[327] To which sounds the languages of the west have been more than once likened by the Chinese. It is only fair, however, to the lettered classes to state that they have a similar contempt for their own local dialects; regarding Mandarin as the only form of speech worthy to be employed by men.
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[328] The occasional analogies to the story of the Cyclops must be evident to all readers.
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[329] The animal here mentioned is the plain brown deer, or Rusa Swinhoii, of Formosa, in which island I should prefer to believe, but for the great distance from Hué, that the scenes here narrated took place.
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[330] About one sixth of an acre. On old title-deeds of landed property in China may still be seen measurements calculated according to the amount of grain that could be sown thereon.
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[331] The king here uses the words “ku-t‘u-tzŭ,” which are probably intended by the author to be an imitation of a term in the savage tongue.
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[332] Fondness for children is specially a trait of Chinese character; and a single baby would do far more to ensure the safety of a foreign traveller in China than all the usual paraphernalia of pocket-pistols and revolvers.
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[333] Literally, “a million of taels,” the word used being the Buddhist term chao.
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[334] Here again we have 100 chün, one chün being equal to about 40 lbs. Chinese weights, measures, distances, numbers, &c., are often very loosely employed; and it is probable that not more than 100 catties, say 133 lbs., is here meant.
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[335] That is, until the change of the monsoon from S.W. to N.E.
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[336] See No. XLI., note 237.
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[337] Used for pounding rice.
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[338] A fancy name for the Tung-t‘ing lake. See No. XXXVIII., note 226.
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[339] The commentator declares himself unable to trace this allusion.
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[340] These are bound in between several sharp-pointed stakes and serve their purpose very well in the inland waters of China.
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[341] This deity is believed to be constantly on the look-out for wicked people, aided by the Goddess of Lightning, who flashes a mirror on to whomsoever the God wishes to strike. “The thief eats thunderbolts,” means that he will bring down vengeance from Heaven on himself. Tylor’s Primitive Culture, Vol. I., p. 88.
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[342] See No. V., note 48.
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[343] Gambling is the great Chinese vice, far exceeding in its ill effects all that opium has ever done to demoralize the country. Public gaming-houses are strictly forbidden by law, but their existence is winked at by a too venal executive. Fantan is the favourite game. It consists in staking on the remainder of an unknown number of cash, after the heap has been divided by four, namely whether it will be three, two, one, or nothing; with other variations of a more complicated nature.
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[344] See No. XLVI., note 271.
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[345] See No. LIII., note 288.
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[346] The virtuous conduct of any individual will result not only in happiness and prosperity to himself, but a certain quantity of these will descend to his posterity, unless, as in the present case, there is one among them whose personal wickedness neutralizes any benefits that would otherwise accrue therefrom. Here we have an instance where the crimes of a descendant still left a balance of good fortune surviving from the accumulated virtue of generations.
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[347] One of the six departments of State administration.
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[348] This seems a curious charge to bring against a people who for a stolid and bigoted conservatism have rarely, if ever, been equalled. Mencius, however, uttered one golden sentence which might be brought to bear upon the occasionally foolish opposition of the Chinese to measures of proved advantage to the commonwealth. “Live,” said the Sage, “in harmony with the age in which you are born.”
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[349] Only slave-girls and women of the poorer classes, and old women, omit this very important part of a Chinese lady’s toilet.
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[350] Alluding probably to the shape of the “shoe” or ingot of silver.
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[351] See No. XLVI., note 271.
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[352] Literally, “One who would make wild geese alight and fish dive down for shame;” or, as the next line from the same poem has it, “a beauty which would obscure the moon and put flowers to the blush.”
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[353] Slave-girls do not have their feet compressed.
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[354] Wherein resides an old gentleman who ties together with a red cord the feet of those destined to become man and wife. From this bond there is no escape, no matter what distance may separate the affianced pair. The first go-between, Ku Ts‘ê, was originally seen, on ice, arranging matches with some one below:—

“Marriage is not a trifling thing—
The Book and the Vermilion String!
On ice by moonlight may be seen
The wedded couples’ go-between.”
                                           —A Thousand Character Essay for Girls.

Hence the common phrase “to do the ice (business),” i.e., to arrange a marriage.
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[355] This proceeding is highly improper, but is winked at in a large majority of Chinese betrothals.
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