Chinese mettle

by E. G. Kemp

The Lolos believe that for each person on earth there is a corresponding star in the sky. So when a man is ill, a sacrifice is often made of wine in cups to his star, and four-and-twenty lamps are lighted outside his room. On the day after a funeral a hole is dug in the death-chamber at a spot indicated by rolling an egg on the ground till it stops. A ritual is recited praying the star of the dead man to descend and be buried in this hole. If this were not done the star would fall and possibly hurt some one.

The ancestral tablet is made on the second day after the funeral and erected in the central room of the house on the ninth day, with an appropriate ritual. It is worshipped on certain dates and on all important occasions in life. It is called I-pu (= ancestor). It consists of a structure of wooden pieces, made out of the Pieris tree, the log of which was the ark of the Lolo deluge. A transverse bundle of grass is made of the same grass as is used for thatch. Two pieces of bamboo root represent the deceased father and mother, one having nine, the other seven joints. The inscription reads: “The dwelling place of so-and-so (giving the name), the pair, man and woman, our ancestors.” It is written by the priest with ink, the water of which is brought by the son of the house from a secret spring in the forest, from a locality only known to the family of the deceased.”

My three soul-carriers contain the souls of the men of three generations—son, father, grandfather. The Lolos have a Book of the Dead which Dr. Henry considers to be not unlike that of the ancient Egyptians.

There are a great many Lolo tribes, and the one which we came in contact with at Ta-ting is of great antiquity, showing virile and intellectual qualities that promise well for future development, should they leave their old isolation and get drawn into the stream of present-day Chinese progress. They are tall and well built, quite unlike the Chinese in appearance and carriage. Naturally the open-air life of all these tribesmen gives them a freer gait, and the absence of etiquette and formality shows itself in all their movements. The shape of their faces is oval, unlike the broad Miao type; their eyes are large and level; their cheekbones prominent and the contour of the face rounded; their noses long, arched and rather broad; their chins pointed. Their faces are apt to grow very wrinkled. The poise of the head of all these men struck me as indicative of an independent spirit.

All the tribes are practically autonomous, although nominally under Chinese rule: they have their own rulers, but these are responsible to, and many of them nominated by, the Chinese authorities. They frequently rent lands from them for cultivation, and law suits are very common among the I-chia about land and about daughters-in-law. Since the recrudescence of opium-poppy growing they have been compelled to use a certain proportion of land for its cultivation. They are not addicted to opium-smoking, and the Christians object to it on moral grounds: they have in consequence suffered considerable persecution and have even been evicted from the lands they had previously cultivated. They are terribly poor, and when the crops fail many of them die of starvation; this has happened during the last two years, which has been a period of great scarcity.

I quote in full Dr. Henry’s extremely interesting account of their language. “The Lolo language is of extreme simplicity, both as regards its phonology and syntax, and its manner of making new words. It belongs to the monosyllabic class of languages, of which Chinese is the most highly developed member. Attempts have been made to deny the primitive monosyllabic nature of the Chinese language, and to consider it as broken down from some pre-existent polysyllabic agglutinative tongue. I am of opinion that a comparative study of Chinese, Lolo, Miao, etc., will establish that this tonal monosyllabic class is primitive, and that we have the vocabularies of these languages’ original roots unchanged.

“To illustrate the simplicity of Lolo phonology, I may state that all words are monosyllables, composed of either a vowel or of a consonant followed by a vowel, as A, O, BA, BO, BI, BU. Such combinations as AB, ARD, STO, STAR are impossible. The initial consonants may all be considered simple, though such varieties occur as T and aspirated T, and four sibilants, as S, Z, TS and DZ. There is one apparent exception, namely SL, in SLA, SLO, SLU; but I found that this occurred in another district as THL, showing a certain instability of sound; and further research established that the original sound, still kept in Lolodom, is an aspirated L, so that we have L’O, L’A, L’U. Similar aspirations occur in connexion with T, P, CH, K and NG.

“Tones in Lolo are three or four, according to locality. There are no inflections whatsoever, the simple roots being unchangeable. All the words are simple roots, but by simple addition they can be used to express new ideas, thus gunpowder is now called fire-rice. I could only find one modification of the simple roots, occurring in four causative verbs, and they are these:

DZO, to eat.	CHO, to give to eat, to feed.
DA, to drink.	TA, to give to drink.
DU, to go out.	TU, to cause to go out.
DEH, to wear.	TEH, to give to wear.