Men who came through Yün-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 Yün-nan, when he says that it is safe to assert 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 Assam and the eastern border of Yün-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 Yün-nan at the present moment having under preparation manuscript 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 Yün-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 Shïh-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 Yün-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 space 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 Yün-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 sparsely-populated spheres far removed from political activity. So remote are the districts in which these principalities 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.