Man, Past and Present by Agustus Henry Keane, A. Hingston Quiggin, Alfred Court Haddon (free reads .TXT) 📕

Of the Lolo he gives no specimens[451], but reproduces two or three pages of a Mosso book with transliteration and translation. Other specimens, but without explanation, were already known through Gill and Desgodins, and their decipherment had exercised the ingenuity of several Chinese scholars. Their failure to interpret them is now accounted for by Prince Henri, who declares that, "strictly speaking the Mossos have no writing system. The magicians keep and still make copy-books full of hieroglyphics; each page is divided into little sections (cahiers) following horizontally from left to right, in which are inscribed one or more somewhat rough figures, heads of animals, men, houses, conventional signs representing the sky or lightning, and so on." Some of the magicians expounded two of the books, which contained invocations, beginning with the creation of the world, and winding up with a catalogue of all the evils threatening mortals, but to be averted by being pious, that is, by making gifts to the magicians. The same ideas are always expressed by the same signs; yet the magicians declared that there was no alphabet, the hieroglyphs being handed down bodily from one expert to another. Nevertheless Prince Henri looks on this as one of the first steps in the history of writing; "originally many of the Chinese characters were simply pictorial, and if the Mossos, instead of being hemmed in, had acquired a large expansion, their sacred books might also perhaps have given birth to true characters[452]."

Although now "hemmed in," the Mossos are a historical and somewhat cultured people, belonging to the same group as the Iungs (Njungs), who came from the regions north-east of Tibet, and appeared on the Chinese frontiers about 600 B.C. They are referred to in the Chinese records of 796 A.D., when they were reduced by the king of Nanchao. After various vicissitudes they recognised the Chinese suzerainty in the fourteenth century, and were finally subdued in the eighteenth. De Lacouperie[453] thinks they are probably of the same origin as the Lolos, the two languages having much in common, and the names of both being Chinese, while the Lolos and the Mossos call themselves respectively Nossu (Nesu) and Nashi (Nashri).

Everywhere amongst these border tribes are met groups of aborigines, who present more or less regular features which are described by various travellers as "Caucasic" or "European." Thus the Kiu-tse, who are the Khanungs of the English maps, and are akin to the large Lu-tsefamily (Melam, Anu, Diasu, etc.), reminded Prince Henri of some Europeans of his acquaintance[454], and he speaks of the light colour, straight nose and eyes, and generally fine type of the Yayo (Yao), as the Chinese call them, but whose real name is Lin-tin-yu.

The same Caucasic element reappears in a pronounced form amongst the indigenous populations of Tonking, to whom A. Billet has devoted an instructive monograph[455]. This observer, who declares that these aborigines are quite distinct both from the Chinese and the Annamese, groups them in three main divisions--Tho, Nong, and Man[456]--all collectively called Moi, Muong, and Myong by the Annamese. The Thos, who are the most numerous, are agriculturists, holding all the upland valleys and thinning off towards the wooded heights. They are tall compared to the Mongols (5 ft. 6 or 7 in.), lighter than the Annamese, round-headed, with oval face, deep-set straight eyes, low cheek-bones, straight and even slightly aquiline nose not depressed at root, and muscular frames. They are a patient, industrious, and frugal people, now mainly subject to Chinese and Annamese influences in their social usages and religion. Very peculiar nevertheless are some of their surviving customs, such as the feast of youth, the pastime of swinging, and especially chess played with living pieces, whose movements are directed by two players. The language appears to be a Shan dialect, and to this family the writer affiliates both the Thos and the Nongs. The latter are a much more mixed people, now largely assimilated to the Chinese, although the primitive type still persists, especially amongst the women, as is so often the case. A. Billet tells us that he often met Nong women "with light and sometimes even red hair[457]."

It is extremely interesting to learn that the Mans came traditionally "from a far-off western land where their forefathers were said to have lived in contact with peoples of white blood thousands of years ago." This tradition, which would identify them with the above-mentioned Man-tse, is supported by their physical appearance--long head, oval face, small cheek-bones, eyes without the Mongol fold, skin not yellowish but rather "browned by the sun," regular features--in nothing recalling the traits of the yellow races.

Let us now turn to M. R. Verneau's comments on the rich materials brought together by A. Billet, in whom, "being not only a medical man, but also a graduate in the natural sciences, absolute confidence may be placed[458]."

"The Mans-Tien, the Mans-Coc, the Mans-Meo (Miao, Miao-tse, or Mieu) present a pretty complete identity with the Pan-y and the Pan-yao of South Kwang-si; they are the debris of a very ancient race, which with T. de Lacouperie may be called pre-Chinese. This early race, which bore the name of Pan-hu or Ngao, occupied Central China before the arrival of the Chinese. According to M. d'Hervey de Saint-Denys, the mountains and valleys of Kwei-chau where these Miao-tse still survive were the cradle of the Pan-hu. In any case it seems certain that the T'hai and the Man race came from Central Asia, and that, from the anthropological standpoint, they differ altogether from the Mongol group represented by the Chinese and the Annamese. The Man especially presents striking affinities with the Aryan type."

Thus is again confirmed by the latest investigations, and by the conclusions of some of the leading members of the French school of anthropology, the view first advanced by me in 1879, that peoples of the Caucasic (here called "Aryan") division had already spread to the utmost confines of south-east Asia in remote prehistoric times, and had in this region even preceded the first waves of Mongolic migration radiating from their cradle-land on the Tibetan plateau[459].

Reference was above made to the singular lack of political cohesion at all times betrayed by the Tai-Shan peoples. The only noteworthy exception is the Siamese branch, which forms the bulk of the population in the Menam basin. In this highly favoured region of vast hill-encircled alluvial plains of inexhaustible fertility, traversed by numerous streams navigable for light craft, and giving direct access to the inland waters of Malaysia, the Southern Shans were able at an early date to merge the primitive tribal groups in a great nationality, and found a powerful empire, which at one time dominated most of Indo-China and the Malay Peninsula.

Siam, alone of all the Shan states, even still maintains a precarious independence, although now again reduced by European aggression to little more than the natural limits of the fluvial valley, which is usually regarded by the Southern Shans as the home of their race. Yet they appear to have been here preceded by the Caucasic Khmers (Cambojans), whose advent is referred in the national chronicles to the year 543 B.C. and who, according to the Hindu records, were expelled about 443 A.D. It was through these Khmers, and not directly from India, that the "Sayamas" received their Hindu culture, and the Siamese annals, mingling fact with fiction, refer to the miraculous birth of the national hero, Phra-Ruang, who threw off the foreign yoke, declared the people henceforth T'hai, "Freemen," invented the present Siamese alphabet, and ordered the Khom (Cambojan) to be reserved in future for copying the sacred writings.

The introduction of Buddhism is assigned to the year 638 A.D., one of the first authentic dates in the native records. The ancient city of Labong had already been founded (575), and other settlements now followed rapidly, always in the direction of the south, according as the Shan race steadily advanced towards the seaboard, driving before them or mingling with Khmers, Lawas, Karens, and other aborigines, some now extinct, some still surviving on the wooded uplands and plateaux encircling the Menam valley. Ayuthia, the great centre of national life in later times, dates only from the year 1350, when the empire had received its greatest expansion, comprising the whole of Camboja, Pegu, Tenasserim, and the Malay Peninsula, and extending its conquering arms across the inland waters as far as Java[460]. Then followed the disastrous wars with Burma, which twice captured and finally destroyed Ayuthia (1767), now a picturesque elephant-park visited by tourists from the present capital, Bangkok, founded in 1772 a little lower down the Menam.

But the elements of decay existed from the first in the institution of slavery or serfdom, which was not restricted to a particular class, as in other lands, but, before the modern reforms, extended in principle to all the kings' subjects in mockery declared "Freemen" by the founders of the monarchy. This, however, may be regarded as perhaps little more than a legal fiction, for at all times class distinctions were really recognised, comprising the members of the royal family--a somewhat numerous group--the nobles named by the king, the leks or vassals, and the people, these latter being again subdivided into three sections, those liable to taxation, those subject to forced labour, and the slaves proper. But so little developed was the sentiment of personal dignity and freedom, that anybody from the highest noble to the humblest citizen might at any moment lapse into the lowest category. Like most Mongoloid peoples, the Siamese are incurable gamblers, and formerly it was an everyday occurrence for a freeman to stake all his goods and chattels, wives, children, and self, on the hazard of the die.

Yet the women, like their Burmese sisters, have always held a somewhat honourable social position, being free to walk abroad, go shopping, visit their friends, see the sights, and take part in the frequent public feastings without restriction. Those, however, who brought no dower and had to be purchased, might again be sold at any time, and many thus constantly fell from the dignity of matrons to the position of the merest drudges without rights or privileges of any kind. These strange relations were endurable, thanks to the genial nature of the national temperament, by which the hard lot of the thralls was softened, and a little light allowed to penetrate into the darkest corners[461] of the social system. The open slave-markets, which in the vassal Lao states fostered systematic raiding-expeditions amongst the unreduced aborigines, were abolished in 1873, and since 1890 all born in slavery are free on reaching their 21st year.

Siamese Buddhism is a slightly modified form of that prevailing in Ceylon, although strictly practised but by few. There are two classes or "sects," the reformers who attach more importance to the observance of the canon law than to meditation, and the old believers, some devoted to a contemplative life, others to the study of the sunless wilderness of Buddhist writings. But, beneath it all, spirit or devil-worship is still rife, and in many districts pure animism is practically the only religion. Even temples and shrines have been raised to the countless gods of land and water, woods, mountains, villages and households. To these gods are credited all sorts of calamities, and to prevent them from getting into the bodies of the dead the latter are brought out, not through door or window, but through a breach in the wall, which is afterwards carefully built up. Similar ideas prevail amongst many other peoples, both at higher and lower levels of culture, for