[72] The Infernal Regions are supposed to be pretty much a counterpart
of the world above, except in the matter of light.
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[73] The visitor to Canton cannot fail to observe batches of prisoners
with chains on them sitting in the street outside the prisons, many of
them engaged in plying their particular trades.
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[74] The judge in a Chinese court is necessarily very much dependent
on his secretaries; and, except in special cases, he takes his cue
almost entirely from them. They take theirs from whichever party to
the case knows best how to “cross the palm.”
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[75] The whole story is of course simply a satire upon the venality
and injustice of the ruling classes in China.
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[76] In Book V. of Mencius’ works we read that Shun, the perfect man,
stood with his face to the south, while the Emperor Yao (see No.
VIII., note 63) and his nobles faced the north. This arrangement is
said to have been adopted in deference to Shun’s virtue; for in modern
times the Emperor always sits facing the south.
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[77] Name of a celebrated play.
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[78] These are about as big as a cheese-plate and attached to a short
stick, from which hangs suspended a small button of metal in such a
manner as to clash against the face of the gong at every turn of the
hand. The names and descriptions of various instruments employed by
costermongers in China would fill a good-sized volume.
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[79] See No. XXIII., note 154.
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[80] A famous official who lived in the reign of Hung Wu, first
Emperor of the Ming dynasty (A.D. 1368–1399). I have not been able to
discover what was the particular act for which he has been celebrated
as “loyal to the death.”
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[81] See No. II., note 42.
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[82] The Chinese, fond as they are of introducing water, under the
form of miniature lakes, into their gardens and pleasure-grounds, do
not approve of a running stream near the dwelling-house. I myself knew
a case of a man, provided with a pretty little house, rent free,
alongside of which ran a mountain-rill, who left the place and paid
for lodgings out of his own pocket rather than live so close to a
stream which he averred carried all his good luck away. Yet this man
was a fair scholar and a graduate to boot.
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[83] That Chinaman thinks his a hard lot who cannot “eat till he is
full.” It may be noticed here that the Chinese seem not so much to
enjoy the process of eating as the subsequent state of repletion. As a
rule, they bolt their food, and get their enjoyment out of it
afterwards.
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[84] The full explanation and origin of this saying I have failed to
elucidate. Dragons are often represented with pearls before their
mouths; and these they are supposed to spit out or swallow as fancy
may take them. The pearl, too, is said to be the essence of the
dragon’s nature, without which it would be powerless; but this is all
I know about the subject.
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[85] Such is the common belief in China at the present day. There is a
God of Thunder who punishes wicked people; the lightning is merely a
mirror, by the aid of which he singles out his victims.
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[86] The “sea-serpent” in this case was probably nothing more or less
than some meteoric phenomenon.
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[87] The following is merely a single episode taken from a long and
otherwise uninteresting story. Miss Fêng-hsien was a fox; hence her
power to bestow such a singular present as the mirror here described,
the object of which was to incite her lover to success—the condition
of their future union.
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[88] Besides the all-important aspirate, this name is pronounced in a
different tone from the first-mentioned “Tung;” and is moreover
expressed in writing by a totally different character. To a Chinese
ear, the two words are as unlikely to be confounded as Brown and
Jones.
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[89] The Four Seas are supposed by the Chinese to bound the habitable
portions of the earth, which, by the way, they further believe to be
square. In the centre of all is China, extending far and wide in every
direction, the eye of the universe, the Middle Kingdom. Away at a
distance from her shores lie a number of small islands, wherein dwell
such barbarous nations as the English, French, Dutch, etc.
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[90] The commentator, I Shih-shih, adds a note to this story which might be summed up in our own—
[91] Buddhist priests not unusually increase the revenue of their
monastery by taking pupils; and it is only fair to them to add that
the curriculum is strictly secular, the boys learning precisely what
they would at an ordinary school and nothing else.
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[92] These consist simply of thin slips of wood dipped in brimstone,
and resemble those used in England as late as the first quarter of the
present century. They are said to have been invented by the people of
Hang-chou, the capital of Chekiang; but it is quite possible that the
hint may have first reached China from the west. They were called yin
kuang “bring light,” (cf. lucifer), fa chu “give forth
illumination,” and other names. Lucifer matches are now generally
spoken of as tzŭ lai huo “self-come fire,” and are almost
universally employed, except in remote parts where the flint and steel
still hold sway.
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[93] The whole point of the story hinges on this.
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[94] Beside which lived Hsi Shih, the famous beauty of the fifth
century after Christ.
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[95] I fear that the translation of this “Singing-girl’s Lament” falls
so considerably below the pathetic original as to give but a poor idea
of the real merit of the latter as a lyric gem.
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[96] The Chinese have precisely the same mania as our Browns, Joneses,
and Robinsons, for scribbling and carving their names and compositions
all over the available parts of any place of public resort. The
literature of inn walls alone would fill many ponderous tomes.
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[97] The examination, which lasts nine days, has been going on all
this time.
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[98] That is, his own body, into which Ch‘u’s spirit had temporarily
passed, his own occupying, meanwhile, the body of his friend.
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[99] That is, for being born again, the sole hope and ambition of a
disembodied shade.
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[100] See No. LXXI., note 48.
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[101] See No. LXI., note 346.
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[102] His own spirit in Ch‘u’s body had met her in a disembodied
state.
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[103] Such is the invariable custom. Large presents are usually made
by those who can afford the outlay, and the tutor’s name has ever
afterwards an honourable place in the family records.
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[104] See No. XLVIII., note 274.
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[105] The elaborate gilding and wood-work of an ordinary Chinese
temple form a very serious item in the expense of restoration. Public
subscriptions are usually the means employed for raising sufficient
funds, the names of subscribers and amount given by each being
published in some conspicuous position. Occasionally devout
priests—black swans, indeed, in China—shut themselves up in boxes
studded with nails, one of which they pull out every time a certain
donation is given, and there they remain until every nail is
withdrawn. But after all it is difficult to say whether they endure
these trials so much for the faith’s sake as for the funds from which
they derive more of the luxuries of life, and the temporary notoriety
gained by thus coming before the public. A Chinese proverb says, “The
image-maker doesn’t worship Buddha. He knows too much about the idol;”
and the application of this saying may safely be extended to the
majority of Buddhist priests in China.
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[106] This is the title generally applied to the Manchu commanders of
Manchu garrisons, who are stationed at certain of the most important
points of the Chinese Empire, and whose presence is intended as a
check upon the action of the civil authorities.
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[107] See No. VI., note 52.
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[108] The moral being, of course, that Buddha protects those who look
after his interests on earth.
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[109] It is related in the Family Sayings, an apocryphal work which
professes to give conversations of Confucius, that a number of
one-legged birds having suddenly appeared in Ch‘i, the Duke of Ch‘i
sent off to ask the Sage what was the meaning of this strange
phenomenon. Confucius replied, “The bird is the shang-yang, and
portends beneficial rain.” And formerly the boys and girls in Shantung
would hop about on one leg, crying, “The shang-yang has come;” after
which rain would be sure to follow.
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[110] Speaking in the unknown tongue, like the Irvingites and others.
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[111] This is a clever hit. The “personal” name of a man may not be
uttered except by his father or mother, grandfather, grandmother,
uncles, etc. Thus, the mere use of the personal name of the head of a
family proves conclusively that the spirit of someone of his
ancestors must be present.
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[112] I consider the whole of the above a curious story to be found in
a Chinese work exactly 200 years old, but no part of it more so than
the forcible removal of some part of the clothing, which has been so
prominent a feature in the séances of our own day. It may be added
that in many a court-yard in Peking will be found one or more trees,
which cause the view from the city wall to be very pleasing to the
eye, in spite of the filth and ruins which a closer inspection
reveals.
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[113] The arrangement being that of the hobby-horse of by-gone days.
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[114] The couches of the north of China are brick beds, heated by a
stove underneath, and covered with a mat. Upon one of these is
generally a dwarf table and a couple of pillows; and here it is that
the Chinaman loves to recline, his wine-kettle, opium-pipe, or teapot
within reach, and a friend at his side, with whom he may converse far
into the night.
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[115] See No. LXXIII., note 63. Chang Fei was the bosom-friend of the
last, and was his associate-commander in the wars of the Three
Kingdoms. Chou Kung was the first Emperor of the Chou dynasty, and a
pattern of wisdom and virtue. He is said by the Chinese to have
invented the mariner’s compass; but the legend will not bear
investigation.
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[116] Mr. Li had, doubtless, taken a “drop too much” before he started
on his mountain walk.
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[117] Of whom I can learn nothing.
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[118] The following extract from a long and otherwise tedious story
tells its own tale. Wang is the modest man, and the young man from
Yü-hang the braggart. Sung is merely a friend of Wang’s.
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[119] This is one of our author’s favourite shafts—a sneer at
examiners in general, and those who rejected him in particular.
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[120] This would be regarded as a very meritorious act by the Chinese.
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[121] The Byron of China.
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[122] Chinese wine—or, more correctly, spirits—is always taken
hot; hence the term wine-kettle, which frequently occurs in these
pages.
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[123] The Magistrate; who is supposed to be towards the people what a
father is to his children.
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[124] This singularly un-Chinese surname is employed to keep up a
certain play upon words which exists in the original, and which is
important to the dénouement of the story. “River” is the simple
translation of a name actually in use.
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[125] Chinese dice are the exact counterpart of our own, except that
the ace and the four are coloured red: the ace because the combination
of black and white would be unlucky, and the four because this number
once turned up in response to the call of an Emperor of the T‘ang
dynasty, who particularly wanted a four to win him the partie. All
letters, despatches, and such documents, have invariably something
red about them, this being the lucky colour, and to the Chinese,
emblematic of prosperity and joy.
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[126] Alluding to an ancient story of a promise by a Mr. Fan that he
would be at his friend Chang’s house that day three years. When the
time drew near, Chang’s mother ridiculed the notion of a man keeping a
three years’ appointment; but, acceding to her son’s instances,
prepared a boiled chicken, which was barely ready when Fan arrived to
eat of it.
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[127] Alluding to the celebrated oath of confederation sworn in the
peach garden between Kuan Yü, or Kuan Ti (see No. I., note 39), Chang
Fei (see No. LXIII., note 2), Liu Pei, who subsequently proclaimed
himself Emperor, A.D. 221, and Chu-ko Liang, his celebrated minister,
to whose sage counsels most of the success of the undertaking was due.
The whole story is one of the best known of Chinese historical
romances, bringing about, as it did, the downfall of the famous Han
dynasty, which had endured for over 400 years.
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[128] Alluding to the story of a young man who went in search of his
missing father.
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[129] Lin-tsung saw his host kill a chicken which he thought was
destined for himself. However, Mao-jung served up the dainty morsel to
his mother, while he and his guest regaled themselves with two baskets
of common vegetables. At this instance of filial piety, Lin-tsung had
the good sense to be charmed.
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[130] The Chinese recognise no act more worthy a virtuous man than
that of burying stray bones, covering up exposed coffins, and so
forth. By such means the favour of the Gods is most surely obtained,
to say nothing of the golden opinions of the living.
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[131] This is merely our author’s way of putting the question of the
old man’s identity. He was the Spirit of the Waters—his name, it will
be recollected, was River—just, in fact, as we say Old Father Thames.
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[132] From a poem by Wang Wei, a noted poet of the T‘ang dynasty. The
second line is not given in the text.
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[133] From a poem by P‘an T‘ang-shên, which runs:—
The Chinese believe that the Judas-tree will only bloom where
fraternal love prevails.
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[134] I have already observed that men and women should not let their hands touch when passing things to each other (see No. XL., note 233); neither is it considered proper for persons of different sexes to hang their clothes on the same clothes-horse. (See Appendix, note 381.)
With regard to shaking hands, I have omitted to mention how hateful
this custom is in the eyes of the Chinese, as in vogue among
foreigners, without reference to sex. They believe that a bad man
might easily secrete some noxious drug in the palm of his hand, and so
convey it into the system of any woman, who would then be at his
mercy.
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[135] Alluding to Wang’s breach of etiquette in visiting the father
himself, instead of sending a go-between, who would have offered the
same sum in due form as the usual dowry or present to the bride’s
family.
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[136] Witnesses in a Chinese court of justice take no oath, in our
sense of the term. Their written depositions, however, are always
ended with the words “the above evidence is the truth!” In ordinary
life people call heaven and earth to witness, or, as in this case, the
sun; or they declare themselves willing to forfeit their lives; and so
on, if their statements are not true. “Saucer-breaking” is one of
those pleasant inductions from probably a single instance, which may
have been the fancy of a moment; at any rate, it is quite unknown in
China as a national custom. “Cock-killing” usually has reference to
the ceremonies of initiation performed by the members of the numerous
secret societies which exist over the length and breadth of the
Empire, in spite of Government prohibitions, and the penalty of death
incurred upon detection.
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[137] Adoption is common all over China, and is regulated by law. For
instance, an adopted son excludes all the daughters of the family. A
man is not allowed to marry a girl whom he has adopted until he shall
have given her away to be adopted in a family of a different surname
from his own; after which fictitious ceremony, his marriage with her
becomes legal (see No. XV., note 109); for the child adopted takes the
same surname as that of the family into which he is adopted, and is so
far cut off from his own relations, that he would not venture even to
put on mourning for his real parents without first obtaining the
consent of those who had adopted him. A son or daughter may be sold,
but an adopted child may not; neither may the adopted child be given
away in adoption to any one else without the specific consent of his
real parents. The general object in adopting children is to leave some
one behind at death to look after the duties of ancestral worship. For
this boys are preferred; but the Fortunate Union gives an instance
in which these rites were very creditably performed by the heroine of
the tale.
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[138] This story is a sequel to the last.
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[139] The surnames would in this case be different, and no obstacle
could be offered on that score. See No. XV., note 109.
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[140] The dénouement of the Yü-chiao-li, a small novel which was
translated into French by Rémusat, and again by Julien under the title
of Les Deux Cousines, is effected by the hero of the tale marrying
both the heroines.
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[141] The sexes do not dine together. On the occasion of a
dinner-party, private or official, the ladies give a separate
entertainment to the wives of the various guests in the “inner” or
women’s apartments, as an adjunct to which a theatrical troupe is
often engaged, precisely as in the case of the opposite sex.
Singing-girls are, however, present at and share in the banquets of
the roués of China.
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