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

But, despite some verbal analogies, an almost insurmountable difficulty is presented by the Akkadian and Chinese languages, which no philological ingenuity can bring into such relation as is required by the hypothesis. T. G. Pinches has shown that at a very early period, say some 5000 years ago, Akkadian already consisted, "for the greater part, of words of one syllable," and was "greatly affected by phonetic decay, the result being that an enormous number of homophones were developed out of roots originally quite distinct[473]." This Akkadian scholar sends me a number of instances, such as tu for tura, to enter; tifor tila, to live; du for dumu, son; du for dugu, good, as in Eridu, for Gurudugu, "the good city," adding that "the list could be extended indefinitely[474]." But de Lacouperie's Bak tribes, that is, the first immigrants from south-west Asia, are not supposed to have reached North China till about 2500 or 3000 B.C., at which time the Chinese language was still in the untoned agglutinating state, with but few monosyllabic homophones, and consequently quite distinct from the Akkadian, as known to us from the Assyrian syllabaries, bilingual lists, and earlier tablets from Nippur or Lagash.

Hence the linguistic argument seems to fail completely, while the Babylonian origin of the Chinese writing system, or rather, the derivation of Chinese and Sumerian from some common parent in Central Asia, awaits further evidence. Many of the Chinese and Akkadian "line forms" collated by C. J. Ball[475] are so simple and, one might say, obvious, that they seem to prove nothing. They may be compared with such infantile utterances as pa, ma, da, ta, occurring in half the languages of the world, without proving a connection or affinity between any of them. But even were the common origin of the two scripts established, it would prove nothing as to the common origin of the two peoples, but only show cultural influences, which need not be denied.

But if Chinese origins cannot be clearly traced back to Babylonia, Chinese culture may still, in a sense, claim to be the oldest in the world, inasmuch as it has persisted with little change from its rise some 4500 years ago down to present times. All other early civilisations--Mesopotamian, Egyptian, Assyrian, Persian, Hellenic--have perished, or live only in their monuments, traditions, oral or written records. But the Chinese, despite repeated political and social convulsions, is still as deeply rooted in the past as ever, showing no break of continuity from the dim echoes of remote prehistoric ages down to the last revolution, and the establishment of the Republic. These things touch the surface only of the great ocean of Chinese humanity, which is held together, not by any general spirit of national sentiment (all sentiment is alien from the Chinese temperament), nor by any community of speech, for many of the provincial dialects differ profoundly from each other, but by a prodigious power of inertia, which has hitherto resisted all attempts at change either by pressure from without, or by spontaneous impulse from within.

What they were thousands of years ago, the Chinese still are, a frugal, peace-loving, hard-working people, occupied mainly with tillage and trade, cultivating few arts beyond weaving, porcelain and metal work, but with a widely diffused knowledge of letters, and a writing system which still remains at the cumbrous ideographic stage, needing as many different symbols as there are distinct concepts to be expressed. Yet the system has one advantage, enabling those who speak mutually unintelligible idioms to converse together, using the pencil instead of the tongue. For this very reason the attempts made centuries ago by the government to substitute a phonetic script had to be abandoned. It was found that imperial edicts and other documents so written could not be understood by the populations speaking dialects different from the literary standard, whereas the hieroglyphs, like our ciphers 1, 2, 3 ..., could be read by all educated persons of whatever allied form of speech.

Originally the Chinese system, whether developed on the spot or derived from Akkadian or any other foreign source, was of course pictographic or ideographic, and it is commonly supposed to have remained at that stage ever since, the only material changes being of a graphic nature. The pictographs were conventionalised and reduced to their present form, but still remained ideograms supplemented by a limited number of phonetic determinants. But de Lacouperie has shown that this view is a mistake, and that the evolution from the pictograph to the phonetic symbol had been practically completed in China many centuries before the new era. The Ku-wen style current before the ninth century B.C. "was really the phonetic expression of speech[476]." But for the reason stated it had to be discontinued, and a return made to the earlier ideographic style. The change was effected about 820 B.C. by She Choeu, minister of the Emperor Sueen Wang, who introduced the Ta-chuen style in which "he tried to speak to the eye and no longer to the ear," that is, he reverted to the earlier ideographic process, which has since prevailed. It was simplified about 227 B.C. (Siao Chuen style), and after some other modifications the present caligraphic form (Kiai Shu) was introduced by Wang Hi in 350 A.D. Thus one consequence of the "Expansion of China" was a reversion to barbarism, in respect at least of the national graphic system, by which Chinese thought and literature have been hampered for nearly 3000 years.

Written records, though at first mainly of a mythical character, date from about 3000 B.C.[477] Reference is made in the early documents to the rude and savage times, which in China as elsewhere certainly preceded the historic period. Three different prehistoric ages are even discriminated, and tradition relates how Fu-hi introduced wooden, Thin-ming stone, and Shi-yu metal implements[478]. Later, when their origin and use were forgotten, the jade axes, like those from Yunnan, were looked on as bolts hurled to the earth by the god of thunder, while the arrow-heads, supposed to be also of divine origin, were endowed in the popular fancy with special virtues and even regarded as emblems of sovereignty. Thus may perhaps be explained the curious fact that in early times, before the twelfth century B.C., tribute in flint weapons was paid to the imperial government by some of the reduced wild tribes of the western uplands.

These men of the Stone and Metal Ages are no doubt still largely represented, not only amongst the rude hill tribes of the southern and western borderlands, but also amongst the settled and cultured lowlanders of the great fluvial valleys. The "Hundred Families," as the first immigrants called themselves, came traditionally from the north-western regions beyond the Hoang-ho. According to the Yu-kung their original home lay in the south-western part of Eastern Turkestan, whence they first migrated east to the oases north of the Nan-Shan range, and then, in the fourth millennium before the new era, to the fertile valleys of the Hoang-ho and its Hoei-ho tributary. Thence they spread slowly along the other great river valleys, partly expelling, partly intermingling with the aborigines, but so late as the seventh century B.C. were still mainly confined to the region between the Pei-ho and the lower Yang-tse-Kiang. Even here several indigenous groups, such as the Hoei, whose name survives in that of the Hoei river, and the Lai of the Shantong Peninsula, long held their ground, but all were ultimately absorbed or assimilated throughout the northern lands as far south as the left bank of the Yang-tse-Kiang.

Beyond this river many were also merged in the dominant people continually advancing southwards; but others, collectively or vaguely known as Si-fans, Mans, Miao-tse, Pai, Tho, Y-jen[479], Lolo, etc., were driven to the south-western highlands which they still occupy. Even some of the populations in the settled districts, such as the Hok-los[480], and Hakkas[481], of Kwang-tung, and the Pun-ti[482] of the Canton district, are scarcely yet thoroughly assimilated. They differ greatly in temperament, usages, appearance, and speech from the typical Chinese of the Central and Northern provinces, whom in fact they look upon as "foreigners," and with whom they hold intercourse through "Pidgin English[483]," the lingua franca of the Chinese seaboard[484].

Nevertheless a general homogeneous character is imparted to the whole people by their common political, social, and religious institutions, and by that principle of convergence in virtue of which different ethnical groups, thrown together in the same area and brought under a single administration, tend to merge in a uniform new national type. This general uniformity is conspicuous especially in the religious ideas which, except in the sceptical lettered circles, everywhere underlie the three recognised national religions, or "State Churches," as they might almost be called: ju-kiao, Confucianism; tao-kiao, Taoism; and fo-kiao, Buddhism (Fo = Buddha). The first, confined mainly to the educated upper classes, is not so much a religion as a philosophic system, a frigid ethical code based on the moral and matter-of-fact teachings of Confucius[485]. Confucius was essentially a social and political reformer, who taught by example and precept; the main inducement to virtue being, not rewards or penalties in the after-life, but well- or ill-being in the present. His system is summed up in the expression "worldly wisdom," as embodied in such popular sayings as: A friend is hardly made in a year, but unmade in a moment; When safe remember danger, in peace forget not war; Filial father, filial son, unfilial father, unfilial son; In washing up, plates and dishes may get broken; Don't do what you would not have known; Thatch your roof before the rain, dig the well before you thirst; The gambler's success is his ruin; Money goes to the gambling den as the criminal to execution (never returns); Money hides many faults; Stop the hand, stop the mouth (stop work and starve); To open a shop is easy, to keep it open hard; Win your lawsuit and lose your money.

Although he instituted no religious system, Confucius nevertheless enjoined the observance of the already existing forms of worship, and after death became himself the object of a widespread cult, which still persists. "In every city there is a temple, built at the public expense, containing either a statue of the philosopher, or a tablet inscribed with his titles. Every spring and autumn worship is paid to him in these temples by the chief official personages of the city. In the schools also, on the first and fifteenth of each month, his title being written on red paper and affixed to a tablet, worship is performed in a special room by burning incense and candles, and by prostrations[486]."

Taoism, a sort of pantheistic mysticism, called by its founder, Lao-tse (600 B.C.), the Tao, or "way of salvation," was embodied in the formula "matter and the visible world are merely manifestations of a sublime, eternal, incomprehensible principle." It taught, in anticipation of Sakya-Muni, that by controlling his passions man may escape or cut short an endless series of transmigrations, and thus arrive by the Tao at everlasting bliss--sleep? unconscious rest or absorption in the eternal essence? Nirvana? It is impossible to tell from the lofty but absolutely unintelligible language in which the master's teachings are wrapped.

But it matters little, because his disciples have long forgotten the principles they never understood, and Taoism has almost everywhere been transformed to a system of magic associated with the never-dying primeval superstitions. Originally there was no hierarchy of priests, the only specially religious class being the Ascetics, who passed their lives absorbed in the contemplation of the eternal verities. But out of this class, drawn together by their common interests, was developed a kind of monasticism, with an organised brotherhood of astrologers, magicians, Shamanists, somnambulists, "mediums," "thought-readers," charlatans and impostors of all sorts, sheltered under