Across China on Foot by Edwin John Dingle (spiritual books to read .TXT) 📕

Yet there is no sense of crime as we of the West understand it, and nothing is feared from the Chinese law. A man kills a slave, tortures him to death, and when the Chinese mandarin is appealed to, if he is at all, he looks wise and says, "I quite see your point, but I can do nothing. The murdered man was the landlord's slave," and, with a gentle wave of his three-inch finger-nail, he explains how a man may kill his slave, his wife, or his son—and the law can do nothing. That is, if he compensates the mandarin.

A Nou-su looked upon a girl one day, when he was out collecting tribute. She was handsome, and he instructed his men to take her. She refused. A sum of one hundred ounces of silver was offered to anyone who would kidnap her and carry her off to his harem. Eventually he got the girl, and had her father tortured and then put to death because he would not deliver his daughter over to him. Yet there is no redress.

Nou-su women, their feet unbound, with high foreheads and well-cut features, with fiery eyes set in not unkindly faces, tall and healthy, would be considered handsome women in any country in Europe. They rarely intermarry with other tribes. A good deal of affection certainly exists sometimes between husband and wife and between parents and children, but the looseness of the marriage relation leads to unending strife.

Many Europeans, travelers and missionaries, have been murdered in the country inhabited by the independent Lolo people. Although I have not personally been through any of that country, I have been on the very outskirts and have lived for a long time among the people there. I found them a pleasant hospitable race, fairly easy to get on with. And it must not be averred that, because they consider their natural enemy, the Chinese, the man to be robbed and murdered, and because they kill off their fellow-landlords in order the more quickly to get rich, that they treat all strangers alike. Among the Europeans who have suffered death at their hands, it is probable that in some way the cause was traceable to their own bearing towards the people—either a total lack of knowledge of their language or an attitude which caused suspicion.

Among the Nou-su, strong as this feudal life still is, the Chinese are fast gaining permanent influence. Their dissolute and drunken and inhuman daily practices are tending to work out among this people their own destruction, and in years to come in this neighborhood the traveler will be perplexed at finding here and there a fine specimen of an upstanding Chinese, with clean-cut face, straight of feature and straight of limb, with a peculiar Mongol look about him. He will be one of the surviving specimens of a race of people, the Nou-su, whose forgotten historical records would do much to clear up the doubt attaching to Indo-China and Tibet-Burma ethnology.

The first Nou-su chieftain to come to Chao-t'ong, a man who was renowned as a tryannical brute, was one Ien Tsang-fu, who frequently gouged out the eyes of those who disobeyed his commands; and his descendants are said to have inherited a good many of this tyrant's vices. The landlords prey upon their weaker brethren, and at last, with infinite sagacity, the Chinese Government steps in to stop the quarrels, confiscates the whole of the property, and thus reduces the Nou-su land to immediate control of Chinese authorities.

"The Nou-su are, of course, entirely dependent upon the land for their living. They till the soil and rear cattle, and the greatest calamity that can come upon any family is that their land shall be taken from them. To be landless involves degradation as well as poverty, and very severe hardship is the lot of men who have been deprived of this means of subsistence. For those who own no land, but who are merely tenants of the Tu-muh,[S] there seems to be no security of tenure; but still, if the wishes and demands of the landlords are complied with, one family may till the same farm for many successive generations. The terms on which land is held are peculiar. The rental agreed upon is nominal. Large tracts of country are rented for a pig or a sheep or a fowl, with a little corn per year. Beside this nominal rent, the landlord has the right to make levies on his tenants on all special occasions, such as funerals, weddings, or for any other extraordinary expenses. He can also require his tenants with their cattle to render services. This system necessarily leads to much oppression and injustice. It is also said that if a family is hard pressed by a Tu-muh and reduced to extreme poverty, they will make themselves over to him on condition that a portion of his land be given them to cultivate. Such people are called caught slaves, as distinguished from hereditary, and the eldest children become the absolute property of the landlord and are generally given as attendants upon his wife and daughters.

"Every farmer owns a large number of slaves, who live in the same compound as himself. These people do all the work of the farm, while the master employs himself as his fancy leads him. Over these unfortunate people the owner has absolute control. All their affairs are managed by him. His girl slaves he marries off to other men's slave boys, and similarly obtains wives for his male slaves. The lot of these unfortunate people is hard beyond description. Being considered but little more valuable than the cattle they tend, the food given to them is often inferior to the corn upon which the master's horse is fed. The cruel beatings and torturings they have been subject to have completely broken their spirit, and now they seem unable to exist apart from their masters. Very seldom do any of them try to escape, for no one will give them shelter, and the punishment awarded a recaptured slave is so severe as to intimidate the most daring. These poor folk are born in slavery, married in slavery, and they die in slavery. It is not uncommon to meet with Chinese slaves, both boys and girls, in Nou-su families. These have either been kidnapped and sold, or their parents, unable to nourish them, have bartered them in exchange for food. Their purchasers marry them to Tu-su, and their lot is thrown in with the slave class. One's heart is wrung with anguish sometimes as he thinks of what cruelty and wretchedness exist among the hills of this benighted district. Even here, however, light is beginning to shine, for some adherents of the Christian religion have changed their slaves into tenants, thus showing the way to the ultimate solution of this difficult problem.

"The life in a Nou-su household is not very complex. The cattle are driven out early in the morning, as soon as the sun has risen. They remain out until the breakfast hour, and then return to the stables and rest during the heat of the day, going out again in the cool hours. The food of the household is prepared by the slaves, under the direction of the lady of the house. There is no refined cooking, for the Nou-su despises well-cooked food, and complains that it never satisfies him. He has a couplet which runs: 'If you eat raw food, you become a warrior; if you eat it cooked, you suffer hunger.' No chairs or tables are found in a genuine Nou-su house. The food is served up in a large bowl placed on the floor. The family sit around, and each one helps himself with a large wooden spoon. At the present time the refinements of Chinese civilization have been adopted by a large number of Nou-su, and the homes of the wealthier people are as well furnished as those of the middle-class Chinese of the district. The women of the households also spend much time making their own and their children's clothes. The men have adopted Chinese dress, but the women, in most cases, retain their tribal costume with its large turban-like head-dress, its plaited skirt and intricately embroidered coat. All this is made by hand, and the choicest years of maidenhood are occupied in preparing the clothes for the wedding-day.

"The Nou-su, it would seem, used not to beg a wife, but rather obtained her by main force. At the present day, while the milder method generally prevails, there are still survivals of the ancient custom. The betrothal truly takes place very early, even in infancy, and at the ceremony a fowl is killed, and each contracting party takes a rib; but as the young folk grow to marriageable age, the final negotiations have to be made. These are purposely prolonged until the bridegroom, growing angry, gathers his friends and makes an attack on the maiden's home. Arming themselves with cudgels, they approach secretly, and protecting their heads and shoulders with their felt cloaks, they rush towards the house. Strenuous efforts are made by the occupants to prevent their entering, and severe blows are exchanged. When the attacking party has succeeded in gaining an entrance, peace is proclaimed, and wine and huge chunks of flesh are provided for their entertainment.

"Occasionally during these fights the maiden's home is quite dismantled. The negotiations being ended, preparations are made to escort the bride to her future home. Heavily veiled, she is supported on horseback by her brothers, while her near relatives, all fully armed, attend her. On arriving at the house, a scuffle ensues. The veil is snatched from the bride's face by her relatives, who do their utmost to throw it on to the roof, thus signifying that she will rule over the occupants when she enters. The bridegroom's people on the contrary try to trample it upon the doorstep, as an indication of the rigor with which the newcomer will be subjected to the ruling of the head of the house. Much blood is shed, and people are often seriously injured in these skirmishes. The new bride remains for three days in a temporary shelter before she is admitted to the home. A girl having once left her parent's home to become a wife, waits many years before she pays a return visit. Anciently the minimum time was three years, but some allow ten or more years to elapse before the first visit home is paid. Two or three years are then often spent with the parents. Many friends and relatives attend any visitor, for with the Nou-su a large following is considered a sign of dignity and importance. When a child is born a tree is planted, with the hope that as the tree grows so also will the child develop.

"The fear of disease lies heavily upon the Nou-su people, and their disregard of the most elementary sanitary laws makes them very liable to attacks of sickness. They understand almost nothing about medicine, and consequently resort to superstitious practices in order to ward off the evil influences. When it is known that disease has visited a neighbor's house, a pole, seven feet long, is erected in a conspicuous place in a thicket some distance