It is indeed ridiculous,” interposed the Taoist

“It is indeed ridiculous,” interposed the Taoist. “Never before have I heard even the very mention of restitution by means of tears! Why should not you and I avail

ourselves of this opportunity to likewise go down into the world? and if successful in effecting the salvation of a few of them, will it not be a work meritorious and virtuous?”

“This proposal,” remarked the Buddhist, “is quite in harmony with my own views. Come along then with me to the palace of the Monitory Vision Fairy, and let us

deliver up this good-for-nothing object, and have done with it! And when the company of pleasure-bound spirits of wrath descend into human existence,

you and I can then enter the world. Half of them have already fallen into the dusty universe, but the whole number of them have not, as yet, come together.”

“Such being the case,” the Taoist acquiesced, “I am ready to follow you, whenever you please to go.”

But to return to Chen Shih-yin. Having heard every one of these words distinctly, he could not refrain from forthwith stepping forward and paying homage.

“My spiritual lords,” he said, as he smiled, “accept my obeisance.” The Buddhist and Taoist priests lost no time in responding to the compliment,

and they exchanged the usual salutations. “My spiritual lords,” Shih-yin continued; “I have just heard the conversation that passed between you,

on causes and effects, a conversation the like of which few mortals have forsooth listened to; but your younger brother is sluggish of intellect,

and cannot lucidly fathom the import! Yet could this dulness and simplicity be graciously dispelled, your younger brother may, by listening minutely,

with undefiled ear and careful attention,

to a certain degree be aroused to a sense of understanding;

and what is more, possibly find the means of escaping the anguish

of sinking down into Hades.”

shlfco.com

This stone would, however, often stroll along the banks of the

“This stone would, however, often stroll along the banks of the Ling river, and having at the sight of the blade of spiritual grass been filled with admiration,

it, day by day, moistened its roots with sweet dew. This purple pearl grass, at the outset, tarried for months and years; but being at a later period imbued

with the essence and luxuriance of heaven and earth, and having incessantly received the moisture and nurture of the sweet dew, divested itself,

in course of time, of the form of a grass; assuming, in lieu, a human nature, which gradually became perfected into the person of a girl.

“Every day she was wont to wander beyond the confines of the Li Hen (divested animosities) heavens.

When hungry she fed on the Pi Ch’ing (hidden love) fruit — when thirsty she drank the Kuan ch’ou (discharged sorrows,) water.

Having, however, up to this time, not shewn her gratitude for the virtue of nurture lavished upon her,

the result was but natural that she should resolve in her heart upon a constant and incessant purpose to make suitable acknowledgment.

“I have been,” she would often commune within herself, “the recipient of the gracious bounty of rain and dew,

but I possess no such water as was lavished upon me to repay it! But should it ever descend into the world in the

form of a human being, I will also betake myself thither, along with it; and if I can only have the means of making restitution to it,

with the tears of a whole lifetime, I may be able to make adequate return.”

“This resolution it is that will evolve the descent into the world of so many pleasure-bound spirits of retribution and the experience of fantastic destinies; and this crimson pearl blade will also be among the number. The stone still lies in its original place, and why should not you and I

take it along before the tribunal of the Monitory Vision Fairy,

and place on its behalf its name on record,

so that it should descend into the world,

in company with these spirits of passion, and bring this plot to an issue?”

www.shlfco.com

One thing alone marred his happiness.He had lived over

One thing alone marred his happiness.

He had lived over half a century and had, as yet, no male offspring around his knees. He had one only child,

a daughter, whose infant name was Ying Lien. She was just three years of age. On a long summer day, on which the heat had been intense, Shih-yin sat leisurely in his library. Feeling his hand tired,

he dropped the book he held, leant his head on a teapoy, and fell asleep.

Of a sudden, while in this state of unconsciousness, it seemed as if he had betaken himself on foot to some

spot or other whither he could not discriminate. Unexpectedly he espied, in the opposite direction, two priests coming towards him: the one a Buddhist, the other a Taoist. As they advanced they kept up

the conversation in which they were engaged. “Whither do you purpose taking the object you have brought away?”

he heard the Taoist inquire. To this question the Buddhist replied with a smile: “Set your mind at ease,” he said; “there’s now in maturity a plot of a general character involving mundane pleasures,

which will presently come to a denouement. The whole number of the votaries of voluptuousness have, as yet, not been quickened or entered the world, and I mean to avail myself of this occasion to

introduce this object among their number, so as to give it a chance to go through the span of human existence.”

“The votaries of voluptuousness of these days will naturally have again to endure the ills of life during their course through the mortal world,” the Taoist remarked; “but when, I wonder, will they spring into existence? and in what place will they descend?”

“The account of these circumstances,” the bonze ventured to reply, “is enough to make you laugh! They amount to this:

there existed in the west, on the bank of the Ling (spiritual) river, by the side of the San Sheng (thrice-born) stone, a blade of the Chiang Chu (purple pearl) grass. At about the same time it was that the

block of stone was, consequent upon its rejection by the goddess of works, also left to ramble and wander to its own gratification, and to roam about at pleasure to every and any place. One day it came

within the precincts of the Ching Huan (Monitory Vision) Fairy; and this Fairy, cognizant of the fact that this stone had

a history, detained it, therefore,

to reside at the Ch’ih Hsia (purple clouds) palace,

and apportioned to it the duties of attendant on Shen Ying,

a fairy of the Ch’ih Hsia palace.

shlfcm.com

Hence it was that K’ung K’ung, the Taoist, in consequence of his

Hence it was that K’ung K’ung, the Taoist, in consequence of his

perception, (in his state of) abstraction, of passion, the generation, from this passion, of

voluptuousness, the transmission of this voluptuousness into passion, and the apprehension, by means of passion, of its unreality, forthwith altered his name for

that of “Ch’ing Tseng” (the Voluptuous Bonze), and changed the title of “the Memoir of a Stone” (Shih-t’ou-chi,) for that of “Ch’ing Tseng Lu,” The Record of

the Voluptuous Bonze; while K’ung Mei-chi of Tung Lu gave it the name of “Feng Yüeh Pao Chien,” “The Precious Mirror of Voluptuousness.” In later years, owing

to the devotion by Tsao Hsüeh-ch’in in the Tao Hung study, of ten years to the perusal and revision of the work, the additions and modifications effected by him five times, the affix of an index and the division into periods and chapters, the

book was again entitled “Chin Ling Shih Erh Ch’ai,” “The Twelve Maidens of Chin Ling.” A stanza was furthermore composed for

the purpose. This then, and no other, is the origin of the Record of the Stone. The poet says appositely:—

Pages full of silly litter,

Tears a handful sour and bitter;

All a fool the author hold,

But their zest who can unfold?

You have now understood the causes which brought about the Record of the Stone, but as you are not, as yet, aware what

characters are depicted, and what circumstances are related on the surface of the block, reader, please lend an ear to the narrative on the stone, which runs as follows:—

In old days, the land in the South East lay low. In this South-East part of the world, was situated a walled town, Ku Su by name.

Within the walls a locality, called the Ch’ang Men, was more than all others throughout the mortal world, the centre, which held the second, if not the first place for fashion and life. Beyond this

Ch’ang Men was a street called Shih-li-chieh (Ten Li street); in this street a lane, the Jen Ch’ing lane (Humanity and Purity); and in this lane stood an old temple, which on account of its

diminutive dimensions, was called, by general consent, the

Gourd temple. Next door to this temple lived the family of a

district official, Chen by surname, Fei by name, and Shih-yin by style. His wife, née Feng, possessed a worthy and virtuous

disposition, and had a clear perception of moral propriety and good conduct. This family, though not in actual possession of

excessive affluence and honours, was, nevertheless, in their district, conceded to be a clan of well-to-do standing. As this

Chen Shih-yin was of a contented and unambitious frame of mind, and entertained no hankering after any official distinction,

but day after day of his life took delight in

gazing at flowers, planting bamboos,

sipping his wine and conning poetical

works, he was in fact, in the indulgence

of these pursuits, as happy as a supernatural being.

www.shlfcm.com

Still more loathsome is a kind of pedantic and profligate

“Still more loathsome is a kind of pedantic and profligate literature, perfectly devoid of all natural sentiment,

full of self-contradictions; and, in fact, the contrast to those maidens in my work, whom I have, during half my lifetime,

seen with my own eyes and heard with my own ears. And though I will not presume to estimate them as superior to

the heroes and heroines in the works of former ages, yet the perusal of the motives and issues of their experiences,

may likewise afford matter sufficient to banish dulness, and to break the spell of melancholy.

“As regards the several stanzas of doggerel verse, they may too evoke such laughter as to compel the reader to blurt out the rice, and to spurt out the wine.

“In these pages, the scenes depicting the anguish of separation, the bliss of reunion, and the fortunes of prosperity

and of adversity are all, in every detail, true to human nature, and I have not taken upon myself to make the slightest addition,

or alteration, which might lead to the perversion of the truth.

“My only object has been that men may, after a drinking bout, or after they wake from sleep or when in need of relaxation

from the pressure of business, take up this light literature, and not only expunge the traces of antiquated books, and obtain

a new kind of distraction, but that they may also lay by a long life as well as energy and strength; for it bears no point of

similarity to those works, whose designs are false,

whose course is immoral. Now, Sir Priest, what are your views on the subject?”

K’ung K’ung having pondered for a while over the words, to which he had listened intently, re-perused, throughout, this record of

the stone; and finding that the general purport consisted of nought else than a treatise on love, and likewise of an accurate

transcription of facts, without the

least taint of profligacy injurious to the times,

he thereupon copied the contents,

from beginning to end, to the intent of

charging the world to hand them down as a strange story.

shlfas.com

“Brother stone,” he forthwith said, addressing the stone

“Brother stone,” he forthwith said, addressing the stone, “the concerns of past days recorded on you possess, according to your own account, a considerable amount of interest, and have been for this

reason inscribed, with the intent of soliciting generations to hand them down as remarkable occurrences. But in my own opinion, they lack, in the first place, any data by means of which to establish the name

of the Emperor and the year of his reign; and, in the second place, these constitute no record of any excellent policy, adopted by any high worthies or high loyal statesmen, in the government of the state,

or in the rule of public morals. The contents simply treat of a certain number of maidens, of exceptional character; either of their

love affairs or infatuations, or of their small deserts or insignificant talents; and were I to transcribe the whole collection of them,

they would, nevertheless, not be estimated as a book of any exceptional worth.”

“Sir Priest,” the stone replied with assurance, “why are you so excessively dull? The dynasties recorded in the rustic histories, which have been written from age to age, have, I am fain to think, invariably

assumed, under false pretences, the mere nomenclature of the Han and T’ang dynasties. They differ from the events inscribed on my block, which do not borrow this customary practice, but, being based on my own experiences and natural feelings, present, on the contrary, a novel

and unique character. Besides, in the pages of these rustic histories, either the aspersions upon sovereigns and statesmen, or the strictures upon individuals, their wives, and their daughters, or the deeds

of licentiousness and violence are too numerous to be computed. Indeed, there is one more kind of loose literature, the wantonness and pollution in which work most easy havoc upon youth.

“As regards the works, in which the characters of scholars and beauties is delineated their allusions are again repeatedly

of Wen Chün, their theme in every page of Tzu Chien; a thousand volumes present no diversity; and a thousand characters

are but a counterpart of each other. What is more, these works, throughout all their pages, cannot help bordering on extreme licence. The authors, however, had no other object in view

than to give utterance to a few sentimental odes and elegant ballads of their own, and for this reason they have fictitiously

invented the names and surnames of

both men and women, and necessarily introduced,

in addition, some low characters, who should,

like a buffoon in a play, create some excitement in the plot.

www.shlfas.com

What characters may I ask,” it consequently inquired

The stone listened with intense delight.

“What characters may I ask,” it consequently inquired, “will you inscribe? and what place will I be taken to? pray, pray explain to me in lucid terms.” “You mustn’t be inquisitive,” the bonze replied, with a smile,

“in days to come you’ll certainly understand everything.” Having concluded these words, he forthwith put the stone in his sleeve, and proceeded leisurely on his journey, in company with the Taoist priest. Whither,

however, he took the stone, is not divulged. Nor can it be known how many centuries and ages elapsed, before a Taoist priest, K’ung K’ung by name, passed, during his researches after the eternal reason and

his quest after immortality, by these Ta Huang Hills, Wu Ch’i cave and Ch’ing Keng Peak. Suddenly perceiving a large block of stone, on the surface of which the traces of characters giving, in a connected form,

the various incidents of its fate, could be clearly deciphered, K’ung K’ung examined them from first to last. They, in fact, explained how that this block of worthless stone had originally been devoid of the

properties essential for the repairs to the heavens, how it would be transmuted into human form and introduced by Mang Mang the High Lord, and Miao Miao, the Divine, into the world of mortals, and how it would

be led over the other bank (across the San Sara). On the surface, the record of the spot where it would fall, the place of its birth,

as well as various family trifles and trivial love affairs of young ladies, verses, odes,

speeches and enigmas was still complete; but the name of the dynasty and the year of the reign were obliterated, and could not be ascertained.

On the obverse, were also the following enigmatical verses:

Lacking in virtues meet the azure skies to mend,

In vain the mortal world full many a year I wend,

Of a former and after life these facts that be,

Who will for a tradition strange record for me?

K’ung K’ung, the Taoist,

having pondered over these lines

for a while, became aware that this

stone had a history of some kind.

shlfao.com

The narration may border on the limits of incoherency and triviality

The narration may border on the limits of incoherency and triviality, but it possesses considerable zest. But to begin.

The Empress Nü Wo, (the goddess of works,) in fashioning blocks of stones, for the repair of the heavens, prepared,

at the Ta Huang Hills and Wu Ch’i cave, 36,501 blocks of rough stone, each twelve chang in height, and twenty-four

chang square. Of these stones, the Empress Wo only

used 36,500; so that one single block remained over and above, without being turned to any account. This was cast down

the Ch’ing Keng peak. This stone, strange to say, after having undergone a process of refinement, attained a nature of

efficiency, and could, by its innate powers, set itself into motion and was able to expand and to contract.

When it became aware that the whole number of blocks had been made use of to repair the heavens, that it alone had been destitute of the necessary properties

and had been unfit to attain selection, it forthwith felt within itself vexation and shame, and day and night, it gave way to anguish and sorrow.

One day, while it lamented its lot, it suddenly caught sight, at a great distance, of a Buddhist bonze and of a Taoist priest coming towards that direction.

Their appearance was uncommon, their easy manner remarkable. When they drew near this Ch’ing Keng peak, they sat on the ground to rest, and began to

converse. But on noticing the block newly-polished and brilliantly clear, which had moreover contracted in dimensions, and become no larger than the pendant of a fan,

they were greatly filled with admiration. The Buddhist priest picked it up, and laid it in the palm of his hand.

“Your appearance,” he said laughingly, “may well declare you to be a supernatural object, but as you lack any inherent quality it is necessary

to inscribe a few characters on you, so that every one who shall see you may at once recognise you to be a remarkable

thing. And subsequently, when you will be taken into a country where honour and affluence will reign,

into a family cultured in mind and of

official status, in a land where flowers

and trees shall flourish with luxuriance,

in a town of refinement, renown and glory;

when you once will have been there . . . ”

www.shlfao.com

Chen Shih-yin, in a vision, apprehends perception

Chen Shih-yin, in a vision, apprehends perception and spirituality — Chia Yü-ts’un, in the (windy and dusty) world, cherishes fond thoughts of a beautiful maiden.

This is the opening section; this the

first chapter. Subsequent to the visions of a dream which he had, on some previous occasion, experienced, the writer personally relates, he designedly concealed the

true circumstances, and borrowed the

attributes of perception and spirituality to relate this story of the Record of the Stone. With this purpose, he made use

of such designations as Chen Shih-yin (truth under the garb of fiction) and the like. What are, however, the events recorded in this work? Who are the dramatis personae?

Wearied with the drudgery experienced of late in the world, the author speaking for himself, goes on to explain, with the lack of success which attended every single concern, I suddenly bethought myself of the womankind of past ages. Passing one by one under a minute scrutiny, I felt that

in action and in lore, one and all were far above me; that in spite of the majesty of my manliness, I could not, in point of fact, compare with these characters

of the gentle sex. And my shame forsooth then knew no bounds; while regret, on the other hand, was of no avail, as there was not even a remote possibility of a day of remedy.

On this very day it was that I became desirous to compile, in a connected form, for publication throughout the world, with a view to (universal) information, how that I bear inexorable and manifold retribution; inasmuch as what time, by the sustenance of the benevolence of Heaven,

and the virtue of my ancestors, my apparel was rich and fine, and as what days my fare was savory and sumptuous, I disregarded the bounty of education and

nurture of father and mother, and paid no heed to the virtue of precept and injunction of teachers and friends,

with the result that I incurred the punishment, of failure recently in the least trifle, and the reckless waste of half my lifetime. There have been meanwhile, generation

after generation, those in the inner

chambers, the whole mass of whom could not, on any account, be, through my influence, allowed to fall into extinction, in order that I, unfilial as I have been, may have the means to screen my own shortcomings.

Hence it is that the thatched shed, with bamboo mat windows, the bed of tow and the stove of brick, which are at present my share,

are not sufficient to deter me from carrying out the fixed purpose of my mind. And could I, furthermore, confront the morning breeze, the evening moon,

the willows by the steps and the

flowers in the courtyard, methinks these would moisten to a greater degree my mortal pen

with ink; but though I lack

culture and erudition, what harm is there, however, in employing fiction and unrecondite language to give utterance to the merits of these characters? And were I also able to

induce the inmates of the inner chamber to understand and diffuse them, could I besides

break the weariness of even

so much as a single moment, or could I open the eyes of my contemporaries, will it not forsooth prove a boon?

This consideration has led to the usage of such names as Chia Yü-ts’un and other similar appellations.

More than any in these pages have been

employed such words as dreams and visions;

but these dreams constitute the main

argument of this work, and combine,

urthermore, the design of giving a word of warning to my readers.

Reader, can you suggest whence the story begins?

sh419aa.com

Chen Shih-yin, in a vision, apprehends perception

Chen Shih-yin, in a vision, apprehends perception and spirituality — Chia Yü-ts’un, in the (windy and dusty) world, cherishes fond thoughts of a beautiful maiden.

This is the opening section; this the

first chapter. Subsequent to the visions of a dream which he had, on some previous occasion, experienced, the writer personally relates, he designedly concealed the

true circumstances, and borrowed the

attributes of perception and spirituality to relate this story of the Record of the Stone. With this purpose, he made use

of such designations as Chen Shih-yin (truth under the garb of fiction) and the like. What are, however, the events recorded in this work? Who are the dramatis personae?

Wearied with the drudgery experienced of late in the world, the author speaking for himself, goes on to explain, with the lack of success which attended every single concern, I suddenly bethought myself of the womankind of past ages. Passing one by one under a minute scrutiny, I felt that

in action and in lore, one and all were far above me; that in spite of the majesty of my manliness, I could not, in point of fact, compare with these characters

of the gentle sex. And my shame forsooth then knew no bounds; while regret, on the other hand, was of no avail, as there was not even a remote possibility of a day of remedy.

On this very day it was that I became desirous to compile, in a connected form, for publication throughout the world, with a view to (universal) information, how that I bear inexorable and manifold retribution; inasmuch as what time, by the sustenance of the benevolence of Heaven,

and the virtue of my ancestors, my apparel was rich and fine, and as what days my fare was savory and sumptuous, I disregarded the bounty of education and

nurture of father and mother, and paid no heed to the virtue of precept and injunction of teachers and friends,

with the result that I incurred the punishment, of failure recently in the least trifle, and the reckless waste of half my lifetime. There have been meanwhile, generation

after generation, those in the inner

chambers, the whole mass of whom could not, on any account, be, through my influence, allowed to fall into extinction, in order that I, unfilial as I have been, may have the means to screen my own shortcomings.

Hence it is that the thatched shed, with bamboo mat windows, the bed of tow and the stove of brick, which are at present my share,

are not sufficient to deter me from carrying out the fixed purpose of my mind. And could I, furthermore, confront the morning breeze, the evening moon,

the willows by the steps and the

flowers in the courtyard, methinks these would moisten to a greater degree my mortal pen

with ink; but though I lack

culture and erudition, what harm is there, however, in employing fiction and unrecondite language to give utterance to the merits of these characters? And were I also able to

induce the inmates of the inner chamber to understand and diffuse them, could I besides

break the weariness of even

so much as a single moment, or could I open the eyes of my contemporaries, will it not forsooth prove a boon?

This consideration has led to the usage of such names as Chia Yü-ts’un and other similar appellations.

More than any in these pages have been

employed such words as dreams and visions;

but these dreams constitute the main

argument of this work, and combine,

urthermore, the design of giving a word of warning to my readers.

Reader, can you suggest whence the story begins?

sh419aa.com