Across China on Foot Part 9

And so there died two of the bravest men who have headed rebellions in this part of country of late years. Both were handsome fellows, of magnificent physique and undaunted courage, worthy of fighting for a better cause. It seemed so strange that two such men should have had to die in the very bloom of life, when every strong sinew and drop of blood must have rebelled at such premature dissolution, and by a death more hideous than imagination can depict or speech describe, just at a time in China's awakening when such fellows might have made for the uplifting of their country. And they died because they hated the foreigner.

After further desultory fighting, the remaining leader, losing heart, fled into Kwei-chow province, and for a time was allowed to wander away; but later, a sum of a thousand taels was offered for him, dead or alive, and I have no doubt of the reward proving too great a bait for his followers. He has probably been given up.[Q] In the month of May the Miao people rose to prolong the rioting, but their efforts did not come to much, although guerilla warfare was prolonged for several weeks, and British subjects were not allowed to travel over the main road beyond Tong-ch'uan-fu for some time after; indeed, as I write (July 1st, 1910), permission for the missionaries to move about is still withheld.

Then, following the rebellion, rumors spread all over the province to the effect that the foreigners were on the look-out for children, and were buying up as many as they could get at enormous prices to _ch'i_ the railway to Yun-nan-fu, which by this time had been opened to the public. Daily were little children brought to the missionaries and offered for sale. Child-stealing became common; the greatest unrest prevailed again. Members of the Christian churches suffered persecution, and adherents kept at a safe distance. Scholars forsook the mission schools. Foreigners cautiously kept within their own premises as much as they could. Mission work was at a standstill, and all looked once more grave enough. Two women, caught in the act of stealing children at Chao-t'ong, were taken to the _yamen_, hung in cages for a time as a warning to others, and then made to walk through the streets shouting, "Don't steal children as I have; don't steal children as I have." If they stopped yelling, soldiers scourged them.

A man was lynched in the public streets in that city for stealing a child, and only by the adoption of the most stringent measures, which in England would be considered barbaric, were the mandarins able successfully to deal with the rumors and the trouble thereby caused.

Even far away down on the Capital road, children ran from me, and mothers, catching sight of me, would cover up their little ones and run away from me behind barred doors, so that the foreigner should not get them.

This latter trouble was felt pretty well throughout the length and breadth of Yun-nan, and it must have been very disappointing to Christian missionaries who had been working around the districts of Tong-ch'uan-fu and Chao-t'ong-fu for over twenty years, and had got into close contact with scores of men and women, to see these very people taking away their children so that they should not be bought up by the very missionaries whose ministrations they had listened to for years.

In course of time, things settled down again, but at the time my ma.n.u.script leaves me for the publisher the danger zone has not been greatly reduced.

In concluding my few remarks on this serious outbreak, the like of which it is to be hoped will not be seen again in this province, it is only fair to chronicle the excellent behavior of the Chinese officials and of the Viceroy of Yun-nan in dealing with the situation. Although he is not, I believe, generally liked by the people as their ruler, Li Chin Hsi did all he could to quell the riots speedily, and saw to it that all the officials in whose districts the rebellion was raging, and who made blunders during its progress, were degraded in rank. It is difficult for Europeans thoroughly to grasp the situation. From Chao-t'ong to Yun-nan-fu, the viceregal seat, is twelve days' hard going, and all communication was done by telegraph--seemingly easy enough; but one must not discount the slow Chinese methods of doing things. Most of the troops were twelve days away, and in China--in backward Yun-nan especially--to mobilize a thousand men and march them over mountains a fortnight from your base is not a thing to be done at a moment's notice. By the time they would arrive, it might have been possible for all the foreigners to have been ma.s.sacred and their premises demolished, especially as the exits were blocked on all sides. But no time was lost and no pains were saved; and although the Chao-t'ong foreign residents, who suffered in suspense more than most missionaries are called upon to suffer, may differ with me in this opinion, I believe that not one of the officials who took part in endeavors to keep the riots from a.s.suming more actually dangerous proportions could have done more than was done.

If a man neglected his duty he lost his b.u.t.ton, and he deserved nothing else.

In Mr. P. O'Brien Butler, the able British Consul-General, the British subjects had the greatest confidence. He might have erred in having declined from hara.s.sing the Chinese Foreign Office to grant permission and protection to Britishers who wished to travel after the leaders of the rebellion had been captured, but he undoubtedly erred on the right side.

An unfortunate incident for the United Methodist missionaries was the fact that the Rev. Charles Stedeford, who was sent out by the Connexion to visit the whole of the mission fields, was able to come only so far as Tong-ch'uan-fu, and was forced to return to Europe without having seen any of the magnificent work among the Hua Miao.

After my ma.n.u.script went forward to my publishers, permission to travel and protection were granted to British subjects again on the main road leading up to the Yangtze Valley. The author was the first Britisher to go from Tong-ch'uan-fu to Chao-t'ong-fu, and as I write, as late as the middle of July, 1910, I am of the opinion that it is unwise to travel over this road for a long time to come, unless it is absolutely imperative to do so. At Kiang-ti I had considerable trouble in getting a place to sleep, and I was glad when I had pa.s.sed Tao-uen.

At the invitation of missionaries working among them, I then spent some months in residence and travel in Miaoland, and only regret that an extended account of my experiences is not possible.

FOOTNOTES:

[Footnote N: July, 1910.]

[Footnote O: The local name for the Yangtze.]

[Footnote P: This Liu was a remarkable man, quite unlike the average mandarin. He got the name of Liu Ma Pang, a disrespectful term, meaning that he was fond of using the stick. On a journey towards Chao-t'ong, some years ago, he went on ahead of his retinue of men and horses, and arriving at an inn at Tong-ch'uan-fu, asked the _ta si fu_--the general factotum--for the best room, and proceeded to walk into it. "No you don't," yelled the _ta si fu_, "that's reserved for Liu Ma Pang, and you're not to go in there." After some time Liu's men arrived, and calling one or two, he said, "Take this man" (pointing to the surprised _ta si fu_) "and give him a sound thras.h.i.+ng." He stood by and saw the whacking administered, after which he said, "That's for speaking disrespectfully of a mandarin." Then, "Give him a thousand cash,"

adding, "That's for knowing your business."

Some years ago Liu was the means of saving the life of the late Mr.

Litton (mentioned later in this book), at the time he was British Consul at Tengyueh, when there was fighting down in the south of Yun-nan with the Wa's.--E.J.D.]

[Footnote Q: He was captured some months afterwards, I believe, at Mengtsz.--E.J.D.]

CHAPTER X.

THE TRIBES OF NORTH-EAST YuN-NAN, AND MISSION WORK AMONG THEM

Men who came through Yun-nan twenty years ago wrote of its doctors and its medicines, its poverty and its infanticide. There seemed little else to speak of.

Although the tribes were here then--and in a rawer state even then than they are at the present time--little was known about them, and men had not yet developed the cult of putting their opinions upon this most absorbing topic into print. To-day, however, scores of men in Europe are eagerly devouring every line of copy they can get hold of bearing upon this fascinating ethnological study. Missionaries are plagued by inquiries for information respecting the tribes of Western China, and it is a curious feature of the situation that, with each article or book coming before the public contradiction follows contradiction, and very few people--not even those resident in the areas and working among the tribes--can agree absolutely upon any given points in their data. The numerous non-Chinese tribes I met in China formed one of the most interesting, and at the same time most bewildering, features of my travel; and I can quite agree with Major H.R. Davies,[R] who tackles the tribe question with considerable ability in his book on Yun-nan, when he says that it is safe to a.s.sert that in hardly any part of the world is there such a large variety of languages and dialects as are to be found in the country which lies between a.s.sam and the eastern border of Yun-nan, and in the Indo-Chinese countries to the north of that region.

The reason for it is generally ascribed to the physical characteristics of the country, the high mountain ranges and deep, swift-flowing rivers, which have brought about the differences in customs and language and the innumerable tribal distinctions so perplexing to him who would put himself in the position of an inquirer into Indo-Chinese ethnology. I know more than one gentleman in Yun-nan at the present moment having under preparation ma.n.u.script upon this subject intended for subsequent publication, and I feel sure that their efforts will add valuable information to the all too limited supply now obtainable. In the meantime, I print my own impressions.

I should like it to be known here, however, that I do not in any way whatsoever put myself forward as an authority on the question. I had not, at the time this was written, laid myself out to make any study of the subject. But the fact that I have lived in North-East Yun-nan for a year and a half, and have traveled from one end of the province to the other, in addition to having come across tribes of people in Szech'wan, may justify me in the eyes of the reader for placing on record my own impressions as a general contribution to this most exciting discussion.

I also lived at Shh-men-K'an (mentioned in the last chapter), among the Hua Miao for several months, traveled fairly considerably in the unsurveyed hill country where they live, and am the only man, apart from two missionaries, who has ever been over that wonderful country lying to the extreme north-east of Yun-nan. One trip I made, extending over three weeks, will ever remain with me as a memorable time, but I regret that I have no s.p.a.ce in this volume for even the merest reference to my journey.

Some of my friends in China might say sarcastically that mankind is destined to arrive at years of discretion, and that I should have known better than to include in my book anything, however well founded, of a nature tending to continue the wordy strife touching this vexed question of Mission Work, and that no matter how strikingly set forth, this is an old and obsolete story, fit only to be finally done with. It is for such to bear with me in what I shall say. There are thousands of men in the West who are entirely ignorant of men in China other than the ordinary _Han Ren_, and if I enlighten them ever so little, then this chapter will have served an admirable end.

In North-East Yun-nan the tribes I came most in contact with were:--

(i) The Miao or Miao-tze, as the Chinese call them; or the Mhong or Hmao, as they call themselves.

(ii) The I-pien (or E-pien), as the Chinese call them; or the Nou Su (or Ngo Su), as they call themselves.

Probably the Nou Su tribes are what Major Davies calls the Lolo Group in his third division of the great Tibeto-Burman Family; but I merely suggest it, as it strikes me that the other branches of that group, including the Li-su, the La-hu, and the Wo-ni, seem to be descendants of a larger group, of which the Nou Su predominate in numbers, language, and customs. However, this by the way.

It may not be common knowledge that in most parts of the Chinese Empire, even to-day, there are tribes of people, essentially non-Chinese, who still rigidly maintain their independence, governed by their own native rulers as they were probably forty centuries ago, long before their kingdoms were annexed to China Proper. There are white bones and black bones, noses long and flattened, eyes straight and oblique, swarthy faces, faces yellow and white, coal-black and brown hair, and many other physical peculiarities differentiating one tribe from another.

In many instances, these tribes, conquered slowly by the encroaching Chinese during the long and tedious term of centuries marking the growth of the Chinese Empire to its present immensity, are allowed to maintain their social independence under their own chiefs, who are subject to the control of the Government of China--which means that excessive taxation is paid to the _yamen_ functionary, who extorts money from anybody and everybody he can get into his clutches, and then gives a free hand.

Others, in a further state of civilization, have been gradually absorbed by the Chinese and are now barely distinguishable from the _Han Ren_ (the Chinese). And others, again, adopting Chinese dress, customs and language, would give the traveler a rough time of it were he to suggest that they are any but pure Chinese. To the ethnological student, it is obvious that so soon as the Chinese have tyrannized sufficiently and in their own inimitable way preyed upon these feudal landlords enough to warrant their lands being confiscated, reducing a tribe to a condition in which, far removed from districts where co-tribesmen live, they have no _status_, the aboriginals throw in their lot gradually with the Chinese, and to all intents and purposes become Chinese in language, customs, trade and life. This absorption by the Chinese of many tribes, stretching from the Burmese border to the eastern parts of Szech'wan, whilst an interesting study, shows that the onward march of civilization in China will sweep all racial relicts from the face of this great awakening Empire.

But at the same time there are many branches of a tribal family, some found as far west as British Burma and all more or less scattered and disorganized as the result of this silent oppression going on through the years, who still are ambitious of preserving their independent isolation, particularly in spa.r.s.ely-populated spheres far removed from political activity. So remote are the districts in which these princ.i.p.alities are found, that the Chinese themselves are entirely ignorant of the characteristics of these tribes. They say of one tribe which is scattered all over China Far West that they all have tails; and of another tribe that the men and women have two faces! And into the official records published by the Imperial Government the grossest inaccuracies creep concerning the origin of these peoples.

Yun-nan and Szech'wan--and a great part of Kwei-chow in the main still untouched by the increased taxation necessary to provide revenue to uphold the reforms brought about by the forward movement in various parts of the Empire--are where the aboriginal population is most evident. This part of the Empire might be called the ethnological garden of tribes and various races in various stages of uncivilization. These secluded mountain areas, their unaltered conditions still telling forth the story of the world's youth, have been the cradle and the death-bed of nations, of vigorous and ambitious tribes bent on conquest and a career of glory.

THE MIAO

Of the Miao, with its various sections, we know a good deal. Their real home has been pretty finally decided to be in Kwei-chow province, and they probably in former times extended far into Hu-nan, the Chinese of these provinces at the present time having undoubtedly a good deal of Miao blood in their veins. They are comparatively recent arrivals in Yun-nan, but are gradually extending farther and farther to the west, maintaining their language and their dress and customs. I personally found them as far west as thirty miles beyond Tali-fu, a little off the main road, but Major Davies found them far up on the Tibetan border. He says: "The most westerly point that I have come across them is the neighborhood of Tawnio (lat. 23 40', long. 98 45'). Through Central and Northern Yun-nan they do not seem to exist, but they reappear again to the north of this in Western Szech'wan, where there are a few villages in the basin of the Yalung River (lat. 28 15', long. 101 40')."

The Major was evidently ignorant of this Miao district of Chao-t'ong, to the north-east of the province. Stretching three days from Tong-ch'uan-fu right away on to Chao-t'ong, in a north line, Miao villages are met with fairly well the whole way; then, three days from Tong-ch'uan-fu, in a north-westerly direction, we come to the Miao village of Loh-n-shan; and then, striking south-west, through country absolutely unsurveyed part of the way, Sa-pu-shan is met. This last place is the headquarters of the China Inland Mission, where, at the present rate of progress, one might modestly estimate that in twenty years there will be no less than a million people receiving Christian teaching. These are not all Miao, however; there are besides La-ka, Li-su, and many other tribes with which we have no concern at the present moment.

So that it may be seen that from Yun-nan-fu, the capital, in areas on either side of the main road leading up to the bifurcation of the Yangtze below Sui-fu, in a long, narrow neck running between the River of Golden Sand and the Kwei-chow border, Miao are met with constantly.

And then, of course, over the river, in Szech'wan, they are met with again, and in Kwei-chow, farther west, we have their real home.

It is a far cry from Miao-land to Malaysia, but as I get into closer contact with the Miao people, the more do I find them in many common ways of everyday customs and points of character akin to the Malays and the Sakai (the jungle hill people of the Malay Peninsula), among whom I have traveled. Their modes of living contain many points in common.

Ethnologists probably may smile at this a.s.sertion, the same as I, who have lived among the Miao, have smiled at a good deal which has come from the pens of men who have not.

In this area there are two great branches of the Miao race:--

(i) The Hua Miao--The Flowery (or White) Miao.

(ii) The Heh Miao--The Black Miao.

(Many photographs of the Hua Miao are reproduced in this volume.)

The latter are considered as the superior of the two sections, speak a different tongue, and differ more or less widely in their methods, dress and customs, a study of which would lead one into a lifetime of interminable disquisitions, at the end of which one would be little more enlightened. Those who wish to study the question of inter-racial differences of the Miao are referred to Mr. Clarke's _Kwei-chow and Yun-nan Provinces_, Prince Henri d'Orleans' _Du Tonkin aux Indes_, and Mr. Baber's works. Major Davies also gives some new information concerning this hill people, and is generally correct in what he says; but in his, as in all the books which touch upon the subject, the language tests vary considerably. In Chao-t'ong and the surrounding districts, for instance, the traveler would be unable to make any progress with the vocabulary which the Major has compiled. I was unable to make it tally with the spoken language of the people, and append a table showing the differences in the phonetic--and I do it with all respect to Major Davies. I ought to add that this is the language of the north-east corner of Yun-nan; that of Major Davies is taken from page 339 of his book. He says that the words given by him will not be found to correspond in every case with those in the Miao vocabulary in the pocket of the cover of his book, and some have been taken from other Miao dialects!. However, the comparison will be interesting:--

N-E. Yun-nan English Word Major Davies's Miao Miao

Man (human being) Tan-neng, Tam-ming Teh-neh.