6th day--Rest day.

7th day--Ch'u-hsiong-fu 70 li 6,150 ft.

8th day--Luho-kai 60 li 6,000 ft.

9th day--Sha-chiao-kai 65 li 6,400 ft.

10th day--Pu-peng 90 li 7,200 ft.

11th day--Yun-nan- 65 li 6,800 ft.

12th day--Hungay 80 li 6,000 ft.

14th day--Chao-chow 60 li 6,750 ft.

15th day--Tali-fu 60 li 6,700 ft.

A long, winding and physically-exhausting road took me from Sha-chiao-kai to Yin-wa-kwan, the most elevated pa.s.s between Yun-nan-fu and Tali-fu, and continued over barren mountains, bereft of shelter, and void of vegetation and people, to Pupeng. A rough climb of an hour and a half then took me to the top of the next mountain, where roads and ruts followed a high plateau for about thirty li, and with a precipitous descent I entered the plain of Yun-nan-. Then over and between barren hills, pa.s.sing a small lake and plain with the considerable town of Yun-nan-hsien ten li to the right, I continued in a narrow valley and over mountains in the same uncultivated condition to Hungay, situated in a swampy valley. Having crossed this valley, another rough climb brings the traveler to the top of the next pa.s.s, Ting-chi-ling, whence the road descends, and leads by a well-cultivated valley to Chao-chow. After an easy thirty li we reached Hsiakwan,[AD] one of the largest commercial cities in the province, lying at the foot of the most magnificent mountain range in Yun-nan, and by the side of the most famous lake. A paved road takes one in to his destination at Tali-fu, where I was welcomed by Dr. and Mrs. Clark, of the China Inland Mission, and hospitably entertained for a couple of days.

The roads in general from Yun-nan-fu to Tali-fu were worse than any I have met from Chung-king onwards, partly owing to the mountainous condition of the country, and partly to neglect of maintenance.

Where the road is paved, it is in most places worse than if it had not been paved at all, as neither skill nor common sense seems to have been exercised in the work. It is probably safe to say that there are no ancient roads in Yun-nan, in the sense of the constructed highways which have lasted through the centuries, for the civilization of the early Yun-nanese was not equal to such works. As a matter of fact, the condition of the roads is all but intolerable. Many were never made, and are seldom mended--one may say that with very few exceptions they are never repaired, except when utterly impa.s.sable, and then in the most make-shift manner.

My highly-strung Rusty received a shock to his nervous system as I led him leisurely from the incline leading into Anning-cheo (6,300 feet), through the arched gateway in a paG.o.da-like entrance, which when new would have been a credit to any city. The stones of the main street were so slippery that I could hardly keep on my legs. Frightened by one of their number dragging its empty wooden carrying frame along the ground behind it, a drove of unruly-pack-ponies lashed and bucked and tossed themselves out of order, and an instant afterwards came helter-skelter towards my ten-inch pathway by the side of the road. All of my men caught the panic, and in their mad rush several were knocked down and trampled upon by the torrent of frightened creatures. I thought I was being charged by cavalry, but beyond a good deal of bruising I escaped unhurt. Closer and closer came the hubbub and the din of the town--the market was not yet over. As I approached the big street, throngs of blue-cottoned yokels, quite out of hand, created a nerve-racking uproar, as they thriftily drove their bargains. I shrugged my shoulders, gazed long and earnestly at the motley mob, and putting on a bold front, pushed through in a careless manner. Ponies with salt came in from the other end of the town, and in their waddling the little brutes gave me more knocks.

It was an awful crowd--Chinese, Minchia, Lolo, and other specimens of hybridism unknown to me. Yet I suppose the majority of them may be called happy. Certainly the simplicity of the life of the common people, their freedom from fastidious tastes, which are only a fetter in our own Western social life, their absolute independence of furniture in their homes, their few wants and perhaps fewer necessities, when contrasted with the demands of the Englishman, is to them a state of high civilization. Here were farmers, mechanics, shopkeepers, and retired people living a simple, unsophisticated life. All the strength of the world and all its beauties, all true joy, everything that consoles, that feeds hope, or throws a ray of light along our dark paths, everything that enables us to discern across our poor lives a splendid goal and a boundless future, comes to us from true simplicity. I do not say that we get all this from the Chinese, but in many ways they can teach us how to live in the _spirit of simplicity_. They were living from hand to mouth, with seemingly no anxieties at all--and yet, too, they were living without G.o.d, and with very little hope.

And here the foreigner re-appeared to disturb them. Even in Anning-cheo, only a day from the capital, I was regarded as a being of another species, and was treated with little respect. I was not wanted.

No international question has become more hackneyed than "Does China want the foreigner?" Columns of utter nonsense have from time to time been printed in the English press, purporting to have come from men supposed to know, to the effect that this Empire is crying out, waiting with open arms to welcome the European and the American with all his advanced methods of Christendom and civilization. It has by general a.s.sent come to be understood that China _does_ want the foreigner. But those who know the Chinese, and who have lived with them, and know their inherent insincerity in all that they do, still wonder on, and still ask, "Does she?"

To the European in Hong-Kong, or any of the China ports, having trustworthy Chinese on his commercial staff--without whom few businesses in the Far East can make progress--my argument may seem to have no _raison d'etre_. He will be inclined to blurt out vehemently the absurdity of the idea that the Chinese do not want the foreigner. First, they cannot do without him if China is to come into line as a great nation among Eastern and Western powers. And then, again, could anyone doubt the sincerity of the desire on the part of the Celestial for closer and downright friendly intercourse if he has had nothing more than mere superficial dealings with them?

Thus thought the writer at one time in his life. He has had in a large commercial firm some of the best Chinese a.s.sistants living, in China or out of it, and has nothing but praise for their a.s.siduous perseverance and remarkable business ac.u.men and integrity.

As a business man, I admire them far and away above any other race of people in the East and Far East. Is there any business man in the Straits Settlements who has not the same opinion of the Straits-born Chinese? But as one who has traveled in China, living among the Chinese and with them, seeing them under all natural conditions, at home in their own country, I say unhesitatingly that at the present time only an infinitesimal percentage of the population of the vast Interior entertain genuine respect for the white man, and, in centers where Western influence has done so much to break down the old-time hatred towards us, the real, unveneered att.i.tude of the ordinary Chinese is one not calculated to foster between the Occident and the Orient the brotherhood of man. Difficult is it for the foreigner in civilized parts of China--and impossible for the great preponderance of the European peoples at home--to grasp the fact that in huge tracts of Interior China the populace have never seen a foreigner, save for the ubiquitous missionary, who takes on more often than not the dress of the native.

Although the Chinese Government recognizes the dangerous situation of the nation _vis-a-vis_ with nations of Europe, and has ratified one treaty after another with us, the nation itself does not, so far as the traveler can see, appreciate the fact that she cannot possibly resist the white man, and hold herself in seclusion as formerly from the Western world. China is discovering--has discovered officially, although that does not necessarily mean nationally--as j.a.pan did so admirably when her progress was most marked, that steam and machinery have made the world too small for any part thereof to separate itself entirely from the broadening current of the world's life.

Whilst not for a moment failing to admire the aggressive character of Occidentals, and the resultant necessity of thwarting them--we see[1]

this especially in official circles in Yun-nan--Chinese leaders of thought and activity are recognizing that in international relations the final appeal can be only to a superior power, and that power, to be superior, must be thorough, and thorough throughout. So different to what has held good in China for countless ages. That is why China is making sure of her army, and why she will have ready in 1912--ten years before the period originally intended--no less than thirty-six divisions, each division formed of ten thousand units.[A] China is now endeavoring to walk the ground which led j.a.pan to greatness among the nations--she takes j.a.pan as her pattern, and thinks that what j.a.pan has done she can do--and, officially abandoning her long course of self-sufficient isolation, is plunging into the flood of international progress, determined to acquire all the knowledge she can, and thus win for herself a place among the Powers.

But I am in Yun-nan, and things move slowly here.

All this does not mean that my presence is desired, or that fear of me, the foreigner, has ceased. On the contrary, it signifies that I am more greatly to be feared. The European is _not_ wanted in China, no matter how absurd it may seem to the student of international politics, who sits and devours all the newspaper copy--good, bad and indifferent--which filters through regarding China becoming the El Dorado of the Westerner. He is wanted for no other reason than that of teaching the Chinese to foreignize as much as he can, teaching the leaders of the people to strive to modify national life, and to raise public conduct and administration to the best standards of the West.

When China is capable of looking after herself, and able to maintain the position she is securing by the aid of the foreigner in her provinces, following her present mode of thought and action, the foreigner may go back again. But it is to be hoped that the evolution of the country will be different.

Another feature impressed upon me was the emptiness of the lives of the people. Education was rare, and any education they had was confined to the Chinese cla.s.sics.

Neither of the three men I had with me could read or write. The thoughts of these people are circ.u.mscribed by the narrow world in which they live, and only a chance traveler such as myself allows them a glimpse of other places. Each man, with rare exception, lives and labors and dies where he is born--that is his ambition; and in the midst of a people whose whole outlook of life is so contracted, I find difficulty in believing that progress such as j.a.pan made in her memorable fifty-year forward movement will be made by the Chinese of Yun-nan in two hundred years. Everything one can see around him here, at this town of Anning-cheo, seems to make against it. In my dealings with Chinese in their own country--I speak broadly--I have found that they "know everything." I erected a printing-press in Tong-ch'uan-fu some months ago--a type of the old flat handpress not unlike that first used by Caxton. It was a part of the equipment of the Ai Kueh Hsieh Tang (Love of Country School), and I was invited by the gentry to erect it. Now the thing had not been up an hour before all the old fossils in the place knew all about it. Printing to them was easy--a child could do it. It is always, "O ren teh, o ren teh" ("I know, I know"). These men, dressed in their best, stood with arms behind them, and smiled stupidly as I labored with my coat off fixing their primitive machinery. Yet they did _not_ know, and now, within a few months, not a sheet has been printed, and the whole plant is going to rack and ruin.

This is the difference between the Chinese and the tribespeople of Yun-nan. Here we see the G.o.d of the missionary again, quite apart from any religious basis. The tribesman comes and lays himself at the feet of the missionary, and says at once, "I do not know. Tell me, and I will follow you. I want to learn." That is why it is that the Chinese stand open-eyed and open-mouthed when they see the Miao making strides altogether impossible to themselves, in proportion to their standard of civilization, and this position of things will not be altered, unless they cease to deceive themselves. I have seen a Miao boy of nine who never in his life had seen a Chinese character, who did not know that school existed and, whose only tutoring depended on the week's visit of the missionary twice a year. I have seen this youngster read off a sheet of Chinese characters no Chinese boy of his age in the whole city would succeed in. I have not been brought into contact with any other tribe as I have with the Hua Miao.[1]

But if the progress this once-despised people are making is maintained, the Yun-nanese will very soon be left behind in the matter of practical scholarship. These Miao live the simplest of simple lives, but they wish to become better--to live purer lives, to become civilized, to be uplifted; and therefore they are most humble, most approachable, and are slowly evolving into a happy position of proud independence. Education among the Hua Miao is not lost: among the Chinese much of the labor put forward in endeavors to educate them is lost, or seems to bear no immediate fruit. The Miao are living by confidence and hope that turns towards the future; the Yun-nanese are content with their confidence in the past. The Miao, however, were not like this always--but a few years ago they were not heard of outside China.

The coming emanc.i.p.ation of their women, demands some attention. The few Europeans who have lived among the mult.i.tudes in Central China would not a.s.sociate beds of roses with the lives of the women anywhere.

The daughter is seldom happy, and unless the wife present her husband with sons, who will perpetuate the father's name and burn incense at his tablet after his death, her life is more often than not made absolutely unbearable--a fact more than any other one thing responsible for the numerous suicides. She is the drudge, the slave of the man. And the popular belief is that all the women of the Middle Kingdom are essentially Chinese; but little is heard of the tribespeople--more numerous probably than in any other given area in all the world--whose womankind are as far removed from the Chinese in language, habits and customs as English ladies of to-day are removed from Grecians. A decade or so ago no one heard of the Miao women: they were the lowest of the low, having no _status_. They were far worse off than their Chinese sisters, who, no matter what they had to endure after marriage, were certainly safeguarded by law and etiquette allowing them to enter the married state with respectability; but no social laws, no social ties protect the Miao women.

Until a few years ago their "club" was a common brothel, too horrible to describe in the English language. As soon as a girl gave birth to her first child she came down on the father to keep her. In many cases, it is only fair to say, they lived together faithfully as man and wife, although such cases were not by any means in the majority. The poor creatures herded together in their unspeakable vice and infamy, with no shame or common modesty, fighting for the wherewithal to live, and only by chance living regularly with one man, and then only just so long as he wished. Little girls of ten and over regularly attended these awful hovels, and children grew out of their childhood with no other vision than that of entering into the disgraceful life as early as Nature would allow them. It meant little less than that practically the whole of the population was illegitimate, viewed from a Western standpoint. No such thing as marriage existed. Men and women cohabited in this horrible orgy of existence, with the result that murder, disease and pestilence were rife among them. It was only a battle of the survival of the fittest to pursue so terrible a life. Nearly all the people were diseased by the transgression of Nature's laws.

After a time, however, through the instrumentality of Protestant missionaries, these wretched people began to see the light of civilization. Gradually, and of their own free will, the girls gave up their accursed dens of misery and shame, and the men lived more in accord with social law and order.

The Miao, too, had hitherto been dependent for their literature upon the Chinese character, which only a few could understand. Soon they had literature in their own language,[AE] and a great social reform set in.

They showed a desire for Western learning such as has seldom been seen among any people in China--these were people lowest down in the social scale; and now the latest phase is the establishment of bethrothal and marriage laws, calculated to revolutionize the community and to introduce what in China is the equivalent for home life.

Betrothal among the Chinese is a matter with which the parties most deeply concerned have little to do. Their parents engage a go-between or match-maker, and another point is that there is no age limit. Not so now with the Christian Miao. No paid go-between is engaged, and brides are to be at a minimum age of eighteen years, and bridegrooms twenty. The establishment of these laws will, it is hoped, make for the emanc.i.p.ation from a life of the most dreadful misery of thousands of women in one of the darkest countries of the earth.[AF]

But now the Miao is pressing forward under his burdens, to guide himself in the struggle, to retrieve his falls and his failures; and in the future lies his hope--the indomitable hope upon which the interest of humanity is based--and he has in addition the grand expectation of escaping despair even in death. It is all the praiseworthy work of our fellow-countrymen, living isolated lives among the people, building up a worthy Christian structure upon Miao simplicity and humble fidelity to the foreigner.

But I digress from my travel.

Little out of the ordinary marked my travels to Lao-ya-kwan (6,800 feet), an easy stage. My meager tiffin at an insignificant mountain village was, as usual, an educational lesson to the natives. Each tin that came from my food basket--one's servant delighted to lay out the whole business--underwent the severest criticism tempered with unmeaning eulogy, picked up and put down by perhaps a score of people, who did not mean to be rude. When I used their chopsticks--dirty little pieces of bamboo--in a manner very far removed from their natural method, they were proud of me. Outrageously panegyric references were made when an old man, scratching at his disagreeable itch-sores under my nose, clipped a youngster's ear for hazarding my age to be less than that of any of the bystanders, the length of my moustache and a three-day growth on my chin giving them the opinion that I was certainly over sixty.[AG]

I entered Lao-ya-kwan under an inauspicious star. No accommodation was to be had, all the inns were literally overrun with sedan chairs and filled with well-dressed officials, already busy with the "hsi-lien"

(wash basin). In my dirty khaki clothes, out at knee and elbow, looking musty and mean and dusty, with my topee botched and battered, I presented a most unhappy contrast as I led my pony down the street under the sarcastic stare of bystanding scrutineers. The nights were cold, and in the private house where I stayed, mercifully overlooked by a trio of protesting effigies with visages grotesque and gruesome, rats ran fearlessly over the room's mud floor, and at night I buried my head in my rugs to prevent total disappearance of my ears by nibbling. Not so my men. They slept a few feet from me, three on one bench, two on another.

Bedding was not to be had, and so among the dirty straw they huddled together as closely as possible to preserve what bodily heat they had.

Snow fell heavily. In the early morning sunlight on January 13th the undulating valley, with its grand untrodden carpet of white, looked magnificently beautiful as I picked out the road shown me by a poor fellow whose ears had got frost-nipped.

No easy work was it climbing tediously up the narrow footway in a sharp spur rising some 1,000 feet in a ribbed ascent, overlooking a fearful drop. Over to the left I saw an unhappy little urchin, hardly a rag covering his shivering, bleeding body, grovelling piteously in the snow, while his blind and goitrous mother did her best at gathering firewood with a hatchet. The pa.s.s leading over this range, through which the white crystalline flakes were driven wildly in one's face, was a half-moon of smooth rock actually worn away by the endless tramping of myriads of pack-ponies, who then were plodding through ruts of steps almost as high as their haunches.

A man with a diseased hip joined me thirty li farther on, dismounting from his pile of earthly belongings which these men fix on the backs of their ponies. It is a creditable trapeze act to effect a mount after the pony is ready for the journey. He had, he said, met me before. He knew that I was a missionary, and had heard me preach. He remembered my wife and myself and children pa.s.sing the night in the same inn in which he stayed on one of his pilgrimages from his native town somewhere to the east of the province. I had never seen him before! I had no wife; I have never preached a sermon in my life. I should be pained ever again to have to suffer his unmannerly presence anywhere.

Ponies were being loaded near my table. The rapscallion in question explained that the black blocks were salt, taking a pinch from my salt-cellar with his grimy fingers to add point to his remarks. I kicked at a couple of mongrels under the rude form on which I sat--they fought for the skins of those potato-like pears which grow here so prolifically. The person announced that they were dogs, and that an idiosyncrasy of Chinese dogs was to fight. Several wags joined in, and all appeared, through the traveling nincomp.o.o.p, to know all about my past and present, lapsing into a desultory harangue upon all men and things foreign. The street reminded me of Clovelly--rugged and ragged--and the people were wrinkled and wretched; and, indeed, being a Devonian myself by birth, I should be excused of wantonly intending to hurt the delicate feelings of the l.u.s.ty sons of Devon were I to declare that I thought the life not of a very terrible dissimilarity from that port of antiquity in the West.

Salt was everywhere, much more like coal than salt, certainly as black.

The blocks were stacked up by the sides of inns ready for transport, carried on the backs of a mult.i.tude of poor wretches who work like oxen from dawn to dusk for the merest pittance, on the backs of droves and droves of ponies, scrambling and spluttering along over the slippery once-paved streets.

All day long, with the exception of two or three easy ascents, we were travelling in pleasantly undulating country of park-like magnificence.

My men dallied. I tramped on alone; and sitting down to rest on the rocks, I realized that I was in one of the strangest, loneliest, wildest corners of the world. Great mountain-peaks towered around me, white and sparkling diadems of wondrous beauty, and at my feet, black and stirless, lay a silent pool, reflecting the weird shadows of my coolies flitting like specters among the jagged rocks of these most solitary hills.

FOOTNOTES:

[Footnote AD: Hsiakwan would be supplied by a branch line of the main railway in the Kunlong scheme advocated by Major H.R. Davies, leaving at Mi-tu, to the south of Hungay.--E.J.D.]

[Footnote AE: The written language was framed and inst.i.tuted by the Rev.

Sam. Pollard, of the Bible Christian Mission (now merged into the United Methodist Mission).--E.J.D.]

[Footnote AF: The marriage laws were inst.i.tuted by the China Inland Mission at Sa-pu-shan, where a great work is being done among the Hua Miao. A good many more stipulations are embodied in the excellent rules, but I have no room here to detail.--E.J.D.]

[Footnote AG: The Chinese have the crudest ideas of the age of foreigners. Among themselves the general custom is for a man to shave his upper lip so long as his father is alive, so that in the ordinary course a man wearing a moustache is looked upon as an old man. In Tong-ch'uan-fu the rumor got abroad that three "uei kueh ren" ("foreign men") went riding horses--(two young ones and one old one. The "old one"

was myself, because I had hair on my top lip, despite the fact that I was considerably the junior. And the fact that one was a lady was not deemed worthy of the slightest consideration.--E.J.D.]