Message from-the-past-pdf

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Message from the Past
CULTURE AND CIVILIZATION
Report compilation for
TEAM CHINA
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Tutors:
Miss Ida Mazlan
Miss Sufina Abu Bakar
Team Leader
Christine Tan Chin Yin
Team members
Joel Ling Chyi Jer Esther Chuah Chong Chin Pin Tan Jingwei
Ee Yun Shan Abdullah Mamode Kodaruth Humairaa

Contents
Title
Assignment Brief
Research
Research Summary and Adaption into Story
Summary of Sketch
Script of Sketch
Key Frames
Ideas, Final Costumes and Props
Character Analysis
References

Research
History of China
The Song empire: 960-1279
The rapid sequence of the Five Dynasties is brought to an end by a warlord who wins
power in 960. He establishes the sixth in the sequence on a more firm footing, as the
Song dynasty. He does so by reducing the power of regional commanders (keeping the
best regiments under his own command at the centre) and by giving greater authority to
the civilian administration.
As a result this is the heyday of the Confucians. Ever since the Han dynasty, scholar
officials have supposedly been selected by merit in the civil-service exams (see
Chinese examinations). But heredity and exploitation have often frustrated this intention,
reserving the jade insignia of office for the families of the powerful rather than the
talented.
Now, under the Song emperors, the search for talent becomes rigorous. As an early
Song ruler puts it, 'bosoms clothed in coarse fabrics may carry qualities of jade', and he
is determined that such bosoms shall not 'remain unknown'.
The result is a China weaker in military terms than its predecessors but of greater
superiority. The territory controlled by the Song emperors is gradually reduced under
pressure from less civilized intruders, particularly from the north. But enough remains to
be the basis of a strong economy and a rich urban culture.

Northern Song:960-1127
For the first half of the dynasty, known as Northern Song, the capital is at Kaifeng - an
important centre where the Grand Canal joins the Yellow River. The city includes 16
square miles within its walls and has an predictable population of more than a million
people. It is not the only one of its kind. By the end of the dynasty Soozhou, Hangzhou
and Canton (already the port for foreign merchants) are all of this size.
In these great cities the Chinese enjoy the fruits of trade (now carried in remarkably
large merchant ships, and often negotiated in paper money), the benefits of technology
(such as printing) and the aesthetic delights of pottery, painting and poetry.
These pleasures are interrupted from time to time by the hassles of the Khitan, a tribe
from eastern Mongolia who have settled in north China and have established their own
version of a Chinese dynasty (the Liao, 907-1125). The Khitan are the first to make a
capital city in what is now Beijing. They are such
troublesome neighbours that the Song regularly make large payments to them (of silk,
grain, copper and silver) in return for peace.
A more drastic interruption occurs when another aggressive group from the northern
steppes, the Jurchen, overwhelm the Liao dynasty in 1125. Two years later they capture
the Song capital, Kaifeng, and carry off the Song emperor and 3000 of his court. But
even this disaster proves only a dislocation.
Southern Song: 1127-1279
A prince of the imperial family, avoiding capture at Kaifeng, establishes a new
management at the other end of the Grand Canal, at Hangzhou. Here the Southern
Song continue for another 150 years, in territory reduced to a mere fraction of the China
of the T'ang empire.
But civilized Chinese life thrives in the exceptionally beautiful city of Hangzhou, at the
heart of China's richest agricultural region - the rice fields of the south. It will continue to
prosper until the arrival of another intruder, of a different calibre from all previous

northern barbarians. Though not Chinese, he becomes emperor of China. He is
perhaps the only emperor in Chinese history whose name is widely known - Kublai
Khan.
China History Timeline
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Song Dynasty Timeline
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Religion
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Social Structure in China
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Research Summary and Adaption into Story
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Racoon For A Prince
History Record:
Liu Queen, whose real name 刘娥 , originally humble origin, or the knowledge of the
then Prince of Shinshu in the store and Apprentice. But Zhenzong parents think Liue
born bad against them together, so Liue until Shinshu ascended the throne, his mother
was able to return to the palace's death. At this age have great Liue, unable to have
children. Her maid Lee get Shinshu of ceremonies, gave birth to a son, is Ren. Lee has
been called Chongyang Jun; gave birth to a daughter, died.Backward only people, but
also for Wan Yi. Her son is still in its infancy, it was thought that the Queen had Liu son,
but by Yang Shufei care. Lee's death as he waited at Shinshu tomb, her death and his
son could not recognize each other. Before dying, called Jin Chen Fei . Li Fei Chen's
death, Liu Queen obey the prime minister Lvyi Jiancomments will Chen Fei Lee to a
ritual burial goods. Liu learned that his mother Queen's death CLASSICS Chen Fei is
concerned, are going to find the Queen's clan afterwards. Lvyi Jian Ren Liu advised the
Queen burial Chen Fei, and on the emperor upbringing, it will let the Ren Liu family.
Emperor Song Liu queen's death, because Ren young and hearings , in fact, was in
control of the affairs of state.
Legend：
In the opera "狸猫换太⼦子" and the novel " Chivalric Heroes ", the Longtuge scholar ,
Kaifeng prefect Bao Zheng in Chen states when and food, met up a "cap off the wind,"
the Bao Zheng of his post blown to a young hands, the young man reveal his mother is
a blind woman, she bent her see clean government for redress package adults, young
people will immediately Bao Zheng then came home, he tells himself to woman
surnamed Li, is the emperor ( CLASSICS ) the mother. She then turned harem ladies,
get Zhenzong patronize be promoted Wan Yi , and pregnant. But then later, Liu Liu
Defei is evil Queen played at Lee Goddess occasion to give birth, life Explorer eunuch
Guohuai buy midwife, will replace Lee skinned son of the empress civet cats , and then
ordered the ladies Kou beads baby Yuhe thrown ectopic drowned, Kou beads bear,
coincides met eunuch Chen Lin went eight Yin Wang House, so the baby to bring eight
Yin Chen Lin palace in hiding. Emperor Song was刘德妃deceived, thinks Lee Goddess
production evildoer, huff Lee Goddess sideline, while刘德妃is promoted to queen. Liu
Queen still not at ease, extermination intend to kill Lee Goddess, so he ordered
Guohuai limbo burnt to burn her, but fortunately escaped ectopic Lee Goddess disarray.

Bao Zheng about the incident, the Lee Goddess back to Beijing to announce today Ren
emperor, the emperor could not believe it can not be accepted, filial Empress Liu ten
years, turned out to be enemies want to kill his own mother, so life package Zheng
harem identify the matter in depth. Executed Guohuai final, Liu Empress hanging,
mother may only recognize, Lee entered the final Goddess Temple, and for the Queen
Mother. " Chivalric Heroes "in the story is different. Two pregnant concubine have, under
Empress Liu production but 6 years old son died of illness. Lee Goddess son was sent
ectopic, Yin Wang brought up by eight. Later, because no son Emperor Song to adopt,
after the CLASSICS.
JUDICIAL SYSTEM IN ANCIENT CHINA
THE JUDICIAL SYSTEM AND GOVERNANCE IN TRADITIONAL CHINA
Weifang He
INTRODUCTION: THE EMILY INCIDENT
On September 23, 1821, an accident occurred while an American ship from Baltimore,
named Emily, was loading cargo in Guangzhou. A woman on a nearby boat fell into the
water and drowned. Her family accused a crewmember from the Emily, Francis
Terranova, of hitting the woman with a tile jar, which caused her death. But the
Americans insisted that the woman fell into the water inadvertently and her death had
nothing to do with Terranova. The local magistrate of Panyu County heard the case on
October 6, on the ship Emily. According to the account of English scholar, Hosea Ballou
Morse, the hearing was turned into a complete swindle:
The trial was conducted by the Panyu magistrate, who heard the evidence for the
prosecution, and refused to allow that evidence
to be interpreted, refused to allow testimony or argument for the defense, and adjudged
the accused guilty. After this mockery of a trial and farce of a judicial decision, he
[Terranova] was then put in irons by the ships officers, but not yet surrendered. The
trade was still stopped, and American merchants and shipping annoyed; and after
another week he [Terranova] was surrendered to take a second trial, and he was again
adjudged guilty and executed by strangulation within twenty-four hours. His body was
then returned to the Emily, and American trade reopened.
The Emily incident was concluded quickly, but the clash of legal systems and legal
concepts between China and the West in their early interactions became a very difficult,
ongoing problem. Although it was the colonialist policy of the Western powers that

created the modern military conflicts between the West and China, we must admit that if
Chinas legal and justice system had not been so unreasonable either in concept or
actual practice, many disputes would have been resolved fairly without resulting in war.
But on the other hand, it was Chinas failure in war that led to questions about the
traditional legal system; in particular, reflections on the judicial system as well as on the
reform of law and the judiciary were a natural result of the oppression of the Western
powers.
With the longest history and the most advanced civilization, China has been proud of
her written law tradition. According to a famous Japanese scholar, Professor Shiga
Shuzo, the Chinese legal system achieved great accomplishments in its development.
Then why did Westerners become increasingly intolerant towards Chinas legal system
and its enforcement in early modern time? What exactly was the classical judicial
system in China? It is necessary to review the basic structure of the old judicial system
because it serves to provide the context for the evolution of the judicial system in this
century. Considering the theme and the limited length of this article, we can only focus
on the most basic characteristics in general terms.
OLD TRADITION
The judicial system developed gradually during the long process of Chinas historical
evolution, along with political, economic and other social systems. It also shared the
same axiological implications with the other systems. Recognizing that judicial function
is an essential part of government, our traditional government structure with its judicial
system as a key element was unique in the world. Therefore, we can summarize the
main characteristics of our judicial system by examining the relationship between the
structure of government and society.
The government structure of ancient China can be divided into two levels: the central
government and the county government. At the higher level, the central government
included so-called three departments (the Department of State Affairs, the Chancellery,
and the Secretariat) and six ministries. Of course, the emperor was always the
paramount authority when legal disputes or other issues were involved. But as far as
the everyday life of ordinary people was involved, the central government, or even
government at the provincial level, was not that important. When disputes arose among
people concerning reasons or amounts that were not significant enough, or when
misdemeanors were involved, it was the county government that they turned to for help.
County officials were at the end of the power network by which the whole country was
ruled. These officials were appointed by the central government, and they were
responsible for collecting taxes, maintaining social stability and resolving disputes.

Included in those functions was what we call today the judiciary, which was very
important at that time.
Much research has been done about the traditional judicial function of local officials.2
But here I want to explore the characteristics of this judicial tradition and its potential
influence from another perspective, one that emphasizes the impact of the function of
social systems and sociological factors on the actual work of the judicial system, as well
as on the relationship between knowledge and power.
CONCENTRATION, INSTEAD OF SEPARATION OF POWERS
The most distinctive characteristic of the structure of the traditional Chinese local
government is that there was no arrangement whatsoever for the separation of powers.
The country magistrate exercised comprehensive responsibilities. The three basic
functions, namely the enacting of rules (legislature), the execution of rules
(administration) and the resolving of disputes (judiciary), which are taken for granted
today, rested entirely with the magistrate alone. Although he was subject to the
supervision of higher government, with the local government he held absolute power
and was beyond the supervision and check of any entity. All the other people working
inside the government served as the magistrates consultants or assistants and had no
power at all to check the magistrates execution of power. It was because of this fact that
Wang Huitsu, a famous consultant in Qing Dynasty, remarked, Among the existing
powers, except for that of the governors of provinces, the most important one is that of
county magistrate. Why? They had concentrated powers.
The concentration of powers was also obvious in the judicial process. According to Chu
Tongtsus description, the magistrate heard all cases in his area, civil as well as criminal.
But he was more than a judge. He not only conducted hearings and made decisions; he
also conducted investigations and inquests, and detected criminals. In terms of modern
concepts his duties combined those of judge, prosecutor, police chief, and coroner.
They comprised everything relating to the administration of justice in its broadest sense,
and the failure to carry out any of these duties incurred disciplinary actions and
punishments, as defined in the many laws and regulations.
To people today who have read Montesquieus works and firmly believe in the value of
separation of powers, and who hold the view that power means corruption and absolute
power means absolute corruption, the government model from the past with highly
concentrated powers is most frightening. Indeed, there exist countless examples in the
traditional politics of China that testify to the various defects of this despotism. But there
is no system that is without at least some advantage. The highly concentrated powers in

the county governments helped improve efficiency. Without other parallel powers to
those of the magistrate, without an independent judiciary, a corrupt official could pervert
the law and exploit the people at his will, but an upright and incorruptible official could
also give full play to his administrative talents without any impediment. From the
perspective of rule by man, unity in government often made it difficult for people to gain
rights to which they were entitled because there was nowhere to turn other than to this
sole government. But on the other hand, the costs to people for dealing with the
government remained low because of the uncomplicated nature of government. In
addition, in a society with agriculture as its leading pillar, the simplicity of this
government also helped reduce the number of officials and thus avoided impairing
peoples lives with high taxes.
Of course, from the perspective of establishing a modern judicial system, the most
significant impact of this traditional model of a highly centralized government is that it
prevented the knowledge and development of judicial independence. It didnt even
provide the context for this principle. Although there have always been the image of
upright and incorruptible officials and the strong expectation of fair and honest judges,
those were moral requirements of officials, quite apart from the notion of judicial
independence.
When Max Weber examined the Chinese government, he found the number of officers
was
much less than that of Europe, and he pointed out the relation of the rough style of
governance with the face of a small amount of officers.
THE JUDICIAL SYSTEM AND GOVERNANCE IN TRADITIONAL CHINA
Weifang He
RULE OF KNOWLEDGE
Still, the lack of an institutionalized check on this kind of government is difficult for
modern observers to understand. How could powerful county officials not become
dictators? In fact, the traditional selection process for county officials contributed to
important restrictions on the use of powers by these officials.
The Keju Kaoshi (Imperial Civil Service Examination System) had a significant influence
on the traditional political and legal system.5 It meant, first of all, equality. Gaining
political powers was no longer solely decided by blood or status. There were, at least in

a formal way, more equal opportunities open to people of obscure birth to compete for
political positions. Whats more, the standard for this competition was not physical ability,
but literae humaniores based on Confucianism. Although it became rigid over the time,
the widespread use of Imperial Examinations resulted in the administration of social
affairs by intelligentsia. In order to prepare for the exams, people needed to become
extremely familiar with the ancient classical works and explanations of those works by
the masters. Examinees were required to give persuasive explanations to some views
themselves. Thus, the process of preparing for the exams was also the process of
Confucianization. The political philosophy of Confucianism and some related theory
became deeply etched in the minds of prospective county officials and formed a
potential, but not ineffective, check of the use of powers in the future.
It should also be noted that the combination of the above two characteristics guaranteed
the authority and legitimacy of the traditional government. Because the possibility of
becoming an official was open to anyone, the unfairness from selection standards
based on status or blood disappeared. Even people who failed could only criticize
themselves for not being capable enough and admire or envy those who succeeded. As
a result, this equality made reasonable the differences between the rulers and those
being ruled and reinforced the obedience of people toward the rulers.
THERULEOFLAW: PerspectivesfromthePacificRim
MansfieldDialoguesinAsia
RULE OF UNSPECIALIZED KNOWLEDGE
Although the Imperial Exams represented the traditional model of rule with the
knowledgeable ruling the ignorant, they didnt promote the division of legal knowledge,
but rather impeded it by holding on to the standards of the Confucianism and poetic
techniques. Ever since the introduction of the civil service examination system, the
basic qualification for taking the examination had been a knowledge of the classics and
the ability to write essays and poems. Hence, scholars concentrated their efforts on
these subjects. But once they passed the examinations, they were given official
appointments and were expected to handle administrative affairs. This did not mean that
they possessed the kind of knowledge essential for fulfilling their duties; on the contrary,
they were not at all prepared for them.6 Though people who succeeded in those exams
were involved in the judgment and resolution of disputes, because of the singleness of
their knowledge and background, the officials judicial activities were not able to
contribute to the growth and development of independent and specialized legal
knowledge.

County officials usually had private secretaries to help them when deciding cases. But
the training for those secretaries was to a large degree technical. Therefore they did not
pay attention to the inherent logic of law with which modern lawyers are usually
concerned, such as the rules by which the cases should be decided or the difference
between the legal and moral reflections. At the same time, though the secretaries
played an important role in deciding cases and making policies, they cared more about
helping their masters than protecting the strictness and preciseness of law. They tended
to calculate all the factors in a case and decided to apply the law if it was favorable to
their masters and to ignore the law if it wasnt. As Chu Tongtsu pointed out, Those
secretaries studied law only to help their masters to decide cases and they never
intended to study law systematically.8 In the middle of the Qing Dynasty, sarcastic
words were used to describe those secretaries. They were said to be saving the living
not the dead, saving the officials not the people, saving the important not the obscure,
saving the old not the new. In addition, those secretaries were only assistants, and they
were not responsible for any judicial decision-making, so they were reluctant to fight for
justice for any particular decision on a case.
In fact, we must admit that the traditional Chinese legal concept was a direct result of a
judicial process dominated by laymen. In Western history, the independence of legal
professionals as a group originated with and was connected to the restrictions of the
accessibility to the profession, based on the pursuit of profits. Richard Posner even
considered legal concepts as a side product of this special cartel. According to Posner,
a professional ideology is a result of the way in which the members of the profession
work, the form and content of their careers, the activities that constitute their daily
rounds, in short the economic and social structure of the profession.9 But Posner notes
that the way legal professionals work, and the formality and essence of their work, is
also an important source of legitimacy. Judges apply strict legal procedures to their
assigned cases and make decisions without interference. Those decisions become
unshakable once they obtain the procedural validity. All those principles are taken for
granted in the West.
But in China, the judges were not lawyers and they usually didnt specialize in law. When
they dealt with disputes and casesmostly what we would label as civil cases todaythere
was no certainty of law. What they were applying was a combination of law, moral
requirements and the community customs. As resources, there were no distinctive
differences among them. When local officials handled cases, they were not able to
apply different levels of resources as the judges do today. At the same time, because of
their background of knowledge, in order to support certain decisions in a case, they
always relied on resources from the teachings of Confucianism or historical works,
which had no legal implications. When the records of some of the famous trials are seen
from todays point of view, they are more valuable as literary or rhetorical references
than legal documents.10 County magistrates made decisions based on the specific
facts of the case. They did not pay attention to precedents, such as the continuity and
coherence of the rules established in different cases. French scholar Escarra attributed

this to the low status of law in Chinas value system, which he compared to that in the
West: while central to the patrimony of the Latin peoples, has also inspired large parts
of the law of Islam, as also of the Anglo- Saxon, Germanic, and even Slavonic, nations.
In the West the law has always been revered as something more or less sacrosanct, the
queen of gods and men, imposing itself on everyone like a categorical imperative,
defining and regulating, in an abstract way, the effects and conditions of all forms of
social activity. In the West there have been tribunals the role of which has been not only
to apply the law, but often to interpret it in the light of debates where all the contradictory
interests are presented and defended. In the West the juris-consults have built, over
centuries, a structure of analysis and synthesis, a corpus a doctrine ceaselessly tending
to perfect and purify the technical elements of the systems of positive law. But as one
passes to the East, this picture fades away. At the other end of Asia, China has felt able
to give to law and jurisprudence but an inferior place in that powerful body of spiritual
and moral values which she created and for so long diffused over so many neighbouring
culturesThough not without juridical institutions, she has been willing to recognize only
the natural order, and to exalt only the rules of morality. Few indeed have been the
commentators and theoreticians of law by the Chinese nation, though a nation of
scholars.
PROCEEDINGS WITHOUT ADVERSITY
Lack of involvement of lawyers in legal proceedings further reinforced the uncertainty of
rules, which had been established by county magistrates rather than by lawyers. Even
though dialecticians, such as Deng Hsi and Gong Sunlong, had appeared in court
representing petitioners from the very early times, Confucianism and Taoism adopted a
negative attitude towards them. They were considered to know only logic but not right or
wrong, and thus posed a threat to the social order. Their joint efforts turned logic into an
underdeveloped discipline during the two thousand years of history in China.12
According to Tang Tekang, it was this different legal concept that created the sharp
contrast in the development of logic between China and the West.
Of course, there always existed the profession of the pettifogger. Although pettifoggers
have been vilipended by the government, according to the research of the Japanese
scholar, Fuma Shushumu, during the thousand year period between the Song Dynasty
and the Qing Dynasty, pettifoggers became more active. Based on abundant research,
Professor Fuma concluded that they existed against all the odds, within the loopholes of
the judicial system. They met both their clients needs and shared interests with

government officials. However, the work of advocates was quite different from that of
advocates today. For example, they could not represent clients and argue in court.
Almost all of their work was done outside the court. As a result, the claims of parties
could not be developed into an exploration of legal theory. Rules of Evidence couldnt be
created without the participation of lawyers. Neutrality and passive jurisdiction amidst
professional confrontation were not possible either. As a result, officials in local
government played a dominant role in the proceedings. At the same time, even though
the pettifoggers did survive as a profession, their exclusion from the social mainstream,
in addition to the fact that most pettifoggers were people who failed in the imperial
exams, made them a powerless group that lacked support from justifiable sources. The
influence of this humble class on social affairs was further impaired by the lack of guild,
which usually establishes a set of professional guidelines to gain wide support for the
conduct of business activities. Again and again, during the process of constructing a
modern legal system and structure, people confronted the problem of lack of legal
professionals.
To sum up, when we review Chinas old government structure and the operations of its
judicial system, we observe that some of its characteristics still exist today; these
characteristics might be a potential impediment to the process of creating a new legal
system in China. To some degree, the evolution of a modern judicial system in China
was the outcome of both a collision and fusion between traditions and foreign
experience, which occurred in connection with changes in Chinas social structure and
social life.
After the mid-eighteenth century, despite Chinas increasing contact with the West and
the constant clashes in law during the process, the Chinese were not particularly
interested in the legal system of the Western nations. Even missionaries to China
seldom made efforts to introduce their law. This was partly because the Chinese people
were traditionally more interested in knowing about things they already had, and partly
because the deeply held notion of Middle Kingdom made it difficult to acknowledge any
superiority of the barbarians. As a result, when the Western powers arrived with guns,
the Chinese were equipped to confront them only with disdain, an underdeveloped
social structure, and armies that were by no means capable of exerting power or
administration.
Under such pressure from the outside, changes in Chinas legal system began. Because
of this, the Chinese first had to make superficial alterations. For example, without the
pressure from the West, especially the tremendous pressure from the Western invasion
of Beijing after the Boxers Movement, the Qing Dynasty wouldnt have made
fundamental changes to its traditional legal and judicial systems, which had been in
place for more than two thousand years. But with Western influences, it became more
evident that the traditional legal system was not effective enough to retain control in
such a large country with a growing population. Some progressive ideas were advanced
that to change the legal system was the only way for China to survive.

Key Frames
Scene 1
The Emperor Renzong told concubine Li & Liu that that either one of them can born a
prince for the emperor than that person will be dowager.
Scene 2
Then, concubine Li got pregnant. Concubine Liu was very jealous & angry. Eunuch Guo
and her was having an evil plan secretly
Scene 3
Few months later, Concubine Li successfully born a crown prince. The slaves Kou Zhu
was the one who deliver the prince.
Scene 4
Just after concubine Li have give birth,she fainted. Eunuch Guo come and asked the
slave to exchange the prince with an " unskin" rakoon ( wild cat ). The Eunuch Guo
asked slave to kill the child.
Scene 5
The Emperor Song ZenZong come to visit concubine Li and his prince. But he saw the
rakoon instead of the prince. He thought concubine Li born a monster. So,he banish her
to the cold palace.
Scene 6
Concubine Liu still does'nt want to let off concubine Li and so she burned the cold
palace. But concubine Li had escape from the palace,she became a normal people after
that. She kept crying untill she’s blind.
Scene 7
As for the prince,the slave Kou Zhu was very mercy,she did not want to kill the child and
so,she past the child to Monarch BaxianWang. The Monarch grew the child secretly.
Scene 8
But the concubine Liu did not trust Kou Zhu and Kou Zhu can‘t tell that where were the
child. Concubine Liu ask eunuch Guo to kill her.
20 years later...

Scene 9
One day,while Justice Bao was reading the judicial case,there was an old lady hitting
the drum very hard and shout the word Injustice, repeatedly. Justice Bao asked the
soldier to have a look on that.
Scene 10
The old lady claimled that the Emperor Song RenZong was his son. She told Justice
Bao everything that happened in the past 20 years. Justice Bao was very sympathize
with this old lady, and so, he decided to return justice for her,even though she wanna
sue dowager Liu which is the very powerful person at that time.
Scene 11
Justice Bao met the emperor and he told everything to him but the emperor could not
accept it, because the one he had do his filial duty for such a long time was actuallly the
one who wanted to kill his true mother. But later on, Emperor Song Renzong gave
permission to Bao to begin this case.
Scene 12
Justice Bao begin his judical case. Monarch , emperor , old lady and dowager was
being invited to the court. Eunuch was brought to the court but he did not admit what he
have done for the incident that had past 20 years ago. Monarch explained the situation
of the slaves pass him the child and the child's significant jade was with the child too.
This had proved that Emperor Song RenZong was the son of concubine Li.
Scene 13
Although with the presence of evidence of jade and oral evidence of Monarch, Eunuch
Guo Huai still did not want to admit his fault. The evidence from monarch was weak. He
said that the person who exchange the rakoon with the prince could be someone else.
Justice Bao have no idea on how to let Eunuch to admit his fault.
Scene 14
Justice Bao's soldier had found the slave Kou Zhu. She did not die but live secretly and
hidden from the Dowager Liu and Eunuch Guo for the past 20 years. Kou Zhu came to
the court and said out the indicent of exchange the rakoon with the crown prince from
the beginning to the end. At the end, eunuch Guo had to admit everything as the
presence of strong evidence. And so, he signed the agreement that what he had did but
this incident do not have any relations with the dowager. Eunuch Guo carried all the
fault by his own. And justice Bao use Guillotine( tiger's head) to kill him.
Scene 15

The old lady was invited to the palace and become dowager now, She did not kill
Dowager Liu. In fact, she just asked her to leave the palace. Emperor did not say
anything as well even though he had treat him as his own mother for quite a period of
time. Emperor Song RenZong and Dowager had finally united.
Script for the story “RACOON FOR THE PRINCE”
Scene 1:
Eunuch: The Emperor said, the dowagr title only available for the one who can
born a child for him.
Scene 2:
Few Months Later…
Concubine Li: Kou Zhu, give this jade to my future child, just in case anything
happen to me.
Kho Zhu: Yes, Niang Niang
Scene 3:
Few Months Later (She successfully born the child)
Scene 4:
Scene 5:
Emperor: What kind of monster is this? You should stay in the cold palace
forever!!

Scene 6:
Concubine Liu: I have a premonition that the luck will stand by her side, Guo
Huai, eliminate her completely!
Eunuch: Yes, Liu Fei Niang Niang, wait for my good news!
Concubine Li: *Cough Cough* What is happening? OMG, it’s on fire, someone
please come and help me, Help Help….
Narrator: The situation was in a mess, so she successfully escape from the
palace.
Concubine Li: *Cry*
Concubine Liu: *Laugh* no one will ever fight with me again.
Eunuch: Of Course Liu Fei Niang Niang.
Scene 7:
Narrator: As for the prince…
Kou Zhu: What a poor little prince, I will not let you suffer for the next time, But
what should I do? Oh Yes! I can find a Monarch!
Narrator: SO the KouZhu go and find Monarch
Monarch: Whose child is this? Where’s the child’s mother?
Kou Zhu: Err… It’s the PRINCE!!
Monarch: What? How come?
Kou Zhu: Yess he is! It’s Eunuch! He had secretly swap the child with the
Rakoon!
Monarch: Okay, I will keep him, now he’s my third son.
Kou Zhu: Thank You Monarch! Thanks for being so merciful!
Scene 8:
Narrator: After Kou Zhu return to the palace…
Concubine Liu: Kou Zhu! Where is the child?
Kou Zhu: Liu Fei Niang Niang, I have thrown the prince into the river.

Concubine Liu: Oh really? Then why you ran out from the palace just now?
Kou Zhu: I….. I….
Concubine Liu: Guo Huai !
Eunuch: Yes, Niang Niang, leave it to me…
Narrator: Guo Huai ask Kou Zhu to jump from the precipice. After 20 years,
Emperor Song Renzong had to choose the third child of monarch to be the next
emperor which is ordinary his son.
Scene 9:
Judge Bao: *Reading*
Concubine Li: *Knock Knock* INJUSTICE! INJUSTICE!
Judge Bao: Soldier! Check it, what’s happening outside.
Soldier: What do you want madam?
Concubine Li: I want to see Justice Bao, take me to him.
Judge Bao: Why do you come here?
Scene 10:
Narrator: Concubine Li tells everything to Justice Bao.
Judge Bao: I am very sympathize on you, don’t worry madam, I will try my best to
help you!
Scene 11:
Narrator: Justice Bao met the emperor and he told everything to him.
Renzong: Oh My God, I couldn’t accept Dowager Liu was trying to kill my true
mother, how come? Justice Bao, return the right to my mother.
Scene 12:
Soldier: *Wei Hu…*
Judge Bao: Bring the criminal!

Narrator: Eunuch was brought to the court.
Judge Bao: 20 years ago, you committed an unacceptable crime for secretly
swapping the prince with the rakoon, and was trying to kill the Concubine Li.
Eunuch: I have no idea what you are talking about.
Judge Bao: Bring the witness in!
Concubine Li: Yes, the jade! This is the jade that I gave to my son.
Monarch: The jade I have kept until now. It’s the strong evidence to prove that the
child is the prince. Kou Zhu said that she was forced to swap the child under the
command of Eunuch. But then she was very merciful, she did not kill the only
child, instead she pass to me.
Eunuch: This was only your one-sided talk. You are talking nonsense!
Judge Bao: Okay, so far, we can prove that the child is the prince by the jade.
The court is adjourned for 20 mins.
Scene 13:
Judge Bao: How? How do I prove that it is Guo Huai who exchanged the prince?
Scene 14:
Judge Bao: Soldier, who is she?
Soldier: Justice Bao, this is Kou Zhu, I found here living alone in the wild.
Judge Bao: Can you be the witness?
Kou Zhu: Yes!
Back to the court.
Judge Bao: Bring in the second witness
Eunuch: Kou Zhu? I thought you were….
Kou Zhu: Dead right? I was very lucky, after I drop into the precipice, I do not die,
and this 20 years I lived alone just to run away from you and dowager.

Narrator: Kou Zhu narrate everything that happened past 20 years ago, and
finally Guo Huai have to admit his fault.
Judge Bao: Guo Huai, do you now accept the sin of which Monarch and Kou Zhu
witnessed 20 years ago?
Guo Huai: Yes!
Soldier: *Sent agreement letter*
Judge Bao: There are 3 types of gluotine, Dogs for the normal people, tigers for
the government officer and Dragon for the royal family. Since you are eunuch in
the palace, Soldier, use the tiger’s gluotine!
Narrator: Guo Huai was killed.
Scene 15:
Narrator: Concubine Li was brought into the palace and was given the dowager
title. The true mother and her son finally get together. As for dowager Liu, she
was banished to the cold palace and living alone by herself for the rest of her life.
Sketch of the Script

Key Frames
IDEAS, FINAL COSTUMES AND PROPS
Judge Bao
!
Costume preview
!

Paper Doll
Emperor Song Renzong
!
Costume preview
!
Paper Doll

Concubine Liu De Fei
!
Costume preview

!
Paper Doll
Concubine Li Chen Fei
!
Costume preview

Paper Doll
Kou Zhu the Palace Maid

!
Costume preview
!
Paper Doll
Monarch BaXianWang

!
Costume preview
!
Paper Doll
Eunuch Guo Huai

!
Costume preview
!
Paper Doll

Costume
Group Photo
Concubine Li

Eunuch Guo Huai
Palace Maid Kou
Zhu

!
Real Name is Bao Zheng
Born on 11th April 999 and died on 20th May 1062
He is also known as Bao Gong a symbol of justice and integrity. He was appointed as a Magistrate , the
head of Jianchang County. He then resigned his positioned and went home to take care of his old parents
for ten years. After his parents' death, He was reappointed as the magistrate of the Tianchang County.
And that year he was 40 years old. He proved to be a Magistrate of Justice, Fearlessness and
Righteousness.

Emperor Song Renzong
!
Personal Name : Zhao Zhen
Lifetime : (30th May 1010 - 30th April 1063)
formerly romanized as Emperor Jen-tsung of Sung and also known as Zhao Shoyi and Zhao Zhen, was
the fourth emperor of the Song Dynasty of China, ruling from 1022 to 1063. Renzong was the son of
Emperor Zhenzong of Song. Despite his long reign of over 40 years, Renzong is not widely known. His
reign marked the high point of Song influences and powers but was also the beginning of its slow
disintegration that would persist over the next century and a half
In the story, he went to visit Concubine Li and his price. When he saw the racoon, he thought that the
Concubine Li born a monster. So he banish her from his palace.
Also, there is a scene where Justice Bao meets with him and tell him everything but he could not accept
the fact that the one he had do his duty for a long time was actaully the one who wants to kill his true
mother. Then he gave the permission to Justice Bao to begin the case.

He also get invited to court when Eunuch was about to sentence to death. In the end, he didn't said
anything and united with his true mother.
Concubine Liu De Fei
!
Real name: Liu Er
Liu Er go in to the imperial palace when she was 16 year old.She was a intelligent and beautiful girl but
she was not born in a wealthy family.That time Song Zhen Zhong was juz a prince.
They know each other when liu er 15 years old and they fall in love.When Song Zhen Zhong father (king)
dead.Song Zhen Zhong take his place and be the king. Liu Er just to be his concubine.The Minister gives
a opposition in the case of Liu Er cannot to be a Queen because she is not born in a wealthy family.
King decides that which concubine give a born to the prince she will be the queen. Liu er know that she
cannot born a baby herself. So. she find a maid which is Li Yu help him to born a baby.After that she be
the Queen(Zhang Xian Wang Hou).
When the prince was 10 years old ,the king dead. LiuEr help his son(new king) in the political problem
and she be the Wang tai hou (king's mother)who is the most powerful in the Empire.

Concubine Li Chen Fei
!
After Li's father passed away and her stepmother remarried, she became a nun in temple . Later, Liu
found that Li's outstanding beauty so she brought she back to the palace. Li became Liu's maid. At that
time, Song Zheng Zhong really very love Liu, he decided to make Liu become his Queen but rejected by
courtiers. The reason is Liu's family back ground is not prominent and she do not have no child. Then, Li
was invited by Liu to help them to born a baby. Soon, a prince was born(Song Ren Zhong, Zhao Zhen).
Liu became Liu De Fei and Li only became Chong Yang County monarch.
Years later, Song Ren Zhong became a king and Liu became the Queen Dowager (Huang Tai Hou). Li
became Shun Rong. Li passed away at age 46. It was the same day that she became Li Chneg Fei by Li
during canonisation. Although Song Ren Zhong was her son but she never complain that Song Ren
Zhong became son under Liu throughout her whole life.
After Liu passed away, Zhao Yuan Yan (one royal highness) told to the king (Song Ren Zhong), Li was his
own mother. Then, the king decided to change Li to queen Li Zhang Yi.

Monarch BaXianWang
!
Real name: Zhao DeFang
The 4th son of the first emperor of Song Dynasty, Song Taizhu (Real name: Zhao KuangYin).
After his father was killed by his uncle, which is Song Taizhu's younger brother Zhao GuangYi, Zhao
GuangYi became the 2nd emperor of Song Dynasty, named Song TaiZhong.
As the successors of Song Taizhu, Zhao DeFang and his siblings lost their chances to become the next
emperor. Hence, Song TaiZhong offered them the titles of monarch.
Therefore, Zhao DeFang became The Monarch Qin Kang Hui, and as compensate from Song TaiZhong,
he obtained 8 monarchs' salary.That's why people called him Monarch Ba (means 8) Xian (means
worthy).
In this story, whoever give birth to the prince (successor) will become the queen. When the Concubine Li
gave birth to the baby prince, Concubine Liu was very envy and worried that she cannot become the
queen. So, the Eunuch GuoHuai, who loved Concubine Liu, decided to exchange the baby prince with a
peeled-skin racoon before the Emperor Song ZhenZhong came to look at the baby prince in order to let
the Emperor Song ZhenZhong extrude Concubine Li for the reason of giving birth to a evildoer baby
prince
After the baby prince of Concubine Li was exchanged with the peeled-skin racoon by Eunuch GuoHuai,
the servant KouZhu was ordered to throw the baby prince into the river.

But servant KouZhu did not dare to kill the baby because it was the only successor of Emperor Song
ZhenZhong, hence, she gave it to the Monarch BaXianWang.
At first, Monarch BaXianWang did not accept and he said that if the baby prince stop crying, then he will
adopt it.After his words, the baby prince stopped crying, therefore Monarch BaXianWang adopted it and
raised him up as the Emperor Song RenZong.
Eunuch Guo Huai
!
In this legendary , eunuch Guo Huai was a very evil person, but he only do for his loves which is
concubine Liu. The main reason he became an eunuch also because of concubine Liu. He could sacrifice
anything for her include lives. ( Evidence from he could kill the crown prince which is very risky to his live)
He help concubine Liu become the dowager successfully by exchanging the crown prince with an unskin
rakoon. Although he did so much for concubine Liu, but concubine does'nt appreciate him. Concubine Liu
even push all the faults to him instead he decided to admit all crime that he had done alone, there's not
any relations with concubine Liu. A sad man i would say.

Kou Zhu (palace maid)
!
Kou Zhu (寇珠, also translated as "Pearl") is a Song dynasty palace maid related to Emperor Renzong of
Song, Emperor Zhenzong of Song, Empress Liu and Concubine Lee.
In the 19th-century novel The Seven Heroes and Five Gallants, she is credited with saving the newborn
Emperor Renzong: when her master Concubine Liu ordered her to strangle him and dump his body under
a bridge, she gave the infant to the eunuch Chen Lin instead. Years later, she was tortured by Liu (then
already the empress thanks to her conspiracy) and her eunuch Guo Huai, and later committed suicide.
Still years later, Bao Zheng and his chief strategist Gongsun Ce "invoked her ghost" to extract a
confession out of Guo.
She first appeared in writing in the play Chen Lin Carrying the Filigree Box at Gold Water Bridge (⾦金⽔水橋
陳琳抱粧盒) from the 1615 volume Collections of Yuan Plays (元曲選), in which she was simply called
Palace Maid Kou (寇承禦, "Kou Chengyu") without a given name.
Kou Zhu influence in modern culture: Dragon-Mother Temple (⻯⿓龍⺟母宮), a temple in Xinshi District,
Baoding, Hebei， China, is a temple dedicated to the worship of Kou Zhu. It was likely built in the Ming
dynasty (1368–1644), but local folk legends claim it was built by Emperor Renzong (1010–1063) to
commemorate his savior.

References
http://www.historyworld.net/wrldhis/PlainTextHistories.asp?groupid=174&HistoryID=aa21&gtrack=pthc
http://padlet.com/hanamitchi_chin/j84hwvw8de7u
http://www.mansfieldfdn.org/backup/programs/program_pdfs/07he.pdf

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