The Chinese Bell Murders

The judge, always a middle-aged male of the literary class, is disdainful of luxury, protective of the weak or wronged, and above corruption and flattery. The criminal, especially the murderer, is usually cold-blooded and irredeemably evil, requires several beatings to confess, and deserves the awful punishments prescribed by law. The criminal may be of any age or class and of either sex. Tartars, Mongols, Taoists, and Buddhists are almost always cast as miscreants. The victim ordinarily belongs to the artisan class, as did most of the audience.

A rudimentary theme of social justice runs through the stories. In imperial China the administration of justice aimed at retribution and the redress of wrongs; a magistrate dutifully and correctly performs these functions as he keeps the affairs of this earth in harmony with the will of Heaven. All trials were held in the courtroom and could be viewed by the public. The prosecuting judge had to question the accused in open court and never in private. While the judge himself was thought to recognize guilt or i

When Van Gulik published his first translation of a Judge Dee story in 1949, he suggested that a modern writer of detective stories might try his hand at a novel in the Chinese mode for the day's readers. Because nobody accepted this challenge, Van Gulik decided to undertake the task himself, even though he had no previous experience in writing fiction. Originally he intended to show the reading public of Japan and China how much better the traditional stories were than those translated from Western originals then being sold in the stalls of Tokyo and Shanghai. He wrote his first two novels in English as working drafts for versions that he intended ultimately to publish in Japanese and Chinese. When his Western friends exhibited enthusiasm for this new type of detective story, he decided to continue writing in English, another foreign language in which he had become highly proficient.

The giant step from scholarly research and translation to imaginative writing was one that Van Gulik made decisively and successfully. His former involvement with unfrequented paths of scholarly research proved to be splendid preparation for his leap into the writing of atmospheric Chinese detective stories. Now it was no longer necessary to stick to precise historical facts and texts; accuracy of background and realistic portrayal of life in traditional China had become paramount. While using Judge Dee as a stock character, Van Gulik could draw freely upon the plots, stories, and data offered by the whole body of Chinese literature. And to these he could easily add fascinating and titillating embellishments from his own scholarly researches and reading. He also enlivened the novels with his own imaginary maps and with his drawings of Chinese scenes based on sixteenth-century pictorial block prints.

Van Gulik's earlier Judge Dee stories, prepared between 1950 and 1958, are closer to Chinese originals than are those he wrote subsequently. Five in number, these early novels include The Chinese Bell Murders and The Chinese Nail Murders now reproduced in new editions. Van Gulik wrote the Bell Murders in Tokyo during 1950 as the first of his efforts; the Nail Murders he wrote in Beirut in 1956. He ordinarily chose his plots and characters while relaxing from official duties, and laid out the preliminary topography as he prepared a map of an imaginary city. In the Bell Murders all three plots were taken directly from Chinese stories; in the other Judge Dee books Van Gulik himself supplied most of the themes and plots. Once the actual writing began, it normally took him about six weeks to complete a novel.

From the begi

Judge Dee himself, as depicted in the Chinese stories, was a character utterly foreign to Westerners. To make him more credible Van Gulik sought to make him more human. Occasionally he smiles, becomes excited in the presence of an attractive woman, or feels unsure of himself and his decisions. Van Gulik also plays down Dee 's strict Confucian view of the world, which included an unshakable faith in the superiority of everything Chinese and a disdain for all foreigners, a steadfast belief in all aspects of filial piety, a matter-of-fact attitude toward torture, and an unrelenting hostility to Buddhism and Taoism. While he could not completely ignore these traditional attributes, Van Gulik preferred to soften his Judge's attitudes and to add to his human dimension by making him a devoted family man, a co

While consciously adapting his stories to the Western audience, Van Gulik preserved extraordinarily well the way of life of imperial China. The reader will appreciate the part played in that society by family when Dee chastizes the father for not watching more closely over the virtue of his daughter. He will come to understand the role of the student, his privileges and responsibilities to society, and the relation of education to morality. He will also learn from Dee that Buddhist monks typically lust for women and are crafty in politics, that Tartars are untrustworthy and, like Taoists, given to black magic, and that southerners differ greatly from northerners in spoken language and customs. The smallest items-ink stones, nails in a Tartar shoe, the gongs of Taoist monks, door knobs-are brought into the stories at strategic points in the plot to give Van Gulik the opportunity to enlighten the Western reader about these strange objects and their functions. No foreign reader can escape a feeling for the importance in China of the written language and of written records and documents; for the prevalence of social corporations unfamiliar to Westerners, such as the Beggar's Guild; or for the exaggerated concern with proper ceremony and polite forms of address. The seamy side of life is also exposed by reference to the sale of female children into slavery and by the prevalence of prostitution. Asides on foreign trade, on the imperial salt monopoly, on "squeeze" or petty bribery, and on cooking add to the realism of the stories. The role of women is depicted as limited to homemaking, sex, handicrafts, and childrearing.