The Golden Lotus, Volume 1

by Lanling Xiaoxiaosheng

  Grube, in his Geschichte der chinesischen Literatur, says that “the author of this book... displays a power of observation and description so far above the average that all the remaining novel literature of China put together has nothing to compare with it.”

  Finally, Laufer in his Skizze der manjurischen Literatur declares that “As an artistic production, this work belongs... among the highest of its class.... That the novel is unmoral must be flatly denied: it is as little unmoral as any work of Zola or Ibsen, and like them a work of art from the hand of a master, who well understands his fellow men; who depicts them with their passions, as they are and not as... they ought to be.”

  In view of such opinions as these, it was clear that the Jin Ping Mei must be a mine of psychological and cultural material. I began its translation. And it is such a mine and it is unique. But, as the work of translation progressed, I found that I was becoming more and more absorbed by the book as a work of art, and, I am afraid, its value as a psychological document soon faded into the background. I have no doubt that a deliberately strictly literal translation, with an elaborate apparatus of notes and explanations, would be extremely valuable, but my interest in the book as a masterpiece of novel writing has made me try to render it in such a form that the reader may gain the same impression from it that I did myself. He will need patience occasionally, but his patience will be rewarded.

  There is not much that I can say about the history of the book. Since novels were not “Literature,” its authorship and history were not recorded with the care and solemnity that Chinese bibliographical study gives to canonized works. It deals with life in the Song Dynasty, in the reign of Huizong (1101–26 CE), but it was written towards the end of the Ming Dynasty. The identity of its author is not absolutely certain, but most writers attribute it to Wang Shizhen, who died in 1593. A popular tradition says that he poisoned the pages of his manuscript and then offered it to his enemy, the Prime Minister, Yan Shifan, in the hope that he would become engrossed in the reading of it and absorb the poison as he turned over the pages. The book existed in manuscript only for many years and, when it was first printed nearly a hundred years after its assumed author’s death, the fifty-third and fifty-seventh chapters had been lost and were supplied by another unknown hand. The first edition was promptly placed on the list of prohibited books by the famous Emperor Kangxi, though his own brother made a translation of it into Manchu, which is one of the few literary masterpieces in that language.

  Footnote

  * The passages formerly cloaked in Latin appear in English in thie edition. EDS.

  Translator’s Note

  Without the untiring and generously given help of Mr. C. C. Shu, who, when I made the first draft of this translation, was Lecturer in Chinese at the School of Oriental Studies, I should never have dared to undertake such a task. I shall always be grateful to him.

  I have to thank also Dr. Walter Simon, formerly Professor of Chinese in Berlin University, and now Reader at the School of Oriental Studies, for most valuable assistance in clearing up certain doubtful points that I have submitted to him. He has always taken the greatest interest in this translation.

  Further, my thanks are due to Mr. A. S. B. Glover, who has had the objectionable and difficult task of going through the proofs, and to Mr. L. M. Chefdeville, who checked the Chinese names throughout.

  Finally, Mr. Cecil Franklin deserves special thanks for the trouble he has taken in coordinating the labors of such a miscellaneous host of proofreaders and correctors. His was a most exasperating occupation, fulfilled with his accustomed imperturbable serenity.

  List of Principal Characters

  AN FENGSHAN, Inspector of the Board of Works; later Secretary of the Board of Waterways

  BAI LAIGUANG, friend of Ximen and member of his brotherhood

  THE BEANPOLE, wife of Laizhao and mother of Little Iron Rod

  BEN THE FOURTH, manager of Ximen’s business

  BU ZHIDAO, friend of Ximen and member of his brotherhood

  CAI, “Old Woman,” a midwife

  CAI JING, Imperial Tutor, Minister of the Palace of Chong Zheng; a protector of Ximen Qing

  CHEN DING, servant of Chen Jingji

  CAI JING, husband of Ximen’s daughter Ximen Dajie

  CHEN JINGJI, friend of Ximen and member of his brotherhood.

  CUI BEN, friend and employee of Ximen

  CUI'ER, (Kingfisher), maid to Sun Xue’e

  DAIAN, Ximen’s most trusted boy; later faithful servant of Wu Yueniang

  FENG, “Old Woman,” a go between, doorkeeper to Li Ping’er when wife of Hua Zixu

  FU “Clerk,” manager of Ximen’s pharmaceutical shop

  GEN CHUSHEN manager of Ximen’s silk shop

  GE CUPING (Hummingbird), wife of Chen Jingji in a marriage arranged by Chunmei

  GUAN'GE son of Ximen by Li Ping’er

  HAN AIJIE (Wild Rose) or AIJIE, daughter of Han Daoguo and Wang Liu’er and concubine of Zhai

  HAN DAOGUO, clerk to Ximen, husband of Wang Liu’er and father of Han Aijie

  HE YONGSHOU (Captain He), neighbor of Ximen

  HUATONG, “Old Woman,” a midwife

  HUATONG, boy of Ximen

  HUA ZIXU, friend of Ximen and member of his brotherhood. The first husband of Li Ping’er

  HUIXIANG (Cherry Blossom), wife of Laibao

  KONG, “Old Woman,” a procuress

  LAIAN, boy of Ximen

  LAIBAO, Tang Bao, servant of Ximen

  LAIWANG, (Fragrance), maid to Meng Yulou

  LAIXING, Gan Laixing, boy of Ximen.

  LI GUIJIE (Cassia) or GUIJIE, a singing girl, niece of Ximen’s Second Lady, sister of Li Guiqing

  LI JIAO'ER (picture of Grace), Ximen’s Second Lady; later wife of Zhang the Second

  LI MING, a young musician, brother of Li Guijie

  LI PING'ER (Lady of the Vase), wife of Hua Zixu, later Sixth Lady of Ximen

  LIN LADY, a lady of quality, mother of Wang the Third, and mistress of Ximen

  LIU, “Old Woman,” a procuress

  MENG YULOU (Tower of Jade) or YULOU, Third Lady of Ximen; later, wife of Li Gongbi

  PING'AN boy of Ximen

  PAN JINLIAN (Golden Lotus) or JINLIAN, originally a singing girl, later wife of Wu Da, and afterwards Fifth Lady of Ximen

  PAN “Old Woman,” mother of Jinlian

  CHUNMEI, (Plum Blosson) or CHUNMEICHUNMEI maid to Wu Yueniang and later to Pan Jinlian; afterwards wife of Major Zhou

  QITONG, boy of Ximen

  QINTONG, boy of Meng Yulou; later lover of Pan Jinlian

  QIUJU (Chrysanthemum), kitchen maid of Pan Jinlian

  RUYI'ER, (Heart’s Delight), or Zhang the Fourth, nurse of Guan’ge.

  SHUTONG, Zhang Song, secretary to Ximen.

  SONG HUILIAN (Wistaria), wife of Laiwang and mistress of Ximen

  SONG GUZUI or SUN TIANHUA or Crooked-headed Sun, associate of Ximen and member of his brotherhood

  SUN XUE'E (Beauty of the Snow) or XUE'E originally a maid in Ximen’s household; afterwards Ximen’s fourth wife; also known as the Kitchen Lady

  WANG, “Old Woman,” a procuress

  WANG CAI, (Wang the Third), a young nobleman; son of Lady Lin.

  WANG JING, brother of Wang Liu’er, later servant of Ximen

  WANG LIU'ER (Porphyry), wife of Han Daoguo and mistress of Ximen

  WEN BIGU, a dissolute scholar, secretary of Ximen

  WEN, “Old Woman,” a procuress

  WU, The Immortal,” a fortuneteller

  WU, “Uncle,” or Wu the Elder, brother of Wu Yueniang

  WU DA, brother of Wu Song and first husband of Jinlian

  WU DIAN'EN, friend of Ximen and member of his brotherhood

  WU SONG, brother of Wu Da, and avenger of his murder

  WU YIN'ER (Silver Maid), mistress of Hua Zixu, adopted as ward by Li Ping’er

  WU YUENIANG (Moon Lady), or the Great Lady, Ximen’s principal wife

  WU ZONGJIA, abbot of
the Temple of the Jade Emperor

  XIA yUENIANG, a magistrate, friend of Ximen

  XIAOGE posthumous son of Ximen by Wu Yueniang

  XIAOYU (Tiny Jade), maid of Wu Yueniang; later, wife of Daian

  XIE XIDA, friend of Ximen and member of his brotherhood

  XIMEN QING, the central figure of this book, originally the owner of a considerable estate at Qinghe, later a magistrate

  XIMEN DAJIE (Orchid), daughter of Ximen and wife of Chen Jingji

  XIUCHUN (Hibiscus), maid to Li Ping’er and later to the Second Lady

  XUE, a eunuch of the Imperial Household, friend of Ximen

  XUE, “Old Woman,” a procuress

  YANG GUANGYAN, also Yang the Elder or Iron Fingernails, manager of one of Ximen’s shops

  YING BAO, eldest son of Ying Bojue

  YING BOJUE,friend of Ximen and member of his brotherhood; known as Beggar Ying

  YINGCHUN (Welcome Spring), maid of the Sixth Lady, later of Wu Yueniang

  YING'ER, (Jasmine), daughter of Wu Da by his first wife and stepdaughter of Pan Jinlian

  YUN LISHOU, friend of Ximen and member of his brotherhood

  YUXIAO (Autumn), maid of Wu Yueniang.

  ZHANGJIE, Qiao Zhangjie, infant daughter of Madam Qiao, betrothed to Guan’ge

  ZHANG SHENG, servant of Major Zhou

  ZHENG AIXIANG (Perfume) or AIXIANG, a singing girl, sister of Zheng Feng and Zheng Aiyue

  ZHENG AIYUE (Moonbeam) or AIYUE, a singing girl

  ZHENG FENG, a young actor

  ZHONGQIU, maid of Wu Yueniang

  ZHOU, Major, later General Zhou, neighbor of Ximen

  ZHU SHINIAN, friend of Ximen and member of his brotherhood; called Pockmarked Zhu

  The Golden Lotus

  The Golden Lotus

  When wealth has taken wing, the streets seem desolate.

  The strains of flute and stringed zither are heard no more.

  The brave long sword has lost its terror; its splendor is tarnished.

  The precious lute is broken, faded its golden star.

  The marble stairs are deserted; only the autumn dew visits them now.

  The moon shines lonely where once were dancing feet and merry songs.

  The dancers are departed: the singers have gone elsewhere.

  They return no more.

  Today they are but ashes in the Western Tombs.

  Beautiful is this maiden; her tender form gives promise of sweet womanhood,

  But a two-edged sword lurks between her thighs, whereby destruction comes to foolish men.

  No head falls to that sword: its work is done in secret,

  Yet it drains the very marrow from men’s bones.

  This poem was written by one Lū Yan [Lū Dongbin], an immortal whose name in religion was Master Chunyang. He lived in the dynasty of Tang and spent his days in the pursuit of virtue and the mortification of the flesh. So he attained to paradise, leaving this mortal world, and there was given to him a seat in the Purple Palace. The gift of immortality was bestowed upon him, and he was made the Governor of the Eight Caverns that are above, whence he brings succor to them in trouble and adversity.

  It seems, unfortunately, too true that they who live in this world can never wholly free themselves from their bondage to the Seven Feelings and the Six Desires. There is no escape from the fatal circle of Wine and Women, Wealth and Rage. Sooner or later the end comes to every man, and he must give up his hold upon all of these, for, after death, they will avail him nothing. Experience would seem to show that of these four evils, women and wealth most surely bring disaster. Let us for a moment consider the case of one who falls upon evil times, so that he finds himself in sore need, suffering misfortunes whereof he never dreamed. At night he searches diligently for a grain of rice, and finds the morrow must be foodless. In the morning he rises and looks around the kitchen, but cannot discover even the makings of a fire. His family is hungry and cold; his wife and children are starving, and he knows not where to turn for food. Where shall he find the money to buy wine? Worse even than this, his relatives and friends turn aside their eyes, and show him nothing but coldness and contempt. There may have been a time when the poor wretch had ambitions; now they must perish, for he is in no position to enter into rivalry with others.

  Then there is the man who squanders his wealth to purchase the delights of love. It matters not how great that wealth may be, in one adventure he may cast away ten thousand golden pieces. Should he crave for wine, he will find it precious indeed, precious as molten jade, for to the outpouring of amber cups there is no end. Should it be rank he seeks, his wealth may conjure up spirits; a gesture may bring servants running to serve him, and a nod may summon his attendants. Men will flock to his presence and press forward to curry favor with him. They will hasten to abase themselves before his majesty, even to lick his sores and set their tongues where tongue should not be set. Only so long as he maintains his power will this continue: when once his influence is gone, they will shrug their shoulders and wait on him no more. No trial is more hard to bear than this change from hot to cold. Are not both the upstart and they who fawn upon him sufferers from the plague of wealth?

  Then there is the danger that is to be had from women. Look around the world, I pray you. Liuxia Hui, though a fair lady seated herself upon his knee, remained unmoved. Where in these days shall we find conduct such as his? And he of Lu, who when a maid would have come to him, made fast his door and would not let her enter; where shall we find one like him? Or to Guan Yunchang who, with a lighted candle, kept chaste watch until the dawn? How many such heroes can history make known to us? What shall we say of those who, though they have four wives already, daily go forth to spend their substance on unlawful loves, unceasingly craving amorous delights? For the moment we will leave them, for there is that kind of lustful beast who cannot see a woman of even ordinary comeliness, without devising a hundred or a thousand plots to seduce her. He ensnares the woman, craving the pleasure of a moment, and for this neglects the affection of his friends, and takes no heed for the governance of his own household. To attain this paltry end, he pours forth countless wealth and casts immeasurable treasure to the dogs. His wantonness exceeds all bounds, and then come disputes, bloodshed, and all manner of evil. He is doomed. His wife and children are forever ruined and his business brought to the dust.

  Such a man was Shi Jilun who, for love of his mistress Lu Zhu, died wretchedly in prison, though, at one time, the masses of his wealth were high enough to touch the skies. Another was Bawang [Xiang Yu] of Chu, whose heroism might have uprooted mountains. Because of his madness for Yu Ji [Concubine Yu], his head hung in Gaixia. The gate of Love may be the gate of Life, but just as surely is it the gate of Death. Time and time again our common sense reminds us of this fact; and yet our hearts still carry us away. So do men fall victims to the plague of love.

  It is easy to talk thus of women and of wealth, yet there is none who is forever free of these plagues. If, in all the world, there be one who appreciates the truth, he will tell us that all our piles of gold and silver, all the jade we treasure, can never follow us beyond the grave. They are but refuse, no more worth than dust and slime. Our wealth may be so great that nothing can contain it, our rice so plentiful that it may rot because we cannot consume it: to our dead bodies it will be of no avail; all will become corruption and decay. Our lofty palaces and spacious halls will bring no joy to us when we are in the grave. Our silken gowns and our embroidered skirts, our robes of fur and wraps of sable, what are they but worthless rags, for all the pride our bones will take in them?

  Those charming dainty maidens who serve our lusts so well, whose skill in self-adornment is so exquisite: when once the veil is torn aside, what shall we find in them but falseness? Are they not like a general who, when the signal is given for battle, can only manifest his valor by the noise he makes?

  Those scarlet lips, those white and glistening teeth, that flashing of eyes and dallying with the sleeve: i
f true understanding were vouchsafed us, we should know them for the loathsome grimaces of the powers of Hell within the palace of the Prince of Hades.

  The silken hose, the tiny feet are like the pick and shovel that dig our graves. Soft dalliance upon the pillow, the sport of love upon the bed, are but the forerunners of an eternity wherein, within the Fifth Abode of Hades, we shall be boiled in boiling oil.

  Well does the Diamond Sutra speak of this foolish life “as dream and as illusion; as lightning and as dew.” For though at the end of life all things are vain, during life men cannot bear the loss even of a trifle. We may be so strong that, unaided, we can lift a cauldron or tow a ship, but, when the end draws near, our bones will lose their strength and our sinews their power. Though our wealth may give us mountains of bronze and valleys of gold, they will melt like snow when the last moment comes. Though our beauty outshine the moon, and the flowers dare not raise their heads to look on us, the day will come when we shall be nothing but corruption, and men will hold their noses as they pass us by. Though we have the cunning of Lu Jia and Sui He, it will avail us nothing when our lips are cold, and no word may issue from our mouths.

  Let us then purify our senses, and put upon us the garment of repentance, that so, contemplating the emptiness and illusion of this world, we may free ourselves from the gate of birth and death, and, falling not into the straits of adversity, advance towards perfection. Thus only may we enjoy leisure and good living and still escape the fires of Hell.

  I am brought to these reflections upon the true significance of wine and women, wealth and rage, remembering a family that, once flourishing, sank at length into a state of deepest misery. Then neither worldly wisdom nor ingenuity could save it, and not a single relative or friend would put forth a hand to help. For a few brief years the master of this household enjoyed his wealth, and then he died, leaving behind a reputation that none would envy. There were many in that household who always sought to flatter, to do well for themselves, to join in amorous pleasures, to stir up strife, and to turn their influence to their own profit. At first it seemed that all was well with them, yet it was not long before their corpses lay in the shadow, and their blood stained the deserted chamber.