A Dream of Red Mansions – Chapter 1


A Dream of Red Mansions001
Chapter 1

Zhen Shiyin in a Dream Sees the Jade

of Spiritual Understanding

Jia Yucun in His Obscurity Is Charmed

by a Maid

This is the opening chapter of the novel. In writing this story of the Stone the author wanted to record certain of his past dreams and illu­sions, but he tried to hide the true facts of his experience by using the allegory of the jade of “Spiritual Understanding.” Hence his recourse to names like Zhen Shiyin.1 But what are the events recorded in this book, and who are the characters? About this he said:

“In this busy, dusty world, having accomplished nothing, I suddenly recalled all the girls I had known, considering each in turn, and it dawned on me that all of them surpassed me in behaviour and understanding; that I, shameful to say, for all my masculine dignity, fell short of the gentler sex. But since this could never be remedied, it was no use regretting it. There was really nothing to be done.

“I decided then to make known to all how I, though dressed in silks and delicately nurtured thanks to the Imperial favour and my ancestors’ virtue, had nevertheless ignored the kindly guidance of my elders as well as the good advice of teachers and friends, with the result that I had wasted half my life and not acquired a single skill. But no matter how unforgivable my crimes, I must not let all the lovely girls I have known pass into oblivion through my wickedness or my desire to hide my shortcomings.

“Though my home is now a thatched cottage with matting windows, earthen stove and rope-bed, this shall not stop me from laying bare my heart. Indeed, the morning breeze, the dew of night, the willows by my steps and the flowers in my courtyard inspire me to wield my brush. Though I have little learning or literary talent, what does it matter if I tell a tale in rustic language to leave a record of all those lovely girls. This should divert readers too and help distract them from their cares. That is why I use the other name Jia Yucun.”2

Do you know, Worthy Readers, where this book comes from? The answer may sound fantastic, yet carefully considered is of great interest. Let me explain, so that there will be no doubt left in your minds.

When the goddess Nu Wa melted down rocks to repair the sky, at Baseless Cliff in the Great Waste Mountain she made thirty-six thousand five hundred and one blocks of stone, each a hundred and twenty feet high and two hundred and forty feet square. She used only thirty-six thousand five hundred of these and threw the remaining block down at the foot of Blue Ridge3 Peak. Strange to relate, this block of stone after tempering had acquired spiritual understanding. Because all its fellow blocks had been chosen to mend the sky and it alone rejected, it lamented day and night in distress and shame.

One day as the Stone was brooding over its fate, it saw approaching from the distance a Buddhist monk and Taoist priest, both of striking demeanour and distinguished appearance. They came up to the Stone and sat down to chat.

When they saw the pure translucent Stone which had shrunk to the size of a fan-pendant, the monk took it up on the palm of his hand and said to it with a smile:

“You look like a precious object, but you still lack real value. I must engrave some characters on you so that people can see at a glance that you’re something special. Then we can take you to some civilized and prosperous realm, to a cultured family of official status, a place where flowers and willows flourish, the home of pleasure and luxury where you can settle down in comfort.”

The Stone was overjoyed.

“May I trouble you to enlighten me,” it said, “as to what wonder­ful merits you will bestow on me? And where do you mean to take me?”

“Don’t ask.” The monk smiled. “You’ll find out all in good time.”

With that he tucked the Stone into his sleeve and hurried off with the Taoist. But where they went no one knows.

After no one knows how many generations or aeons, a Taoist known as Reverend Void, searching for the Way and immortality, came to Great Waste Mountain, Baseless Cliff and the foot of Blue Ridge Peak. His eye fell on the inscription on a large stone which was still discernible and he read it through. It was an account of the Stone’s rejection for repair­ing heaven, its transformation and conveyance to the world of men by the Buddhist of Infinite Space and the Taoist of Boundless Time, and the joys and sorrows, partings and encounters, warm and cold treatment from others it had experienced there. On its back was a Buddhist verse:

Unfit to mend the azure sky,

I passed some years on earth to no avail;

My life in both worlds is recorded here;

Whom can I ask to pass on this romantic tale?

There followed the name of the region where the Stone fell, the place of its incarnation, and the story of its adventures including trivial family affairs and light verses written to amuse idle hours. The dynasty, year and country’s name were, however, obliterated.

The Reverend Void said to the Stone: “Brother Stone, you seem to think that your tale recorded here is interesting enough to merit publica­tion. In my view, in the first place, there is no way of finding out the dynasty and the year; in the second, there is nothing here about worthy and loyal ministers and how they regulated the government and public morality. There are merely some girls remarkable only for their passion or folly, or else for their small gifts and trifling virtues which cannot even compare with those of such talented ladies as Ban Zhao or Cai Yan.4 Even if I were to transcribe it, it would hardly arouse much interest.”

“How can you be so dense, master?” protested the Stone with a smile. “If there’s no way of finding out the date, you can easily ascribe this tale to some time in the Han or Tang Dynasty. But since all novels do that, I think my way of dispensing with this convention and just dealing with my own adventures and feelings is more original. Why insist on a certain dynasty or definite date? Besides, most common people of the market-place much prefer light literature to improving books. The trouble is that so many romances contain slanderous anecdotes about sovereigns and ministers or cast aspersions upon other men’s wives and daughters so that they are packed with sex and violence. Even worse are those writers of the breeze-and-moonlight school, who corrupt the young with pornography and filth. As for books of the beauty-and-talented-scholar type, a thousand are written to a single pattern and none escapes border­ing on indecency. They are filled with allusions to handsome, talented young men and beautiful, refined girls in history; but in order to insert a couple of his own love poems, the author invents stereotyped heroes and heroines with the inevitable low character to make trouble between them like a clown in a play, and makes even the slave girls talk pedantic non­sense. So all these novels are full of contradictions and absurdly unnatu­ral.

“Much better are the girls I have known myself during my young days. I wouldn’t presume to rank them as superior to all the characters of earlier works, yet their stories may serve to dispel boredom and care while the few doggerels I have inserted may raise a laugh and add zest to wine. As for the scenes of sad partings and happy meetings, prosperity and decline, these are all true to fact and not altered in the slightest to cause a sensation or depart from the truth.

“At present the daily concern of the poor is food and clothing, while the rich are never satisfied. All their leisure is taken up with amorous adventures, material acquisition or trouble-making. What time do they have to read political and moral treatises? I neither want people to marvel at this story of mine, nor do I insist that they should read it for pleasure; I only hope they may find distraction here when they are sated with food and wine or searching for some escape from worldly cares. By glancing over it in place of other vain pursuits, they may save their energies and prolong their lives, sparing themselves the harm of quarrels and argu­ments, or the trouble of chasing after what is illusory.

“Besides, this story offers readers something new, unlike those hack­neyed and stale hodge-podges of sudden partings and encounters which teem with talented scholars and lovely girls Cao Zijian, Zhuo Wenjun, Hongniang, Xiaoyu5 and the like. What do you say, master?”

The Reverend Void thought it over, then carefully reread The Tale of the Stone. He found in it both condemnation of treachery and criticism of flattery and evil, but it was clearly not written to pass censure on the times. Moreover it surpassed other books in its voluminous accounts of benevolent princes, good ministers, kind fathers and filial sons, and all matters pertaining to proper human relations, as well as eulogies of virtu­ous deeds. Although the main theme was love, it was simply a true record of events, superior to those sham meretricious works devoted to licen­tious assignations and dissolute escapades. Since it did not touch at all on current events he copied it out from beginning to end and took it away to find a publisher.

Since all manifestations are born of nothingness and in turn give rise to passion, by describing passion for what is manifest we comprehend nothingness. So the Taoist changed his name to the Passionate Monk and changed the title of the book from The Tale of the Stone to the Record of the Passionate Monk.

Kong Meixi of eastern Lu6 suggested the title Precious Mirror of Love. Later Cao Xueqin in his Mourning-the-Red Studio pored over the book for ten years and rewrote it five times. He divided it into chap­ters, furnished headings for each, and renamed it The Twelve Beauties of Jinling. He also inscribed on it this verse:

Pages full of fantastic talk

Penned with bitter tears;

All men call the author mad,

None his message hears.

Now that the origin of the story is clear, let us see what was recorded on the Stone.

Long ago the earth dipped downwards in the southeast, and in that southeast part was a city named Gusu7; and the quarter around Changmen Gate of Gusu was one of the most fashionable centres of wealth and nobility in the world of men. Outside this Changmen Gate was a certain Ten-li Street, off which ran the Lane of Humanity and Purity; and in this lane stood an old temple, which being built in such a narrow space was known from its shape as Gourd Temple. Beside this temple lived a gentle­man named Zhen Fei, whose courtesy name was Shiyin. His wife, née Feng, was a worthy virtuous woman with a strong sense of propriety and right. Although neither very rich nor noble, their family was highly re­garded in that locality.

Zhen Shiyin had a quiet disposition. Instead of hankering after wealth or rank, he was quite happy tending flowers, growing bamboos, sipping wine or writing poems spending his time very much like an immortal. One thing alone was lacking: he was now over fifty but had no son, only a three-year-old daughter named Yinglian.

One long hot summer day as Shiyin was sitting idly in his study, the book slipped from his hand and, leaning his head on the desk, he fell asleep.

In dream he travelled to an unknown place, where he suddenly no­ticed a monk and a Taoist approaching, talking together. He heard the Taoist ask:

“Where do you mean to take that stupid object?”

“Don’t worry,” replied the monk. “A love drama is about to be enacted, but not all its actors have yet been incarnated. I’ m going to slip this silly thing in among them to give it the experience it wants.”

“So another batch of amorous sinners are bent on making trouble by reincarnation,” commented the Taoist. “Where will this drama take place?”

“It’s an amusing story.” The monk smiled. “You’ve never heard anything like it. In the west, on the bank of the Sacred River, beside the Stone of Three Incarnations there grew a Vermilion Pearl Plant which was watered every day with sweet dew by the attendant Shen Ying in the Palace of Red Jade. As the months and years went by and the Ver­milion Pearl Plant imbibed the essences of heaven and earth and the nourishment of rain and dew, it cast off its plant nature and took human form, albeit only that of a girl. All day long she roamed beyond the Sphere of Parting Sorrow, staying her hunger with the fruit Secret Love and quenching her thirst at the Sea of Brimming Grief. But her heart was heavy because she had not repaid the care lavished on her.

“Just then, as it happened, Shen Ying was seized with a longing to assume human form and visit the world of men, taking advantage of the present enlightened and peaceful reign. He made his request to the God­dess of Disenchantment, who saw that this was a chance for Vermilion Pearl to repay her debt of gratitude.

“‘He gave me sweet dew,’ said Vermilion Pearl, ‘but I’ve no water to repay his kindness. If he’s going down to the world of men, I would like to go too so that if I repay him with as many tears as I can shed in a lifetime I may be able to clear this debt.’

“This induced many other amorous spirits who had not atoned for their sins to accompany them and take part in this drama.”

“That certainly is odd,” remarked the Taoist. “I’ve never heard of repayment with tears before. I imagine this story should have more fine points than the usual run of breeze-and-moonlight tales.”

“The old romances give us only outlines of their characters’ lives with a number of poems about them,” said the monk. “We’re never told the details of their intimate family life or daily meals. Besides, most breeze-and-moonlight tales deal with secret assignations and elopements, and have never really expressed the true love between a young man and a girl. I’m sure when these spirits go down to earth, we’ll see lovers and lechers, worthy people, simpletons and scoundrels unlike those in earlier romances.

“Why don’t you and I take this chance to go too and win over a few of them? That would be a worthy deed.”

“Exactly what I was thinking. But first we must take this stupid object to the palace of the Goddess of Disenchantment and clear all the formali­ties. After all these romantic souls have gone down we can follow. So far only half of them have descended to earth.”

“In that case I’m ready to go with you,” said the Taoist.

Zhen Shiyin had heard every word of their conversation but did not know what was meant by the “stupid object.” He could not resist ac­costing them with a bow.

“Greetings, immortal masters!” he said with a smile.

When they had returned his greeting he continued: “Rare indeed is the opportunity to listen to such a discussion of cause and effects as I have just heard. But I am too dull to grasp it. If you would kindly elucidate to enlighten me, I promise to listen most attentively. For profiting by your wisdom may prove my salvation.”

“This is a mystery which we cannot divulge.” The two immortals smiled. “When the time comes, think of us. Then you may be able to escape from the fiery pit.”

Shiyin could hardly press them. “I mustn’t probe into a mystery,” he said, “but could you show me that object you mentioned just now?”

“If you want to know, you are destined in your life to meet with it,” said the monk.

With that he produced a beautiful piece of translucent jade and handed it to Shiyin. On the obverse were carved the words Precious Jade of Spiritual Understanding. Before Shiyin could look carefully at the col­umns of smaller characters on the reverse the monk snatched it away from him saying:

“We’ve reached the Land of Illusion.”

He passed with the Taoist through a large stone archway on which was inscribed: Illusory Land of Great Void. A couplet on the two pillars read:

When false is taken for true, true becomes false;

If non-being turns into being, being becomes non-being.

Shiyin was starting after the two immortals when he heard a fearful crash, as if mountains had collapsed and the earth split asunder. With a cry he woke up and stared about him. There was the fiery sun still blazing down on the rustling plantain leaves. Already half of his dream had slipped his mind.

The nurse came up then with Yinglian in her arms, and it struck Shiyin that his daughter was growing prettier and more lovable every day. He picked her up and played with her for a while, then took her to the gate to watch a religious procession pass by. He was just about to go in again when a monk and a Taoist priest drew near, laughing and gibbering like two maniacs. The monk was barefooted, his head scabby; the priest, lame with tangled, tousled hair. When they reached Shiyin’s gate and saw the child in his arms, the monk burst into lamentations.

“Why are you carrying that ill-fated creature, sir?” he asked. “She will bring nothing but trouble to her parents.”

Shiyin thought the man was raving and paid no attention.

“Give her to me!” cried the monk. “Give her to me!”

Losing patience, Shiyin clasped his daughter more tightly and was turning to reenter the house when the monk pointed at him and let out a roar of laughter. He then declaimed:

“Fool, to care for this tender child:

An image in the mirror, snow melting away. Beware what will follow the Lantern Feast, The vanishing like smoke when the fire burns out.”

Shiyin, hearing this clearly, wondered what it meant. Before he could ask, the Taoist told the monk:

“This is where our paths divide. Each must go about his own busi­ness. Three aeons from now I shall wait for you at Mount Beimang, and together we can go to the Land of Illusion to have this affair expunged from the register.”

“Very good,” said the monk.

Then both vanished without a trace.

Shiyin realized then that these were no ordinary men and regretted not having questioned them. His rueful reflections were cut short by the arrival of a poor scholar who lived next door in Gourd Temple. His name was Jia Hua8, his courtesy name Shifei, and his pen-name Yucun. A native of Huzhou, he was the last of a line of scholars and officials. His parents had exhausted the family property and died leaving him alone in the world. Since nothing was to be gained by staying at home, he had set out for the capital in the hope of securing a position and restoring the family fortunes. But by the time he had reached here a couple of years ago his money had run out and he had gone to live in the temple where he made a precarious living by working as a scrivener. For this reason Shiyin saw a good deal of him.

Having greeted Shiyin, Yucun asked, “What are you watching from your gate, sir? Is there any news in town?” “Nothing,” was the reply. “My little girl was crying, so I brought her out to play. You couldn’t have arrived at a better moment, as I was feeling thoroughly bored. Come in and help me while away the long summer day.”

He told a servant to take his daughter inside, and led Yucun into his study, where a boy served tea. They had not exchanged many remarks when a servant hurried in to announce the arrival of a certain Mr. Yan.

Then Shiyin excused himself, saying, “Forgive my rudeness. Do you mind waiting here for a few minutes?”

“Don’t stand on ceremony, sir,” said Yucun, rising. “I am a regular guest here, I don’t mind waiting.”

So after Shiyin went to the front room Yucun passed the time by leafing through some books, until he heard a young woman coughing outside. He slipped over to the window and looked out. It was a maid picking flowers. She had uncommon features, bright eyes and graceful eyebrows, and although no great beauty she possessed considerable charm. Yucun stared at her, spell-bound.

Just as she was leaving with her flowers, the girl abruptly looked up and caught sight of him. His clothes were shabby yet he was powerfully built with an open face, firm lips, eyebrows like scimitars, eyes like stars, a straight nose and rounded cheeks. She turned away thinking to herself, “He’s a fine-looking man for all his tattered clothes. This must be the Jia Yucun my master keeps talking about, whom he’d gladly help if only he had the chance. Yes, I’m sure it’s him, our family has no other friends who are poor. No wonder my master also says he’s a man who won’t remain long in this plight.” She could not resist looking back a couple of times.

Yucun seeing this was overjoyed, thinking that she must have taken a fancy to him. He decided that she had good judgement and was one of the few who could appreciate him in his obscurity.

Presently the boy came back and let Yucun know that the guest was staying to a meal. Since this made it out of the question to wait any longer, Yucun went through a passage to the side gate and left. And after the departure of Mr. Yan, Shiyin did not trouble to invite him back.

In time the Mid-Autumn Festival came round. After the family meal, Shiyin had another table laid in his study and strolled over in the moonlight to the temple to invite Yucun over.

Ever since the Zhens’ maid had looked back that day, Yucun flattered himself that she was well-disposed to him and thought of her constantly. As he gazed at the full moon, his thoughts turned to her again and he declaimed this verse:

“Not yet divined the fate in store for me,

Good reason have I for anxiety,

And so my brows are knit despondently;

But she, as she went off, looked back at me.

My shadow in the wind is all I see,

Will she by moonlight keep me company?

If sensibility were in its power

The moon should first light up the fair one’s bower.”

Having recited this, Yucun rumpled his hair and sighed as he reflected how far he was from realizing his ambitions. He chanted the couplet:

“The jade in the box hopes to fetch a good price,

The pin in the casket longs to soar on high.”

He was overheard by Shiyin, who arrived just then.

“I see you have high ambitions, Brother Yucun!” he joked.

“Not in the least,” replied Yucun, somewhat embarrassed. “I was merely reciting some lines by a former poet. I don’t aspire so high. To what do I owe the pleasure of this visit?”

“Tonight is mid-autumn, commonly known as the Festival of Reunion. It occurred to me that you might be feeling lonely in this temple, brother. I’ve prepared a little wine in my humble place and wonder if you’d condescend to share it?”

Yucun needed no urging.

“You lavish too much kindness on me, sir,” he said, “Nothing would please me better.”

They went to the court in front of Shiyin’s study. Soon they had fin­ished their tea and sat down to a collation of choice wine and delicacies. At first they sipped slowly, but their spirits rose as they talked and they began to drink more recklessly. The sound of flutes and strings could be heard from all the houses in the neighbourhood; everywhere was singing; and overhead the bright moon shone in full splendour. The two men be­came very merry and drained cup after cup.

Yucun, eight-tenths drunk, could not suppress his elation. He impro­vised a quatrain to the moon and declaimed it:

“On the fifteenth the moon is full, Bathing jade balustrades with her pure light; As her bright orb sails up the sky All men on earth gaze upwards at the sight.”

“Excellent!” cried Shiyin. “I’ve always maintained that you were cut out for great things. These lines foretell rapid advancement. Very soon you will be treading upon the clouds. Let me congratulate you.” He filled another large cup. Yucun tossed it off and then sighed.

“Don’t think this is just drunken talk,” he said. “I’m sure I could acquit myself quite creditably in the examinations; but I have no money in my wallet for travelling expenses and the capital is far away. I can’t raise enough as a scrivener….”

“Why didn’t you say so before?” interposed Shiyin. “I’ve often won­dered about this, but since you never mentioned it I didn’t like to broach the subject. If that’s how things are, dull as I am at least I know what’s due to a friend. Luckily the Metropolitan Examinations are coming up next year. You must go as fast as you can to the capital and prove your learning in the Spring Test. I shall count it a privilege to take care of the travelling expenses and other business for you.”

He sent his boy in to fetch fifty taels of silver and two suits of winter clothes.

“The nineteenth is a good day for travelling,” he continued. “You can hire a boat then and start your journey westward. How good it will be to meet again next winter after you have soared up to dizzy heights.”

Yucun accepted the silver and clothes with no more than perfunctory thanks, then said no more of the matter but went on feasting and talking. They did not part until the third watch, when Shiyin saw his friend off and returned to his room to sleep until the sun was high in the sky. Then, remem­bering the previous night’s business, he decided to write Yucun two letters of introduction to certain officials in the capital who might put him up.

But the servant sent to ask his friend over bought back word, “The monk says that Mr. Jia left for the capital at the fifth watch this morning. He asked the monk to tell you that scholars are not superstitious about lucky or unlucky days but like to act according to reason; so he had no time to say goodbye in person.”

This Shiyin had to accept.

Uneventful days pass quickly. In a flash the merry Festival of Lan­terns came round and Shiyin told his servant Huo Qi to take Yinglian out to see the fireworks and ornamental lanterns. Towards midnight Huo Qi set the little girl down on a doorstep while he stepped round the corner to urinate. When he came back she had gone. He made a frantic search for her all night. And at dawn, not daring to face his master without her, he ran away to another district.

Shiyin and his wife were naturally alarmed when their daughter failed to come home. They sent search parties out, but all returned without any word of her. She was the middle-aged couple’s only child, and her loss nearly drove them distracted. They wept day and night and were tempted to take their own lives. After a month’s grief Shiyin fell ill, and then his wife. Every day they sent for doctors.

Then, on the fifteenth day of the third month, a fire broke out in Gourd Temple the monk preparing the sacrifice carelessly let a pan of oil catch fire and soon the window paper was alight. Since most of the nearby buildings had bamboo walls and were probably doomed to destruction, the flames spread from house to house until the whole street was ablaze like a flaming mountain. Soldiers and civilians tried to put out the fire, but it was beyond control. The conflagration raged for a whole night and destroyed none knew how many houses before it burned itself out. The Zhens’ home, being next to the temple, was reduced to a pile of rubble. Although they and their few servants were lucky enough to escape with their lives, poor Shiyin could do nothing but stamp his feet and sigh.

He and his wife decided then to go and live on their farm. But the last few year’s harvests had been ruined by flood and drought and the coun­tryside was overrun by bandits who seized fields and land, giving the people no peace. The punitive expeditions by government troops only made matters worse. Finding it impossible to settle there, Shiyin had to mortgage his land and take his wife and two maids to find refuge with his father-in-law Feng Su.

Now this Feng Su, a native of Daruzhou, although only a farmer was quite comfortably off. He was not pleased by the arrival of his daughter and son-in-law in this sorry state. Fortunately Shiyin had some money left from the mortgage of his land, and he asked Feng Su to invest this for him in some estate on which he could live in future. His father-in-law tricked him, however, by pocketing half the sum and buying him some poor fields and a ramshackle cottage. As a scholar, Shiyin had no knowledge of business or farming. He struggled along for a year or two, losing money all the time, while Feng Su kept admonishing him to his face and com­plaining to all and sundry behind his back of his incompetence, idleness and extravagance.

To the shock Shiyin had suffered the previous year and the toll taken by his subsequent misfortunes was now added the bitter realization that he had misplaced his trust. Ageing and a prey to poverty and ill health, he began to look like a man with one foot in the grave.

He made the effort one day to find some distraction by taking a walk in the street, leaning on his cane. Suddenly a Taoist limped towards him, a seeming maniac in hemp sandals and tattered clothes, who as he came chanted:

“All men long to be immortals

Yet to riches and rank each aspires;

The great ones of old, where are they now?

Their graves are a mass of briars.

All men long to be immortals,

Yet silver and gold they prize

And grub for money all their lives

Till death seals up their eyes.

All men long to be immortals

Yet dote on the wives they’ve wed,

Who swear to love their husband evermore

But remarry as soon as he’s dead.

All men long to be immortals

Yet with getting sons won’t have done.

Although fond parents are legion,

Who ever saw a really filial son?”

At the close of this song Shiyin stepped forward.

“What was that you just chanted?” he asked. “I had the impression that it was about the vanity of all things.”

“If you gathered that, you have some understanding,” the Taoist re­marked. “You should know that all good things in this world must end, and to make an end is good, for there is nothing good which does not end. My song is called All Good Things Must End.”

Shiyin with his innate intelligence at once grasped the other’s mean-

mg. Putting on a smile he said, “Wait a minute, will you let me expound this song of yours?”

“By all means do,” said the Taoist. Shiyin then declaimed:

“Mean huts and empty halls

Where emblems of nobility once hung;

Dead weeds and withered trees,

Where men have once danced and sung.

Carved beams are swathed in cobwebs

But briar-choked casements screened again with gauze;

While yet the rouge is fresh, the powder fragrant,

The hair at the temples turns hoary for what cause?

Yesterday, yellow clay received white bones;

Today, red lanterns light the love-birds’ nest;

While men with gold and silver by the chest

Turn beggars, scorned by all the dispossessed.

A life cut short one moment makes one sight,

Who would have known it’s her turn next to die?

No matter with what pains he schools his sons.

Who knows if they will turn to brigandry?

A pampered girl brought up in luxury

May slip into a quarter of ill fame;

Resentment at a low official rank

May lead to fetters and a felon’s shame.

In ragged coat one shivered yesterday,

Today a purple robe he frowns upon;

All’s strife and tumult on the stage,

As one man ends his song the next comes on.

To take strange parts as home

Is folly past compare;

And all our labour in the end

Is making clothes for someone else to wear.”

The lame, eccentric Taoist clapped his hands. “You have hit the nail on the head,” he cried.

“Let’s go,” was Shiyin’s brief reply.

He transferred the sack from the Taoist’s shoulder to his own, and then, without even calling in at his home, he strode off with the priest.

This caused a sensation in the neighbourhood and words of it soon reached Shiyin’s wife, who gave way to a storm of weeping. After con­sultation with her father she had a thorough search made, but there was no news of her husband. She had perforce to go back and live with her parents. Luckily she still had her two maids, and the three of them by sewing day and night helped to defray Feng Su’s expenses. For his part, grumble as he might, he had to lump it.

One day the elder of the two maids was buying some thread at the gate when she heard men shouting to clear the street, and people said the new prefect had arrived to take up office. She hid in the doorway to watch. First soldiers and runners marched past two by two. Then came a large sedan-chair in which was seated an official in a black gauze cap and red robe. The maid stared in surprise and thought: His face looks familiar. Have I seen him somewhere before? But once back in the house she thought no more of the matter.

That evening, just as they were going to bed, there came a loud knocking on the gate and a clamour of voices. Messengers from the yamen or­dered Feng Su to appear for questioning by the prefect. His jaw dropped and he gaped in consternation. Did this mean fresh calamity?

To find out, read the next chapter.

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