The Columbia Anthology of Yuan Drama
Page 16
96. The original has “Yunyang execution ground.” Yunyang is typically used in fiction and drama to refer to an execution ground. See this volume, chap. 1, n. 20.
97. Palace manuscript: “When Xiao He speaks, the flowing words are fitting; / Whatever he does, he takes proper measure. / Those who should be executed he will execute, / For those who are wronged, he will turn things around.” The aria in Anthology has a more ironic ring.
98. Palace manuscript (line 2): “I see he bows his head in vain as he secretly ponders.”
99. This and the next two arias are
not in the palace manuscript.
100. Xiang Yu sent Wu She to try to convince Han Xin to rebel and augur the tripartite division of the realm, offering a vision very much like Kuai’s (Shiji 92.2622).
101. The syntax here is ambiguous: this implies that had Han Xin followed Kuai Tong’s advice, his wrongful death (i.e., “a crime”) could have been avoided. Note that both here and in chap. 1, the ruler does not appear on stage. This arrangement might have reflected changes introduced by Ming editors, since impersonations of the emperor were prohibited in the Ming dynasty, although the interdiction was not consistently enforced. See Tian-Yuan Tan, “Prohibition of Jiatou Zaju.”
102. The original, “river [reduced to being] like a belt, mountain [eroded to being] like a polishing stone,” alludes to the vow that Liu Bang made when he rewarded “meritorious officials”: “This will last till the river is like a belt, and the mountain like a polishing stone. Your domain will be at peace forever, reaching all the way to your descendants” (Shiji 18.877).
CRIME AND PUNISHMENT
3
SELLING RICE IN CHENZHOU
ANONYMOUS
TRANSLATED BY RICHARD C. HESSNEY
INTRODUCTION
WAI-YEE LI
From Sima Qian’s “Accounts of Harsh Officials” (Kuli liezhuan 酷吏列傳) (Shiji 62) to Liu E’s 劉鶚 (1857–1909) Travels of Lao Can (Lao Can youji 老殘遊記), there is a strain in the Chinese tradition that regards “incorruptible officials” (qingguan 清官) with some suspicion. The conviction of one’s own “purity” can lead to self-righteous misjudgments and vindictiveness. This remains, however, the less-insistent voice. Much more prevalent is the belief that an official who cannot be bribed or intimidated is also unerring and dauntless in his judgment. Such figures provide the hope for redress of grievances for the powerless, and it is ultimately easier to imagine these powerful men correcting the lapses of the system rather than fundamental sociopolitical changes that will transform the system. Judge Bao is the quintessential incorruptible official in Chinese literature. On the stage of modern Beijing opera, this image of incorruptibility is represented by Judge Bao’s black face paint and a white new moon on his forehead.
The historical Bao Zheng 包拯 (999–1062) was a Song official famous for his probity and filial piety. Bao hailed from Luzhou (present-day Hefei in Anhui province) and attained the jinshi degree in 1027. He left office to take care of his aging parents, adhered strictly to rituals of mourning upon their deaths, and did not resume office until 1037. The broad parameters of his political thought, from the proper employment of talent to low taxation and national defense, can be culled from his memorials.1 Among his various posts was that of censor, and he offended Emperor Renzong (r. 1023–1063) by criticizing Zhang Yaozuo, an imperial relative by marriage. Such fearless defiance contributes to the lore of Bao as defender of those victimized by the rich, the powerful, and the well connected. He is also said to have “opened the gate and allowed the plaintiffs to go directly to the courtyard.”2
Although the historical Bao Zheng held different posts, and in various works he is often called (as in this play) Rescriptor-in-Waiting Bao (Bao Daizhi 包待制)3 or Lord Bao (Bao Gong 包公), we follow convention and refer to him as Judge Bao. Widely worshipped as a deity in popular religion, he is invariably presented as sagacious and incorruptible in literature, but perspectives also diverge in the numerous plays, ballad stories (cihua 詞話), and novels (xiaoshuo 小說) spanning seven or eight centuries in which he appears—not to mention modern movies and television drama. While some works focus on his crime-solving skills, others bring him in only at the end of an involved plot as the deus ex machina. Often shown as one with “iron mien embodying uncompromising justice” (tiemian wusi 鐵面無私), in some works he delights in disguise and double entendre like a trickster. Sometimes presented as a paragon of ratiocination, he is also endowed with preternatural powers. Ghosts and spirits of the wronged dead appeal to him for redress of grievance, and he sometimes quells demons that turn out to be the true criminals. In many accounts he is said to preside as Yama judging the dead in the underworld at night while dispensing justice in the human world by day. Judge Bao may seem to embody “the rule of law” in the sense that none is above the law—indeed the pleasure of “Judge Bao literature” often lies in the downfall of the powerful—yet not infrequently he has to redefine the law in the name of justice.
Judge Bao Solves the Case of Selling Rice in Chenzhou (Bao daizhi Chenzhou tiaomi 包待制陳州糶米), or, shortened, Selling Rice in Chenzhou (Chenzhou tiaomi 陳州糶米), is one of eleven extant Yuan plays dealing with the exploits of Judge Bao. Of these eleven, ten are found in Anthology and one in the Yuan Editions.4 The story of Judge Bao’s punishment of the abusive and corrupt granary commissioners sent to Chenzhou to relieve famine also appears in a ballad story printed in the late fifteenth century5 and in chapter 73 of The Hundred Judge Bao Cases (Quan bu Bao Longtu pan baijia gong’an 全補包龍圖判百家公案) compiled by An Yushi 安遇時 (1594).6 These two versions are similar, and both differ from our play in casting the villains as “imperial relatives” (huangqin 皇親). Wilt Idema observes that although this play presents the criminal as “a local and individual nuisance,” the ballad story locates the source of the crime in imperial oversight.7 The latter also depicts Judge Bao punishing an imperial consort for infraction of ritual propriety, thus emphasizing the reach of his judgment and the emperor’s failure in “managing his family” (qijia 齊家).8 Enemies in high places require extraordinary measures, and a good portion of the ballad story is devoted to how Judge Bao tricks the emperor into endowing him with special powers and privileges. Once in Chenzhou, he disguises himself as a student to better investigate the case. Our Yuan play shares similar motifs of disguise and trickery. Judge Bao dressed up as an old country bumpkin who becomes the servant of a prostitute provides comic relief and also underlines his empathy with the plight of the oppressed. The fact that the male lead plays both Judge Bao and Zhang Piegu, the protesting commoner murdered by the rapacious granary commissioners, implies a vision of justice that is based on the empowerment of the victim. This is also compensatory justice that goes beyond due process—Judge Bao allows Zhang Piegu’s son to personally kill the commissioner and receive a convenient pardon. The post of the villain, Master Liu, is yanei 衙內, which can mean anything from a palace guard to an official of unspecified rank. The play does not explain why Master Liu, a mere yanei, should be conferring on state affairs with the highest ministers. It implies that Fan Zhongyan 范仲淹 (989–1052), a major literary and political figure in Song history, regards him with special favoritism without following this thread through consistently. Perhaps revisions that set out to tame or localize the source of scourge in the realm result in villains who are both connected and not quite connected with the highest powers in the realm. Judge Bao’s professed disaffection with political engagement before he sets out on his mission may be part of this division.
Aside from numerous Chinese studies of Judge Bao plays and stories,9 there are also important English translations, including Hayden’s Crime and Punishment in Medieval China, Blader’s Tales of Magistrate Bao and His Valiant Lieutenants, and Idema’s Judge Bao and the Rule of Law.
Selling Rice in Chenzhou is not mentioned in Yuan and early-Ming bibliographies of drama. The only extant version is the one preserved i
n Anthology, on which this translation is based.10 George Hayden provides a translation of this play in Crime and Punishment in Medieval China.
SELLING RICE IN CHENZHOU
DRAMATIS PERSONAE
Role type
Name, social role
OPENING MALE
FAN ZHONGYAN, a minister
EXTRA
HAN QI, the Duke of Wei
EXTRA
LÜ YIJIAN, a minister
COMIC
MASTER LIU, an evil official
COMIC
LIU DEZHONG, MASTER LIU’s son, the Young Master
CLOWN
YANG JINWU, MASTER LIU’s son-in-law
MALE LEAD
ZHANG PIEGU, old man of Chenzhou, nicknamed “The Cantankerous”
YOUNG PIEGU
Zhang Ren, son of ZHANG PIEGU
MALE LEAD
BAO ZHENG, magistrate of Kaifeng
SUPPORTING FEMALE
WANG FENLIAN, a prostitute
COMIC
LIAO HUA, magistrate
CLOWNS
GRANARY HANDS
ZHANG QIAN
Aide to JUDGE BAO
GUARDS
ATTENDANTS
PEASANTS
CLERK
WEDGE
(OPENING MALE dressed as MINISTER FAN enters leading his attendants.)
MINISTER FAN (recites:)
I have read myriad books, mastered the Nine Classics,
And enjoyed distinction at the Phoenix Pond.11
I have presented grand plans for prosperity at court
And have secured examination honors of the highest sort.
My name is Fan Zhongyan,12 and my style name is Xiwen. My ancestors came from Fenzhou in Shanxi province. Having been schooled in the Confucian tradition since my youth, I am well versed in the classics and histories. I passed the jinshi examination on my first attempt and have served at court for the past few decades as a grateful recipient of imperial favor, occupying the post of president of the Board of Revenue in addition to being a member of the Imperial Academy.13 Today a report came from officials at Chenzhou describing a severe drought that has lasted three years. All the crops have failed, and the suffering multitudes have almost been reduced to cannibalism. I submitted a memorial at court concerning this matter. The emperor has ordered me to convene the Grand Council of nobles and ministers for discussion and has also commanded that two honest officials be dispatched to Chenzhou to open the granary and sell rice at the price of five taels of silver per picul. I have already sent messengers to invite the ministers of state to come. Guard, keep watch outside the gate to see which minister has arrived, then come and report to me.
ATTENDANT: Yes sir.
(EXTRA dressed as HAN QI enters.)
DUKE HAN: My name is Han Qi, and my style name is Zhigui.14 I am from Xiangzhou. During the Jiayou era,15 I won my jinshi degree at the age of only twenty-one. At the time the court scribe sent a memorial to the throne: “Under the sun five-colored clouds have appeared.” On the strength of this the court conferred on me an important post, and I was appointed grand councilor in addition to my investiture as the Duke of Wei. This morning, just as I was resting upon return from morning court audience, a messenger from Minister Fan arrived to request my presence at a meeting. I wonder what this is all about. Of course I have to go. Well now, here I am already. Attendant, report that Duke Han of Wei is at the gate.
ATTENDANT: Reporting the arrival of the Duke of Wei.
MINISTER FAN: Invite him in. (They greet each other.) Chief Minister, please sit down.
DUKE HAN: You must have invited me for some official business?
MINISTER FAN: Venerable Chief Minister, let us wait until the others have come: for I have something to discuss with all of you. Attendant, check again at the gate.
ATTENDANT: Yes sir.
(EXTRA dressed as LÜ YIJIAN enters.)
LÜ YIJIAN: My name is Lü Yijian.16 Ever since I received my jinshi degree, I have been promoted to various posts. Imperial favor is such that I am now a high minister. Today a messenger from Minister Fan came to request me to attend a meeting of the Grand Council. I wonder what this meeting is about. Of course I have to go. Well now, here I am already. Attendant, report that Minister Lü Yijian is getting down from his horse.
ATTENDANT: Reporting the arrival of Minister Lü.
MINISTER FAN: Please show him in. (They greet each other.)
LÜ YIJIAN: Oh, Duke Han is already here. Minister Fan, you have asked me to come today. May I ask, what are we discussing?
MINISTER FAN: Minister Lü, please have a seat and wait until all of the others have arrived. Then we can take up the matter together.
(COMIC dressed as MASTER LIU enters.)
MASTER LIU (recites:)
I rank top among dissolute rakes—
A nonpareil rogue that put all to rout.
Hearing of my name gives people headaches,
For I am Master Liu with power and clout.
I am from a family with great power and influence, being a descendant of several generations of officials. If I kill someone, I need not pay with my life; it would mean nothing more than ripping a tile off the roof of a house. I was just sitting around in my house when a messenger from Minister Fan arrived to ask me to attend a meeting. I wonder what this meeting is about. Of course I am going. So as I’m telling you this, I have already arrived. Attendant, report that I have come.
ATTENDANT: Reporting the arrival of Master Liu.
MINISTER FAN: Show him in.
MASTER LIU: The venerable ministers have all gathered together here. Minister Fan, what have you summoned us here to discuss?
MINISTER FAN: Please sit down, Master Liu. I have invited you here for reason none other than this: today a report came from the officials of Chenzhou stating that harvests have failed there due to a serious drought, and that the people are suffering terribly. I went to court and submitted a memorial, and the emperor commands that two honest officials be sent forthwith to Chenzhou to sell rice from the imperial granary at the price of five taels per picul. Therefore, I have asked you here to discuss whom we can send to Chenzhou as granary officials.
DUKE HAN: Minister Fan, the state should certainly act right away to relieve the crisis and bring succor to the people. We must select only the most honest, loyal, incorruptible, and capable persons.
LÜ YIJIAN: You are absolutely right, Duke Han.
MINISTER FAN: Master Liu, what is your opinion?
MASTER LIU: Venerable sirs, if I were to recommend two persons of the highest integrity and ability, they would be none other than my two children: my son-in-law, Yang Jinwu, and my son, Liu Dezhong. If you send them to Chenzhou, they will certainly not be remiss. What does Your Honor think of this suggestion?
MINISTER FAN: Venerable ministers, Master Liu has recommended his two sons for the task of selling rice in Chenzhou. I have never met your two sons, Master Liu. Would you mind calling them here so that I can look them over?
MASTER LIU: Attendant, summon my sons for me.
ATTENDANT: Yes sir. But where might I find the young gentlemen?
(COMIC dressed as LIU DEZHONG and CLOWN dressed as YANG JINWU enter.)
LIU DEZHONG (recites:)
The height of the blue sky I know too well,
Three hundred and sixty-seven feet, plus a mite.
I climb the ladder to take a look,
Only to find a stone in blue and white.17
I am the son of Master Liu, Liu Dezhong by name. This is my brother-in-law, Yang Jinwu. Taking full advantage of our father’s power and influence, we forcibly extort what we can, turn things upside down, gang up with the dissolute, and follow our depraved ways. Is there anyone who doesn’t know my name? Whenever we see trinkets and fine antiques—be they gold, silver, or precious gems—as long as they are worth anything, I just rob and grab with no compunction: in this I am truly my father’s son. If the goods aren’t handed over, then I kick
and beat and pull out their hair, knock them over, and give them a few more stomps for good measure. Then I pocket the finest things and run away. Let them file a complaint at the yamen. Any timidity on my part, and you could abuse me for being an abject son of a toad! Our father just summoned us. I wonder what for. I guess we’d better go and see.
YANG JINWU: Elder Brother, father has sent for us today—probably sending us someplace to take care of some business—you bet we will get things done. Well, here we are. Hey you, guard! Go and announce that Master Liu Dezhong and his brother-in-law Yang Jinwu have arrived.
ATTENDANT: Minister Fan, the two young masters have arrived.
MINISTER FAN: Have them come in.
ATTENDANT: Please come in.
(LIU DEZHONG and YANG JINWU greet all present.)
LIU AND YANG (together:) Why did our father summon us?
MASTER LIU: Now that you’ve come, be on your best behavior when you meet these ministers.
MINISTER FAN: Master Liu, are these two your sons? Judging from their looks and deportment, perhaps they wouldn’t be suitable?
MASTER LIU: Minister Fan and all you honorable ministers: hear me out. Do you mean to say I don’t know my own sons? I vouch for them—they are honest, loyal, capable, and incorruptible. We can depend upon them to sell the rice.
DUKE HAN: Minister Fan, these two certainly cannot go.
MASTER LIU: My dear ministers: haven’t you heard the saying, “No one knows a child better than the father?” We can send these two.