Such, then, is the setting of this collection of Strange Stories from a Chinese Studio, many of which contain, in addition to the advantages of style and plot, a very excellent moral. The intention of most of them is, in the actual words of T‘ang Mêng-lai, “to glorify virtue and to censure vice,”--always, it must be borne in mind, according to the Chinese and not to a European interpretation of these terms. As an addition to our knowledge of the folk-lore of China, and as an aperçu of the manners, customs, and social life of that vast Empire, my translation of the Liao-Chai may not be wholly devoid of interest. The amusement and instruction I have myself derived from the task thus voluntarily imposed has already more than repaid me for the pains I have been at to put this work before the English public in a pleasing and available form.

FOOTNOTES:

[1] “How can a statement as to customs, myths, beliefs, &c., of a savage tribe, be treated as evidence, where it depends on the testimony of some traveller or missionary, who may be a superficial observer, more or less ignorant of the native language, a careless retailer of unsifted talk, a man prejudiced or even wilfully deceitful?”--TYLOR’S Primitive Culture, Vol. I., p. 9.

[2] Said of the bogies of the hills, in allusion to their clothes. Here quoted with reference to the official classes, in ridicule of the title under which they hold posts which, from a literary point of view, they are totally unfit to occupy.

[3] A celebrated statesman (B.C. 314) who, having lost his master’s favour by the intrigues of a rival, finally drowned himself in despair. The Annual Dragon Festival is said by some to be a “search” for his body.

[4] A poem addressed by San-lü to his Prince, after his disgrace. Its non-success was the immediate cause of his death.

[5] That is, of the supernatural generally.

[6] A poet of the T‘ang Dynasty whose eyebrows met, whose nails were very long, and who could write very fast.

[7] “You know the music of earth,” said the Taoist sage, Chuang-tzŭ; “but you have not heard the music of heaven.”

[8] That is, to the operation of some influence surviving from a previous existence.

[9] This is another hit at the ruling classes. Chi K‘ang, a celebrated musician and alchemist (A.D. 223-262), was sitting one night alone, playing upon his lute, when suddenly a man with a tiny face walked in, and began to stare hard at him, the stranger’s face enlarging all the time. “I’m not going to match myself against a devil!” cried the musician, after a few moments, and instantly blew out the light.

[10] When Liu Chüan, Governor of Wu-ling, determined to relieve his poverty by trade, he saw a devil standing by his side, laughing and rubbing his hands for glee. “Poverty and wealth are matters of destiny,” said Liu Chüan; “But to be laughed at by a devil----,” and accordingly he desisted from his intention.

[11] A writer who flourished in the early part of the fourth century, and composed a work in thirty books entitled _Supernatural Researches_.

[12] The famous poet, statesman, and essayist, who flourished A.D. 1036-1101.

[13] “And his friends had the habit of jotting down for his unfailing delight anything quaint or comic that they came across.”--The World on Charles Dickens: 24th July 1878.

[14] It is related in the Historical Record that when T‘ai Po and Yü Chung visited the southern savages they saw men with tattooed bodies and short hair.

[15] A fabulous community, placed by geographers to the west of the Dragon city--wherever that may be. So called because the heads of the men are in the habit of leaving their bodies, and flying down to marshy places to feed on worms and crabs. A red ring is seen the night before the flight encircling the neck of the man whose head is about to fly. At daylight the head returns.

[16] A quotation from the admired works of Wang Po, a brilliant scholar and poet, who was drowned at the early age of twenty-eight, A.D. 675.

[17] I have hitherto failed in all attempts to identify this quotation.

[18] The cross-road of the “Five Fathers” is here mentioned, which the commentator tells us is merely the name of the place.

[19] The past, present, and future life, of the Buddhist system of metempsychosis.

[20] A certain man, who was staying at a temple, dreamt that an old priest appeared to him beneath a jade-stone cliff, and, pointing to a stick of burning incense, said to him, “That incense represents a vow to be fulfilled; but I say unto you, that ere its smoke shall have curled away, your three states of existence will have been already accomplished.” The meaning is that time on earth is as nothing to the Gods.

[21] This remark occurs in the fifteenth of the Confucian Gospels, section 22.

[22] The birth of a boy was formerly signalled by hanging a bow at the door; that of a girl, by displaying a small towel--indicative of the parts that each would hereafter play in the drama of life.

[23] See note 42 to No. II.

[24] Literally, “ploughing with my pen.”

[25] The patra or bowl, used by Buddhist mendicants, in imitation of the celebrated alms-dish of Shâkyamuni Buddha.

[26] Literally, “scratched my head,” as is often done by the Chinese in perplexity or doubt.

[27] Alluding to the priest Dharma-nandi, who came from India to China, and tried to convert the Emperor Wu Ti of the Liang Dynasty; but, failing in his attempt, he retired full of mortification to a temple at Sung-shan, where he sat for nine years before a rock, until his own image was imprinted thereon.

[28] The six gâti or conditions of existence, namely: angels, men, demons, hungry devils, brute beasts, and tortured sinners.

[29] Literally, “putting together the pieces under the forelegs (of foxes) to make robes.” This part of the fox-skin is the most valuable for making fur clothes.

[30] The work of a well-known writer, named Lin I-ch‘ing, who flourished during the Sung Dynasty.

[31] Alluding to an essay by Han Fei, a philosopher of the third century B.C., in which he laments the iniquity of the age in general, and the corruption of officials in particular. He finally committed suicide in prison, where he had been cast by the intrigues of a rival minister.

[32] Confucius (Gospel xiv., sec. 37) said, “Alas! there is no one who knows me (to be what I am).”

[33] The great poet Tu Fu (A.D. 712-770) dreamt that his greater predecessor, Li T‘ai-po (A.D. 699-762) appeared to him, “coming when the maple-grove was in darkness, and returning while the frontier-pass was still obscured;”--that is, at night, when no one could see him; the meaning being that he never came at all, and that those “who know me (P‘u Sung-ling)” are equally non-existent.

[34] “Thus, since countless things exist that the senses can take account of, it is evident that nothing exists that the senses can not take account of.”--The “Professor” in W. H. Mallock’s New Paul and Virginia.

This passage recalls another curious classification by the great Chinese philosopher Han Wên-kung. “There are some things which possess form but are devoid of sound, as for instance jade and stones; others have sound but are without form, such as wind and thunder; others again have both form and sound, such as men and animals; and lastly, there is a class devoid of both, namely, devils and spirits.”

[35] I have never seen any of these works, but I believe they treat, as implied by their titles, chiefly of the supernatural world.

STRANGE STORIES

FROM A

CHINESE STUDIO.

I.

EXAMINATION FOR THE POST OF GUARDIAN ANGEL.[36]

My eldest sister’s husband’s grandfather, named Sung Tao, was a graduate.[37] One day, while lying down from indisposition, an official messenger arrived, bringing the usual notification in his hand and leading a horse with a white forehead, to summon him to the examination for his master’s degree. Mr. Sung here remarked that the Grand Examiner had not yet come, and asked why there should be this hurry. The messenger did not reply to this, but pressed so earnestly that at length Mr. Sung roused himself, and getting upon the horse rode with him. The way seemed strange, and by-and-by they reached a city which resembled the capital of a prince. They then entered the Prefect’s yamên,[38] the apartments of which were beautifully decorated; and there they found some ten officials sitting at the upper end, all strangers to Mr. Sung, with the exception of one whom he recognised to be the God of War.[39] In the verandah were two tables and two stools, and at the end of one of the former a candidate was already seated, so Mr. Sung sat down alongside of him. On the table were writing materials for each, and suddenly down flew a piece of paper with a theme on it, consisting of the following eight words:--“One man, two men; by intention, without intention.” When Mr. Sung had finished his essay, he took it into the hall. It contained the following passage: “Those who are virtuous by intention, though virtuous, shall not be rewarded. Those who are wicked without intention, though wicked, shall receive no punishment.” The presiding deities praised this sentiment very much, and calling Mr. Sung to come forward, said to him, “A Guardian Angel is wanted in Honan. Go you and take up the appointment.” Mr. Sung no sooner heard this than he bowed his head and wept, saying, “Unworthy though I am of the honour you have conferred upon me, I should not venture to decline it but that my aged mother has reached her seventh decade, and there is no one now to take care of her. I pray you let me wait until she has fulfilled her destiny, when I will hold myself at your disposal.” Thereupon one of the deities, who seemed to be the chief, gave instructions to search out his mother’s term of life, and a long-bearded attendant forthwith brought in the Book of Fate. On turning it over, he declared that she still had nine years to live; and then a consultation was held among the deities, in the middle of which the God of War said, “Very well. Let Mr. graduate Chang take the post, and be relieved in nine years’ time.” Then, turning to Mr. Sung, he continued, “You ought to proceed without delay to your post; but as a reward for your filial piety, you are granted a furlough of nine years. At the expiration of that time you will receive another summons.” He next addressed a few kind words to Mr. Chang; and the two candidates, having made their kotow, went away together. Grasping Mr. Sung’s hand, his companion, who gave “Chang Ch‘i of Ch‘ang-shan” as his name and address, accompanied him beyond the city walls and gave him a stanza of poetry at parting. I cannot recollect it all, but in it occurred this couplet:--