A History of Chinese LiteratureGiles, Herbert Allen
History
A History of Chinese Literature
Giles, Herbert Allen
Chinese literature -- History and criticism
from the goddess’s bed in a dark and out-of-the-way chamber I dragged
forth some ten or a dozen men; while out of the Immortal’s bedroom I
brought a wooden seal of office belonging to the Lady of the Moon, also
a copy of their magic ritual, a quantity of soporifics, wigs, clothes,
and ornaments, of the uses of which I was then totally ignorant. I
further made a great effort to secure the person of the Immortal
himself; and when his friends and rich supporters saw the game was up,
they surrendered him over to justice. At his examination he comported
himself in a very singular manner, such being indeed the chief means
upon which he relied, besides the soporifics and fine dresses, to
deceive the eyes and ears of the public. As to his credulous dupes,
male and female, when they heard the name of the Lady of the Moon they
would be at first somewhat scared; but by and by, seeing that the
goddess was certainly a woman, they would begin to regain courage,
while the Immortal himself, with his hair dressed out and his face
powdered and his skirts fluttering about, hovered round the goddess,
and assuming all the airs and graces of a supernatural beauty, soon
convinced the spectators that he was really the Lady of the Moon, and
quite put them off the scent as to his real sex. Adjourning now to one
of the more remote apartments, there would follow worship of Maitrêya
Buddha, accompanied by the recital of some _sûtra_; after which
soporific incense would be lighted, and the victims be thrown into
a deep sleep. This soporific, or ‘soul confuser,’ as it is otherwise
called, makes people feel tired and sleepy; they are recovered by
means of a charm and a draught of cold water. The promised heirs and
the interviews with deceased husbands are all supposed to be brought
about during the period of trance--for which scandalous impostures
the heads of these villains hung up in the streets were scarcely a
sufficient punishment. However, reflecting that it would be a great
grievance to the people were any of them to find themselves mixed
up in such a case just after a bad harvest, and also that among the
large number who had become affiliated to this society there would be
found many old and respectable families, I determined on a plan which
would put an end to the affair without any troublesome _esclandre_.
I burnt all the depositions in which names were given, and took no
further steps against the persons named. I ordered the goddess and her
paramour to receive their full complement of blows (viz., one hundred),
and to be punished with the heavy _cangue_; and, placing them at the
yamên gate, I let the people rail and curse at them, tear their flesh
and break their heads, until they passed together into their boasted
Paradise. The husband and some ten others of the gang were placed in
the _cangue_, bambooed, or punished in some way; and as for the rest,
they were allowed to escape with this one more chance to turn over
a new leaf.
Public-domain text, read in full here on John Shaqi.
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