288 སྟོད་ as opposed to སྨད་ (smad, pron. ma), meaning lower, inferior.
289 Often transliterated Mantse, and spelt by Marco Polo Manji.
290 Vol. ii. p. 617 (Legge's ed.).
291 As in Shu Ching, vol. ii. p. 345.
292 荒服.
293 Shu Ching vol. i. p. 147.
294 Ibid. vol. i. pp. 42, 44.
295 Mencius, p. 255 (Legge, 2nd. ed.).
296 Mencius, pp. 253-254 (Legge).
297 Lun Yü, pp. 295-296 (Legge, 2nd ed.).
298 China: Her History, Diplomacy and Commerce, p. 310.
300 Comptes Rendus, Société de Géographie, 1898. No. 8, p. 349. But see M. Paul Vial (Les Lolos: Shanghai, 1898). If M. Vial's theory of the origin of the word Lolo is correct, it was originally by no means a disrespectful term. He considers that it is a Chinese reduplication of a form of the word No or Na, which was the special name of one of the patrician tribes of the Lolos. He admits, however, that the term is now regarded as impolite. He says that the Lolos have now no common name for the whole race, but simply employ the various tribal names as occasion requires. The Chinese characters for Lolo (generally 玀玀) are merely phonetic. The constant use of the "dog" radical in the Chinese characters employed to represent the names of barbarous tribes is an instructive indication of the contemptuous Chinese attitude towards such people. In the word Man the radical is an insect or reptile.
301 M. Bonin regards them all as of Tibetan origin; but as they separated from the main branch, he says, before the adoption of Buddhism they have preserved on Chinese soil their primitive fetish-worship. "I consider them in consequence," he concludes, "as the avant-garde of the Tibetans."
302 Les Lolos, p. 4. See also the Gazetteer of Upper Burma, pt. i. vol. i. p. 615, where it is stated that the Man-tzŭ "have undoubtedly been distinct from the Lolo for centuries, but the balance of opinion seems to connect them with that tribe."
303 See the Gazetteer of Upper Burma, pt. i. vol. i. pp. 272 seq. "The relationship of the T'ai to the Chinese races seems unmistakable.... The research, which has not been long begun, points distinctly to the fact that the Chinese and the T'ai belong to a family of which the Chinese are the most prominent representatives."
304 重家子, or 重甲子.
305 Yule's Marco Polo (Cordier's edition), vol. ii. pp. 122-123. Cordier has, however, another explanation.
306 Introduction to Colquhoun's Amongst the Shans, liv.
307 See Gazetteer of Upper Burma, pt. i. vol. i. p. 597.
308 Op. cit. p. 35.
310 See Gazetteer of Upper Burma, pt. i. vol. i. pp. 597-601. There are numerous settlements of the Miao-tzŭ in the British Shan States, and the Gazetteer says: "It may be hoped that more will come, for they are a most attractive race."
311 See pp. 239 and 245-246.
312 The Chinese characters are 摩□. It is tempting, but rash, to connect the word with Mu-hsö, which means "a hunter" in the Shan, Wa, Palaung, Rumai and Riang languages.
313 The Tibetans also call them Jang or Aj'angs (འཇངས་). Surely there is some justification for tracing a connection between this word, as spelt in Tibetan, with the name of the tribe A-ch'angs mentioned in the Gazetteer of Upper Burma, pt. i. vol. i. pp. 618-619. But see Sir George Scott's Burma, pp. 94-95.
315 Géographie de l'empire de Chine, by Richards (Shanghai: 1905).
316 See above, pp. 228-229.
317 In Tibetan Sa is "earth" or "land," and t'am is "seal" (sigillum) or "offering." Possibly the Tibetan is in this case the transliteration of a Mo-so word.
318 We have seen on pages 249-250 that the plain west of that of Li-chiang is called Lashi-Pa, or Plain of the Mo-so, and that a village therein bears the same name. M. Paul Vial mentions what he calls a Lolo tribe named Ashi, apparently dwelling in the south-east of Yunnan (Les Lolos, p. 25). Now only a few miles west of Lashi-Pa, on the road from Li-chiang to Chung-tien, there is a village called Ashi, which gives its name to a ferry on the Yangtse river. It is possible that the sound in both cases was once either Lashi or Nashi, for, when we find from experience that the L and N are interchangeable, it may well be that in some districts inhabited by Mo-so the initial has been dropped altogether. I do not know the derivation of the word Lashio, the British settlement near the Salwen valley, in the North Shan States. There is also a district called Lashi, in British territory, north-east of Myitkyina, the people of which appear to be a connecting link between the Kachins and the Burmese. (See Sir George Scott's Burma, p. 70.)
319 See above, p. 222.
320 As in the common expression, ka-li ka-li ndro a, "walk slowly" or "there's no hurry."
321 For some account of the Bon religion see Rockhill's Life of the Buddha, pp. 205 seq., and Sarat Chandra Das's Journey to Lhasa.
322 力□.
323 Mr G. C. B. Stirling, quoted in Gazetteer of Upper Burma, pt. i. vol. i. p. 588.
324 Gazetteer of Upper Burma, pt. i. vol. i. p. 616.
325 The Mantse and the Golden Chersonese, and Ancient Tibet and its Frontagers, by T. W. Kingsmill, in vols. xxxv. and xxxvii. of the Journal of the Royal Asiatic Society (China Branch).
326 The name still survives in the province of Theinni and in the classical name Tien (滇) for the Chinese province of Yunnan. The connection between Tien and Theinni was pointed out by Terrien de Lacouperie in his introduction to Colquhoun's Amongst the Shans, p. xlviii.
327 The fable is that a Mauryan woman was married to a Tibetan dog and that their progeny were the Man-tzŭ.
328 See above, p. 275 (footnote 2).
329 Introduction to Colquhoun's Amongst the Shans.
331 Buddhist India, p. 260.
333 Introduction to Jātaka, No. 149. (Cowell's ed., vol. i. p. 316.)
334 Ibid., No. 301 (vol. iii. p. 1).
336 "The struggle between Kosala and Magadha for the paramount power in all India was, in fact, probably decided when the powerful confederation of the Licchavis became arrayed on the side of Magadha." (Rhys Davids' Buddhist India, p. 25.)
337 For the Kiang element, see Kingsmill, Journal of the Royal Asiatic Society (China Branch), vol. xxxvii. 29 and 34 seq. The Kiang appear to have been a branch of the Yüeh-ti or Lunar Race, to which reference is made on p. 49.
338 It is to the "Mauryan" Man-tzŭ that Mr Kingsmill ascribes the excavation of the caves of Ssuch'uan (see pp. 46 seq.). He says that they were evidently the work of a people who had made considerable progress in the arts, and that the art in its predominant features approaches more nearly to ancient Indian types than to Chinese (Journal of the Royal Asiatic Society, China Branch, vol. xxxv. p. 93). As I have already stated, there is not much evidence of a strong artistic instinct in the decoration of the caves. I agree with Mr Kingsmill, nevertheless, in ascribing the art, such as it is, to Indian influences.
339 Gazetteer of Upper Burma, pt. i. vol. i. p. 267.
340 秦, pronounced Ch'in in modern Pekingese.
341 In this connection Mr Kingsmill explains that the character hsiang (象), which means "elephant," was also originally pronounced Ser. I have already mentioned a mountain-pass called the Ta Hsiang Ling which is supposed to be named after either P'u Hsien's elephant or Chu-ko Liang. (See p. 117 and Note 14.) To the south of that pass there is another named the Hsiao Hsiang Ling, or Small Elephant Pass, which must be crossed on the way to the Chien-ch'ang valley. Mr Kingsmill would perhaps translate the names of these passes as the Great and Small Passes of the Ts'in or Ser; in which case we may regard Ts'in Shih Huang-ti as being a third claimant to the honour of giving a name to this pass.
342 See Journal of the Royal Asiatic Society (China Branch), vol. xxxvii. pp. 22-23.
344 Hung Wu was the "reign-title" of the first emperor of the Ming dynasty, who reigned from 1368 to 1398. His successor, whose "reign-title" was Chien Wên, ruled from 1399 to 1402. With regard to the Yangtse being taken as the southern limit of China, this statement can only be accepted with an important modification, for all the southern provinces of China, including Yunnan, were at this time regarded as being within the empire, though the fact that they were chiefly inhabited by non-Chinese tribes made it somewhat anomalous to describe them as forming part of China proper. We have seen that Yunnan was annexed to the empire by Kúblái Khan in the thirteenth century. Towards the close of the following century the Yunnanese princes tried to reassert their independence, and the province was again reduced to complete submission by the generals of the emperor Hung Wu himself, who, in spite of his maps, never for a moment intended to relax the imperial hold on that distant province.
345 By "indigenous race" M. Vial presumably means Lolos or Mo-so.
346 That is, Kiang-su, the province in which Shanghai is situated. Nanking was at that time the capital of China.
347 See above, p. 276.
348 Gazetteer of Upper Burma, pt. i. vol. i. pp. 585-586.
349 See below, p. 331.
350 Baber describes the old bridge as "very dilapidated" when it was crossed by the Grosvenor Mission in 1876.
351 蘭滄江.
352 Captain Gill (River of Golden Sand) somewhat exaggerates the difficulties of what he calls "this desperate gorge."
353 人力所通.
354 光尊寺.
355 Yule's Marco Polo (Cordier's edition), vol. ii. p. 85.
356 Yule's Marco Polo (Cordier's edition), vol. ii. pp. 98-104.
357 潞子江.
358 This is especially the case with the Chinese who come from a long distance, and only know the Salwen by hearsay. My men (who belonged to Yung-ch'ang) treated the valley with a disrespect that was perhaps bred of familiarity, for they certainly did not unduly hurry themselves.
359 Royal Geographical Society's Supplementary Papers, vol. i. pp. 176-177.
360 At Ta Pan Ching (4,500 feet) the shade temperature immediately after sunrise was 67°: in the temple at the Salwen bridge (2,400 feet) it was only 81° at midday. So even the change of temperature was not very serious.
361 Or the alternative route through the valley of Ho Ch'ing.
362 Those interested in the railway question should consult Major Ryder's paper in the Geographical Journal for February 1903 (vol. xxi.) and Major Davies's remarks thereon.
363 So called by the Burmese. The Shan word is Sao-p'a, which is the designation of a tribal chief or prince.
364 The name of the bungalow is Mong-kung-ka.
365 The years of dacoit-hunting that followed were, unfortunately, far from bloodless; and it was during those years that the Burman learned to respect the British soldier.
366 The latitude of Hongkong is almost exactly the same as that of Mandalay and Calcutta.
367 Some villages in Ssuch'uan may be said to be an honourable exception.
368 "Est-ce la colline qui a été façonée pour la pagode, est-ce la pagode qui a choisi la colline, si bien faites l'une pour l'autre, ravissantes d'ensemble? Qu'elle est jolie, cette réflexion blanche, tombant de haut dans le cristal de l'eau!"—Birmanie, par Mme. Quenedey, p. 218.
369 The first is above Bhamo, where, owing to the dangers to navigation, steamers have temporarily ceased to run.
370 A large river of French Laos or the trans-Mekong Shan States. It is navigable only for canoes of the most primitive description, for it is full of dangerous rapids. It enters the Mekong a few miles above Luang Prabang. The scenery of this river, which I descended from its highest navigable point (Muang Wa) to its mouth, is exceptionally beautiful.
371 The founder of Mandalay, and second last king of Burma. He reigned from 1852 to 1878, and was succeeded by his son Thibaw, who reigned until his deposition by the British Government in 1885.
372 There is an interesting essay by Max Müller on the Kutho-daw in his Last Essays (Second Series).
373 Mr G. C. B. Stirling.
376 A People at School, chap. xxiv.
377 Op. cit. chap. xxi.
378 Fielding Hall's Soul of a People, p. 125.
379 See, for instance, Mr R. B. Arnold's Scientific Fact and Metaphysical Reality, pp. 321-323. Professor William James, in his Varieties of Religious Experience, asks whether "the worship of material luxury and wealth, which constitutes so large a portion of the 'spirit' of our age" does not "make somewhat for effeminacy and unmanliness." He goes so far as to recommend, as a cure for some of our social diseases, the adoption of that form of asceticism which consisted in "the old monkish poverty-worship." Wealth-getting, he says, "enters as an ideal into the very bone and marrow of our generation." It is certain, he adds, that "the prevalent fear of poverty among the educated classes is the worst moral disease from which our civilisation suffers."—(Pp. 365-369.)
See also Professor W. R. Inge's Personal Idealism and Mysticism, especially pp. 175-176. I strongly recommend the reader who is interested in the pressing problems presented by the changing relations between the Occident and the Orient to read Dr Inge's book (especially Lectures IV. and VI.) in connection with Mr Percival Lowell's Soul of the Far East. Both are, as one would expect, able and well-written books, but they take diametrically opposite views of a very important question. Mr Lowell finds that the most notable characteristic of the East, and the secret of its fatal weakness, is what he calls its Impersonality, and that the peoples of the West, deriving an irresistible strength from the exact opposite—an intense Individualism—have nothing to fear from the impersonal civilisations of the East, which they will eventually overpower and crush. Dr Inge arrives independently at a similar belief as to the remarkable absence of individualism in the East, but so far from adopting Mr Lowell's interpretation of its results he finds in this Oriental Impersonality a very remarkable source of strength and permanence; while he prognosticates possible disaster to Western civilisation from the very fact that it is based on individualism. Already, he says, "it shows signs of breaking up from within." It seems possible that the events of the not-distant future will show that Dr Inge was right.
380 Time and Tide. See also an article by W. T. Seeger in the Hibbert Journal for October 1906, p. 75; and Sir Oliver Lodge's article in the same journal for April 1907, p. 527.
381 The Silken East, p. 37.
382 Of course there are exceptions, especially in the larger towns where Burmese and English civilisations have clashed.
383 "It is the way in which hours of freedom are spent that determines, as much as war or as labour, the moral worth of a nation. It raises or lowers, it replenishes or exhausts. At present we find, in these great cities of ours, that three days' idleness will fill the hospitals with victims whom weeks or months of toil had left unscathed."—Maurice Maeterlinck, The Kingdom of Matter.
384 See the Burma Census Report for 1891 and Sir George Scott's Upper Burma Gazetteer, and his Burma: a Handbook, pp. 380-381.
385 Perhaps that is not saying much after all. "In reality," said the German philosopher Nietzsche, "there has been only one Christian, and He died on the Cross."
386 Here, again, there are, of course, exceptions. There are "black sheep" within the monastic fold as well as outside it.
387 Sir George Scott, in Burma: a Handbook, p. 381.
388 See his Greek Oracles, pp. 8, 18, 20-21. (Eversley Series.)
389 See ll. 349 seq.
390 See Frazer's Golden Bough, vol. iii. p. 49, and vol. i. pp. 170-171 (2nd ed.). See also Tylor's Primitive Culture, vol. i. pp. 475-476, and ii. pp. 217-218 (4th ed.); and Rhys Davids' Buddhist India, chap. xii.
391 Sir George Scott, Burma: a Handbook, p. 22.
392 Scott O'Connor, The Silken East, p. 128.
393 A cutting from the sacred tree (a species subsequently known as the ficus religiosa) under which Gautama is believed to have sat when he attained Buddhahood, was brought from India to Ceylon about the year 245 B.C. and planted at Anuradhapura, then the Singhalese capital. It is still growing there, and is annually visited by countless pilgrims from all parts of the Buddhist world.
394 A Study of Religion, vol. i. p. 374 (2nd ed.).
395 See an excellent anonymous article in Macmillan's Magazine, vol. ii. No. 16, N.S. It is entitled "The White Man and the British Empire."
396 Herbert Spencer, in the Principles of Ethics, speaks of "the many who, in the East, tacitly assume that Indians exist for the benefit of Anglo-Indians." He is right in saying it is tacitly assumed; for few go so far as to say openly that the Indians are destined by Nature to be exploited by the White races. But the tacit assumption often leavens their thoughts and discourses on "the native question." One recent writer, indeed, distinctly states that "it is an inexorable law of progress that inferior races are made for the purpose of serving the superior; and if they refuse to serve, they are fatally condemned to disappear." (W. H. Brown, On the South African Frontier). But who is to decide which are "the inferior races"?
397 See Shakespeare, King Henry V., Act iii. Sc. 6.
398 The Times, 4th Sept. 1907.
399 Mr Chester Holcombe, in The Real Chinese Question, p. 242.
400 Mutato coelo mores mutantur!
401 I earnestly commend to the reader's notice an admirable leader in the Times of 15th January 1907, which closes with these words: "Altogether it seems to be time for the white races to take a fresh survey of the whole situation, and to recognise that, in the changed conditions, the old haughty and dictatorial attitude stands in need of modification."
402 Lest it may appear that I am under-rating the speed with which evolutionary forces have operated among the European races during the last few centuries, I venture to quote the words of one whose opinion is likely to be listened to with respect, and who was the last man to minimise the significance of the conquests made by science. "There can be no doubt that vast changes have taken place in English civilisation since the reign of the Tudors. But I am not aware of a particle of evidence in favour of the conclusion that this evolutionary process has been accompanied by any modification of the physical or the mental characters of the men who have been the subjects of it. I have not met with any grounds for suspecting that the average Englishmen of to-day are sensibly different from those that Shakespeare knew and drew.... In my belief the innate qualities, physical, intellectual and moral, of our nation have remained substantially the same for the last four or five centuries" (T. H. Huxley, Prolegomena to Evolution and Ethics).
403 A few years ago a certain Chinese magistrate in a district very near Weihaiwei was much disgusted, on arriving at his post, to find that the opportunities for "squeeze" were so severely limited that he was likely to remain a poor man. On his own responsibility he decided to tap a new source of revenue, and issued a proclamation to the necessary effect. In a few days the populace was up in arms, the magistrate's official residence was pulled to pieces (it is still almost a ruin), and he was himself a disgraced fugitive.
404 The Times of 15th December 1906 reports the sale at Christie's of a pair of vases of the K'ang Hsi period for 3,700 guineas, and a pair of beakers of the Yung Chêng period for 3,100 guineas.
405 Quoted in Professor Giles' Chinese Pictorial Art.
406 Author of Papers from a Viceroy's Yamen, and other works.
407 Chinese Poetry in English Verse (Shanghai and London: 1898).
408 Published by the Clarendon Press, 1904.
409 Lafcadio Hearn's Kokoro, p. 335.
414 See Waddell's Lhasa and its Mysteries, pp. 434 seq.
415 Op. cit., p. 439.
416 See Evolution and Ethics, pp. 80-81 (Eversley edn.).