a tuft of red hair or silk: but in winter they wear a warmer sort edged with fur. There is another kind of Cap peculiar to the Mandarines and Literati, made of pasteboard covered with satin, &c. As for the poor people, they either go bare-headed, or wear a Cap not unlike the crown of our hat. The Chinese never uncover the head when they salute. Their Vests are long enough to reach to the ground, and so wide as to fold over their breasts, being fastened on the left side by four or five buttons. The Sleeves are very wide, and long enough to come down to the fingers ends: hence upon occasion they serve as a Pocket for papers, &c. [See Du Halde, v. 2 p. 104. 108.] But beside this they have a Pouch or Case, containing their purse, their knife, eating-sticks, and pipe, which is of brass, &c; this is fastened to their Girdle; which is a broad silken sash, whose ends hang down to their knees. In summer they wear under the vest a pair of linen Drawers; and during the winter they put on Breeches of quilted satin, skins, &c. Their Shirts, or rather Waistcoats, which are of taffaty, are very wide and short; and to keep their garments from sweat in summer, several wear next their skin a silken Net. They go with their necks bare in hot weather; but cover them in cold, either with a satin Cape sewed to the vest, or with a Tippet of fur, &c. When they go abroad, or make a visit of consequence, over their under garments, which are usually of linen or satin, they wear a long silk Gown, commonly blue, with a girdle about them; and over all a short Coat of a black or violet colour, reaching only to their knees, but very wide, with large and short sleeves: they have also their little Cap on shaped like a short cone, and covered with loose waving red hair or silk; lastly, a Fan in their hand and Boots on their legs. These are commonly of blue or purple satin, with a very thick sole stitched with packthread, and covered over with shagreen silk or cloth, without any heel, and with the foot turning up. Within these boots they wear a kind of Stockings of stuff stitched and lined with cotton: whereof part comes above the boot, and hath a broad border of plush or velvet. On Journeys their Boots are made of neats or horses leather. Every Mandarine hath upon his clothes some Emblem of his dignity, embroidered before and behind. That of the Civil Magistrates is usually a bird: that of the Military, either a dragon, tyger, or some fierce creature: these latter wear also broad Swords hanging on their left side, with the point forwards. All Colours are not to be worn indifferently; none but the Emperor or Princes of the blood may wear yellow: satin, with a red ground, is affected by certain Mandarines on days of ceremony; but they are commonly dressed in black, blue, or violet. The People are generally clad in black or blue calico. But what principally distinguishes their Doctors and other Literati, Mandarines, &c. is the prodigious length of their Nails, which are sometimes almost as long as their fingers; they take great pleasure in keeping them clean, and prevent them from breaking by putting on little sheaths or cases. Such is the Account given by some authors: but P. Du Halde tells us it is only on their little fingers that they let them grow so long. See P. Du Halde, vol. i. p. 282. &c. P. Le Compte, tom. i. p. 202. Mod. Un. Hist. viii. p. 274. 209. &c. Ogilby, v. 2. p. 41.

[8] CHAP. VII in the Translator's manuscript.

[9] Without an entire knowledge of the form and manner of the Chinese Houses, it is not easy to say how far the account in the text is inconsistent with probability. It seems strange that a person concealed in a Wood-hole, &c. should know all that passes in the house. It should however be observed, that the houses in China, being only one story high, must render such an attempt more practicable than with us.

[10] In the original: "Is she so clean?" This easy metaphor, which prevails in most of the eastern languages, often occurs in the Bible, see Job. ix. 30. Id. 25. 4. Prov. 20. 9. Joh. 15. 3. &c. N. B. Many other Chinese expressions exactly correspondent to those in Scripture will occur in this History: which the Editor would not pay so bad a compliment to the Reader's sagacity, as to suppose it necessary always to point out.

[11] The Torture inflicted on the Hands of criminals is performed by placing between their fingers three small pieces of wood, called Tean-tsu or rather Toan-zu; having squeezed these one against another, they are tied together very hard with thin cords, and sealed round with paper. In this torment, the criminal is left for some space of time. P. Du Halde, v. i. p. 313. P. Semedo, p. 143. Ogilby, v. 2. p. 436. N. B. These are called in another part of this History Tormenting Sticks, which probably is the meaning of the Chinese name.

[12] In order to conceive this, we ought to remember that the Chinese Houses are but one story high, and that the Halls in which they receive visits are quite plain, having no other ornament than a simple range of wooden pillars, which are either painted or varnished. These serve to support the main beams and timber-work, which they often leave quite naked under the tiles, without any ceiling. P. Le Compte, tom. i. p. 226. P. Du Halde, &c.

[13] Probably some kind of lattice-work, ornamented with Mother of pearl. Oyster shells made very thin serve the Chinese instead of glass, not only in the windows of their Houses, but also in some of their imperial Barks. P. Du Halde, vol. i. p. 286, &c.

[14] The Chinese observe great ceremony in placing their Tables. Transl. — At great entertainments the Tables are ranged on each side the hall, in such a manner that the guests may face each other, as they sit in their arm-chairs. The Chinese are also particularly exact to place the Tables either more forward or backward; higher or lower; according to the rank of their guests: the preference being given (caeteris paribus) to the greatest strangers, and to those who come farthest, &c. This may serve to explain the compliment in the next page but one. P. Du Halde, vol. i. p. 299. 301, &c.

[15] At a first Visit, the visitant as well as he that is visited, if they are of equal rank, for a greater mark of respect and affection, have a Carpet brought and spread before them, and after they have performed the full Salute, (See note vol. 1. p. 201.) they kneel down and hit the ground with their foreheads four times, and this they do both together. P. Semedo, p. 59. Ogilby, vol. 2. p. 44.

[16] It hath been mentioned in a former note, that the Salute of the Chinese Women is confined to a silent Courtsy. (See vol. i. p. 103.) Though this is their general custom, it ought to be observed, that on some particular occasions, they also kneel, as well as the Men, and in that posture make an obeysance with their head to the ground three or four times, as civility shall require. P. Semedo, p. 58. P. Du Halde, v. i. p. 293.

[17] This is the greatest mark of Courtesy before discourse. Transl. See also P. Du Halde, v. i. p. 600. — The Chinese Wine is not made of the juice of the grape, for these they only preserve and use as raisins: but of a particular kind of Rice, different from that which is eaten. From this they have liquors both brewed and distilled; as also from wheat and other grain. They have likewise wines expressed from several kinds of fruits, as well as made of the liquor which distills from the palm and other such trees, when tapped at the proper season: but that made from Rice is most generally drank. Beside these the Chinese have a strong sort of spirit, which is distilled from the flesh of Mutton, Lamb, &c. but this is chiefly in request among the Tartars. Although Tea is the ordinary drink of the Chinese, they are said to be excessively addicted to spirituous Liquors. N. B. It is the common rule of the Chinese to eat cold and drink hot. Not only their tea, but their wines are heated before they drink them. At their feasts there are servants always ready to pour hot wine into their cups out of a vessel for that purpose, and to put back that which is cold into others of China. P. Du Halde, vol. i. p. 300. 303. Mod. Un. Hist. vol. 8. p. 279.

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[19] As the only Knowledge in request in China is that of Morality, and of the Government, History, Rites and Literature of their own Empire; so this can neither be promoted by Travel, and is only to be attained by a severe application to their own private studies. [See note below p. 99.] Hence the character of a hard student is greatly respected among them. One of their Doctors from his recluse life was called by way of honour Pi-hu, or The Doctor of the shut door. See P. Du Halde, vol. I. p. 386. But further, as all the nations bordering upon China are barbarous and uncivilized compared to themselves, they have no inducement to travel abroad. And hence they have learnt to hold all other countries in most sovereign contempt, supposing their own Empire to comprize not only the best, but the greatest part of the habitable world; on which account they call it Tien-hia, or all under heaven. [See note vol. i. p. 96.] They likewise give it the name of Chong-que, or the kingdom of the middle, from its supposed situation in the midst of the earth, which they believe to be four-square. This opinion one of the Missionaries humoured so far, as to place China in the center of a Map of the World which he drew up for their use. In their own Maps they were wont to allow a vast extent to China, but to place all other Kingdoms, (supposed to be seventy-two) at random round it like very little islands, disgracing them with ridiculous names and descriptions: such as, Sioo-gin-que, or the Kingdom whose inhabitants are all dwarfs, and so little that they are constrained to tie themselves together several in a bunch for fear of being carried away by the eagles and kites: Chuen-sin-que or the Kingdom whose inhabitants have all a hole in their breasts, into which they stick a piece of wood and so carry one another from place to place, &c. &c. See P. Magal. Of latter times since they have understood something of Europe, they have added it to their maps, as if it were one of the Canary islands, or some little barren spot. And hence it was that the Viceroy of Canton in the year 1668, after he had spoken of the embassy of the Portuguese in a memorial which he sent to the Emperor, added these words, "We find very plainly, that Europe is only two little islands in the middle of the sea." We are told however, that since the Europeans have been conversant among them, the Chinese have in a great measure forsaken these errors. Before we quit this subject, it may be worth while to give one pleasant instance of their national Pride: which is, that as they never send Ambassadors to foreign Princes; so whatever comes from them, whether letters, presents or envoys, all pass for tribute and a mark of submission. And henceforth such Kingdoms are set down in their history among those, which are tributary to China. P. Magal, p. 61. 2. P. Du Halde, vol. i. p. 45. 137. 194. 268. Confucius, p. v. &c.

[20] The Cups which the Chinese use for their wine are either of silver, porcelain, or some precious wood: and are presented on silver or japanned Salvers. At the beginning of an entertainment the Cups they drink out of are very small, not holding much more than a spoonful: about the middle of the feast these are changed for larger. The Chinese drink in great form. At their solemn entertainments, the maitre d'hotel on one knee says with a loud voice, "You are invited gentlemen, to take the cup." On this every one takes his cup in both hands, and having first moved it up to his head, and then down below the table, they all put it to their mouths at once, and drink slowly three or four times. After the same manner upon like notice the whole company flourishing their ivory sticks take up their meat all together. P. Du Halde, v. I. p. 299. 300.

[21] In the original, Ou-shiah-chung, i. e. just struck bell. Transl. — The Chinese, as well as some other Nations of the East, divide the natural day into twelve Hours, which they begin to reckon from about midnight. So that one Hour of their reckoning is equivalent to two of ours. These Hours [at least among the vulgar] are called by the names of twelve signs or animals: and their fortune-tellers, &c. ascribe to each a predominant power or quality according to the nature of the animal from which it is denominated. See a very learned dissertation on this subject annexed to P. Martinii Atlas Sinensis, written by the celebrated Golius. In this dissertation is given a curious Table of the Chinese characters by which their Hours are distinguished: from which we shall extract a List of their names, together with the correspondent Hours of our reckoning. I. Tsu — 12. 1. Midn. II. Cheu — 2. 3. III. Yin — 4. 5. IV. Mao — 6. 7. V. Shin — 8. 9. VI. Su — 10. 11. VII. U — 12. 1. Noon. VIII. Ti — 2. 3. IX. Shin — 4. 5. X. Yeu — 6. 7. XI. Sio — 8. 9. XII. Hai — 10. 11. From this Table it should seem that the Translator hath fallen into a mistake above. Perhaps the word, which he hath written Hiah, is the same with XII. Hai here: which will answer his interpretation in the text. N. B. The Chinese measure their Hours by a kind of Water-glasses, in like manner as the Ancients by their Clepsydrae.

[22] Thus the Chinese significantly express "a Man of moderate Learning." The Reader it is presumed is not to be informed that the Chinese do not, like all other Nations, write with an Alphabet of a certain number of Letters, which by their various combinations form syllables and words; but with Characters each of which singly stands for a whole word, or rather for the idea signified by that word. Now, as the number of our Ideas is almost infinite, we are not to be astonished, if that of their Characters amount to near 80,000, although the words of the Chinese language do not exceed 330. For the Chinese Eloquence is addressed to the eye and not to the ear, and consists not in speaking, but writing; hence all their public addresses are transacted by petition and memorial. As therefore all their books, &c. are in these Characters, he who knows the greatest number is the most learned and most capable man. And as these Characters are not only numerous, but complicated, (every complex idea being expressed by a character composed of many simple ones) it must be a work of time and vast application to acquire at once a competent knowledge of them, and a skill in using and compounding them with facility. It is said however, that provided a person knows 10,000 Characters, he may express himself upon most common occasions, and be able to read a great many books. The generality of the Learned understand but 15 or 20,000, and few Doctors above 40,000. See P. Du Halde, vol. i. p. 363. 364. &c.

[23] It is customary with the Chinese to celebrate Persons remarkable for their virtue with particular honours, erecting triumphal arches to their memory, and inserting their story into the topographical history of the place where they lived. See many extracts from such histories in P. Du Halde's collection.

[24] The Chinese idiom is, "You are without any crime hitherto."

[25] See note vol. i. p. 8. This is the same with Tsin-su or tse, as it is written by P. Du Halde. It is so difficult to reduce Chinese words to European orthography, that we are not to wonder at the greatest variations in our manner of writing them. See P. Du Halde, vol. 2, p. 140.

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Hao Qiu Zhuan/en-wilkinson/Chapter 20

Chapter 20: Five Nights Without Transgression: Daring to Invite the Sage to Drink

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