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diff --git a/old/53746-h/53746-h.htm b/old/53746-h/53746-h.htm deleted file mode 100644 index 17ad67b..0000000 --- a/old/53746-h/53746-h.htm +++ /dev/null @@ -1,9781 +0,0 @@ -<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" - "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> -<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> - <head> - <meta http-equiv="Content-Type" content="text/html;charset=utf-8" /> - <meta http-equiv="Content-Style-Type" content="text/css" /> - <title> - Among the Head-Hunters of Formosa, by Janet B. Montgomery McGovern—a Project Gutenberg eBook. - </title> - <link rel="coverpage" href="images/cover.jpg" /> - <style type="text/css"> - -body { - margin-left: 10%; - margin-right: 10%; -} - - h1,h2 { - text-align: center; /* all headings centered */ - clear: both; -} - -p { - margin-top: .51em; - text-align: justify; - text-indent: 1em; - margin-bottom: .49em; -} - -.ph1, .ph2, .ph3, .ph4 { text-align: center; text-indent: 0em; font-weight: bold; } -.ph1 { font-size: xx-large; margin: .67em auto; } -.ph2 { font-size: x-large; margin: .75em auto; } -.ph3 { font-size: large; margin: .83em auto; } -.ph4 { font-size: medium; margin: 1.12em auto; } - -.f90 {font-size: 90%;} - -.p1 {margin-top: 1em;} -.p2 {margin-top: 2em;} -.p4 {margin-top: 4em;} -.p6 {margin-top: 6em;} - -/* Title Page and Other Special Pages */ - -div#title-page {margin-top: 6em; line-height: 2em;} - -div#title-page p {text-align: center; text-indent: 0em;} - -div#verso {margin-top: 6em; font-size: 90%;} - -div#verso p {text-align: center; text-indent: 0em;} - -div#dedic {margin-top: 6em; line-height: 1.5em;} - -div#dedic p {text-align: center; text-indent: 0em;} - -div#intro-poem {margin-top: 6em;} - -.part, .chapter {margin-top: 6em;} - -.intro {font-size: 90%; text-align: left; display: inline-block;} - -.center-block {text-align: center;} /* For a block of centered left-aligned text, such as a list of names. */ - -.block {text-align: left; display: inline-block;} - -hr.full { - width: 95%; - margin-right: 2.5%; - margin-left: 2.5%; - clear: both; -} - -hr.r10 { - width: 10%; - margin-right: 45%; - margin-left: 45%; - clear: both; -} - -hr.mtn2 {margin-top: -2em;} - -/* Tables */ - -table { - margin-left: auto; - margin-right: auto; -} - - .tdl {text-align: left;} - .tdr {text-align: right;} - .tdc {text-align: center;} - -td.sp2 {padding-top: 2em;} -td.btm {vertical-align: bottom;} -td.top {vertical-align: top;} - -.ind {text-indent: 1em;} - -.pagenum { /* uncomment the next line for invisible page numbers */ - /* visibility: hidden; */ - position: absolute; - left: 92%; - font-size: smaller; - text-align: right; -} /* page numbers */ - -.blockquot { - margin-left: 5%; - margin-right: 10%; -} - -.center {text-align: center;} - -.right {text-align: right;} - -.v-none {margin-top: -1.6em;} - -.noindent {text-indent: 0em;} - -.hang { - margin-left: 2em; - text-indent: -2em; -} - -div.hanging p {margin-left: 3em; text-indent: -3em;} - -.smcap {font-variant: small-caps;} - -.u {text-decoration: underline;} - -.ml1 {margin-left: 1em;} -.ml2 {margin-left: 2em;} - -/* Images */ -.caption {text-align: center;} - -img {max-width: 100%; height: auto; width: auto;} - -.figcenter { - margin: auto; - text-align: center; -} - -/* Illustration Spacing */ - -.illus { - margin-top: 4em; - margin-bottom: 4em; -} - -/* Footnotes */ -.footnotes {border: dashed 1px;} - -.footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} - -.footnote .label {position: absolute; right: 84%; text-align: right;} - -.fnanchor { - vertical-align: super; - font-size: .8em; - text-decoration: - none; -} - -/* Poetry */ -.poem { - margin-left: 10%; - margin-right: auto; - margin-bottom: 1em; - display: inline-block; - text-align: left; -} - -.poem .stanza {margin: 1em auto;} - -.poem p {margin: 0; padding-left: 3em; text-indent: -3em;} -.poem p.i1 {margin-left: .5em;} - -/* Transcriber's notes */ -.tnotes { - background-color: #eeeeee; - border: 1px solid black; - padding: 1em; -} - -@media print, handheld { - - .chapter {page-break-before: always;} - - div#title-page, div#verso, div#dedic, div#intro-poem, div.part { - page-break-before: always; - page-break-after: always; - } - - .illus { - margin-top: 0em; - margin-bottom: 0em; - page-break-before: always; - page-break-after: always; - } - -} - -@media handheld { - - .hang {margin-left: .5em; text-indent: 0em;} - - .poetry { - display: block; - margin-left: 1.5em; - } - -} - - </style> - </head> -<body> - - -<pre> - -The Project Gutenberg EBook of Among the Head-Hunters of Formosa, by -Janet B. Montgomery McGovern - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Among the Head-Hunters of Formosa - -Author: Janet B. Montgomery McGovern - -Release Date: December 16, 2016 [EBook #53746] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK AMONG THE HEAD-HUNTERS OF FORMOSA *** - - - - -Produced by Cindy Horton, Clarity, and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/Canadian Libraries and the -HathiTrust Digital Library.) - - - - - - -</pre> - - -<div class="tnotes"> - -<p>Transcriber's Note: All images, including the Chinese characters, -can be clicked to view a larger image. Your device may or may not -support this feature.</p> - -</div> - -<p><span class="pagenum"><a name="Page_1" id="Page_1">[1]</a></span></p> - -<p class="ph1 p6">AMONG THE HEAD-HUNTERS -OF FORMOSA</p> - -<div class="figcenter illus"> - <a href="images/i_004.jpg"> - <img src="images/i_004tn.png" alt="" /> - </a> - <p class="caption">MAN AND WOMAN OF YAMI TRIBE IN REGALIA WORN AT THE SPRING FESTIVAL -IN HONOUR OF THE SEA-GOD.</p> - <p class="caption">(<i>See page <a href="#Page_149">149</a>.</i>)</p> -</div> - -<p> - <span class="pagenum"> - <a name="Page_2" id="Page_2">[2]</a> - </span><br /> - <span class="pagenum"> - <a name="Page_3" id="Page_3">[3]</a> - </span> -</p> - -<div id="title-page"> - -<h1>AMONG THE HEAD-HUNTERS<br /> -OF FORMOSA</h1> - -<p class="ph1"><i>By</i> JANET B. MONTGOMERY MCGOVERN, B.L.</p> - -<p class="ph3"><i>Diplomée in Anthropology, University of Oxford</i></p> - -<p class="p4 ph4"><span style="font-size: 80%">WITH A PREFACE BY</span><br /> -R. R. MARETT, M.A., D.Sc.<br /> -<span style="font-size: 70%">READER IN SOCIAL ANTHROPOLOGY, UNIVERSITY OF OXFORD</span></p> - -<p class="p4">ILLUSTRATED</p> - -<p class="ph2 p4">T. FISHER UNWIN LTD<br /> -LONDON: ADELPHI TERRACE</p> - -</div> - -<div id="verso"> -<p><span class="pagenum"><a name="Page_4" id="Page_4">[4]</a></span></p> - -<p><i>First published in 1922</i></p> - -<p class="p6">(<i>All rights reserved</i>)</p> - -</div> - -<div id="dedic"> -<p><span class="pagenum"><a name="Page_5" id="Page_5">[5]</a></span></p> - -<p><span class="f90">TO</span><br /> -W. M. M.<br /> -<span class="f90">MY SON AND THE COMPANION<br /> -OF MY WANDERINGS</span></p> - -</div> - -<div id="intro-poem"> - -<p> - <span class="pagenum"> - <a name="Page_6" id="Page_6">[6]</a> - </span><br /> - <span class="pagenum"> - <a name="Page_7" id="Page_7">[7]</a> - </span> -</p> - -<div class="blockquot"> - -<p class="noindent center">“No human thought is so primitive -as to have lost bearing on our own thought, or so ancient as to have -broken connection with our own life.”</p> - -<p class="right"><span class="smcap">E. B. Tylor</span>, -<cite>Primitive Culture</cite>.</p> - -</div> - -</div> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_8" id="Page_8">[8]</a></span><br /> -<span class="pagenum"><a name="Page_9" id="Page_9">[9]</a></span></p> - -<h2>PREFACE</h2> - -<p>To treat her as a goddess has always been accounted a sure way of -winning a lady’s favour. To the cynic, therefore, it might seem -that Mrs. McGovern was bound to speak well of her head-hunting friends -of the Formosan hills, seeing that they welcomed her with a respect -that bordered on veneration. But of other head-hunters, hailing, say, -from Borneo or from Assam, anthropologists have reported no less well, -and that though the investigators were accorded no divine honours. -The key to a just estimate of savage morality is knowledge of all the -conditions. A custom that considered in itself is decidedly revolting -may, on further acquaintance with the state of culture as a whole, turn -out to be, if not praiseworthy, at least a drawback incidental to a -normal phase of the ruder life of mankind.</p> - -<p>The “grizzled warrior,” we are told, who made oblation -to our authoress, bore on his chin the honourable mark of the -man-slayer. To her Chinese coolie that formidable badge would have been -enough to proclaim the wearer <i lang="zh" xml:lang="zh">seban</i>—the kind of wicked animal -that defends itself when attacked. Thus, if it merely served to warn -an<span class="pagenum"><a name="Page_10" id="Page_10">[10]</a></span> -invading alien to keep his distance, this crude advertisement of -a head-hunting habit would be justified, from the standpoint of -the survival of the hard-pressed aborigines. Even had a threat of -cannibalism been thrown in, its protective value could hardly be -denied; for, much as men object to be killed, they commonly deem it -worse to be killed and eaten. Though reputed to be man-eaters, however, -the savages of Formosa are not so in fact. Indeed, the boot is on the -other foot. I remember Mr. Shinji Ishii telling us at a meeting of -the Folk-lore Society that, despite their claim to a higher form of -civilization, the Chinese of the adjoining districts will occasionally -partake of a head-hunter, chopped up small and disguised in soup: the -principle implied in the precaution being, I dare say, sound enough, -namely, that of inoculation, though doubtless the application is -unfortunate.</p> - -<p>Meanwhile, head-hunting has for these wild-folk a function and -significance that are not to be understood so long as we consider it -as a thing apart. The same canon of interpretation holds good of any -other outstanding feature of the social life. Customs are the organic -parts of a body of custom. To use a technical expression, they are but -so many elements composing a single “culture-complex.” -Modern research is greatly concerned with the tracing out of -resemblances due to the spread of one or another system of associated -customs. The method is to try to work back to some ethnic centre -of diffusion; where the<span class="pagenum"><a name="Page_11" -id="Page_11">[11]</a></span> characteristic elements of the system, -whatever might have been their remoter derivation, have been thoroughly -fused together, in the course of a long process of adaptation to a -given environment. Thereupon it becomes possible to follow up the -propagation of influence as it radiates from this centre in various -directions outwards. Now it may well be that the tradition rarely, or -never, is imparted in its entirety. Selection, or sheer accident, will -cause not a little to be left behind. On the other hand, the chances -are all against one custom setting forth by itself. Customs tend to -emigrate in groups. Thus head-hunting, and a certain mode of tattooing, -and the institution of the skull-shelf, and the requirement that a -would-be husband must display a head as token of his prowess, are on -the face of them associated customs, and such as are suited to have -been travelling companions. Hence it is for the ethnologist to see -whether he cannot refer the whole assortment to some intrusive culture -of Indonesian or other origin.</p> - -<p>Yet lest one good method should corrupt the science, we should not -forget that there is another side to the study of culture; though -from this side likewise there is equal need to examine customs, not -apart, but in their organic connexion with each other. Whencesoever -derived, the customs of a people have an ascertainable worth here -and now for those who live by them. The first business, I should -even venture to say, of any<span class="pagenum"><a name="Page_12" -id="Page_12">[12]</a></span> anthropologist, be his sphere the study or -the field, is to seek to appreciate a given culture as the expression -of a scheme of values. Every culture represents a set of means whereby -it is sought to realize a mode of life. Unconsciously for the most -part, yet none the less actually, every human society pursues an ideal. -To grasp this ideal is to possess the clue to the whole cultural -process as a spiritual and vital movement. The social inheritance is -subject to a constant revaluation, bringing readaptation in its train. -There is a selective activity at work, and to apprehend its secret -springs one must keep asking all the time, what does this people want, -and want most? unconscious though it may largely be, the want is -there. Correspondingly, since it is a question of getting into touch -with a latent process, the anthropologist must employ a method which -I can only describe as one of divination. He must somehow enter into -the soul of a people. Introjection, or in plainer language sympathy, -is the master-key. Objective methods so-called are all very well; but -if, as sometimes happens, they lead one to forget that anthropology -is ultimately the science of the inner man, then they but batter at a -closed door.</p> - -<p>A sure criterion, then, by which to appraise any account of a -savage people consists in the measure of the sympathy shown. A summary -sketch that has this saving quality will be found more illuminating -than many volumes of statistics. Literally<span class="pagenum"><a -name="Page_13" id="Page_13">[13]</a></span> or otherwise, the student -of wild-folk must have undergone initiation at their hands. Having -become as one of themselves, he is qualified to act as their spokesman, -putting into such words as we can understand the felt needs and -aspirations of a less self-conscious type of humanity. Here, for -instance, Mrs. McGovern, though writing for the general public, and -reserving a full digest of her material for another work, has sought to -present an insider’s version of the aboriginal life of Formosa. -She was willing to become an initiate, and did in fact become so, -almost overshooting the mark, as it were, through translation to a -super-human plane. So throughout she tries to do justice to the native -point of view. She says enough to make us feel that, despite certain -notions more or less offensive to our conscience, the ideal of the -Formosan tribesman is in important respects quite admirable. He is on -the whole a good man according to his lights. Allowance being made for -his handicap, he is playing the game of life as well as he can.</p> - -<p>Having thus dealt briefly with principles of interpretation I -perhaps ought to stop short, since an anthropologist as such has -nothing to do with the bearing of his science on questions of political -administration. Mrs. McGovern, however, has a good deal to say about -the means whereby it is proposed to convert head-hunters into peaceable -and useful citizens. Without going into the facts, upon which I am -incompetent to throw any fresh<span class="pagenum"><a name="Page_14" -id="Page_14">[14]</a></span> light, I might venture to make some -observations of a general nature that depend on a principle already -mentioned. This principle was, that to understand a people is to -envisage its ideal. The practical corollary, I suggest, is that, to -preserve a people, one must preserve its ideal so far as to leave its -vital and vitalizing elements intact. In other words, in purging that -ideal, as may be done and ought to be done when it is sought to lift -a backward people out of savagery, great care should be taken not to -wreck their whole scheme of values, to cause all that has hitherto made -life worth living for them to seem cheap and futile. Given sympathetic -insight into their dream of the good life—one that is, probably, -not unlike ours in its main essentials—it ought to prove feasible -to curtail noxious practices by substituting better ways of satisfying -the same needs. Contact with civilization is apt to produce among -savages a paralysis of the will to live. More die of depression than -of disease or drink. They lose their interest in existence. Their -spirit is broken. When the policy is to preserve them, the mere man of -science can lend a hand by pointing out what indeed every experienced -administrator knows by the time he has bought his experience at other -people’s expense. Given, then, the insider’s point of view, -a sense of what the savage people itself wants and is trying for, -and given also patience in abundance, civilization may effectively -undertake to fulfil, instead of destroying.</p> - -<p class="right"><span class="smcap">R. R. Marett.</span></p> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_15" id="Page_15">[15]</a></span></p> - -<h2>INTRODUCTION</h2> - -<p><cite>Among the Head-hunters of Formosa</cite> contains the substance of -observations made during a two-years’ stay in Formosa—from -September 1916 to September 1918. The book is written for the general -reader, rather than for the specialist in anthropology or ethnology. -Hence many details—especially those concerning minor differences -in manners and customs among the various aboriginal tribes—have -been omitted; for these, while perhaps of interest to the specialist, -would prove wearying to the layman.</p> - -<p>Inadequate as the treatment of the subject may seem to the -anthropologist, I venture to hope that such information as the book -contains may stimulate interest, and perhaps encourage further -investigation, before it is too late, into the tribal customs and -habits of a little-known, and rapidly disappearing, people.</p> - -<p>A writer—signing himself “P. M.”—discussing -the aborigines of Formosa, in the <cite>China Review</cite> (vol. ii) for 1873, -says: “Decay and death are always sad sights to contemplate, -and when decay and death are those of a nation or race, the feeling -is stimulated to acuteness.<span class="pagenum"><a name="Page_16" -id="Page_16">[16]</a></span>”</p> - -<p>If this feeling in connection with the aborigines was aroused in -a European resident in Formosa in 1873, how much more strongly is -this the case to-day—nearly half a century later—when the -aboriginal population has dwindled from approximately one-sixth of the -population of the island (an estimate given by Keane in his remarks on -Formosa, in <cite>Man Past and Present</cite>) to about 3 per cent. of the entire -population—a decline of 15 per cent. in less than fifty years. -Under the present system of “benevolent assimilation” on -the part of the Japanese Government the aboriginal population seems -declining at an even more rapid rate than it did under Chinese rule, -which ended in 1895. Hence if the mistake which was made in the case of -the Tasmanians—that of allowing them to die out before definite -or detailed information regarding their beliefs and customs was -gained—is to be avoided in the case of the Formosan aborigines, -all anthropological data available, both social and physical, should be -gained without further delay. Up to this time apparently but little has -been done in the way of scientific study of these people, in spite of -the fact that, as Keane points out, Formosa “presents a curious -ethnical and linguistic connecting link between the continental and -oceanic populations of Asia.”</p> - -<p>Dr. W. Campbell, writing in <cite>Hastings’ Encyclopædia -of Religion and Ethics</cite> (vol. vi) remarks: “The first thing to -notice in making any statement<span class="pagenum"><a name="Page_17" -id="Page_17">[17]</a></span> about the savages of Formosa is the -extreme paucity of information which is available.” If anything -which I—the first white woman to go among certain of the tribal -groups of these savages—am able to say will make less this -“extreme paucity of information,” then I shall feel that -the time spent in writing this book has not been wasted.</p> - -<p>I must add that I am deeply indebted to Dr. Marett, of Oxford, who -most kindly read the greater part of the book in manuscript form; and -again in proof.</p> - -<p class="right"><span class="smcap">Janet B. Montgomery -McGovern.</span></p> - -<p><span class="smcap">Salzburg, Austria.</span><br /> -<span style="margin-left: 2em"><i>March 1922.</i></span></p> - -<p class="p2 ph4">NOTE</p> - -<div class="blockquot"> - -<p>Among other valuable suggestions, Dr. Marett has called my attention -to the fact that the word “caribou” (sometimes spelt -carabao) is used in this book to describe an animal other than the -American reindeer. It is quite true that no dictionary would define -“caribou” as meaning the hideous, almost hairless, beast of -the bovine species used in certain parts of Indonesia for ploughing the -rice-paddies, and whose favourite recreation—when not harnessed -to the plough—is to lie, or to stand, buried to its neck in -muddy water; yet this beast is so called both in the Philippines -and in Formosa; that is, by English and Americans resident in these -islands. By the Japanese the animal is called <i lang="ja" xml:lang="ja">sui-gyu</i>; by the -Chinese <i lang="zh" xml:lang="zh">shui-niu</i> (as nearly as the sound can be imitated in English -spelling); the characters being the same in both languages, but the -pronunciation different.</p> - -<p>In connection with the pronunciation and the English<span -class="pagenum"><a name="Page_18" id="Page_18">[18]</a></span> spelling -of Chinese and Japanese words, the spelling is of course phonetic. This -applies to the names of places, as well as to other words. As regards -Formosan place names, the difficulty of adequate transliteration is -aggravated by the fact that the Chinese-Formosans and the Japanese, -while using the same written characters, pronounce the names quite -differently. In spelling the names of places, I have followed that -system usually adopted in English books. There can, however, be no -hard and fast rules for Sino-Japanese spelling; therefore the Japanese -gentleman to whom I am indebted for the map who has spelled Keelung -with a single “e,” is quite “within his rights” -from the point of view of transliteration.</p> - -<p class="right">J. B. M. M.</p> - -</div> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_19" id="Page_19">[19]</a></span></p> - -<h2>CONTENTS</h2> - -<div class="center"> -<table border="0" cellpadding="4" cellspacing="0" summary="Table of Contents"> - -<tr> - <td class="tdl">PREFACE</td> - <td class="tdr" style="width: 15%">pp. <a href="#Page_9">9</a>-<a href="#Page_14">14</a></td> -</tr> - -<tr> - <td class="tdl">INTRODUCTION</td> - <td class="tdr">pp. <a href="#Page_15">15</a>-<a href="#Page_18">18</a></td> -</tr> - -<tr> - <td class="tdc sp2" colspan="2">PART I</td> -</tr> - -<tr> - <td class="tdc" colspan="2"><i>DESCRIPTION OF THE ISLAND AND ITS INHABITANTS</i></td> -</tr> - -<tr> - <td class="tdc sp2" colspan="2">CHAPTER I</td> -</tr> - -<tr> - <td class="tdc f90" colspan="2">IMPRESSIONS FROM A DISTANCE</td> -</tr> - -<tr> - <td class="tdl ind">Scepticism regarding the Existence of a Matriarchate—Glimpse of Formosa from a Steamer’s Deck in passing—Hearsay in Japan concerning the Island Colony—Opportunity of going to Formosa as a Government Official</td> - <td class="tdr btm">pp. <a href="#Page_27">27</a>-<a href="#Page_35">35</a></td> -</tr> - -<tr> - <td class="tdc sp2" colspan="2">CHAPTER II</td> -</tr> - -<tr> - <td class="tdc f90" colspan="2">IMPRESSIONS AT FIRST-HAND</td> -</tr> - -<tr> - <td class="tdl ind">The Voyage from Kobe to Keelung—The History of Formosa as recounted by a Chinese-Formosan—A Visit to a Chinese-Formosan Home—The Scenery of Formosa—Experience with Japanese Officialdom in Formosa</td> - <td class="tdr btm">pp. <a href="#Page_36">36</a>-<a href="#Page_68">68</a></td> -</tr> - -<tr> - <td class="tdc sp2" colspan="2">CHAPTER III</td> -</tr> - -<tr> - <td class="tdc f90" colspan="2">PERSONAL CONTACT WITH THE ABORIGINES</td> -</tr> - -<tr> - <td class="tdl ind"><span class="pagenum"><a name="Page_20" id="Page_20">[20]</a></span>A New Year Visit to the East Coast Tribes—Received by the Taiyal as a Reincarnation of one of the seventeenth-century Dutch “Fathers.”</td> - <td class="tdr btm">pp. <a href="#Page_69">69</a>-<a href="#Page_85">85</a></td> -</tr> - -<tr> - <td class="tdc sp2" colspan="2">CHAPTER IV</td> -</tr> - -<tr> - <td class="tdc f90" colspan="2">THE PRESENT POPULATION OF FORMOSA</td> -</tr> - -<tr> - <td class="tdl ind">Hakkas and other Chinese-Formosans, Japanese, Aborigines</td> - <td class="tdr btm">pp. <a href="#Page_86">86</a>-<a href="#Page_92">92</a></td> -</tr> - -<tr> - <td class="tdc sp2" colspan="2">PART II</td> -</tr> - -<tr> - <td class="tdc" colspan="2"><i>MANNERS AND CUSTOMS OF THE ABORIGINAL TRIBES</i></td> -</tr> - -<tr> - <td class="tdc sp2" colspan="2">CHAPTER V</td> -</tr> - -<tr> - <td class="tdc f90" colspan="2">RACIAL STOCK</td> -</tr> - -<tr> - <td class="tdl ind">Physical Appearance pointing to Indoneso-Malay Origin—Linguistic Evidence and Evidence of Handicraft—Tribal Divisions of the Aborigines—Moot Question as to the Existence of a Pigmy People in the Interior of the Island</td> - <td class="tdr btm">pp. <a href="#Page_95">95</a>-<a href="#Page_108">108</a></td> -</tr> - -<tr> - <td class="tdc sp2" colspan="2">CHAPTER VI</td> -</tr> - -<tr> - <td class="tdc f90" colspan="2">SOCIAL ORGANIZATION</td> -</tr> - -<tr> - <td class="tdl ind">Head-hunting and associated Customs—“Mother-right” and Age-grade Systems—Property Rights—Sex Relations</td> - <td class="tdr btm">pp. <a href="#Page_109">109</a>-<a href="#Page_129">129</a></td> -</tr> - -<tr> - <td class="tdc sp2" colspan="2">CHAPTER VII</td> -</tr> - -<tr> - <td class="tdc f90" colspan="2">RELIGIOUS BELIEFS AND PRACTICES</td> -</tr> - -<tr> - <td class="tdl ind"><span class="pagenum"><a name="Page_21" id="Page_21">[21]</a></span>Deities of the Ami and Beliefs of this Tribe regarding Heaven and Hell—Beliefs and Ceremonials of the other Tribes of the South—Descent from Bamboo; Carved Representations of Glorified Ancestors and of Serpents; Moon Worship; Sacred Tree, Orchid, and Grass—The Kindling of the Sacred Fire by the Bunun and Taiyal Tribes—Beliefs and Ceremonials of the Taiyal—Rain Dances; Bird Omens; Ottofu; Princess and Dog Ancestors—Yami Celebrations in Honour of the Sea-god</td> - <td class="tdr btm">pp. <a href="#Page_130">130</a>-<a href="#Page_151">151</a></td> -</tr> - -<tr> - <td class="tdc sp2" colspan="2">CHAPTER VIII</td> -</tr> - -<tr> - <td class="tdc f90" colspan="2">MARRIAGE CUSTOMS</td> -</tr> - -<tr> - <td class="tdl ind">The Point of View of the Aborigines regarding Sex—Courtship preceding Marriage—Consultation of the Bird Omen and of Bamboo Strips as to the Auspicious Day for the Wedding—The Wedding Ceremony—Mingling by the Priestess of Drops of Blood taken from the Legs of Bride and Groom; Ritual Drinking from a Skull—Honeymoon Trips and the setting-up of House-keeping—Length of Marriage Unions</td> - <td class="tdr btm">pp. <a href="#Page_152">152</a>-<a href="#Page_162">162</a></td> -</tr> - -<tr> - <td class="tdc sp2" colspan="2">CHAPTER IX</td> -</tr> - -<tr> - <td class="tdc f90" colspan="2">CUSTOMS CONNECTED WITH ILLNESS AND DEATH</td> -</tr> - -<tr> - <td class="tdl ind">Belief that Illness is due to Evil Ottofu—Ministrations of the Priestess—A Seventeenth-century Dutch Record of the Treatment of the Dying by the Formosan Aborigines—The “Dead Houses” of the Taiyal—Burial of the Dead by the Ami, Bunun, and Paiwan Tribes beneath the Hearth-stone of the Home—“Green” and “Dry” Funerals</td> - <td class="tdr btm">pp. <a href="#Page_163">163</a>-<a href="#Page_172">172</a></td> -</tr> - -<tr> - <td class="tdc sp2" colspan="2">CHAPTER X</td> -</tr> - -<tr> - <td class="tdc f90" colspan="2">ARTS AND CRAFTS</td> -</tr> - -<tr> - <td class="tdl ind">Various Types of Dwelling-houses peculiar to the Different Tribes—Ingenious Suspension-bridges and Communal Granaries common to all the Tribes—Weapons and the Methods of their Ornamentation—Weaving and Basket-making—Peculiar Indonesian Form of Loom—Pottery-making—Agricultural Implements and Fish-traps—Musical Instruments: Nose-flute; Musical Bow; Bamboo Jews’-harp—Personal Adornment</td> - <td class="tdr btm">pp. <a href="#Page_173">173</a>-<a href="#Page_185">185</a></td> -</tr> - -<tr> - <td class="tdc sp2" colspan="2">CHAPTER XI</td> -</tr> - -<tr> - <td class="tdc f90" colspan="2">TATTOOING AND OTHER FORMS OF MUTILATION</td> -</tr> - -<tr> - <td class="tdl ind"><span class="pagenum"><a name="Page_22" id="Page_22">[22]</a></span>Cutting away of the Lobes of the Ears and knocking out of the Teeth—Significance of the Different Designs of Tattoo-marking among the Taiyal—Tattooing among the Paiwan</td> - <td class="tdr btm">pp. <a href="#Page_186">186</a>-<a href="#Page_192">192</a></td> -</tr> - -<tr> - <td class="tdc sp2" colspan="2">CHAPTER XII</td> -</tr> - -<tr> - <td class="tdc f90" colspan="2">METHODS OF TRANSPORT</td> -</tr> - -<tr> - <td class="tdl ind">Ami Wheeled Vehicle resembling Models found in early Cyprian Tombs—Boat-building and the Art of Navigation on the Decline.</td> - <td class="tdr btm">pp. <a href="#Page_193">193</a>-<a href="#Page_197">197</a></td> -</tr> - -<tr> - <td class="tdc sp2" colspan="2">CHAPTER XIII</td> -</tr> - -<tr> - <td class="tdc f90" colspan="2">POSSIBILITIES OF THE FUTURE</td> -</tr> - -<tr> - <td class="tdl ind">“Decadent” or “Primitive”—A Dream of White Saviours from the West</td> - <td class="tdr btm">pp. <a href="#Page_198">198</a>-<a href="#Page_199">199</a></td> -</tr> - -<tr> - <td class="tdc sp2" colspan="2">CHAPTER XIV</td> -</tr> - -<tr> - <td class="tdc f90" colspan="2">CIVILIZATION AND ITS BENEFITS</td> -</tr> - -<tr> - <td class="tdl ind">To “wonder furiously”—Better Government, or Worse?—Comparison of Standards—A Conversation with Aborigine Friends—The Question of Money—Tabus</td> - <td class="tdr btm">pp. <a href="#Page_200">200</a>-<a href="#Page_215">215</a></td> -</tr> - -<tr> - <td class="tdl sp2">INDEX</td> - <td class="tdr">pp. <a href="#Page_217">217</a>-<a href="#Page_220">220</a></td> -</tr> -</table></div> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_23" id="Page_23">[23]</a></span></p> - -<h2>LIST OF ILLUSTRATIONS</h2> - -<div class="center"> -<table border="0" cellpadding="4" cellspacing="0" summary="List of Illustrations"> - -<tr> - <td class="tdl hang"> - MAN AND WOMAN OF YAMI TRIBE IN REGALIA WORN AT THE SPRING FESTIVAL IN -HONOUR OF THE SEA-GOD - </td> - <td class="tdr"><i><a href="#Page_1">Frontispiece</a></i></td> -</tr> - -<tr> - <td class="tdl"></td> - <td class="tdr f90">FACING PACE</td> -</tr> - -<tr> - <td class="tdl hang">ANTHROPOLOGICAL MAP OF FORMOSA</td> - <td class="tdr"><a href="#Page_27">27</a></td> -</tr> - -<tr> - <td class="tdl hang"> - GATEWAY OF THE OLD CHINESE WALL FORMERLY SURROUNDING THE CITY OF -TAIHOKU - </td> - <td class="tdr"><a href="#Page_36">36</a></td> -</tr> - -<tr> - <td class="tdl hang">“CARIBOU,” OR WATER-BUFFALO, USED BY THE CHINESE-FORMOSANS</td> - <td class="tdr"><a href="#Page_52">52</a></td> -</tr> - -<tr> - <td class="tdl hang">MEN AND YOUNG WOMEN OF THE TAIYAL TRIBE ON A STATE VISIT TO THE CITY OF TAIHOKU</td> - <td class="tdr"><a href="#Page_52">52</a></td> -</tr> - -<tr> - <td class="tdl hang">AUTHOR IN RICKSHA IN THE CITY OF TAIHOKU</td> - <td class="tdr"><a href="#Page_66">66</a></td> -</tr> - -<tr> - <td class="tdl hang">USUAL FORM OF <i lang="ja" xml:lang="ja">TORO</i> (PUSH-CAR)</td> - <td class="tdr"><a href="#Page_66">66</a></td> -</tr> - -<tr> - <td class="tdl hang">TWO MEN OF THE TAIYAL TRIBE BRIBED BY GIFTS TO HAVE THEIR PICTURE TAKEN</td> - <td class="tdr"><a href="#Page_70">70</a></td> -</tr> - -<tr> - <td class="tdl hang">AUTHOR IN <i lang="ja" xml:lang="ja">TORO</i> GOING UP INTO TAIYAL TERRITORY</td> - <td class="tdr"><a href="#Page_70">70</a></td> -</tr> - -<tr> - <td class="tdl hang">“FACTORY” FOR EXTRACTING CAMPHOR IN THE MOUNTAINS OF FORMOSA</td> - <td class="tdr"><a href="#Page_90">90</a></td> -</tr> - -<tr> - <td class="tdl hang">MEN OF THE BUNUN TRIBE</td> - <td class="tdr"><a href="#Page_98">98</a></td> -</tr> - -<tr> - <td class="tdl hang">YAMI TRIBESPEOPLE OF BOTEL TOBAGO IN FRONT OF “BACHELOR-HOUSE”</td> - <td class="tdr"><a href="#Page_98">98</a></td> -</tr> - -<tr> - <td class="tdl hang">TAIYAL WOMAN, AND A WOMAN LIVING AMONG THE TAIYAL BELIEVED TO BE PART PIGMY</td> - <td class="tdr"><a href="#Page_102">102</a></td> -</tr> - -<tr> - <td class="tdl hang"> - <span class="pagenum"><a name="Page_24" id="Page_24">[24]</a></span> - WOMAN OF YAMI TRIBE OF BOTEL TOBAGO - </td> - <td class="tdr"><a href="#Page_102">102</a></td> -</tr> - -<tr> - <td class="tdl hang">MAN OF TAIYAL TRIBE AND WOMAN LIVING AMONG THE TAIYAL SUSPECTED OF HAVING A STRAIN OF PIGMY BLOOD</td> - <td class="tdr"><a href="#Page_108">108</a></td> -</tr> - -<tr> - <td class="tdl hang">AUTHOR’S SECRETARY MAKING NOTES OF TAIYAL DIALECT</td> - <td class="tdr"><a href="#Page_108">108</a></td> -</tr> - -<tr> - <td class="tdl hang">TAIYAL TRIBESPEOPLE</td> - <td class="tdr"><a href="#Page_114">114</a></td> -</tr> - -<tr> - <td class="tdl hang">SKULL-SHELF IN A TAIYAL VILLAGE</td> - <td class="tdr"><a href="#Page_114">114</a></td> -</tr> - -<tr> - <td class="tdl hang">TWO PAIWAN MEN AND A YOUNG WOMAN IN FRONT OF THE HOUSE OF A PAIWAN CHIEF</td> - <td class="tdr"><a href="#Page_120">120</a></td> -</tr> - -<tr> - <td class="tdl hang">FAMILY OF THE AMI TRIBE</td> - <td class="tdr"><a href="#Page_134">134</a></td> -</tr> - -<tr> - <td class="tdl hang">GLORIFIED ANCESTOR OF THE PAIWAN TRIBE CARVED ON A SLATE MONUMENT</td> - <td class="tdr"><a href="#Page_134">134</a></td> -</tr> - -<tr> - <td class="tdl hang">AUTHOR WITH TWO TAIYAL GIRLS IN FRONT OF TAIYAL HOUSE</td> - <td class="tdr"><a href="#Page_172">172</a></td> -</tr> - -<tr> - <td class="tdl hang">TAIYAL WARRIOR IN CEREMONIAL BLANKET</td> - <td class="tdr"><a href="#Page_172">172</a></td> -</tr> - -<tr> - <td class="tdl hang">PAIWAN VILLAGE OF SLATE</td> - <td class="tdr"><a href="#Page_176">176</a></td> -</tr> - -<tr> - <td class="tdl hang">AUTHOR IN THE DRESS OF A WOMAN OF THE TAIYAL TRIBE</td> - <td class="tdr"><a href="#Page_180">180</a></td> -</tr> - -<tr> - <td class="tdl hang">A TAIYAL WOMAN AT HER LOOM</td> - <td class="tdr"><a href="#Page_184">184</a></td> -</tr> - -<tr> - <td class="tdl hang">WOMAN OF AMI TRIBE MAKING POTTERY</td> - <td class="tdr"><a href="#Page_184">184</a></td> -</tr> -</table></div> - -<div class="part"> - -<p><span class="pagenum"><a name="Page_25" id="Page_25">[25]</a></span></p> - -<h2>PART I</h2> - -<p class="ph2"><i>DESCRIPTION OF THE ISLAND -AND ITS INHABITANTS</i></p> - -</div> - -<p><span class="pagenum"><a name="Page_26" id="Page_26">[26]</a></span></p> - -<div class="figcenter illus"> - <a href="images/i_028.png"> - <img src="images/i_028tn.png" alt="" /> - </a> - <p class="caption">ANTHROPOLOGICAL MAP OF FORMOSA.</p> - <p class="caption">Scale 1:2,000,000. Heights in feet</p> -</div> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_27" id="Page_27">[27]</a></span></p> - -<h2>CHAPTER I</h2> - -<p class="center">IMPRESSIONS FROM A DISTANCE</p> - -<div class="center-block"><div class="intro"> - -<p>Scepticism regarding the Existence of a Matriarchate—Glimpse -of Formosa from a Steamer’s Deck in passing—Hearsay in -Japan concerning the Island Colony—Opportunity of going to -Formosa as a Government Official.</p> - -</div></div> - -<p><span class="smcap">As</span> to the actual existence of -matriarchates I had always been sceptical. Matrilineal tribes, and -those matrilocal—that was a different matter. The existence of -these among certain primitive peoples had long been substantiated. -But that the name should descend in the line of the mother, or -that the newly married couple should take up its residence in -the tribe or phratry of the bride, has not of necessity meant -that the woman held the reins of power. Quite the reverse in many -cases, as actual contact with peoples among whom matrilineal and -matrilocal customs existed has proved to every practical observer.<a -name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" -class="fnanchor">[1]</a></p> - -<p>Those lecturers in the “Woman’s Cause” who<span -class="pagenum"><a name="Page_28" id="Page_28">[28]</a></span> -boasted of the “great matriarchates of old” I thought -weakened, rather than strengthened, the cause they would advocate by -attempting to bring to its aid evidence builded on the sands. The great -“matriarchates of antiquity” I was inclined to class with -the “Golden Age” of the Theosophists, as representing a -state of affairs not only “too good to be true,” but one in -which the wish was—to paraphrase—father to the belief. And -as to prehistoric matriarchates, representing a highly evolved state -of civilization—in anything like the present-day significance of -that word—I am still sceptical; as sceptical as I am of a Golden -Age preceding the day of <i lang="la" xml:lang="la">Pithecanthropus</i> and his kind.</p> - -<p>But a land which is, as regards its aboriginal inhabitants—now -confined to a few tribes, and those fast diminishing, in its more -mountainous and inaccessible portions—sufficiently matripotestal -to justify its being called a matriarchate, I have found. And this, -as is often the case with a quest of any sort, rather by accident. -Residence among the American Indians of New Mexico, of Arizona, -and of Nevada, and a slight knowledge of the natives of certain of -the Pacific Islands—particularly those of Hawaii and of the -Philippines—had led me to give up the idea of finding a genuine -matriarchate even among primitive peoples. Too often I had found -that where those who had “passed by” had spoken of a -“matriarchal state” as existing, investigation had proved -one that was only matrilineal or matrilocal.</p> - -<p><span class="pagenum"><a name="Page_29" -id="Page_29">[29]</a></span></p> - -<p>It was in Formosa that I found these matriarchal people; Formosa, -that little-known island in the typhoon-infested South China Sea, -so well called by its early Portuguese discoverers—as its -name implies—“the beautiful.” Indeed, it was the -beauty of Formosa that first attracted me. I shall never forget the -first glimpse that I caught of the island as I passed it, going by -steamer from Manila<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a -href="#Footnote_2_2" class="fnanchor">[2]</a> to Nagasaki. There it -lay, in the light of the tropical sunrise, glowing and shimmering -like a great emerald, with an apparent vividness of green that I had -never seen before, even in the tropics. During the greater part of the -day it remained in sight, apparently floating slowly past—an -emerald on a turquoise bed. For on that day there was no typhoon or -threat of typhoon, and on such a day the China Sea can, with its -wonderful blueness and calm, make amends for the many other days on -which, like the raging dragon that the Chinese peasants believe it -veritably to be, of murky green, spitting white foam, deck-high, it -threatens—and often brings—death and destruction to those -who venture upon it. Nor was the emerald island a jewel in the rough. -The Chinese call it Taiwan, a name which means, in the characters -of their language, Terrace Beach, <a href="images/i_031fs.png"><img -src="images/i_031.png" alt="Chinese character" /></a>.<a -name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" -class="fnanchor">[3]</a> This name<span class="pagenum"><a -name="Page_30" id="Page_30">[30]</a></span> the Japanese—the -present masters of the Island—have adopted; and it is not -an inappropriate one. Nor do the terraces refer to those small, -low-lying ones of the rice-paddies which for some centuries Chinese -coolies have cultivated on the fertile east coast of the island; -but rather to those bolder mountain terraces, carved by the hand of -Nature, and covered with that wild verdure which only tropical rains, -followed by tropical sunshine, can produce.<a name="FNanchor_4_4" -id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> -These terraces—gleaming brilliant green, and seeming to refract -the sunlight of that April day, as we sailed across the Tropic of -Cancer, which cuts Formosa through the middle—were curiously like -the facets of a great emerald, polished and carefully cut.</p> - -<p>The glimpse which I caught that day of the shining island with its -vivid colouring, and seemingly wondrously carved surface, remained -with me as a pleasant memory during the several years that I spent in -Japan.</p> - -<p>Although Formosa is now a Japanese colony—has been since -1895—one is able to get curiously little definite information -in Japan regarding the<span class="pagenum"><a name="Page_31" -id="Page_31">[31]</a></span> island. From the Japanese themselves -one hears only of the marvellous energy and skill of the Japanese -in exploiting the resources of the island—sugar, camphor, -tea—and the manufacture of opium, a Government monopoly. From -the English, Scottish, and Canadian missionaries stationed in Formosa, -who sometimes spend their summers in Japan, one hears more of the -exploiting, on the part of the Japanese, of the Chinese population of -Formosa—a fact which later I found to be cruelly true.</p> - -<p>Now and then, while I was in Japan, I heard vague rumours of -head-hunting aboriginal tribes in the mountains of Formosa, but -regarding these I could gain little exact information. The Japanese, -when questioned about the aborigines, were either curiously -uncommunicative, or else launched at once into panegyrics concerning -the nobility of the Japanese authorities in Formosa in allowing dirty, -head-hunting savages to live, especially as some of these dirty -head-hunters had dared to rebel against the Japanese Government of -the island. Of the manners and customs of the aborigines, however, -the Japanese seemed wholly ignorant. Nor were the missionaries -from Formosa much better informed, as far as the aborigines were -concerned. Their mission work, they said, was confined to the Chinese -population of the island, with now and then tactful attempts at the -conversion of the Japanese. But as for the aboriginal tribes—yes, -they believed there<span class="pagenum"><a name="Page_32" -id="Page_32">[32]</a></span> were such people in the mountains; one -of their number, when going from one Chinese village to another -in the interior of the island, had seen a queen or “heathen -priestess” of the aborigines carried on the shoulders of her -followers. More they did not know—yes, probably it was true that -these savages cut off people’s heads whenever they had a chance. -They were heathen—what could one expect?...</p> - -<p>While failing to get much accurate information regarding the -aborigines of Formosa, I managed, on the other hand, to get a good -deal of misinformation. One book in particular, I remember, written -obviously by one who had never been there, gave the impression that the -whole island was inhabited by savages, with a “small sprinkling -at the ports of Japanese, Chinese, English, and Filipinos.”</p> - -<p>The most trustworthy information concerning Formosa—as I -later learned, after I myself had been to the island—was that -obtained through the columns of the <cite>Japan Chronicle</cite>, an English -newspaper published in Kobe. This information was in connection, -particularly, with “reprisal-measures” of extraordinary -severity taken by the Japanese Government of Formosa against certain -of the aboriginal tribes, some members of which had risen in revolt -against the Japanese gendarmerie (<i lang="ja" xml:lang="ja">Aiyu-sen</i>) placed in authority over -them. This curiously cruel strain in the Japanese character was at -that time difficult for me to<span class="pagenum"><a name="Page_33" -id="Page_33">[33]</a></span> believe<a name="FNanchor_5_5" -id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> -(I had not then been in Korea, or in any of the other Japanese -dependencies). But what was said of the Formosan aborigines aroused -my interest to such an extent that I was anxious to study them at -first-hand.</p> - -<p>Circumstances, however, prevented my going to Formosa for some time. -A “foreigner”—American or European—anywhere -in the Japanese Empire is always more or less under surveillance; in -the colonies—Formosa and Korea—more rather than less. -Any attempt to go to Formosa to carry out independent investigation -of the aborigines would, I knew, have been politely thwarted by the -Japanese authorities. A “personally conducted tour” -could, finances permitting, have easily been arranged. I would have -been most politely received by the Japanese officials of the island, -and escorted by them to those places which they wished me to see, -and introduced to those people whom they wished me to meet. Such -had been the experience of several “foreigners” who had -gone to visit the island and “study its people.” To live -for any length of time in Formosa one must satisfy the Japanese -authorities that definite business demands one’s presence -there. At that time I had no “definite business which demanded -my presence” in Formosa. Nor had a “bradyaga”<a -name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" -class="fnanchor">[6]</a> like myself the<span class="pagenum"><a -name="Page_34" id="Page_34">[34]</a></span> capital to start a business -in tea or sugar, which would have given a credible excuse for living -in the island. Besides, a <em>woman</em> tea-exporter!—the Japanese -authorities would scarcely have been satisfied.</p> - -<p>My desire to learn at first-hand something of the aborigines of -Formosa remained, therefore, more or less an inchoate inclination -on my part, and I turned my attention to other things. Then, -curiously enough, as coincidences always seem curious when they -affect ourselves, a few months later, when I was in Kyoto, studying -Mahayana Buddhism,<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a -href="#Footnote_7_7" class="fnanchor">[7]</a> came an offer from a -Japanese official to go to Formosa as a teacher of English in the -Japanese Government School in Taihoku, the capital of the island.<a -name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" -class="fnanchor">[8]</a></p> - -<p><span class="pagenum"><a name="Page_35" -id="Page_35">[35]</a></span></p> - -<p>I had taught English in Japan—both in Tokyo and Kagoshima<a -name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" -class="fnanchor">[9]</a>—and I knew that however Japanese people -in different parts of the empire might vary in other respects, on -one point, at least, they were singularly alike; that is, in their -incapacity for the ready assimilation of a European tongue. This -in rather curious contrast to their ability for imitation in other -respects. No; teaching English to Japanese was no sinecure. But it -opened for me the way to go to Formosa; it gave me an “excuse -for being,” as far as existence on that island was concerned. -Consequently I accepted the offer to teach in the school which -had been built for the sons of Japanese officials in Formosa,<a -name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" -class="fnanchor">[10]</a> and in September 1916 I sailed from Kobe, -Japan, for Keelung, the northernmost port of Formosa.</p> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_36" id="Page_36">[36]</a></span></p> - -<h2>CHAPTER II</h2> - -<p class="center">IMPRESSIONS AT FIRST-HAND</p> - -<div class="center-block"><div class="intro"> - -<p>The Voyage from Kobe to Keelung—The History of Formosa as -recounted by a Chinese-Formosan—A Visit to a Chinese-Formosan -Home—The Scenery of Formosa—Experience with Japanese -Officialdom in Formosa.</p> - -</div></div> - -<p><span class="smcap">Formosa</span> lies about a thousand miles south -of Kobe—six hundred and sixty miles, it is estimated, south -of Kagoshima, the southernmost point of Japan proper—and the -voyage of four days down through the Tung Hai (Eastern China Sea) was -a warm one, the latter part especially. Before Keelung was reached, -the wraps that had been comfortable when leaving Japan were discarded -in favour of the thinnest clothing that could be unpacked from bags or -steamer-trunk. Two Scottish missionaries, returning to their work among -the Chinese-Formosan in the southern part of the island, were the only -other foreigners<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a -href="#Footnote_11_11" class="fnanchor">[11]</a> (white people) -on board. The other passengers—certainly of first and -second class—were, with one exception, Japanese; chiefly -Japanese officials,<span class="pagenum"><a name="Page_37" -id="Page_37">[37]</a></span> who, with their families, were going to -take up their duties in the island colony of the empire; or to resume -these duties after a summer vacation spent in Japan. The one exception -was—as exceptions usually are—the most interesting person -on board. This was a Chinese-Formosan; one who, in the days before -the Japanese possession, had belonged to one of the “old” -families of the island—as people all over the world are -accustomed to reckon age in connection with “family” -(<i lang="fr" xml:lang="fr">au fond</i>, how curiously alike are we all—Oriental and -Occidental—in the little snobbishnesses that make up the sum of -human pride—and human childishness).</p> - -<div class="figcenter illus"> - <a href="images/i_039.png"> - <img src="images/i_039tn.png" alt="" /> - </a> - <p class="caption">GATEWAY OF THE OLD CHINESE WALL</p> - <p class="caption"><i>Formerly surrounding the city of Taihoku, the -capital of Formosa.</i></p> -</div> - -<p>At any rate, in the days when “old” families in -Formosa meant also wealthy families, this Chinese-Formosan, then -young, had been sent to Hongkong, to be educated in an English -college there. Consequently it was in excellent English that he -told me something both of the early history of Formosa, as this had -been recorded in old Chinese manuscripts, and also something of the -traditions of the Chinese peasantry regarding the origin of the -island. This—the origin—was connected, as are almost all -things else in China, in the minds of the people, with the dragon. -It seems that, according to popular legend—which the early -Chinese geographers repeated in all seriousness—the particular -dragon which was responsible for the origin of Formosa was one of -more than usual ferocity. The home of this<span class="pagenum"><a -name="Page_38" id="Page_38">[38]</a></span> prince among dragons was -Woo-hoo-mun (Five Tiger Gate), which lies at the entrance of Foochow, -a town on the South China coast. One day his dragonship, being in a -frolicsome mood, went for a day’s sport in the depths of the -ocean. In his play he brought up from the ocean-bed sufficient earth -to mould into a semblance of himself; Keelung being the head; the -long, narrow peninsula, ending in Cape Garanbi, the southernmost -point of the island, being the tail; the great mountain-range running -from north to south—of which Mt. Sylvia and Mt. Morrison<a -name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" -class="fnanchor">[12]</a> are the two highest peaks—representing -the bristling spines on the back of the dragon.</p> - -<p>Thus according to tradition was created the island of Formosa, -or Taiwan, which is in area about half the size of Scotland, -but is in shape long and narrow, being about 265 miles long<a -name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" -class="fnanchor">[13]</a> and—at its widest point—about -80 miles wide. It is separated from China by the Formosa Channel, -sometimes called Fokien Strait, which is at the widest about 245 miles, -but at the narrowest only 62 miles; the dragon seeming to prefer to -build this memorial of himself almost within sight of his permanent -abiding-place. Indeed the Chinese-Formosan fishermen declare<span -class="pagenum"><a name="Page_39" id="Page_39">[39]</a></span> that -on a clear day the coast-line of China may be discerned from the -west coast of Formosa. But this I, myself, have never seen—the -curve of the earth, alone, would, I think, prevent its being actually -seen—and I am inclined to think that the fishermen mistake the -outline of the Pescadores, small islands lying between China and -Formosa, but nearer the latter, for China proper. That is, if their -imagination does not play them false altogether, and build for them out -of the clouds on the horizon a semblance of the coast-line of the home -of their ancestors—something sacred to every Chinese, whatever -the conditions of starvation or servitude which drove his ancestors -from the motherland.</p> - -<p>Something of the early historical, or pseudo-historical, records -of Formosa my Chinese-Formosan fellow-voyager on the Osaka Shosen -Kaisha steamer also told me. It seems that the first mention in -Chinese records of the island is in the <i lang="zh" xml:lang="zh">Sui-Shu</i>—the history -of the Sui Dynasty, which lasted from <span class="smcap">A.D.</span> -581 to 618, according to Occidental reckoning. At that time Chinese -historians and also geographers believed Formosa to be one of the -Lu-chu (<a href="images/i_043fs.png"><img src="images/i_043.png" -alt="Chinese characters" /></a>) group; that long chain of tiny islands -which dot the sea from the south of Japan to the north of Formosa, -like stepping-stones, or—as they more strongly reminded me when -I first saw them—like the stones which Hop-o’-my-Thumb -dropped from his pocket when he and his brothers were carried<span -class="pagenum"><a name="Page_40" id="Page_40">[40]</a></span> away -into the forest, that they might find their way back home.</p> - -<p>According to early Chinese historians the aboriginal inhabitants of -Formosa up to about the sixth century <span class="smcap">A.D.</span> -were a gentle and peaceable people, making no objection to Chinese -settlements on the coast of the island. Then in about the second -half of the sixth century—as nearly as Oriental and Occidental -systems of reckoning time can be correlated (the beginning of the Sui -dynasty) there swept up from “somewhere in the south” bands -of fierce marauders who conquered the west coast of the island and -drove the surviving aboriginal inhabitants into the central mountains. -A little later—in about the seventh century—the Chinese -historian, Ma Tuan-hiu, says a Chinese expedition went to Formosa, -with the intention of forcing the new inhabitants to pay tribute to -China. This, however, these “new inhabitants”—of -Malay origin presumably—refused to do. Consequently great -numbers were killed by the Chinese, who also burned many native -villages, and used the blood of the slain inhabitants for caulking -their boats. To one who knows the peculiar reverence with which -blood is regarded by all primitive peoples, and the many ceremonies, -religious and social, in which the use of blood makes the ceremony -sacred, it is easily comprehensible that the caulking of Chinese boats -with the blood of their kinsmen caused greater consternation among -the Formosan savages than the<span class="pagenum"><a name="Page_41" -id="Page_41">[41]</a></span> mere slaughter of a greater number of -their people would have done.</p> - -<p>In spite, however, of the ruthless measures taken by the Chinese -in their efforts to extort tribute, the “wild men of the -South” held their ground, and the Chinese were at last obliged -to leave the island without tribute, and without having exacted the -promise of it. This, according to Chinese records, was an unprecedented -occurrence when sons of the Flowery Kingdom were dealing with -barbarians.</p> - -<p>For several centuries Chinese records seem to have made little or no -mention of Formosa; then in the twelfth century occurred an event even -more extraordinary, as far as the relations between China and Formosa -were concerned. This was the appearance in the sea-coast villages of -Fokien Province, China, of a band of several hundred Formosans. These -men came, it is said, for the purpose of pillaging iron from the -homes and shops of the Chinese. This metal they valued above anything -else in the world,<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a -href="#Footnote_14_14" class="fnanchor">[14]</a> because they had -learned that it could be made into spear-heads and arrow-heads, also -into knives, more serviceable than those made of flint. They were -not able, apparently, to smelt the crude ore, but they understood -the building of forges, and were skilful<span class="pagenum"><a -name="Page_42" id="Page_42">[42]</a></span> in “beating -ploughshares into swords”—to paraphrase. Locks, bolts, -nails, from the houses of the Chinese villagers, were grist to the mill -of these Formosans, as was anything else made of iron on which they -could lay their hands. It is said that before they could be driven -away they had secured a large store of iron, in various forms, much -of which they succeeded in carrying off in their boats. This is the -only occasion on record on which the Formosan “barbarians” -ventured to cross the channel which separates their island from China; -or at least the only one on which they succeeded in doing so.</p> - -<p>It was not until the Yuan dynasty (in the early part of the -fourteenth century), during a war between China and Japan, that a -Chinese expedition proved that Formosa did not belong to the Lu-chu -group; this with tragic consequences to an eminent Chinese scholar -of the day. The history of the Yuan dynasty records that “a -literate of Fokien Province advised attacking Japan through the -Lu-chu Islands.” This literate, believing Formosa to be one -of the Lu-chu group, begged the Chinese admiral, Yangtsian, to set -sail first for that island. It seems that it had been the intention -of Admiral Yangtsian to sail from North China directly to Japan, -but, with that respect for reputed scholarship characteristic of the -Chinese, the admiral listened to the advice of the literate; the latter -being promoted to naval rank, and asked to join the expedition as -adviser.</p> - -<p><span class="pagenum"><a name="Page_43" -id="Page_43">[43]</a></span></p> - -<p>This expedition proved that the principal island of the Lu-chu -group lay many <i lang="zh" xml:lang="zh">li</i> to the north of Formosa. China was the gainer -in geographical knowledge; but the admiral lost the advantage which -he probably would have gained had he sailed from North China, and -his adviser, the literate, lost his head—not figuratively, but -literally. Even after this expedition, however, Formosa was still -called “Little Lu-chu.”</p> - -<p>It was not until the time of the Ming dynasty (1368-1644) that the -island seems to have been called Taiwan. In Chinese records of this -period the name “Taiwan,” as applied to the island, appears -for the first time. Indeed, for some reason, Chinese authorities -seem to consider that the “authentic history” of the -island begins from the time of the Ming dynasty. The event which -in Chinese chronicles dates the beginning of this “authentic -history” was the visit—an unintentional one—in -about 1430, of the eunuch, Wan San-ho, an officer of the Chinese -Court. Wan San-ho had been on a visit to Siam, and was on his way -back to China, when the boat on which he was sailing was struck by -a typhoon and blown so far out of its course that the captain was -obliged to take refuge in the nearest port, which happened to be on -the south-west coast of Formosa, near the present town of Tainan.<a -name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" -class="fnanchor">[15]</a> It is recorded that Wan San-ho remained for -some time on the island, and when he eventually returned to China<span -class="pagenum"><a name="Page_44" id="Page_44">[44]</a></span> took -back with him herbs and plants of high medicinal value. It is said -that the Chinese still use in their pharmacopœia herbs grown from -the seeds of those brought from Formosa by Wan San-ho in the fifteenth -century. For the accuracy of this statement I, of course, cannot vouch; -nor could my Chinese-Formosan friend who first told me the story of Wan -San-ho. He, however, evidently believed it to be true.</p> - -<p>It was also during the Ming dynasty that the first association of -the Japanese with Formosa is recorded. This was about the close of what -is known in Japanese history as the Ashikaga dynasty, which lasted from -1336 to 1443. At this time the Japanese Empire was torn by internal -conflict, and was the scene of constant strife between contending -political parties, the followers of the Great Daimyos. During this -period of disorder Japanese pirates, under the banner of <i lang="ja" xml:lang="ja">Hachiman</i> -(the Japanese God of War), plundered the villages on the coast of China -and established headquarters, first on the Pescadores—the small -group of islands off the west coast of Formosa—and later at the -port that is now known as Keelung, on Formosa proper.</p> - -<p>This seems to have been a harvest-time for Japanese pirates. -Unrestrained by authority at home, and finding no enemy stronger -than themselves on the sea, they made raids not only on the towns -of the China Coast, but made successful plundering expeditions -even as far south as Siam.<span class="pagenum"><a name="Page_45" -id="Page_45">[45]</a></span> The booty from these raids, it seems, was -first brought to Keelung, then sent to Japan, where it was sold at a -high profit. Those were days in which bold buccaneers waxed fat.</p> - -<p>Nor were the Japanese pirates allowed to reap the harvest alone. -At the same time that these men had headquarters at Keelung, in the -north of Formosa, Chinese pirates had established headquarters near -Tainan, in the southern part of the island. If the records report -truly, the intercourse between the Chinese and Japanese pirates does -not seem to have been unfriendly, even while their respective nations -were at war with each other—outlaws presumably being absolved -from the obligations of patriotism. This state of affairs lasted for -over a hundred years. During the sixteenth century Formosa, which -was then known to the Japanese as “Takasago,” seems to -have become a sort of “clearing-house” between China and -Japan—a link between nations the “respectable” -portions of whose populations were estranged. In the early part of that -century the Chinese pirates were united under the leadership of Gan -Shi-sai, grandfather of the famous Koksinga, shrines to whose memory -recently erected by the Japanese—because it has been learned -that his mother was a Japanese—one sees everywhere in Formosa at -the present time.<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a -href="#Footnote_16_16" class="fnanchor">[16]</a></p> <p><span -class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span></p> -<p>The sixteenth century was a rather noteworthy one in the history -of Formosa. It was during this century that the Hakkas—the -outcaste class of China—fled to Formosa to escape persecution -in the mother-country. And more important, at least from the European -point of view, it was in the sixteenth century that Europeans first -learned—as far as there is any record—of the existence -of the island. It is sometimes said that the Portuguese had a fort -in Keelung about 1590. Of this there seems to be no definite proof. -Not only was this the opinion of the Chinese-Formosan who first gave -me in outline the history of the island, but later investigation -on my own part failed to find proof, or even trustworthy evidence, -of the existence of such a fort. However, there can be little -doubt that the Portuguese navigators, sailing down the west coast -of the island, gave to it the name by which it is known to-day to -Europeans—“Ilha Formosa” (Beautiful Island).<a -name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" -class="fnanchor">[17]</a> The Dutch navigator Linschotten, in<span -class="pagenum"><a name="Page_47" id="Page_47">[47]</a></span> the -employ of the Portuguese, so recorded it in his chart in the latter -part of the sixteenth century.</p> - -<p>It was early in the next century that the Dutch, as a nation, first -came into touch with Formosa. In 1604 the Dutch admiral, Van Narwijk, -sailed for Macao, in the south of China; but a typhoon—that -frequent occurrence in the China Sea—drove him to the Pescadores. -While there he gained a knowledge of the near-by large island of -Formosa, which knowledge, it is said, was responsible for the -later—temporary—Dutch dominance of the island. Another -typhoon, however, resulting in another wreck, brought about the actual -first landing of Dutchmen on Formosa proper. This was in 1620, when a -Dutch merchant ship was wrecked near the present town of Tainan.</p> - -<p>At that time a Japanese colony was, with the permission of -China, established at this point. The Dutch captain, after -having first been refused by the Japanese land on which to build -a depôt for his goods—or that portion which he had -saved from the wreck—at last persuaded the men from Dai -Nippon to allow him to build a depôt “if this could -be built on ground no larger than that which could be covered -with an ox-hide.” The “heaven-descended”<a -name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" -class="fnanchor">[18]</a> thought the <i lang="ja" xml:lang="ja">Ketto-jin</i><span -class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span> (hairy -barbarian) mad. They naturally were not familiar with the European -classics. The Dutch captain apparently was, since he repeated the -famous manœuvre—said to have been responsible for the -founding of Carthage<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a -href="#Footnote_19_19" class="fnanchor">[19]</a>—of cutting -the ox-hide into very thin strips. With the raw hide<span -class="pagenum"><a name="Page_49" id="Page_49">[49]</a></span> rope -thus made he succeeded in encircling a piece of ground amply large for -the building of a goods depôt.</p> - -<p>The Chinese-Formosan, in relating this story, was so convulsed with -laughter that, in spite of his excellent English, it was at first -difficult to understand him. It seemed that what especially excited his -risibility was the idea—to him ludicrous—that a man of any -other nationality should be able to outwit a Japanese in a “sharp -deal.” He declared the story “too good to be true,” -but in the accounts of the early history of Formosa which I have read -since hearing the Chinese-Formosan recount the story, there seems -evidence for its verity.</p> - -<p>At the time, however, when this incident is supposed to have -occurred—the early part of the seventeenth century—the -Chinese were really the masters both of the Pescadores and of -Formosa proper. It was they who, in 1622, gave the Dutch permission -to establish a fort on one of the Pescadore islands. This was done -under the command of Admiral Cornelius Reyersz, who wished to have a -stronghold from which he could sally forth to attack the Portuguese at -Macao. The next year an agreement was reached between Holland and China -by which the Dutch were to remove from the Pescadores to Formosa. In -1624 the Dutch built Fort Zelandia, the ruins of which are still to be -seen at Anping, the harbour-town near Tainan.</p> - -<p><span class="pagenum"><a name="Page_50" -id="Page_50">[50]</a></span></p> - -<p>The building of Fort Zelandia marked the beginning of Dutch -dominance in Formosa, a period which, though lasting less than -forty years, is one that has never been forgotten by the aboriginal -inhabitants of the island, as I found later, when I went among them. -During this time, however, the Dutch were not left in undisturbed -control of the island. Another European nation cast covetous eyes upon -the “Ilha Formosa.” Spain organised an expedition under the -command of Don Antonio de Careño de Valdez, which in 1626 set -forth from Manila, then a Spanish possession, and sailed north to the -“Beautiful Island.” The Spaniards succeeded in establishing -a colony at Keelung, which they called Santissima Trinidad, and -afterwards built a fort—San Domingo—at the other northern -port of the island, called by the Chinese and Japanese Tamsui.</p> - -<p>For some years it seems there was a struggle between the Dutch -and Spanish for the domination of the island. Then in 1641 the -greater part of the Spanish troops in Formosa were recalled to -Manila, in order to take part in an expedition against the Moors<a -name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" -class="fnanchor">[20]</a> in Mindanao, the southernmost island of -the Philippine group. This gave the Dutch an opportunity of which -they were not slow to take advantage. They renewed their<span -class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span> -attacks upon the Spanish garrison, now greatly weakened. The -following year—1642—this surrendered, and the last -Spaniard—including the priests and the Dominican Friars, who had -come over with Don Careño de Valdez—left the island.</p> - -<p>The Dutch were now left for a time undisputed masters of Formosa. -They built forts on the ruins of those evacuated by the Spanish at -Tamsui and Keelung. The old Dutch fort at Tamsui is still standing, -and is in a good state of preservation. It has walls eight feet -thick, and is used to-day as the British Consulate of the island.<a -name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" -class="fnanchor">[21]</a></p> - -<p>For about twenty years after the Spanish surrender in Formosa, -Dutch prosperity in the island was at its height. It is said that -during this time there were nearly three hundred villages under Dutch -jurisdiction, divided for convenience of administration into seven -provinces. The population of these villages, while recorded as being -“native,” evidently consisted of Chinese-Formosans. Finding -that agriculture was not<span class="pagenum"><a name="Page_52" -id="Page_52">[52]</a></span> progressing among these people, the -Dutch minister, Gravius, is said to have sent to the East Indies -for “water-buffaloes,” the so-called caribou, and when -these arrived he distributed them among the Chinese population of -the island. “Water-buffaloes”—descendants of those -imported by the seventeenth-century Dutch—are used to-day -by the Chinese-Formosans for ploughing their rice-paddies (see -illustration).</p> - -<div class="illus"> - <div class="figcenter"> - <a href="images/i_057a.png"> - <img src="images/i_057atn.png" alt="" /> - </a> - <p class="caption">“CARIBOU,” OR WATER-BUFFALO, USED BY THE - CHINESE-FORMOSANS.</p> - <p class="caption"><i>This is said to be a descendant of those introduced - by the Dutch in the seventeenth century.</i></p> - </div> - - <div class="figcenter"> - <a href="images/i_057b.png"> - <img class="p2" src="images/i_057btn.png" alt="" /> - </a> - <p class="caption">MEN AND YOUNG WOMEN (MEN CROUCHING, WOMEN STANDING) - OF THE TAIYAL TRIBE ON A STATE VISIT TO THE CITY OF TAIHOKU.</p> - </div> -</div> - -<p>Besides the Chinese population of Formosa under Dutch -administration, the aboriginal tribes in the mountains also -acknowledged Dutch supremacy, as they had never acknowledged Chinese, -and as, more recently, they have never been reconciled to Japanese. -Later, when I myself went among the aborigines, I received interesting -confirmation of the account given me by the Chinese-Formosan on the -boat, as the reason, apparently, that I was able to get into as -close touch with them as I did was because they regarded me as the -reincarnation of one of the seventeenth-century Dutch, whose rule over -them, three hundred years ago, has become a sacred tradition.</p> - -<p>This tradition among the aborigines confirms the records made by -Father Candidius, and other Dutch missionaries of the period; although -the records, naturally, go more fully and accurately into detail. If -record and tradition are to be relied upon, the Dutch rule of Formosa -was marked by unusual benevolence, sagacity, and sympathy <span -class="pagenum"><a name="Page_53" id="Page_53">[53]</a></span>with the -aboriginal people; tradition in this instance carrying more weight -than record, as the former is that of the subject people. Apparently -the Dutch administrators allowed the natives much liberty regarding -their own form of government; there was no interference in the choice -of headmen or chieftains on the part of the various tribes; nor was -there interference in the administration of tribal justice by these -headmen. The chief of each of the most important tribes was invested -with a silver-headed staff, bearing the Dutch commander’s coat -of arms. This was supposed to be used as an insignia of authority. -Thus only indirectly, and in a manner appealing to the vanity of the -savage chieftains, was recognition of the over-lordship of the Dutch -enforced. As also indirect was the influence exerted over the chiefs, -by a great feast given once a year by the Dutch governor, to which -it is said the chieftain of every aboriginal tribe was invited, and -where matters both inter-tribal and intra-tribal were discussed. -At the conclusion of this feast presents were distributed, and the -chieftains sent home with the blessing of the Dutch governor.<a -name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" -class="fnanchor">[22]</a></p> - -<p>This time of peace and prosperity for the aboriginal -tribes—the memory of which has remained among them as that -of a Golden Age—was<span class="pagenum"><a name="Page_54" -id="Page_54">[54]</a></span> brought to an abrupt end in 1661, through -the invasion of Formosa by the Chinese pirate Koksinga, before referred -to, and his followers, who seem to have poured in hordes into the -island. The Dutch made a brave resistance; but, in all, they numbered -only a little over two thousand, and were unable to hold their own -against the vastly greater number of Chinese, who came over from the -mainland in the train of Koksinga. The latter is said to have owned -three hundred boats, in which he brought his followers from China.</p> - -<p>In 1662 Governor Cogett, the Dutch commander, surrendered -to Koksinga. Then the Dutch who remained alive, both those who -had composed the garrison and also the settlers with their -families—the latter said to have numbered about six -hundred—left the island as speedily as was possible, most of them -sailing for the near-by Dutch East Indies.</p> - -<p>From that time until 1895—the close of the Sino-Japanese -War—when Formosa passed into the hands of the Japanese, -the Chinese were lords of the island. Of this period of Chinese -dominance—over two hundred years—I learned little from -the Chinese-Formosan on the boat. He passed on to the recounting -of the sufferings of his own people—the Chinese on the -island—under Japanese rule, and the injustice to which they -had been subjected for twenty years. Of this he was still speaking -when the little steamer, rounding the rocky islet, the last of -the Lu-chu group, which<span class="pagenum"><a name="Page_55" -id="Page_55">[55]</a></span> lies—or rather, rears -upward—as a sort of natural fortification in front of the chief -harbour of the island, puffed noisily into Keelung bay. My Chinese -friend, on bidding me good-bye, said he hoped that while I was in -Formosa I would come to his home and meet his wives—one of whom, -especially, was very intelligent and spoke a little English.</p> - -<p>“Bradyaga”<a name="FNanchor_23_23" -id="FNanchor_23_23"></a><a href="#Footnote_23_23" -class="fnanchor">[23]</a> though I am, and accustomed to meeting all -sorts and conditions of—wives of men, I must, I think, for a -moment have looked startled. It was the man’s English accent -and his English point of view regarding many matters that made his -casual reference to his plural household seem incongruous. He must -have noticed this (indeed it was his remark that revealed my own -<i lang="fr" xml:lang="fr">naïveté</i> to myself; I thought I had my features under -better control), for he smiled and said: “I know in Europe and in -America it is different; certain things are done <i lang="la" xml:lang="la">sub rosa</i>—and -denied. It is a question which is better. But come to my home and see -for yourself how our system works.”</p> - -<p>Later I met the wives of my Chinese-Formosan friend. There were -three of them—the intelligent one, the pretty one, and the eldest -and most honoured one, who was the mother of the eldest son and heir. -At least the last was called the “Great Wife” and the -“Honourable One” by the others; but there was no trace -of shame or of dishonour in the position of any of the women.<span -class="pagenum"><a name="Page_56" id="Page_56">[56]</a></span> All -seemed very proud, very happy, and curiously affectionate toward each -other and—greater test of a woman’s affection—even -toward each others’ children. Nor do I think that they were -“showing off” for my benefit; it was said by all who -knew them that this was their habitual attitude. Other lands, other -manners—and morals, perhaps.</p> - -<p>As I went away from that interview with the several -Mrs.——, I startled my ricksha-man—who thought I was -giving him some incomprehensible order—by humming, to the tune of -a chant I had learned from an aboriginal tribe in the mountains (for -this was after I had been in Formosa for several months), some words -written, I think, by Kipling:</p> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<p>“There are nine-and-sixty ways of constructing tribal lays,</p> -<p class="i1">And every single one of them is right.”<br /></p> -</div></div> - -<p>Then I met a missionary acquaintance. So preoccupied was I with -thoughts suggested by the visit I had just paid that I almost passed -the missionary without speaking. Turning back, I apologized both for my -seeming discourtesy in not speaking, and also for the barbaric chant, -to the tune—if tune it could be called—of which I was -humming Kipling’s words.</p> - -<p>“A visit I have just made suggested the words, I -suppose,” I explained, laughing, “or brought them up -from some depth of the subconscious; I was rather fond of quoting -them once.” Then<span class="pagenum"><a name="Page_57" -id="Page_57">[57]</a></span> I told the missionary of the visit from -which I was returning.</p> - -<p>“Disgusting heathen!” she exclaimed. “Besides, -what have ‘different ways of constructing tribal -lays’ to do with heathen immorality?” She frowned -and looked puzzled. Then added more gently, as if explaining -to a child: “‘Lays,’ you know, means poetry, -and ‘constructing tribal lays’ just means writing -poetry; nothing whatever to do with the heathen and their horrible -ways.”</p> - -<p>When we parted she adjured me to be more careful about wearing -my sun-helmet, assuring me that it was necessary in that climate. -“If one does not,” she explained, “something might -happen to one—to one’s head, you know,” she added -significantly, “and it would be a dreadful thing in a heathen -country....”</p> - -<p>To go back for a moment to the day of my landing:</p> - -<p>As my first glimpse of Formosa from a passing steamer, a few years -before, had fascinated me, so did my first glimpse of the island -after I had landed. Not the Formosa of Keelung quay with its hordes -of starving, skin-and-bone dogs—several of them dragging about -on three legs or with paralysed hindquarters—nosing for food -among the refuse,<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a -href="#Footnote_24_24" class="fnanchor">[24]</a> or its crowd of -screaming, guttural-voiced ricksha-coolies and vegetable-and-fish -pedlars; or the arrogant Japanese officials—all<span -class="pagenum"><a name="Page_58" id="Page_58">[58]</a></span> -in military uniform, with swords strapped at their sides<a -name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" -class="fnanchor">[25]</a>—bullying the Chinese-Formosans. But -the Formosa of the country through which I passed in going from -Keelung to Taihoku; the Formosa of scenery surpassing that of Japan -proper, both in natural beauty and in the picturesqueness of the tiny -peasant-villages, each village protected from tornadoes by a clump of -marvellously tall bamboos, whose feathery tops of delicate green seemed -to cut into the deep blue of the tropical sky; each house protected -from evil spirits by cryptic signs—said to be quotations -from Confucius—written, or painted, in black on red paper,<a -name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" -class="fnanchor">[26]</a> and pasted above and at both sides of each -doorway. Every village was further protected by a temple of brilliant -and varied colouring, on the roof of which wonderfully moulded dragons -writhed or reared. The inhabitants of these villages were, of course, -Chinese-Formosans. Very picturesque were these too, in their bright -blue smocks and black trousers; men and women dressed so much alike -that at a little distance<span class="pagenum"><a name="Page_59" -id="Page_59">[59]</a></span> they were indistinguishable. Only on -nearer view was it clear that those who wore tinsel ornaments in -their hair and walked as if on stilts were women. When these hobbled -still nearer the cause of their queer stilted walk was obvious. -Their feet were “bound,” i.e. deformed and distorted, -pathetically—and to Western eyes abhorrently—out of -shape.</p> - -<p>Up to this time I had always supposed that only among the -“upper classes” in China were the feet of the women -bound; those of the class who could afford to go always in ricksha or -sedan-chair. But all the women of the Chinese-Formosans—except -those of the despised Hakkas—bind their feet; rather, have them -bound in infancy. A woman with unbound feet is regarded as a sort of -pariah, and her chances of a “good marriage”—that -goal of every Chinese woman—are almost nil.<a -name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" -class="fnanchor">[27]</a></p> - -<p>These peasant and coolie-women hobbled nearer to see the train as it -stopped at the little stations between Keelung and Taihoku, especially -when it was reported that there was a white woman aboard. Many of -them could not walk without the aid of a stick or without resting one -hand on the shoulder of a small boy, thus maintaining their<span -class="pagenum"><a name="Page_60" id="Page_60">[60]</a></span> balance. -“Lily feet” were obviously a handicap in the carrying of -such burdens as most of these women had on their backs. In some cases -the bundles consisted of babies strapped Indian-papoose fashion to -the shoulders of the mothers—a custom common to both Chinese -and Japanese women; in other cases, of heavy bundles of food or of -faggots. Unattractive as were the figures of the women—the -entire leg being undeveloped, as the result of the cramping of the -feet from infancy—their faces were generally attractive; sweet, -with a wistful, rather pathetic expression. Only the lips and teeth -of the older women were often hideously disfigured from the habit of -beetle-nut chewing. The women out of doors who were not burden-bearing -were kneeling at the side of the streams and canals, used for -irrigating the rice-paddies, busily engaged in washing the family -linen—very much in public—or pounding it between stones. As -these washerwomen—and they seemed legion, for the Chinese devote -as much time to the washing of their clothing as the Japanese do to -that of their bodies—knelt, I saw the soles of their feet. In the -case of some of the poorer and more ill-dressed women, the splashing -water had displaced the rags with which their feet were bound, and -the “shoes” which were supposed to cover them. The feet -themselves—those members which every lily-footed woman most -carefully conceals—were exposed. The sight was not a pleasant -one.</p> - -<p><span class="pagenum"><a name="Page_61" -id="Page_61">[61]</a></span></p> - -<p>I turned to watch the men, most of whom were working in the -rice-paddies. Some of them were ploughing—with much the same sort -of plough as those supposed to have been used by the ancient Egyptians. -To these ploughs were harnessed great “water-buffaloes.” -Here was picturesqueness unmarred by a suggestion of pain, even of -pain proudly borne, as in the case of the women. The greyness of the -“water-buffaloes” made a pleasing contrast to the vivid -green of the rice-paddies and to the blue smocks and high-peaked, -yellow, dried-bamboo-leaf helmets of the men. There are few things -more pleasing to the eye than a carefully terraced Chinese rice-paddy -in full verdure, with its graceful slopes and intricate curves of -shimmering green. If one approaches too near, the olfactory sense is -unpleasantly assailed. But on this first day in Formosa I was not -too near. I saw only the beauty—beauty of unusual richness and -variety; for, as a background to the rice-paddies, and peasant villages -and multi-coloured temples, beetled the great mountain crags, all -glowing in the brilliance of tropical September sunshine.</p> - -<p>So beautiful was the scenery of the island that after I -was settled in Taihoku I made frequent excursions through the -country, scraping what acquaintance I could—by means of sign -language and the few words of Chinese-Formosan dialect that I -had learned from my servants—with the peasants, and taking -“snapshots” of their houses<span class="pagenum"><a -name="Page_62" id="Page_62">[62]</a></span> and temples, and of their -children. Attractive as are all Oriental children, these little -ones seemed particularly so; perhaps because of the quaintness of -Chinese children’s costume, certainly as this is still worn in -Formosa.</p> - -<p>On one of these excursions into the country I passed through -Keelung. My kodak was in my hand, but the idea of taking a picture -in Keelung never occurred to me. In the first place, I knew that the -taking of photographs of any sort in this port was one of the many -things “strongly forbidden” by Japanese officialdom. In the -second place, Keelung is a squalid and dirty town, with none of the -picturesqueness of the open country or of the tiny peasant-villages. -There was no temptation to photograph its ugliness, or the flaunting -evidences of its vice—vice of the mean, sordid type of Oriental, -sailor-haunted port-towns. I was hurrying through this hideous town -as quickly as possible, in order to reach a stretch of open country, -which I knew lay beyond, and which commanded a beautiful view of -the sea and of fantastically rearing rocky islets, when I felt my -arm roughly grasped. Turning around, I beheld a Japanese policeman. -Clanking his sword as he spoke, he demanded my name and address; -also he peremptorily demanded to know what I meant by coming to -take photographs in the great colonial port-town of his Imperial -Majesty, and asked if I did not know that this made me guilty of the -unspeakably abominable crime of<span class="pagenum"><a name="Page_63" -id="Page_63">[63]</a></span> lack of respect for his August Majesty. I -explained that I was not taking pictures in Keelung, had not done so, -and had no intention of so doing; that there was nothing there worth -photographing.</p> - -<p>“But the fortifications,” he began; “you may -be looking——” Then he stopped, apparently rather -abashed.</p> - -<p>“What fortifications?” I asked. “I did not know -that there were any. Where are they?”</p> - -<p>“Oh no, of course,” he answered, with confusion rather -curious in a Japanese policeman. “Of course there are not any -now. Only there might be some, one day, and——” -Suddenly his brow cleared, as if under the inspiration of an idea that -would elucidate matters. “Anybody might be a German—a -German spy, you know, looking for a site to build some fortifications -perhaps.”</p> - -<p>Although this was during the Great War, I knew that in Formosa -the fear on the part of the Japanese Government of a “German -spy” was practically nil. Also the Japanese policeman was -sufficiently intelligent to be able to distinguish one to whom -English was the mother-tongue (I was speaking with my secretary -as I walked) from a German, even though the latter were speaking -English.<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a -href="#Footnote_28_28" class="fnanchor">[28]</a> But in those days -of war-hysteria when many English-speaking people became excitedly -sympathetic at the suggestion of German<span class="pagenum"><a -name="Page_64" id="Page_64">[64]</a></span> spies and their -machinations——. Yes, it was a clever move on the part of -the policeman. But it aroused my curiosity.</p> - -<p>Afterwards I made several trips to Keelung, but without my camera. -And once, quite by accident, I learned how strongly fortified that port -is at the present time, and with what ingenuity the fortifications are -concealed. But that forms no part of the present narrative....</p> - -<p>The fact that I had taken a “photographic apparatus” to -Keelung was recorded against me in the police records of Taihoku, and -brought several calls of an inquisitorial nature from the police.</p> - -<p>To inquisitorial calls from the police and from other Japanese -officials, however, I became accustomed during my residence in Formosa. -My object in going there was to devote my leisure time—that not -engaged in teaching—to the study of the aboriginal tribes of the -island. There were reports—reports confirmed and denied—of -a pigmy race among the aborigines. These reports still further -stimulated my interest. I knew there were really pigmies—the -Aetas—in the Philippines. Were there, or were there not, such -people in the mountains of Formosa? I determined to find out.</p> - -<p>My teaching duties occupied only four days a week. The other -three days of each week, besides all the days of the rather frequent -vacations, were supposedly my own, to employ as I felt<span -class="pagenum"><a name="Page_65" id="Page_65">[65]</a></span> -inclined. It was supposed apparently by both school officials and -police officials (the duties of the two seem curiously interlinked in -the Japanese Empire) that inclination would lead me to devote this -leisure to attending tea-parties at the houses of the missionaries -in the city and to distributing pocket Testaments among the young -men of the school. My predecessor (who had resigned the school-post -in order to take up avowed missionary work) had, it seemed, so -devoted her leisure, and to the mind of Japanese officialdom it was -incomprehensible that what one <i lang="ja" xml:lang="ja">seiyō-jin</i> woman had done all -others should not, as a matter of course, wish to do. When it was -learned that my inclination lay in another direction—that of -tramping the island, especially the mountains, and getting into as -close touch as possible with the aborigines—I received several -calls from horrified officials. The Director of Schools was especially -insistent (he said he was requested to be so by the Chief of the -Police Department) in wishing to know why I was not satisfied with -ricksha-rides about the city. This after I had made him understand -that I was not a missionary and that I was not particularly interested -in either pink teas or Testament distribution. “Why you want -to walk?” he demanded. “Japanese ladies never walk; only -coolie-women walk.”</p> - -<p>I explained that obviously I was not a Japanese, also that I was -not at all certain that I was a lady, and that if the distinction -between coolie-woman<span class="pagenum"><a name="Page_66" -id="Page_66">[66]</a></span> and lady lay in the fact that the one -walked and the other did not, I much preferred being classed in the -former category.</p> - -<p>He scratched his head rather violently—a Japanese habit when -puzzled or annoyed. Suddenly the light of a great idea seemed to dawn -upon him. “Ah,” he exclaimed exultantly, the recollection -of some missionary speech or sermon evidently being made to serve the -occasion, “but they will say you are immoral, and Christian -ladies do not like to be thought immoral.”</p> - -<p>This struck me as being amusing—for several reasons.</p> - -<p>“Yes,” I said, “and who is likely to think me -immoral?”</p> - -<p>“Oh, everybody,” he answered impressively. “And -they will publish it in the papers—all the Japanese papers in -the city, and in the island,” he emphasized, “that you are -immoral. And, anyhow, you must do in Rome as the Romans do,” he -added triumphantly, evidently thinking he had convicted me out of the -mouth of one of the sages of my own Western world. Ever afterwards -this: “Do in Rome as the Romans do” was a favourite phrase -of his when he tried to insist upon my regulating my life in every -detail upon the model of that of a Japanese woman.</p> - -<div class="illus"> - <div class="figcenter"> - <a href="images/i_073a.png"> - <img src="images/i_073atn.png" alt="" /> - </a> - <p class="caption">AUTHOR IN RICKSHA IN THE CITY OF TAIHOKU.</p> - </div> - - <div class="figcenter"> - <a href="images/i_073b.png"> - <img class="p2" src="images/i_073btn.png" alt="" /> - </a> - <p class="caption">USUAL FORM OF <i lang="ja" xml:lang="ja">TORO</i> (PUSH-CAR).</p> - <p class="caption">(<i>Author has vacated seat by the side of Japanese -policeman, in order to take “snapshot.”</i>)</p> - </div> -</div> - -<p>I am afraid I did not conceal my amusement on this occasion as -well as I should have done. Japanese officials take themselves, -and like to be taken, very seriously. I did not wish the <span -class="pagenum"><a name="Page_67" id="Page_67">[67]</a></span>Director -to know that I saw through his ruse—and that of certain other of -the Japanese officials—a ruse directed towards keeping me from -coming into personal contact with the aborigines of the island and with -the more intelligent Chinese-Formosans, except when under the immediate -surveillance of the Japanese.</p> - -<p>The Director said that it would be “all right” if he -accompanied me on my excursions into the mountains. Now the Director -happened to be a married man; his wife happened to be a Japanese lady -who “of course did not walk.” I tried to explain that if he -really thought there was danger of a scandal, the companionship of a -married man on these excursions, one whose wife was left at home, would -not tend to lessen this danger.</p> - -<p>“I am afraid I must continue to go my wicked way without -the protection of your companionship,” I said; “and if -‘they’—whoever ‘they’ may be—annoy -you with questions as to the object of my excursions into the -mountains, or if they are inquisitive as to whether I go there for the -purpose of a romance, legitimate or otherwise, tell them that I am one -of those who like to ‘eat of all the fruit of the trees of the -garden of the world——’”</p> - -<p>“Huh?” roared the Director. Both hands were at his head -now.</p> - -<p>“Tell them ‘Yes’ to anything they ask about -me,” I said, “if that will set their minds at rest<span -class="pagenum"><a name="Page_68" id="Page_68">[68]</a></span> and -prevent their annoying you with impertinent questions, as you say they -annoy you.”</p> - -<p>“I’ll tell them you are immoral, that’s what -I’ll tell them; if you don’t just go about where -you can ride in rickshas, like other ladies,” wrathily -exclaimed the Director, attempting to rise and make a dignified -exit. Unfortunately, however, the Director happened to be fat, -and happened not to be accustomed to sitting in a chair.<a -name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" -class="fnanchor">[29]</a> Also his sword had become entangled in the -wicker-work arm of the chair, so that, when he rose, the chair rose -with him. This slightly spoiled the effect of the dignified exit. It -may have been due to the fact that it was necessary to extricate him -from the chair, that, before leaving, he became sufficiently mollified -to concede: “If you want exercise more than other ladies, you may -play tennis-ball on the school-grounds.”</p> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_69" id="Page_69">[69]</a></span></p> - -<h2>CHAPTER III</h2> - -<p class="center">PERSONAL CONTACT WITH THE ABORIGINES</p> - -<div class="center-block"><div class="intro"> - -<p>A New Year Visit to the East Coast Tribes—Received by the -Taiyal as a Reincarnation of one of the seventeenth-century Dutch -“Fathers.”</p> - -</div></div> - -<p><span class="smcap">In</span> spite of the objections of -the Director, and the suspicions of the police and of the -hydra-headed ‘they,’ I did not, while in Formosa, -confine either my interests or my exercise to ricksha-riding<a -name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" -class="fnanchor">[30]</a> or to “tennis-ball.”</p> - -<p>My chief interest lay with the mountain tribes—the aborigines; -my chief exercise consisted in what my Japanese friends called -“prowling” among these tribes. Sometimes accompanied -by another English teacher and a servant, sometimes by my son or -secretary, sometimes quite alone, I went up into the mountains; -going as far as I could by “trolly” (or <i lang="ja" xml:lang="ja">toro</i>, as the -Japanese call it<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a -href="#Footnote_31_31" class="fnanchor">[31]</a>)—a push-car, -propelled by Chinese-Formosan coolies, on rails laid by the -Japanese—rather, under their instructions—into the -mountains, for the purpose of bringing camphor-wood and crude<span -class="pagenum"><a name="Page_70" id="Page_70">[70]</a></span> camphor -down to the great camphor-refining factory in Taihoku. From the -terminus of the <i lang="ja" xml:lang="ja">toro</i> line I “prowled.”</p> - -<p>For permission to go into the mountains—and permission -for almost every movement on the part of a “foreigner” -is necessary in the Japanese Empire, in Formosa even more than -in Japan proper—I am indebted to Mr. Hosui and to Mr. -Marui, the two most courteous Japanese officials whom I met -in Formosa. I wish here to express my gratitude to both.<a -name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" -class="fnanchor">[32]</a></p> - -<p>The tribe that I first studied, and of which I saw perhaps more than -of any other during my residence in Formosa, was the great Taiyal tribe -of the north—reputed to be the most bloodthirsty on the island, -and whose territory now covers almost as much as that of all the other -tribes together.<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a -href="#Footnote_33_33" class="fnanchor">[33]</a> From Taiyal territory -I sometimes “prowled” over into that of the Saisett and -Bunun tribes. This was perhaps not strictly according to official -permission; I was told that it was “too dangerous.” But the -spice of danger—perhaps also the “forbidden-fruit” -element—made these walks the more interesting; and I still have -my head on my shoulders.</p> - -<div class="illus"> - <div class="figcenter"> - <a href="images/i_079a.png"> - <img src="images/i_079atn.png" alt="" /> - </a> - <p class="caption">TWO MEN OF THE TAIYAL TRIBE BRIBED BY GIFTS OF HAT -AND CIGARETTES TO HAVE THEIR PICTURE TAKEN.</p> - </div> - - <div class="figcenter"> - <a href="images/i_079b.png"> - <img class="p2" src="images/i_079btn.png" alt="" /> - </a> - <p class="caption">AUTHOR IN <i lang="ja" xml:lang="ja">TORO</i> (PUSH-CAR), GOING UP INTO TAIYAL -TERRITORY.</p> - </div> -</div> - -<p>The southern tribes I approached by water from the east coast; my -first visit to them being <span class="pagenum"><a name="Page_71" -id="Page_71">[71]</a></span>during the first Christmas—rather, -New Year<a name="FNanchor_34_34" id="FNanchor_34_34"></a><a -href="#Footnote_34_34" class="fnanchor">[34]</a>—vacation -that I spent on the island. Of this visit I retain a somewhat vivid -recollection, for two reasons. One because of the great cliffs of -the east coast, a glimpse of which I caught in passing; the other -because of the novel mode of debarkation, necessitated by stormy -weather, at Pinan,<a name="FNanchor_35_35" id="FNanchor_35_35"></a><a -href="#Footnote_35_35" class="fnanchor">[35]</a> a port in Ami -territory, just north of that occupied by the Paiwan and Piyuma -tribes.</p> - -<p>I embarked at Keelung, on one of the small coasting steamers, -sailing around the east coast to Takao,<a name="FNanchor_36_36" -id="FNanchor_36_36"></a><a href="#Footnote_36_36" -class="fnanchor">[36]</a> the southernmost port of the island. It was -just south of Giran<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a -href="#Footnote_37_37" class="fnanchor">[37]</a> that we passed -the great cliffs, said to be the highest in the world. For about -twenty-five miles these giant cliffs rise perpendicularly from -the sea to a height of about 6,000 feet. This towering wall of -granite—for such the rock seemed to be—is one of the most -imposing sights that in my wanderings about the world I have seen.</p> - -<p>The weather was grey and drizzling when we left Keelung, but -it was just after we had left Karenko,<a name="FNanchor_38_38" -id="FNanchor_38_38"></a><a href="#Footnote_38_38" -class="fnanchor">[38]</a> the first port south of the great -cliffs—the<span class="pagenum"><a name="Page_72" -id="Page_72">[72]</a></span> second day out—that the storm broke. -Those who have weathered a storm in a small boat know what this means. -In all the guide-books, and other books dealing with Formosa, that I -have seen, it is said that the sea-route, up and down the coast of the -island, “can be safely followed only during six months of the -year,” i.e. the spring and summer months. “Safely” -is probably, like other words, a matter of individual definition. -Personally I should be inclined to substitute the word -“comfortably” for “safely,” judging from my -own experience, both on this trip and on a subsequent one. That is, as -far as the actual voyage is concerned, if one be content to remain on -board the steamer from Keelung to Takao, where there is a good harbour. -With the exception of one or two who disembarked at Karenko, the other -passengers—all Japanese, naturally—seemed glad enough to -do this. I, however, had not come on this trip for the sake of the -sea-voyage, or with the object of reaching Takao—now a Japanese -town, the southern terminus of the railway which starts from Keelung -in the north—and which I could much more easily have reached by -rail had I wished to visit it. Takao, like all the other large towns -of the island, is on the western side of the great mountain range,<a -name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" -class="fnanchor">[39]</a> contains no aborigines, and, especially -to one who has lived for some years in Japan, is of no especial -interest.</p> - -<p><span class="pagenum"><a name="Page_73" -id="Page_73">[73]</a></span></p> - -<p>The purpose of my trip was to study the aborigines of the east -coast and those who lived in the narrow south-eastern peninsula of the -island. It had not been possible for me to obtain police permission -to cross—or to attempt to cross—the great mountain range; -therefore I knew that my only hope of studying the eastern and -south-eastern aboriginal tribes lay in landing at Pinan. The captain -tried to dissuade me. He said that no man among his passengers would -think of landing; much less should a woman attempt it. Would I not -wait until another trip when the weather was calmer, or when I had a -companion—one of my own race (on this occasion I happened to -be quite alone and the only “foreigner” on board). He -really did not like to take the responsibility.... But I assured him -that he would be absolved of all responsibility “if anything -happened” to me—a euphemism that he several times used, -in his rather good, Scotch-accented English (he had been about the -world among seafaring men). Also that my Government would not hold his -Government responsible if “anything happened.” My blood -would be on my own head.</p> - -<p>The captain at last rather lost patience. He told me of some -<em>sensible</em> missionaries—he stressed the adjective (he seemed -to think I was a senseless one; apparently he could not conceive of -any white woman wanting to go among “heathen” except -for the purpose of “converting” them)—who<span -class="pagenum"><a name="Page_74" id="Page_74">[74]</a></span> in -similar stormy weather had sailed around the island three times before -they had dared to attempt a landing at a Chinese-Formosan village on -the coast. I explained that the length of my vacation would not make -such a proceeding possible in my case, and that rather than go on to -Takao, I preferred to go ashore—or to attempt to do so—in -one of the canoes in which some men of the Ami tribe had put out from -shore, and in which they were evidently endeavouring to reach the ship. -I was told it was their custom to do this, whenever a Japanese ship -approached, in order to barter commodities.</p> - -<p>The captain said rather grimly that would be my “only chance -on this trip,” as, with the exception of a few articles which he -would give the savages, if they succeeded in reaching the ship when it -came to anchor, he would not attempt to discharge the cargo he had for -Pinan, but would defer that until the return voyage from Takao....</p> - -<p>The Ami canoes succeeded in reaching the ship, and I succeeded -in persuading the captain to have a ladder lowered for me to -descend. This, however, only after further argument, for the captain -declared he had believed I was only “bluffing” (where -he had learned this delightfully expressive word I do not know), -when I had said that I was willing to trust myself to the Ami and -to one of their canoes. He said, however, that these coast Ami -were <i lang="zh" xml:lang="zh">sek-huan</i>—“half-tame,” he explained,<span -class="pagenum"><a name="Page_75" id="Page_75">[75]</a></span> when -interpreting the expression—and that as far as my life was -concerned, this would probably not be in danger, if I succeeded in -reaching the shore; that is, so long as I did not venture into the -interior. On this point I would make no promise, and the captain did -not press the matter. He was probably glad to be rid of a passenger -whom he evidently regarded as a missionary of less than average -missionary intelligence. To do him justice, however, when the canoes -were tossing on the waves at the side of the ship, he called down to -one of the savages, who was evidently the chief, or leader, of those -who had ventured out, a few words in mixed Japanese and Ami dialect. -This he assured me was an order to look well after my life and comfort. -The fact that I understood enough Japanese to know that the captain -referred to me as the “mad one,” did not detract from my -appreciation of his order.</p> - -<p>I clung to the ladder until the crest of a wave brought the little -canoe sufficiently high for me to drop into the arms of the chief, who -deposited me, also the small bag I had with me—which one of the -crew of the steamer had thrown down to him—in the bottom of the -boat. Then shouting an order to the men in the several other canoes, -the chief and the one other man in the same canoe with him—and -me—began to paddle for shore. The order that the chief shouted -was evidently to the effect that the men in the other boats were -to<span class="pagenum"><a name="Page_76" id="Page_76">[76]</a></span> -wait and get certain things from the steamer, for on looking back, -when the canoe in which I was rose on the crest of a wave, I could -see bundles being lowered from the ship’s side into the canoes. -What these contained I do not know, and soon it became impossible -to watch, for the waves rose higher; the salt water was in my eyes, -and was pouring constantly over my head and face. I was drenched to -the skin, in spite of the supposedly waterproof coat that I wore. -The chief’s assistant had given up paddling and was vigorously -bailing the boat with a large gourd, or calabash. The chief alone -paddled.</p> - -<p>I had been in the boats of other Pacific islanders; these had been -much more skilfully managed. I soon realized that in seamanship the -Formosan aborigines could not compare with the Hawaians, the Filipinos, -or with most of the peoples of the South Seas; perhaps for one reason, -because their canoes carry no outrigger. Or is this effect, rather than -cause? Is it because of their lack of seamanship at the present time -that they venture into the waves in outriggerless canoes?</p> - -<p>At any rate, whatever they lack in skill in the navigation of -sea-craft, the Ami at least are not lacking in personal bravery, -or in a sense of responsibility. When the canoe was swamped by -the waves—as, soon after leaving the ship, I realized must -inevitably be the case—the chief motioned me to get on his -back, and when I had<span class="pagenum"><a name="Page_77" -id="Page_77">[77]</a></span> done so, began to swim for shore. He did -this quite coolly, almost as if it were a matter of course, although -he had never before seen a white woman; apparently regarding the whole -affair from the Oriental, “it is ordered,” point of view. -The other man in the boat seemed for a moment to be more at a loss, -but at an order from the chief he dropped the now useless paddle, -which for some reason (or none) he still held, and rescued my little -travelling-bag, first taking the handle between his teeth, then, in -spite of the waves, managing in a rather dexterous fashion—by -means of the strip of homespun hemp-cloth which he had been wearing as -a loin-cloth—to lash it to his shoulders, swimming with legs and -one arm as he did so.</p> - -<p>Thus from the water—literally—I reached the territory of -the east coast tribes and southern tribes of the island. What I learned -of their manners and customs I shall write in its proper place.<a -name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" -class="fnanchor">[40]</a> But I want here to record my appreciation -of the courage and also the cool, matter-of-course calmness of the -Ami chief, whose presence of mind undoubtedly saved my life on this -occasion, as my own awkward attempts at swimming would never have -carried me through those waves. So rough were they that it was -with difficulty I was able even to cling to the back of the chief. -Had the water been colder I should probably not have been<span -class="pagenum"><a name="Page_78" id="Page_78">[78]</a></span> able -to do so. But at that latitude—a little south of the Tropic of -Cancer—sea-water, even in January, is never numbingly cold.</p> - -<p>Rather different was my experience on the occasion of another -winter vacation during my stay in Formosa. That vacation I spent in -the mountains, as I wished to visit certain sub-tribes of the Taiyal -that I had not seen. Because of the altitude, it was—certainly -by contrast with the plain below—bitterly cold. There had -been flurries of snow during the day. I had with me, as guide and -luggage-bearer, a Chinese-Formosan coolie, an elderly man, who was -supposed to be well acquainted with the mountain trails—to have -tramped them since his youth, when as a charcoal-burner he had ventured -into the mountains for fuel. Thus had he recommended himself to me. -However, perhaps because of the snowy greyness of the day, he managed -to lose his way. I had—fortunately—a pocket compass with -me. In such Chinese-Formosan dialect as I had acquired—inadequate -enough—I attempted to explain the meaning of the pointing -needle. My guide declared he understood, and said that in order -to regain the trail we must go in a certain direction. Going in -this way, it was necessary to cross a stream, which usually was -little more than a shallow brook. Because of the winter rains,<a -name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" -class="fnanchor">[41]</a> however, this had become so swollen that -it was almost a torrent,<span class="pagenum"><a name="Page_79" -id="Page_79">[79]</a></span> and when we reached it we found, instead -of a shallow stream that could easily have been waded, or crossed -over on stepping-stones, a great body of water, dashing over fallen -trees, and swirling around boulders which normally lay far beyond its -banks.</p> - -<p>My guide, accustomed, as are all Chinese coolies—both in -Formosa and on the mainland—to carrying burdens on his back, -volunteered thus to carry me, declaring he could easily do so. I -acquiesced; and thus “pick-a-back” fashion we started. The -guide was a tall man, and, though the water came well up on his thighs, -he felt his way carefully with a stout staff that he carried, and all -seemed going well, in spite of the fact that it was growing dark, -when, without warning, the man gave a startled, guttural cry—in -the unexpected fashion of the usually phlegmatic Chinese when really -frightened—shook me from his shoulders, and, stooping until his -whole body was submerged in the water, shuffled rapidly to a boulder -behind which he crouched. Dropped thus suddenly almost to my waist into -very cold water, which was running with a swift current, I was nearly -swept off my feet. I managed, however, to make my way to a boulder, -near the one behind which my guide was cowering. As I drew myself up -out of the water on to the boulder, I angrily demanded of him the -reason of his extraordinary behaviour.</p> - -<p>“Light of Heaven,” the man replied, in a low<span -class="pagenum"><a name="Page_80" id="Page_80">[80]</a></span> voice, -between chattering teeth, “be not angry. It is a <i lang="zh" xml:lang="zh">seban</i>—a -head-cutter—there.” With a motion of his head he indicated -a figure that I had not seen, standing at the edge of the water.</p> - -<p>“I was wary,” my guide continued, “I heard a -movement in the bushes. I looked up—I saw. Now our heads must -surely go. As it was with our fathers——” The man -continued to murmur, growing more incoherent in his terror, and -evidently more than half benumbed with the cold, as I found myself also -becoming.</p> - -<p>I decided that possible decapitation was preferable to -freezing—especially as the agreeable stage of pleasant dreams, -which is said to accompany actual death from cold, had not been -reached; only that of extreme discomfort. The small weapon that I -usually carried with me on these mountain trips was in my hand-bag, -which, with my other impedimenta, was on the bank that we had left. -My guide had promised to return for these things after carrying me -across the water. However, there are times when it is better to flee -from evils that one knows.... I hailed the <i lang="zh" xml:lang="zh">seban</i>, and, although -he spoke a variety of Taiyal dialect a little different from that -of which I knew a few words, he evidently understood the situation. -Indeed, under the circumstances, words were scarcely necessary for -such understanding. The man’s grin of comprehension pleased -me. It was so human—so <em>Aryanly</em> human—that it was<span -class="pagenum"><a name="Page_81" id="Page_81">[81]</a></span> -refreshing after the mask-like stolidity of both Chinese and Japanese -to which for some time I had been accustomed; for these two peoples, -however differing in other respects, are on this point at one. -They equally regard it as a mark of the lowest breeding to allow -any expression of emotion—of genuine feeling, of whatever -kind—to be reflected in their features. Even the coolies, -imitating their masters, have, as far as possible, adopted the code of -the latter on this point. All wear a mask that is seldom, or never, -dropped. The <i lang="zh" xml:lang="zh">seban</i>, however, are not trained in Confucian ethics; -hence the play of joy and sorrow, of amusement and of other emotions, -on their more mobile features.</p> - -<p>The expression of that particular <i lang="zh" xml:lang="zh">seban</i>, at the moment, was one of -mixed amusement and sympathy. I am afraid that he rather enjoyed the -plight of the cowering Chinaman. For generations the Chinese-Formosans -and the aborigines of the island have been hereditary foes. However, -I made him understand that my guide—or the one who was supposed -to act in that capacity—was not to be molested. The <i lang="zh" xml:lang="zh">seban</i> -nodded in comprehension. Then by signs he made me understand that he -would—if I so chose—carry me in safety to his side of -the water, which he had seen I was trying to reach. My clothing was -drenched, I was chilled to the bone, my fingers I found too numb to -move. I realized that my hold on the boulder could not last much<span -class="pagenum"><a name="Page_82" id="Page_82">[82]</a></span> longer. -The Chinese I knew could not be depended upon in the proximity of -the <i lang="zh" xml:lang="zh">seban</i>. Indeed, the poor wretch (the Chinese) I feared could -scarcely manage to get himself out of the water, so completely had he -been unnerved by the unexpected appearance of the <i lang="zh" xml:lang="zh">seban</i>—one -belonging, it seemed, to a sub-tribe which he had especial reason to -fear. For me it was a choice between trusting myself unaided to the -torrent—and, in my benumbed condition, I knew I should soon -be swept off my feet—and accepting the offer of the friendly -<i lang="zh" xml:lang="zh">seban</i>. Naturally I chose the latter alternative.</p> - -<p>When I signalled the <i lang="zh" xml:lang="zh">seban</i> my acceptance of his offer, he again -grinned, took his knife from his loin-cloth and, holding it out of -reach of the water, stepped into the stream, which swirled about his -loins. I was glad enough to slip from my precarious hold on the boulder -to the shoulders of the <i lang="zh" xml:lang="zh">seban</i>, who, true to his word—as in -my dealings with the aborigines I found them always to be with those -who have not betrayed them—carried me safely to the shore. Then -still holding me on his shoulders, for I was too benumbed with cold -and fatigue to walk, he strode on to a fire a little distance away, -around which a number of his people were gathered. I learned later that -these were members of a village community higher up in the mountains, -whose bamboo huts had been destroyed by recent torrential rains. The -homeless people were camping temporarily near<span class="pagenum"><a -name="Page_83" id="Page_83">[83]</a></span> the foot of a great -tree, in the branches of which the spirits of their ancestors were -supposed to dwell; also the spirits of the Great White Fathers of -Long Ago—obviously the seventeenth-century Dutch—to whom -the priestesses of the demolished village had been offering constant -prayers. My appearance among them was hailed as an answer to their -prayers, which accounted for the fact, as I also later learned, that -when I was carried into camp—a very benumbed and bedraggled -goddess—both men and women fell on their faces, and some of the -children fled shrieking in terror.</p> - -<p>I have since wondered whether perhaps these two chance -occurrences—one a storm at sea, the other a torrential rainfall -in the mountains, which by accident brought me among two divisions of -the aborigines, one those of the east coast, the other those of the -northern mountains, in the fashion that I have described—had not -something to do with the very friendly relations which existed between -these “Naturvölker” and me. Certainly the rôle -of the sea-born (or river-born) goddess was not one that I was anxious -to play, or that I had in mind, on either occasion. But a few chance -words of some of the people—after I had learned a little of their -language—led me to believe that the fact that I had “come -to them out of the water” contributed to the esteem in which -I was held; made certain in their minds the conviction that I was -the spirit of one of the<span class="pagenum"><a name="Page_84" -id="Page_84">[84]</a></span> beloved white rulers of old, returned -from the elements. (Why a spirit should choose this particularly -uncomfortable method of approach—or of return—was not quite -clear.) That I had come among a matripotestal people probably accounted -for the fact that none of the aborigines seemed to think it strange -that the spirit of one of the Great White Fathers should choose to -reappear in the body of a woman. That such a spirit had returned seemed -to be the general supposition among the northern tribes. Among those of -the south there were some who held, apparently, that a Goddess of the -Sea (or “from out of the sea”) had come to them—one -to whom semi-annual offerings were customarily made.</p> - -<p>When I realized the reason for the regard in which I was held by -these people a sense of the ludicrous overcame me. School-day struggles -with Virgil—buried in some region of the subconscious—were -recalled; these even more strongly when one day I overheard a -discussion among some of the tribespeople regarding my walk. I neither -hobbled as did the Chinese-Formosan women, nor did I walk with the -toed-in, short steps of the Japanese women (a few of the coast -aborigines had seen Japanese women).</p> - -<p>“Feet strangely covered, stone-defying. With no burden on her -back, freely, with long steps, she walks, as must the females of the -gods from whom we spring.”</p> - -<p>“<i lang="la" xml:lang="la">Et vera incessu patuit dea</i>,” etc. Curiously<span -class="pagenum"><a name="Page_85" id="Page_85">[85]</a></span> similar -the idea, though the words in which this time it was voiced were those -of this strange Malay dialect.... The childhood of the world! Still in -odd comers it exists, and can, with seeking, be found.</p> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_86" id="Page_86">[86]</a></span></p> - -<h2>CHAPTER IV</h2> - -<p class="center">THE PRESENT POPULATION OF FORMOSA</p> - -<div class="center-block"> -<div class="intro"> - <p>Hakkas and other Chinese-Formosans, Japanese, Aborigines.</p> -</div></div> - -<p><span class="smcap">As</span> regards this particular odd -corner of the world, naturally, in my peregrinations about the -island, I picked up a certain amount of information. Among other -things, I learned that those who make up the vast majority of the -population of the island at the present time, and who are known -as “Formosans”—this not only among themselves, -but who also are so called (i.e. <i lang="ja" xml:lang="ja">Taiwan-jin</i>, “men of -Formosa”) by their Japanese conquerors, and by Europeans -resident in the island—are Chinese; that is, descendants -of the immigrants from the mainland of China. Of these, between -80,000 and 90,000 are Hakkas, originally from the Kwantung -Province of China—a people rather despised by the other -Chinese.<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a -href="#Footnote_42_42" class="fnanchor">[42]</a> The remaining nearly -3,000,000 “Formosans<span class="pagenum"><a name="Page_87" -id="Page_87">[87]</a></span>” are descendants of Chinese from -the Fukien Province of the mainland, and most of them speak the Amoy -dialect of Chinese, though a few speak the dialect of Foochow.</p> - -<p>The Japanese, who since the treaty of Shimonoseki (1895) have been -masters of the island, number between 120,000 and 125,000, and are -constantly increasing in population. All official positions, and those -of authority of any sort, are in the hands of the Japanese as is now -all the wealth of the island.</p> - -<p>The aboriginal population it is naturally more difficult -to estimate. But the number of the aborigines at the present -time cannot, in reality, exceed 105,000. Personally I doubt -if a carefully taken census would reveal that number.<a -name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" -class="fnanchor">[43]</a> Certainly the aboriginal population is -steadily diminishing, and all tribes are being driven constantly -farther up into the mountains; or, in the case of certain -tribes—such as the Ami and Paiwan—are being more rigidly -confined to the precipitous, barren east coast. The whole of the -island—including the marvellously fertile great plains on the -west side of the central mountain range—was naturally once in -the hands of the aborigines. But during the Chinese dominion of<span -class="pagenum"><a name="Page_88" id="Page_88">[88]</a></span> the -island, from the conquest of Koksinga (1662) to the close of the -Sino-Japanese War (1895), the aboriginal population was—if all -reports and all records, including those of the Chinese themselves, -speak truly—treated with systematic cruelty and with ruthless -greed and rapacity. Sometimes by wholesale slaughter, sometimes by -fraud and cunning, the Chinese gradually pushed the aborigines back -into the central mountain range, or, as the Japanese to-day are -doing, confined them to the sterile, ill-watered east coast, and thus -gained for themselves possession of the whole of the broad, level, -western sea-board; and even of those valleys between the mountains -where rice and tea could be made to grow. Chicanery was often cheaper -than gunpowder. An aborigine would fancy a gun or a red blanket. A -Chinaman would supply him with the commodity desired and would take in -exchange, or more frequently “as security,” fertile fields. -Naturally—to one who knows the habits of the aborigines—the -“security” was seldom redeemed, and the Chinaman became the -owner of the land.</p> - -<p>If an effort were really made by an exceptionally industrious or -far-seeing aborigine to redeem his land, some method was usually found -by the Chinaman to thwart this effort. The land remained in Chinese -hands.</p> - -<p>Since 1895 all the land of agricultural value in the island -has passed from the hands of the Chinese-Formosans into those -of their Japanese<span class="pagenum"><a name="Page_89" -id="Page_89">[89]</a></span> conquerors; this usually by force -and extortion, the Chinese having suffered at the hands of the -Japanese, much as they had forced the aborigines to suffer -at their hands during the preceding two hundred years.<a -name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" -class="fnanchor">[44]</a></p> - -<p>The well-being, or the reverse, of the aborigines has been -little affected by the change of masters. On this point I should be -contradicted by the Japanese, who would point out that they have -introduced the eating, and—as far as this is possible in the -mountains—the cultivation, of rice, instead of millet, among -the aborigines. Also they would lay stress upon the fact that they -have established among the aborigines schools for the “teaching -of Japanese language, Japanese customs, and Japanese manners.” -Apart, however, from wondering just how the displacement of millet -by rice, as a staple of diet, and compulsory training in Japanese -language and customs and Japanese “good manners” will be -of benefit to the aborigine (the eating of white rice will probably -give him berri-berri—as it has given this disease to so many -of the Japanese—from which up to this time he has been spared -by the eating of millet), one notes that the Japanese in their<span -class="pagenum"><a name="Page_90" id="Page_90">[90]</a></span> -reports—official and otherwise—of the efforts of -their Government in the direction of the “civilization of -the aboriginal tribes” fail to remark upon the fact that, -because of their establishment of camphor “factories”<a -name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" -class="fnanchor">[45]</a> (see illustration) throughout the -mountains, they are encroaching further upon the territory of the -aborigines than ever the Chinese did. Also they fail to remark upon -the fact that bombs are dropped from aeroplanes upon villages of -the aborigines, in order to impress the latter with the omnipotence -of the Japanese Government, and with that of its Divine Emperor.<a -name="FNanchor_46_46" id="FNanchor_46_46"></a><a href="#Footnote_46_46" -class="fnanchor">[46]</a></p> - -<div class="figcenter illus"> - <a href="images/i_101.jpg"> - <img src="images/i_101tn.png" alt="" /> - </a> - <p class="caption">“FACTORY” FOR EXTRACTING CAMPHOR IN THE -MOUNTAINS OF FORMOSA.</p> - <p class="caption"><i>The work is done by Chinese-Formosan coolies under -the supervision of Japanese officials. The manufacture of camphor, like -that of opium, is a Japanese Government monopoly.</i></p> -</div> - -<p>As a matter of fact, the only people ever dominant in Formosa who -seem to have treated the aborigines with either kindness or equity -were the Dutch during their thirty-seven years’ over-lordship in -the seventeenth century. The story of this period of just and kindly -rule in their island has been handed down among the aborigines from -parent to child and still remains a tradition among them—one of -a Golden Age long past; just how long of course they have no idea, -but in the time of “many grandfathers back.” There is -<span class="pagenum"><a name="Page_91" id="Page_91">[91]</a></span>a -tradition that the Dutch even taught the aborigines to read, and -also to write their own dialect—this in the “sign-marks -of the gods” (Roman script). Old documents written by their -ancestors are said to have existed among them even a generation ago. -These are reported to have been confiscated by the Japanese, as part -of a systematic and far-reaching attempt to eradicate the memory of -any culture other than Japanese. Whether or not this story of the -confiscation of old documents be true I do not know, but certainly -during my two years’ residence in Formosa I was not able to find -a single document of this sort among the aborigines.</p> - -<p>Only the memory of past culture given by “fair gods who came -over the sea in white-winged boats”—or, as some of the -tribes have it, “came up out of the sea”—remains.</p> - -<p>It seems that there exists among some of the tribes a -belief that a reincarnation of a former “Great White -Chief”—presumably Father Candidius, a Dutch priest, -who devoted his life to the care, spiritual and temporal, of -the aboriginal people—will return and help them throw -off the yoke of their Chinese and Japanese conquerors.<a -name="FNanchor_47_47" id="FNanchor_47_47"></a><a href="#Footnote_47_47" -class="fnanchor">[47]</a> Hence the welcome which a fair-haired, -blue-eyed person receives from them, and the reverence with -which he—or she—is treated: their appreciation<span -class="pagenum"><a name="Page_92" id="Page_92">[92]</a></span> of -such a one being in rather marked contrast with the point of view of -both Chinese and Japanese, who speak of a fair-haired—or even -brown-haired—blue-eyed man or woman as a “red-haired, -green-eyed barbarian.”</p> - -<div class="part"> - -<p><span class="pagenum"><a name="Page_93" id="Page_93">[93]</a></span></p> - -<h2>PART II</h2> - -<p class="ph2"><i>MANNERS AND CUSTOMS OF THE ABORIGINAL TRIBES</i></p> - -</div> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_94" id="Page_94">[94]</a></span><br /><span class="pagenum"><a name="Page_95" id="Page_95">[95]</a></span></p> - -<h2>CHAPTER V</h2> - -<p class="center">RACIAL STOCK</p> - -<div class="center-block"><div class="intro"> - -<p>Physical Appearance pointing to Indoneso-Malay -Origin—Linguistic Evidence and Evidence of -Handicraft—Tribal Divisions of the Aborigines—Moot Question -as to the Existence of a Pigmy People in the Interior of the Island.</p> - -</div></div> - -<p><span class="smcap">While</span> the aborigines are divided -into a number of tribes, and are also grouped—by the -Chinese—according to the “greenness” or -“ripeness” of their barbarity, yet they may, collectively -speaking, be regarded as belonging to the Indoneso-Malay stock, many -tribes being strikingly similar in appearance to certain tribes in the -Philippine Islands. Hamay, writing under the head of “Les Races -Malaïques” in <cite>L’Anthropologie</cite> for 1896, says that -the aborigines of Formosa recalled to him the Igorotes of Northern -Luzon (Philippines) as well as the Malays of Singapore.</p> - -<p>Regarding the Malays of Singapore, I cannot speak from personal -observation, as I have not been in Singapore; but as I spent six -months in the Philippines, shortly before going to Formosa,<a -name="FNanchor_48_48" id="FNanchor_48_48"></a><a href="#Footnote_48_48" -class="fnanchor">[48]</a> I am able to confirm Hamay’s statement -as to the resemblance between Filipinos and Formosan aborigines. As -regards the tribe of Igorotes,<span class="pagenum"><a name="Page_96" -id="Page_96">[96]</a></span> this resemblance extends also, to a -certain degree, to social customs and religious beliefs. Considering -physical resemblance alone, however, I should say that this is more -striking between the Formosan aborigines and the Tagalogs of Luzon than -between the former and the Igorotes—that is, where the Tagalogs -are unmixed with Spanish blood. The resemblance between the Tagalogs -and the Taiyal<a name="FNanchor_49_49" id="FNanchor_49_49"></a><a -href="#Footnote_49_49" class="fnanchor">[49]</a> tribe of northern -Formosa is particularly striking as regards physical characteristics. -The resemblance, however, ends here. The Tagalogs, as the result -of Spanish influence, are so-called “Christians”; the -Taiyal are not. The latter (Taiyal of Formosa) are a singularly -chaste, honest, and fair-dealing people; the former (Tagalogs) are -singularly—otherwise.</p> - -<p>At least one Formosan tribe—the Ami, of the east -coast—has a tradition that its forbears came “in boats -across a great sea from an island somewhere in the south.” To -this tradition I shall have occasion to refer again.</p> - -<p>In connection with the racial affinities of the Formosan aborigines -it is only fair to state that Arnold Schetelig says he “found -to his great surprise that Polynesian and Maori skulls in the London -College of Surgeons presented striking analogies with those collected -by himself in Formosa.<span class="pagenum"><a name="Page_97" -id="Page_97">[97]</a></span>”</p> - -<p>One can only surmise that the reason for the “great -surprise” felt by Schetelig upon noting the resemblance between -Polynesian and Formosan skulls was because he had previously stressed -the fact of the linguistic similarity between modern Malay and -the dialect spoken by the Formosan aborigines, and had gone on to -point out the “remarkable harmony between speech and physical -characteristics.” However, as, since the time that Schetelig -wrote, kinship of race between Indonesian and Polynesian—or, -at least, strong evidence pointing in the direction of a common -origin—has been established, there need, at the present -time, be no occasion for surprise; since Polynesian and Malay, or -“Proto-Malay,” peoples doubtless sprang from a common -stock, having its fountain-head in Indonesia.</p> - -<p>Evidence which points strongly to an Indonesian origin of -the aborigines of Formosa exists in certain of their articles -of handicraft, notably the peculiar Indonesian form of loom, -the nose-flute, and the musical bow. (To these I shall refer at -greater length under the head of <span class="smcap">Arts and -Crafts</span>.) Also the custom of certain tribes—notably the -Yami, of Botel Tobago—of building their houses on piles.<a -name="FNanchor_50_50" id="FNanchor_50_50"></a><a href="#Footnote_50_50" -class="fnanchor">[50]</a> This in a climate, and under conditions, -where there is no material need for such construction. When asked -the reason for this, one gets the reply customary to any<span -class="pagenum"><a name="Page_98" id="Page_98">[98]</a></span> -question that one may be foolish enough to ask as to the “reason -why” of any custom whatsoever, viz. “Thus have our fathers -done.”</p> - -<p>To my mind, however, the strongest evidence showing Proto-Malay, -rather than Chinese, Melanesian, or other affinity, is supplied by -the language—considering the dialects collectively—of the -aborigines.</p> - -<div class="illus"> - <div class="figcenter"> - <a href="images/i_111a.png"> - <img src="images/i_111atn.png" alt="" /> - </a> - <p class="caption">MEN OF THE BUNUN TRIBE.</p> - <p class="caption"><i>Japanese policemen in background.</i></p> - </div> - - <div class="figcenter"> - <a href="images/i_111b.png"> - <img class="p2" src="images/i_111btn.png" alt="" /> - </a> - <p class="caption">YAMI TRIBESPEOPLE OF BOTEL TOBAGO IN FRONT OF -“BACHELOR-HOUSE.”</p> - </div> -</div> - -<p>I am aware that the evidence of linguistic affinity as in any way -indicating that of race is rather disregarded by many anthropologists, -on the ground that contact—commercial or otherwise—between -peoples often affects linguistic interchange, or results in the -introduction of words from the language of one people into that of -another. With this I strongly agree, as regards different races living -on the same continent (the different races of Africa being a case in -point); or even as regards people living on neighbouring islands. With -the Formosan aborigines, however, there has been no contact within -historic times between themselves and other branches of the Malay or -Indonesian race. They themselves are not a seafaring folk, and the -people who have invaded their island—certainly since about the -sixth century <span class="smcap">A.D.</span>, when Chinese records -first speak of it, during the Sui Dynasty—have been successive -waves of the Chinese themselves, the Dutch, the Spanish, possibly the -Portuguese, and the Japanese. In spite of this fact, the language to -which the Formosan dialects show closest affinity is Malay <span -class="pagenum"><a name="Page_99" id="Page_99">[99]</a></span>proper, -that spoken on the Malay Peninsula, although there is some resemblance -to that spoken in Java, judging from Malayan and Javanese words given -in books, such as Wallace’s <cite>Malay Archipelago</cite>.</p> - -<p>It has been estimated that about one-sixth of the words of the -various Formosan dialects, i.e. those spoken by the different tribes, -have a direct affinity with the Malayan language—that spoken by -the Malays proper. With so large a proportion of words bearing a close -resemblance, and taking into account the centuries-long isolation -of the Formosan tribes—as regards contact with other Malay or -Indonesian peoples—there can be little reasonable doubt that the -languages have sprung from a common stock, as probably the races have -done.</p> - -<p>Regarding the tribal divisions of the aborigines, I shall mention -the nine tribes into which they are now usually grouped—in the -spelling of the names following the Japanese, rather than the Chinese, -pronunciation, viz.: Taiyal, Saisett, Bunun, Tsuou, Tsarisen, Paiwan, -Piyuma, Ami, and Yami. This is as nearly as the Japanese—or, -for that matter the English—can imitate the pronunciation of -the respective names by which these tribes-people call themselves. -Each name seems merely to mean “Man” in the dialect of -the tribe using it, except Ami (sometimes pronounced by themselves -“Kami”), which means “Men of the North.” This -is the tribe which has the tradition of having<span class="pagenum"><a -name="Page_100" id="Page_100">[100]</a></span> originally come from -“somewhere in the south, across a great water.”</p> - -<p>Mr. Ishii—the Japanese writer and lecturer on -Formosa—mentions only seven tribes of aborigines, omitting -the Tsarisen and Piyuma. This is according to the present Japanese -system of grouping. They (the Japanese) say that it is because of -“linguistic affinity,” i.e. because the dialects spoken by -the Piyuma and Tsarisen resemble the tongue spoken by the Paiwan, that -they group these tribes together. Perhaps! Certainly it is a fact that -the tribes omitted from Japanese enumeration are rapidly disappearing; -and their conquerors scarcely like to call attention to that fact. -At any rate, Mr. Ishii is honest enough to admit that “the -Piyuma possess a peculiar social organization and should be treated -as separate from the Paiwan.” The Saisett is another tribe that -is rapidly disappearing. Soon there will be only six tribes left to -enumerate—that is, very soon. Soon, as history goes, there -probably will be none.</p> - -<p>The ethnological—or rather, ethnographical—map included -in this book indicates the various areas in which the different tribes -live, or over which they roam. However, the “Aiyu-sen” -(military guard line) of the Japanese is gradually, but steadily, being -drawn closer about the territory supposed to belong to the aborigines; -and well within this territory—even in the mountain range, in -which the aborigines were left undisturbed<span class="pagenum"><a -name="Page_101" id="Page_101">[101]</a></span> during the Chinese -rule of the island—the Japanese Government has now established -stations for cutting down camphor trees, and at some points machinery -for extracting crude camphor, to be refined later in the great -factory in Taihoku. The work at the “camphor stations” -or “factories” in “savage territory” is -done by Chinese-Formosan coolies under the direction of Japanese -overseers. It is through this territory that the trolly (or -<i lang="ja" xml:lang="ja">toro</i>) lines—referred to in Part I, page <a href="#Page_69">69</a>—have been -constructed, over which the man-propelled cars are pushed up the steep -mountain-sides.</p> - -<p>As the tribes now exist, I should consider the Taiyal, of the -north, the largest, both in population and also as regards the -territory over which its members roam.<a name="FNanchor_51_51" -id="FNanchor_51_51"></a><a href="#Footnote_51_51" -class="fnanchor">[51]</a> Next to the Taiyal, the Ami, of the east -coast, is the largest tribe, both in population and in extent of -territory; next, the Paiwan, of the south. On this point—that of -the relative size of population of the aboriginal tribes—I should -be inclined to agree with the Bureau of Aboriginal Affairs (Japanese), -of Formosa, rather than with Mr. Ishii, who considers the Paiwan the -largest of the aboriginal tribes as regards population.</p> - -<p>The Japanese usually speak of the “Savages of the -North” and the “Savages of the South”; those -“of the North” being the Taiyal—or “tattooed -tribe,” so called because of the rather remarkable way in which -the faces of these people<span class="pagenum"><a name="Page_102" -id="Page_102">[102]</a></span> are tattooed, of which I shall speak -more in detail under another heading—together with the few -remaining members of the Saisett tribe. In speaking of the Taiyal -tribe, the “Report of the Control of the Aborigines in -Formosa,” issued by the Japanese Government, says: “Their -district [that of the Taiyal] comprises an area of about 500 square -<i lang="ja" xml:lang="ja">ri</i> (2,977 square miles), with a population of about 30,000; <em>but on -account of the advancement of the guard-line in recent years, their -district is gradually becoming less</em>” (italics my own).</p> - -<p>This statement as to the district of the Taiyal “gradually -becoming less” (something which is acclaimed as being to the -credit of the Japanese Government) might with equal truth be made -regarding the territory of the other aboriginal tribes, those who are -grouped together by the Japanese under the general term “Savages -of the South,” about all of whom the cordon is gradually being -drawn tighter.</p> - -<p>The Taiyal is not only the largest and most powerful aboriginal -tribe on the island, but it is also—perhaps for this -reason—the boldest and least submissive. Most of the adult men of -this tribe have upon their faces the tattoo-mark signifying that they -have at least one human head to their credit. The other head-hunting -tribes of the island are the Bunun and the Paiwan.</p> - -<div class="illus"> - <div class="figcenter"> - <a href="images/i_117a.png"> - <img src="images/i_117atn.png" alt="" /> - </a> - <p class="caption">TAIYAL WOMAN (LEFT), A WOMAN LIVING AMONG THE TAIYAL -TRIBE, BELIEVED TO BE PART PIGMY (RIGHT).</p> - <p class="caption">(<i>See page <a href="#Page_107">107</a>.</i>)</p> - </div> - - <div class="figcenter"> - <a href="images/i_117b.png"> - <img class="p2" src="images/i_117btn.png" alt="" /> - </a> - <p class="caption">WOMAN OF THE YAMI TRIBE OF BOTEL TOBAGO.</p> - <p class="caption">(<i>The tiny island just south of Formosa proper.</i>) -<i>Note the difference of type, as compared with the more northern -tribes.</i></p> - </div> -</div> - -<p>In considering the divisions of the Formosan aborigines, it -would be well for present-day investigators to guard against the -error into which <span class="pagenum"><a name="Page_103" -id="Page_103">[103]</a></span>some European writers on the -subject, in the early numbers of the <cite>China Review</cite> (1873-4), -seem to have fallen—that is, the error of regarding the -Chinese terms of <i lang="zh" xml:lang="zh">Pepo-huan</i> (<a href="images/i_119afs.png"><img -src="images/i_119a.png" alt="Chinese characters" /></a>) <i lang="zh" xml:lang="zh">Sek-huan</i> -(<a href="images/i_119bfs.png"><img src="images/i_119b.png" -alt="Chinese characters" /></a>), and <i lang="zh" xml:lang="zh">Chin-huan</i> (<a -href="images/i_119cfs.png"><img src="images/i_119c.png" alt="Chinese -characters" /></a>), as signifying ethnic or tribal divisions. In -reality, these terms—in the Amoy dialect of Chinese—mean, -taking the words in the order given above, respectively: -“Barbarian of the Plain,” “Ripe Barbarian” -(i.e. semi-civilized), and “Green Barbarian” (i.e. wild, -or altogether savage). These terms were applied by the Chinese -indiscriminately to the various tribes, irrespective of difference of -dialect or of physical characteristics.</p> - -<p>Regarding the latter point—physical characteristics: while, -broadly speaking, all the aborigines of Formosa conform to the general -“Malay type,” yet one who has been much among the different -tribes can distinguish without much difficulty—quite apart from -difference in tattoo-marking—between the tall, rather prognathous -Taiyal of the north; the more mongoloid type of the Ami and Paiwan on -the east coast; the handsomer, aquiline-nose type—approximating -to that of certain tribes of the American Indians—of the central -mountain-range Bunun; and the ever-smiling, gentler, darker Yami,<a -name="FNanchor_52_52" id="FNanchor_52_52"></a><a href="#Footnote_52_52" -class="fnanchor">[52]</a> of<span class="pagenum"><a name="Page_104" -id="Page_104">[104]</a></span> Botel Tobago (Japanese “Koto -Sho”), the tiny island just south of Formosa proper (see -illustrations showing types of the different tribes).</p> - -<p>To return for a moment to the Chinese system of -classification—one based on various degrees of culture (from the -Chinese point of view) existing among the aborigines: The <i lang="zh" xml:lang="zh">Pepo-huan</i> -are about as non-existent in Formosa to-day as are the ancient Britons -in present-day England. They—the <i lang="zh" xml:lang="zh">Pepo-huan</i>—formerly lived -in the eastern plains, and the few who have not been exterminated have -been amalgamated with the Chinese-Formosan population. The indefinite -term of <i lang="zh" xml:lang="zh">Sek-huan</i> is sometimes applied to those members of the Ami and -Paiwan tribes who have come most closely into contact with the Chinese. -Under the term <i lang="zh" xml:lang="zh">Chin-huan</i> are included all the other tribes of the -island.</p> - -<p>Both Keane (in <cite>Man Past and Present</cite>) and T. L. Bullock, -formerly British Consul in Takao<a name="FNanchor_53_53" -id="FNanchor_53_53"></a><a href="#Footnote_53_53" -class="fnanchor">[53]</a> (in <cite>China Review</cite>, 1873), speak of a portion -of the <i lang="zh" xml:lang="zh">Sek-huan</i> as being of light colour, compared with the other -aborigines, as having remarkably long and prominent teeth, large, -coarse mouth, prognathous jaw, and as having a weak constitution. Both -writers suspect a strain of Dutch blood in these people—though -just why weakness of constitution should be associated with Dutch -descent I do not know. Apparently weakness of constitution has<span -class="pagenum"><a name="Page_105" id="Page_105">[105]</a></span> led -to non-survival in a country, and under conditions, where the law of -“survival of the fittest” holds rigidly true. Certainly I -could find no trace of these people—taken as a group—either -in the mountains or on the east coast. Half a century makes a great -difference in an aboriginal people, especially when contending against -stronger, conquering races.</p> - -<p>The only extant people among the aborigines who can truthfully be -described as having a “fair complexion”—as far as I -could discover—are a subdivision, or local group, of the Taiyal, -called Taruko. The Taruko group live within a restricted territory -in the north-eastern part of the island, just behind the famous high -cliffs. Not only are the Taruko of lighter colour than the other -aborigines, but they have more regular and more clearly cut features. -Ishii states that “they [the Taruko] are believed to be the -oldest inhabitants of the island.” Of this I, personally, could -find no confirmation, though Mr. Ishii may have good grounds for making -the statement. At any rate, there is a tradition, both among themselves -and among the neighbouring Taiyal, that the Taruko originally lived -on the western side of the great mountains, and within the past few -generations have migrated to their present habitat. If this be the case -it is possible that they may have a strain of Dutch blood. Certainly -they are famous for their intrepid bravery and unbroken spirit. They -came under Japanese domination only in<span class="pagenum"><a -name="Page_106" id="Page_106">[106]</a></span> 1914; it is said they -were never under that of the Chinese. These people hold a myth as to -their origin, differing from that held by the other aborigines. Of this -I shall speak under the head of <span class="smcap">Religion</span>.</p> - -<p>Before leaving the subject of the ethnology of the aborigines, -reference must be made to the moot question as to whether or not -there exists in Formosa a pigmy people similar to the Aetas of the -Philippines. Regarding this most interesting point, I can only say that -I was never able to discover a race of pigmies—a tribe or group, -however small. But I did find, while in the territory of the Taiyal, -isolated instances of individuals with apparently a pigmy strain. This -particularly in the case of certain women—three or four. I do not -refer, of course, only to the difference in size between these women -and the Taiyal women—or the women of any of the other tribes; -but to certain characteristics of physique in which they radically -differ. For one thing, the shape of the head is distinctly different, -that of these very small women being more negroid than Malay, and -curiously infantile even for the negroid type of skull—i.e. -with disproportionately bulging forehead. Also the whole shape of the -body is more that of a child than is the case with most adult women, -either among Formosan aborigines or others. The opposition between -the great toe and the other toes is more marked than with the other -aborigines. And—perhaps most significant<span class="pagenum"><a -name="Page_107" id="Page_107">[107]</a></span> feature of all—the -hair of these women is distinctly “crinkly,” whereas that -of the other aborigines of the main island, as of all Malay peoples, -is absolutely straight—a fact of which the small women are -evidently ashamed.<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a -href="#Footnote_54_54" class="fnanchor">[54]</a></p> - -<p>The colour of these pigmy women—if such they may be -called—is, however, not as dark as that of the Philippine Aetas -or the Andamanese Islanders. On the contrary, it is rather lighter than -that of the surrounding tribes-people.</p> - -<p>Unfortunately, I did not take measurements of these small -women—in fact, I had no instruments for accurately doing -this—but I do not think their height can be over four feet two -or three inches. An interesting point in connection with them is -that the other aborigines among whom they live regard these women as -being “different.” They themselves—those whom I -saw—were taciturn and seemed averse to expressing themselves. -Also curious, in a tribe where few divorces occur and seemingly -little marital infelicity, all these tiny women whom I personally -knew were divorced or separated from their husbands—Taiyal men; -“mutual incompatibility” apparently being the cause.</p> - -<p>What the true explanation is of the existence of these -“pigmean” women, differing in colour, in features, and in -physique from those of the<span class="pagenum"><a name="Page_108" -id="Page_108">[108]</a></span> surrounding tribe, I do not know. -It is possible of course that the few whom I saw were merely -anomalies—dwarf individuals of the tribe in the midst of whom -they lived. But this would scarcely account for the difference in -colour, still less for that in the character of the hair, even if it -did for the more infantile type of cranium and of general physique. -It must be remembered that these individuals referred to live in a -zone through which the Tropic of Cancer runs; consequently they may -be exemplifications of the theory sometimes put forward that every -race living in the tropics has its duplicate pigmy race. Or it may -be—and to me this seems more probable—that these few very -small and dissimilar women living among the Taiyal represent the -remainder of a pigmy people, now almost extinct, of whom all the men -have been killed, and of whom but a few of the women still survive. -And as these few (certainly those with whom I came into contact) seem -childless, it is obvious that within the very near future there will be -no representatives remaining—that is, if this last explanation -which I have suggested be the true one. This is one of the many points -in connection with Formosan ethnology which would well repay further -investigation.</p> - -<p>It may be added that the speech of the women referred to—when -they can be induced to speak at all—seems more filled with -guttural “clicks” than is that of the full-blooded Taiyal -men and women.</p> - -<div class="illus"> - <div class="figcenter"> - <a href="images/i_125a.png"> - <img src="images/i_125atn.png" alt="" /> - </a> - <p class="caption">MAN OF TAIYAL TRIBE, AND WOMAN LIVING AMONG THE -TAIYAL.</p> - <p class="caption"><i>This woman is suspected of having a strain of pigmy -blood. Note difference of features, and difference in the shape of head -and face.</i></p> - </div> - - <div class="figcenter"> - <a href="images/i_125b.png"> - <img class="p2" src="images/i_125btn.png" alt="" /> - </a> - <p class="caption">AUTHOR’S SECRETARY MAKING NOTES OF TAIYAL -DIALECT.</p> - </div> -</div> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_109" id="Page_109">[109]</a></span></p> - -<h2>CHAPTER VI</h2> - -<p class="center">SOCIAL ORGANIZATION</p> - -<div class="center-block"><div class="intro"> - -<p>Head-hunting and associated Customs—“Mother-right” -and Age-grade Systems—Property Rights—Sex Relations.</p> - -</div></div> - -<p><span class="smcap">The</span> social organization of the Formosan -aborigines presents many points of interest, but the four which most -forcibly impress the visitor or student of aboriginal customs, and -which, taken together, constitute a somewhat unique system, are the -following:</p> - -<div class="center"> -<table border="0" cellpadding="4" cellspacing="0" summary="Unique -System of Aboriginal Customs"> - -<tr> - <td class="tdl top"> - <p>(<i>a</i>)</p> - </td> - <td class="tdl"> - <p class="hang"><em>Head-hunting</em> and the point of view of the -tribes-people regarding this custom.</p> - </td> -</tr> - -<tr> - <td class="tdl top"> - <p>(<i>b</i>)</p> - </td> - <td class="tdl"> - <p class="hang">“<em>Mother-right</em>” more fully developed -than is usual, even among primitive people, at the present -time.</p> - </td> -</tr> - -<tr> - <td class="tdl top"> - <p>(<i>c</i>)</p> - </td> - <td class="tdl"> - <p class="hang">The <em>Communal System</em>—that of holding property in -common—which exists among several of the tribes.</p> - </td> -</tr> - -<tr> - <td class="tdl top"> - <p>(<i>d</i>)</p> - </td> - <td class="tdl"> - <p class="hang">The <em>Chastity</em> and <em>Strict Monogamy</em> customary among -these “Naturvölker”; habits which strikingly impress -one who goes among them after having spent some time in China or -Japan, or in the Chinese and Japanese towns and villages in the -“civilized” part of the island.</p> - </td> -</tr> - -</table></div> - -<p><span class="pagenum"><a name="Page_110" -id="Page_110">[110]</a></span></p> - -<p>One, or more, of these customs naturally exists among primitive -peoples in various parts of the world; it is the combination of these, -welded into a well-defined social organization, that makes the latter -unique.</p> - -<p>That “head-hunting” should be included under the head -of “social organization” may seem perhaps a contradiction -in terms—head-hunting not being exactly a social custom. I -think, however, that anyone who has lived among a head-hunting tribe -will realize how closely this custom is interwoven with the fabric -of their whole social organization. It regulates the social and -political standing of the men of the tribe; it is directly connected -with marriage—no head, no wife; and is reflected in the games, -the songs, and the dances of the people. Moreover head-hunting is -regulated by a code as rigid as the code of “an officer and a -gentleman” in so-called civilized society—and is rather -less frequently broken.</p> - -<p>Deniker, in speaking of the Dyaks of Borneo (see <cite>The Races of -Man</cite>, p. 251), aptly remarks: “A number of acts regarded as -culpable by the codes of all civilized states are yet tolerated, -and even extolled, in certain particular circumstances; such as -the taking of life, for example, in legitimate defence, in a duel, -during war, or as a capital punishment. Thus, in recalling examples -of this kind, we shall be less severe on a Dyak who cuts off a -man’s head solely that he may carry this<span class="pagenum"><a -name="Page_111" id="Page_111">[111]</a></span> trophy to his bride; -for if he did otherwise he would be repulsed by all.” The -same charity for which Deniker pleads in judgment of the Dyak -may well be extended to the Formosan aborigine, who never thus -seeks private vengeance, whatever his provocation, on one of his -fellow-tribesmen,<a name="FNanchor_55_55" id="FNanchor_55_55"></a><a -href="#Footnote_55_55" class="fnanchor">[55]</a> private disputes being -always laid before the chief—male or female—of the tribe -or before the chief-priestess, or a convocation of the elderly women -of the tribal group. Also when a Formosan has voluntarily given his -word to refrain from head-hunting, it is said—and my personal -observation would tend to confirm this—that he never breaks it.<a -name="FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56" -class="fnanchor">[56]</a></p> - -<p>The tribes among whom head-hunting still exists are the Taiyal, -the Bunun, and the Paiwan, though among the Bunun and the Paiwan to -a lesser extent at the present time than among the Taiyal. Among all -the other Chin-huan tribes it existed within the memory of the older -generation still living.</p> - -<p>Among the Taiyal tribe—the great tribe of the northern part -of the island—one can tell at a glance who has “a head to -his credit,” by the presence, or absence, of the tattoo-mark -on the chin. Occasionally one sees the insignia of the successful -head-hunter tattooed on the chin of<span class="pagenum"><a -name="Page_112" id="Page_112">[112]</a></span> young boys. This -indicates that these boys are the sons of famous head-hunters and -that their hands have been laid upon heads decapitated by their -fathers; or that they have carried these heads in net-bags upon -their backs. This, by tribal code, entitles them to the successful -head-hunter’s tattoo-mark. Incidentally, it must be understood -that while the Taiyal are—largely because of their peculiar form -of tattooing—usually regarded as a single tribe, they do not so -regard themselves, but are composed of a number of sub-groups (it is -said twenty-six), who regard themselves as separate units; and who -consequently go on head-hunting expeditions against each other.</p> - -<p>When a boy attains maturity he is supposed to celebrate -this by going on his first head-hunting expedition.<a -name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" -class="fnanchor">[57]</a> Usually several boys of about the same -age go together on their first expedition, accompanied by older and -more experienced warriors of the same group, or sub-tribe. Before -going on such an expedition an omen is always consulted—usually -a bird-omen, of which I shall speak more fully under the head of -Religion—and it depends upon the favourable or unfavourable -indication of the omen as to whether the expedition is undertaken -forthwith or is postponed. The Taiyal consider it more auspicious to -set forth on such an expedition with an odd number of men. They seem -to think the chances will be<span class="pagenum"><a name="Page_113" -id="Page_113">[113]</a></span> greater of securing a head, which will -count as a man, and thus make up the “lucky even number” -with which they hope to return to the village.</p> - -<p>During the absence of the warriors on one of these expeditions, the -women of the group will abstain from weaving, or even from handling the -material—a sort of coarse native hemp—which customarily -they weave into clothing. Except for the studious tending of the fires -in their respective huts—for if these were allowed to go out, it -would be considered a most evil omen—they do little until they -hear in the distance the cries which herald the return of the warriors. -Then, depending upon whether the cries denote victory or defeat, the -women prepare either for a festival or for a time of lamentation.</p> - -<p>If the warriors have been successful—that is, if they have -returned with one or more heads of slain enemies—a great feast -is prepared, and partaken of by the men and women together. In this -respect Formosan feasts differ from the victorious warrior-feasts -of many other primitive communities, at which only the men are the -revellers. This difference also distinguishes the dance that follows -the feast, in which both men and women participate, the Formosan -aborigines forming an exception to the rule laid down by Deniker -that Malay men do not dance. As in feasting and dancing, so do the -women also take part in the drinking of wine—made by themselves -from millet—and in the smoking of tobacco. Among the<span -class="pagenum"><a name="Page_114" id="Page_114">[114]</a></span> -Taiyal, as among most of the other tribes, both men and women smoke -bamboo pipes—more of the size and shape of those smoked by -Europeans than are the tiny pipes smoked by the Chinese and Japanese. -These are, however, for some reason which they could not, or would not, -explain, often held upside-down while being smoked, the tobacco being -very tightly “jammed” into the bowl to prevent its falling -out.</p> - -<p>Among the coast Ami, only the men smoke pipes, the bowls of which -are often decorated with bits of metal—bartered from the -Chinese—in imitation of the features of a human face. The women -of this tribe smoke huge cigars.</p> - -<p>How tobacco was introduced into Formosa, where now it grows -practically wild—the leaves being gathered by the women—is -a mystery. Probably, however, it was first brought to the island by the -Dutch; and, once having been planted in a soil favouring its growth, -it continued to flourish and to spread, in spite of what in Europe -and in America would be called lack of cultivation. Now smoking is -universal among all the tribes of the main island of Formosa. Among -the Yami alone—of Botel Tobago—it is, up to the present -time, unknown; as is also, apparently, the drinking of any intoxicating -liquor. Another thing that differentiates these gentle people from -their neighbours of the main island, just to the north of them, is the -fact that none of them are head-hunters.</p> - -<div class="illus"> - <div class="figcenter"> - <a href="images/i_133a.png"> - <img src="images/i_133atn.png" alt="" /> - </a> - <p class="caption">TAIYAL TRIBESPEOPLE.</p> - </div> - - <div class="figcenter"> - <a href="images/i_133b.jpg"> - <img class="p2" src="images/i_133btn.png" alt="" /> - </a> - <p class="caption">SKULL-SHELF IN A TAIYAL VILLAGE.</p> - </div> -</div> - -<p><span class="pagenum"><a name="Page_115" -id="Page_115">[115]</a></span></p> - -<p>To return for a moment to the present chief head-hunting -tribe, the Taiyal. At the time of feasting and dancing in -celebration of a victory, the head of the victim is placed on the -“skull-shelf” of the village—being often the last -addition to a pile of others—and food and millet-wine are placed -in front of it, food being sometimes inserted into its mouth. The -chief (often a woman), or high-priestess, of the village offers to the -last-decapitated head an invitation to the following effect: “O -warrior, you are welcome to our village and to our feast! Eat and -drink, and ask your brothers to come and join you, and to eat and drink -with us also.”</p> - -<p>This invocation is supposed to have a magical effect in bringing -about other victories, and thus adding more heads to the skull-shelf -(see illustration).</p> - -<p>The knives with which the heads of enemies have been cut off are -held in great reverence by all the tribes. Among one tribe—the -Paiwan—it is believed that the spirits of ancestors dwell in -certain knives, which have been in the possession of the tribe for -several generations.</p> - -<p>Among the Paiwan, and also the Bunun, the successful warrior is -denoted, not as among the Taiyal by certain tattoo-marking, but by the -wearing of a certain kind of cap which is made by the women of the -tribe. The Paiwan, whose domain formerly extended all the way to Cape -Garanbi, had—and have still in certain<span class="pagenum"><a -name="Page_116" id="Page_116">[116]</a></span> quarters—the -reputation of being cannibals, as well as head-hunters. A statement -to this effect is made in the <cite>Encyclopædia Britannica</cite> (see -article under the head of “Formosa”). This, however, I -believe to be a mistake; as did also George Taylor, for many years -light-house keeper at South Cape (Garanbi), under the Chinese regime; -one who probably knew the aborigines more intimately than any white -man since the time of the Dutch occupation. The superficial observer, -seeing a pile of skulls in a native village—often several skulls -over, or at the side of, the doorway of a chief’s house<a -name="FNanchor_58_58" id="FNanchor_58_58"></a><a href="#Footnote_58_58" -class="fnanchor">[58]</a>—is apt hastily to assume that the -villagers must necessarily be cannibals. But, while head-hunters -certainly, I do not believe that the Formosan aborigines are, or ever -have been, cannibals.</p> - -<p>Among the Paiwan a tradition exists that in “days of -old,” when their territory extended to the sea-coast, -“great boats” often came near their coast, from which -men landed; and that these men were in the habit of capturing -and carrying away numbers of the Paiwan people. Whether these -“great boats” were Chinese junks or Spanish ships from -the Philippines, I do not know. At any rate, among the Paiwan, the -killing of strangers—except those with fair hair and blue eyes -(which would indicate that the kidnapping invaders of the past were -not Dutch)—is alleged to be an act<span class="pagenum"><a -name="Page_117" id="Page_117">[117]</a></span> of self-defence, to -prevent their being carried away, “as their fathers were.” -On what foundation of truth—if any—this tradition is built, -I do not know.</p> - -<p>In this connection also the Paiwan claim that once, in those olden -days, when strangers were landing from one of the large ships, they -themselves (the Paiwan) took refuge in a “secret place among the -hills,” but they were betrayed by the crowing of a cock, which -revealed their hiding-place to the strangers, who killed many of them -and carried others away by force to their ship. This they give as their -reason for never eating chicken.</p> - -<p>But as a neighbouring tribe, the Ami, also never eat -chicken, and assign for their abstention an entirely different -reason—viz. that “souls of good and gentle people dwell in -chickens”—it is not possible to give too great credence to -Paiwan tradition, or to their own explanation of their custom; this -being one of the many instances where various “reasons” -are given by a primitive people in attempted explanation of a -long-established custom.</p> - -<p>In passing, it may be mentioned that it is only among the coast -tribes, such as Paiwan, Piyuma, and Ami, that the raising of chickens, -for the sake of their eggs, has been introduced—apparently by the -Chinese.</p> - -<p>Among the Paiwan, as among the other aboriginal tribes, including -the Taiyal of the<span class="pagenum"><a name="Page_118" -id="Page_118">[118]</a></span> north, there exists the custom of -two great festivals during the year, one at seed-time, the other -at harvest-time. During these twice-yearly festivals there is much -feasting, much dancing, and, unfortunately, much drinking of millet -wine. That which distinguishes the Paiwan festivities, however, from -those of the other tribes is that once every five years on these -festive days the Paiwan play a game called Mavayaiya. This game -consists of a contest between several warriors, each trying to impale -on a bamboo lance a bundle—now made of bark—which is -tossed into the air, the one who catches it on the point of his lance -being considered the victor. Tradition among them asserts that in -olden days it was a human head—that of a slain enemy—which -was thus tossed about, a mere bundle of bark being considered a poor -substitute. But Japanese laws against head-hunting are strict, for -Japanese themselves have suffered from these expeditions—punitive -usually—and knives, even sacred ones, are no match against modern -rifles, or against bombs thrown from aeroplanes.</p> - -<p>Similarly with the neighbouring tribe—now a small -one—that of the Piyuma. On a festival day, held annually, -a monkey—one of those with which the woods of Formosa are -filled—is tied before the bachelor dormitory, and killed by the -young men with arrows. After it is killed the village chief throws a -little native wine three times towards the sky, and three times on -the ground, near the body<span class="pagenum"><a name="Page_119" -id="Page_119">[119]</a></span> of the dead monkey. Singing, dancing, -and feasting follow. The old people of the Piyuma tribe explain that -in the “good days of old,” when their tribe was a large -and powerful one, a prisoner, captured from some other tribe, was -always sacrificed on these festal occasions, but now they—like -the Paiwan, with their Mavayaiya—have to be satisfied with an -inferior substitute. It seems that one of the reasons why a monkey -is considered so particularly inferior a substitute for a man is -that the former can at its death bear no message to the spirits of -the ancestors of those who slay it. In the good old days every arrow -that was shot into the body of the man bore with it a message to the -spirit of the ancestor of the man who shot the arrow. Apparently it -was regarded as an obligation, one that could not be evaded, on the -part of the victim, to deliver this message—rather these many -messages—immediately upon his arrival in the spirit-world.</p> - -<p>Even among the Paiwan head-hunting is on the decline, being much -less practised by this tribe to-day than among the Taiyal. Many of the -honours which were formerly paid to the successful Paiwan head-hunter -are now paid to the successful hunter of game, and the latter is now -even wearing the cap of distinction at one time reserved exclusively -for the former.</p> - -<p>In game hunting the aborigines use either the old guns, obtained -from the Chinese by barter, long ago, or—in the cases -where these guns have<span class="pagenum"><a name="Page_120" -id="Page_120">[120]</a></span> been confiscated by the Japanese on the -ground of their owners being “dangerous savages”—they -have returned to the use of bows and arrows such as were used by their -ancestors before guns were introduced among them. The bow is simple, -usually made of wood of the catalpa tree, the bow-string being made of -the tough “China grass,” which grows on the island. The -arrow is made of bamboo, the arrow-head now being of iron, this being -pounded out from any piece of scrap-iron which the tribes-people can -obtain by barter.</p> - -<p>An interesting feature of Formosan archery is that the arrows are -not feathered, as Japanese arrows are; also that in shooting the arrow, -this is always placed on the left side of the bow, whereas it is placed -on the right side by both Chinese and Japanese.</p> - -<p>So much for the rather unpleasant subject of head-hunting, and those -customs which are associated with, or have sprung from, it.</p> - -<div class="figcenter illus"> - <a href="images/i_141.png"> - <img src="images/i_141tn.png" alt="" /> - </a> - <p class="caption">TWO PAIWAN MEN AND A YOUNG WOMAN IN FRONT OF THE -HOUSE OF A PAIWAN CHIEF.</p> -</div> - -<p>Turning now to the subject of the general political and social -organization of the tribes, taken collectively, perhaps the most -striking feature may be summed up in the remark of the Japanese -policeman who escorted me on one of my first trips among the -Taiyal: “Their head-man is a woman”—which rather -“Irish” remark holds true not only as regards the Taiyal, -but as regards other tribes as well. One often sees the queen, or -woman-chief, of a tribal group borne on <span class="pagenum"><a -name="Page_121" id="Page_121">[121]</a></span>the shoulders of her -subjects, as she goes about the village, so that her sacred feet -may not touch the ground. So closely, however, are “Church -and State” bound together—that is, so frequently are -queen and chief-priestess one—that descriptions of certain -customs connected with the “woman head-man” must be -postponed until later, when these will be dealt with under the -respective heads of <span class="smcap">Religion</span> and <span -class="smcap">Marriage</span>.</p> - -<p>Among the Paiwan—also the small neighbouring tribe of -the Piyuma—chieftainship seems to be hereditary, usually -descending from mother to daughter, although over some groups male -chiefs rule; this apparently being usual when the old queen has died -without leaving a daughter. Such instances are not infrequent among -a people with whom small families are usual. In this connection, -reference may be made to a statement which has been somewhat widely -disseminated regarding the children of the aboriginal women of -Formosa. It has been said that these women never allow their children -to live until they themselves are thirty-seven years of age.<a -name="FNanchor_59_59" id="FNanchor_59_59"></a><a href="#Footnote_59_59" -class="fnanchor">[59]</a> This curious statement was made by one of -the old Dutch chroniclers of the seventeenth century, and has been -repeated, doubtless in good faith—on the strength of the Dutch -records—by more modern writers. Of this custom, however, I -saw no trace in any of the tribes during my residence among them. -On the contrary, I saw many young mothers—of various<span -class="pagenum"><a name="Page_122" id="Page_122">[122]</a></span> -tribes—nursing and tending their babies with greatest devotion. -It is true that with them, as with many primitive peoples, twins are -considered “unlucky,” and the weaker of the pair is usually -killed at birth. Also, illegitimate children are not allowed to live, -Formosan standards—those of the aborigines—being curiously -rigorous on the latter point. Except in these instances, I saw nothing -that would suggest infanticide among any of the tribes, and heard -nothing of it. Both men and women seem particularly devoted to their -offspring. But, due apparently to the present hard conditions of life -among the aborigines, families are small and comparatively few of the -children born grow to maturity.</p> - -<p>To revert for a moment to the customs of the Paiwan and Piyuma -tribes. A rather strict age-grade, or system of rank regulated -according to age, seems to exist among them. The older the man or -woman, the more is he, or she, held in reverence.</p> - -<p>These tribes—and also the Tsuou, Yami, and Ami -tribes—have the “bachelor-house”<a -name="FNanchor_60_60" id="FNanchor_60_60"></a><a href="#Footnote_60_60" -class="fnanchor">[60]</a> system. That is, when a young man reaches -the age of fifteen or sixteen, he is obliged to leave the home of -his parents, and sleep in the bachelor-house until he is married. -This bachelor-house serves as a sort of combination dormitory, -military barracks, and club house. So strictly is the age-grade<span -class="pagenum"><a name="Page_123" id="Page_123">[123]</a></span> -system observed among the Piyuma that there are two club-houses: one -for boys from twelve to fifteen years of age; the other for young -men over fifteen. In both bachelor-houses—that of the boys and -that of the young men—the strictest discipline prevails. A -certain number of youths are assigned the duty of keeping the fire -supplied with wood (if the fire were allowed to go out it would be -considered an omen of disaster to the tribe); others that of bringing -water—which is usually carried in great bamboo tubes, borne on -the shoulders. Other duties are equably apportioned. Each age-grade -is supposed to obey without question the orders of those of superior -age.</p> - -<p>The reasons assigned for having the young men live apart in -bachelor-houses are as various as are the reasons assigned for the -other customs previously referred to. The two explanations most -frequently given are: (<i>a</i>) that living apart makes the young men more -courageous and intrepid, especially as the bachelor-houses are usually -decorated with skulls of slain enemies of the tribe, or tribal group; -and (<i>b</i>) that it makes for chastity, and also for conserving the -delicacy of mind of the young women and children; that is, that the -latter may be surrounded only by staid, elderly people, and thus hear -no conversation unfitted for their ears.</p> - -<p>These bachelor-houses are usually, though not invariably, built on -“piles” similar to Indonesian<span class="pagenum"><a -name="Page_124" id="Page_124">[124]</a></span> buildings, often ten -feet above ground. Entrance to these houses is by means of bamboo -poles, up which the young men must climb.</p> - -<p>One of the customs of the young bachelors among the Paiwan tribe -recalls a custom of the Hawaians and other Polynesians—that -is, on festal occasions they wear about their necks long garlands of -flowers.</p> - -<p>Among the Ami a more complicated age-grade system prevails. In some -groups of this tribe there are ten age-grades; in others, twelve. Men -and women of the same age are accorded equal privileges, greatest -deference always being paid to the oldest. In some respects, the Ami -may be considered the most democratic of the tribes, seniority of each -in turn—rather than hereditary rank—conferring power and -prestige.</p> - -<p>With the Taiyal, each sub-group has its own chief, or -“chieftainess.” With this people, however, the office seems -to be more elective than hereditary, the choice usually falling upon a -priestess whose ministrations have been especially successful either in -driving away the rain-devil (to be spoken of more fully under the head -of <span class="smcap">Religion</span>) or in interpreting omens which -have led to successful head-hunting expeditions.</p> - -<p>The granaries, in which the year’s harvest of millet is -stored, are also under the charge of women, who deal out daily supplies -of millet to the women of the different families comprising the tribal -group. It seems tabu for men,<span class="pagenum"><a name="Page_125" -id="Page_125">[125]</a></span> certainly of the Taiyal tribe, to -approach very near these millet store-houses.</p> - -<p>To just what cause the women of the Formosan aborigines owe their -ascendancy it would be difficult to say. As a people the aborigines -have reached the stage of “hoe-culture”—a stage -which Deniker and some other anthropologists sharply differentiate -from “true agriculture” (i.e. with the plough), and -which usually precedes the pastoral stage, whereas “true -agriculture” follows it. Certainly this precedence of order -of culture is true of the Formosans (the aborigines). They have no -flocks or herds, no beasts of draught or of burden; they are strictly -in the “hunting stage” of civilization as regards the -men; yet the women scratch the ground with a short-handled primitive -hoe, and thus raise millet and sweet potatoes, besides digging -away the rankest of the weeds from about the roots of the tobacco -plants. Whether being concerned with the raising and storing of -the staples of life—millet and sweet potatoes—and with -the gathering and curing of the tobacco-leaves and the making of -wine—life’s luxuries—has given women the ascendancy -which they undoubtedly possess is a question. Personally I should -be inclined to think it had (on the principle that he who holds the -purse-strings—or the equivalent—holds the power). But -Lowie, the American anthropologist, with some force of argument, warns -of the danger of too hastily assuming that an agricultural stage<span -class="pagenum"><a name="Page_126" id="Page_126">[126]</a></span> -(“hoe-culture” or other) of civilization necessarily -implies “matri-potestas,” pointing out the fact that among -the Andaman Islanders, who are in the most primitive “hunting -stage,” women hold a far higher position than among the present -agricultural peoples of India and of many other parts of the world.<a -name="FNanchor_61_61" id="FNanchor_61_61"></a><a href="#Footnote_61_61" -class="fnanchor">[61]</a></p> - -<p>It may be that the “equal rights” (or superior rights) -position of the aboriginal women of Formosa is due to causes partly -racial, for in Guam, an island of the Marianne, or Ladrone, group -also inhabited by a people evidently of Indonesian extraction, the -same state of affairs seems to exist as regards the relation of -the sexes. In Formosa this certainly is not due to contact with -a superior race, for among both Chinese and Japanese—as is -generally known—the woman is regarded as being distinctly -inferior to him who is with these races very literally “lord and -master.”</p> - -<p>To whatever cause may be ascribed the dominance of the aboriginal -Formosan woman in both political and religious life—closely -interwoven as these are—the result seems to make for the -happiness of all concerned, within the tribal group. Disputes within -the group are of infrequent occurrence. When these do occur, they -are almost always settled either by the queen, or chief-priestess -alone, or by a “palaver” or meeting of remonstrance on -the part of all the elderly<span class="pagenum"><a name="Page_127" -id="Page_127">[127]</a></span> women of the group. Theft within the -group seems unknown among any of the tribes; this also applies to -those who are accepted as guests of the tribal group. Guests are -regarded by them as friends, and the fidelity in friendship of these -“Naturvölker” is touching; as is also their point of -view regarding the sacredness of a promise. This is especially true of -the Taiyal and the other mountain tribes who have come but little into -contact with either Chinese or Japanese.</p> - -<p>Regarding property rights among the Chin-huan (primitive or -“green” savages): all the members of each tribal group -hold in common both hunting-grounds and the grounds used for the -cultivation of millet, sweet potatoes, and tobacco—and more -recently rice, since this has been introduced by the Japanese. No -dispute in connection with communal property ever seems to arise. It -is understood that each man who is physically able will take part in -the hunting, and thus contribute his share toward keeping the group -supplied with meat. Equally it is understood that every woman not ill -or aged will take part in the cultivation, harvesting, and storing of -food-stuffs. Millet and sweet potatoes are kept in common store-houses, -and—as explained in another connection—these are given out -by women who have charge of the store-houses to the woman-head of each -family, as she may have need of them. The scheme of “from each -according to his ability,<span class="pagenum"><a name="Page_128" -id="Page_128">[128]</a></span> to each according to his need” -seems to work successfully and without friction among these people.</p> - -<p>The only commodity, apparently, which among them is used as currency -is salt; and this has been recently introduced by the Japanese. Among -those who have never come into contact with the Japanese—that -is, those in the inaccessible mountain regions—it is said still -to be unknown.<a name="FNanchor_62_62" id="FNanchor_62_62"></a><a -href="#Footnote_62_62" class="fnanchor">[62]</a></p> - -<p>As regards the system of counting in vogue among them, in connection -with barter and otherwise, the <i lang="zh" xml:lang="zh">Chin-huan</i>—excluding those of -the Ami and Paiwan tribes, who live on or near the coast, and who have -been for some time in contact with the Chinese and Japanese—still -count by “hands”: that is, one hand equals five; two hands, -ten, etc. Or, occasionally, by a “man”; the latter, one -learns in time, being equivalent to twenty, that is, the number of -fingers and toes, taken together, belonging to each man.</p> - -<p>A striking feature of the social organization of the aborigines -is their strict monogamy and their marital fidelity for the duration -of the marriage.<a name="FNanchor_63_63" id="FNanchor_63_63"></a><a -href="#Footnote_63_63" class="fnanchor">[63]</a> This custom is in -marked contrast with that of many other primitive races—Africans, -Australians, Mongols, American Indians: also with that of<span -class="pagenum"><a name="Page_129" id="Page_129">[129]</a></span> other -Malay and Oceanic peoples, and most of all with that of the Chinese -and Japanese. One of the latter, a government official in Formosa, -with whom I was thrown into contact in connection with my expeditions -into savage territory, pitied the <i lang="zh" xml:lang="zh">seban</i> (savages) for not having a -social organization sufficiently highly developed to have room within -it for a <i lang="ja" xml:lang="ja">geisha</i> system (that of professional singing and dancing -girls) and that of a <i lang="ja" xml:lang="ja">yoshiwara</i>, the latter term being too well known -in connection with Japanese cities to make explanation or definition -necessary.</p> - -<p>Among the “green savages”—those who have not -come into close touch with the Chinese and Japanese—adultery -is punished with death, an unfaithful husband suffering the same -punishment as an unfaithful wife; and prostitution is unknown.</p> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_130" id="Page_130">[130]</a></span></p> - -<h2>CHAPTER VII</h2> - -<p class="center">RELIGIOUS BELIEFS AND PRACTICES</p> - -<div class="center-block"><div class="intro"> - -<p>Deities of the Ami and Beliefs of this Tribe regarding Heaven -and Hell—Beliefs and Ceremonials of the other Tribes of the -South—Descent from Bamboo; Carved Representations of Glorified -Ancestors and of Serpents; Moon Worship; Sacred Tree, Orchid, and -Grass—The Kindling of the Sacred Fire by the Bunun and Taiyal -Tribes—Beliefs and Ceremonials of the Taiyal—Rain -Dances; Bird Omens; <i lang="tay" xml:lang="tay">Ottofu</i>; Princess and Dog Ancestors—Yami -Celebrations in Honour of the Sea-god.</p> - -</div></div> - -<p><span class="smcap">All</span> those who have come personally into -contact with a primitive Malay people will, I think, agree that belief -in the “All Father” idea (such as certain anthropologists -suggest is “natural to the child-mind of primitive man”) -does not hold true of this particular branch of primitive man. -Certainly as far as the Formosan aborigines are concerned, there seems -no trace of anything of the sort, except possibly among the Ami, of -the east coast; and such hazy idea of a Supreme Being as they may -perhaps be considered to hold seems probably derived from teachings -of the Dutch missionaries given to their ancestors. When questioned -at all closely as to their religious belief, they speak of several -deities. These are usually in pairs—male and female—as -for example Kakring and Kalapiat. These deities seem concerned<span -class="pagenum"><a name="Page_131" id="Page_131">[131]</a></span> -with the thunderstorms which are frequent on the east coast; these -storms being due, according to Ami belief, to the quarrels between -the god, Kakring, and his wife, Kalapiat; Kakring causing the thunder -by stamping and by throwing about the pots (the latter being the most -prized possession of every Ami house-wife), and Kalapiat bringing about -lightning by completely disrobing herself in her anger—this -being a method of showing displeasure frequently adopted by Ami women. -Earthquakes—frequent in Formosa—are supposed to be caused -by a spirit in the shape of a great pig scratching himself against a -pole, which extends from earth to heaven. Sun, moon, and stars were -created by Dgagha and Bartsing—god and goddess, respectively. The -earth the Ami believe to be flat; the sun goes under it at night, the -moon and stars under it during the day.</p> - -<p>The Ami seem more democratic in religion, as well as in politics, -than the mountain tribes; that is, the theocracy of the priestesses -seems less strong. Priestesses, however, exist among them, and in time -of illness or danger they are asked to intercede with the various -deities. Intercession takes the form of a sort of chanting prayer, -growing louder and wilder as it continues, accompanied by the throwing -into the air of small coloured pebbles (now sometimes glass beads -bartered from Chinese and Japanese), together with small pieces of -the flesh of wild pig—this apparently as an offering to the -deities.</p> - -<p><span class="pagenum"><a name="Page_132" -id="Page_132">[132]</a></span></p> - -<p>When a tribal group among the Ami is in serious distress or danger, -or faced by the necessity of a decision of importance, the elders -of the group<a name="FNanchor_64_64" id="FNanchor_64_64"></a><a -href="#Footnote_64_64" class="fnanchor">[64]</a>—or village, -if only one village is affected—usually repair to a cave, -or to a place near a high cliff—wherever an echo may be -heard—accompanied by several priestesses. The latter dance and -chant themselves into a state of frenzy, until they fall exhausted in -a swoon, real or simulated. When they return to consciousness, which -is sometimes not until next day, they say that the spirits which -“sang back” at them from cliff or cave during the chanting -have told them what measures the people must take in order to meet the -emergency in question. This can be communicated only to the elders; -and only the elders are allowed to watch this especially sacred dance. -For any of the younger people to do so would be considered a heinous -sin.</p> - -<p>The red stones, or beads, used by the priestesses in their -incantations are also sometimes used by the older warriors and -huntsmen. An old hunter, just before starting into the mountains in -search of game, will put a red pebble into a freshly opened betel-nut, -lay this in the palm of his hand and wave it before his face, palm -upward, toward the sky. This is supposed to bring him good luck in -the chase. The same ceremony is said to have<span class="pagenum"><a -name="Page_133" id="Page_133">[133]</a></span> been performed in the -olden days, just before starting on a head-hunting expedition.</p> - -<p>The ideas of the Ami regarding heaven and hell also suggest that -these may be the vestiges of missionary teachings once given by -the Dutch (the present-day missionaries in Formosa confine their -attention to the Chinese-Formosans as before explained). Good men and -women, the Ami believe, go to “heaven,” and bad ones to -“hell.” Heaven they believe to be situated “somewhere -in the north”; hell “somewhere in the south.” One -wonders if this belief as regards direction represents a tribal -recollection of their former home—perhaps of a massacre, which -caused the emigration of those remaining; perhaps of hunger, thirst, -and terror on the voyage between the “land to the south” -and Formosa. At any rate, their tradition is that their ancestors -drifted to the coast, which is now their home, in a “long -boat.” The very spot of their debarkation is pointed out—a -place near Pinan.<a name="FNanchor_65_65" id="FNanchor_65_65"></a><a -href="#Footnote_65_65" class="fnanchor">[65]</a> Once a year a -commemoration festival is held at this spot, when food and drink -are offered to the spirits of their ancestors. Their own ancestors -of course have gone to heaven, where they themselves will go after -death; equally of course the people of the other tribes, especially -those with whom they happen to be at enmity, will go to hell (savage -and civilized psychology being on some points strangely alike). The -Ami say, however, that hell<span class="pagenum"><a name="Page_134" -id="Page_134">[134]</a></span> cannot be any worse than the earth; -otherwise spirits would not remain there.</p> - -<p>With the Piyuma—the small east coast tribe living just south -of the Ami—the most sacred spot is a bamboo-grove a few miles -inland called by themselves “Arapani.” Here, according to -Piyuma tradition, was planted the staff of a god, which grew into a -bamboo. From different joints of this bamboo sprang the first man and -the first woman, ancestors of the Piyuma people. Markings on a stone -near Arapani are said to be footprints of this first couple. Hence this -stone is considered most sacred.</p> - -<p>The tradition of being descended from ancestors sprung from a -bamboo is held by other tribes than the Piyuma; in fact, it is held by -practically all the Formosan tribes; also by the Tagalog tribe of the -Philippines. A similar tradition is referred to in the Japanese tale of -Taketori-Monogatari—now, I believe, translated into English.<a -name="FNanchor_66_66" id="FNanchor_66_66"></a><a href="#Footnote_66_66" -class="fnanchor">[66]</a></p> - -<div class="illus"> - <div class="figcenter"> - <a href="images/i_157a.png"> - <img src="images/i_157atn.png" alt="" /> - </a> - <p class="caption">FAMILY OF THE AMI TRIBE.</p> - </div> - - <div class="figcenter"> - <a href="images/i_157b.png"> - <img class="p2" src="images/i_157btn.png" alt="" /> - </a> - <p class="caption">GLORIFIED ANCESTOR OF THE PAIWAN TRIBE CARVED ON A -SLATE MONUMENT.</p> - </div> -</div> - -<p>The Paiwan—the tribe south of the Piyuma—and indeed -the southernmost of the main island—is the only aboriginal -tribe that has anything approaching what missionaries would -call “idols”—that is, carved representations -of deity. Before the house of the chief of every tribal group -among the Paiwan stands an upright block of slate on which is -carved a figure supposed to be human, this figure often being -surrounded by markings <span class="pagenum"><a name="Page_135" -id="Page_135">[135]</a></span>representing serpents.<a -name="FNanchor_67_67" id="FNanchor_67_67"></a><a href="#Footnote_67_67" -class="fnanchor">[67]</a> Both human and serpentine figures are carved -in the slate by means of sharpened flint, or other stone harder than -slate. As the Paiwan also build their houses of slate (by a method to -be spoken of more in detail under the head of <span class="smcap">Arts -and Crafts</span>), representations of human heads and snakes are -carved always on the lintel over the doorway of the chief; and often -on that over the doorways of successful warriors and huntsmen.<a -name="FNanchor_68_68" id="FNanchor_68_68"></a><a href="#Footnote_68_68" -class="fnanchor">[68]</a></p> - -<p>Some anthropologists might see in this frequent representation of -the snake evidence of snake totemism on the part of the Paiwan. I do -not, however, think this is the case. The Paiwan venerate the snake -as being the most dangerous of living creatures (in the tropical -jungles of Formosa there are naturally many deadly species); but -this veneration is more in the nature of theriolatry than totemism. -They seem to think that by having constantly before their eyes -representations of this the most dreaded of all the creatures of the -jungle, they will, through a sort of sympathetic magic, be inspired -with the bravery, as they regard it—if not the wisdom—of -the serpent.</p> - -<p>As for the figure in human semblance carved on the slate tablet, or -monument, in front of the chief’s house, I am inclined to think -this represents rather a glorified ancestor—in the sense in which -the Japanese often use the word “Kami<span class="pagenum"><a -name="Page_136" id="Page_136">[136]</a></span>” (<a -href="images/i_160fs.png"><img src="images/i_160.png" alt="Chinese -character" /></a>)—rather than “god” in the Western -sense of that word. Certainly the Paiwan—like the other -aboriginal tribes—pay greater reverence to the spirits of -ancestors than to any deity. Besides the ancestral spirits believed -to inhabit the ancient swords or knives, previously referred to,<a -name="FNanchor_69_69" id="FNanchor_69_69"></a><a href="#Footnote_69_69" -class="fnanchor">[69]</a> there are other spirits whose dwelling-place -they believe to be the forest or jungle. All these are worshipped -twice a year, at millet planting time and at harvest, when food -and drink are offered to the spirits of the dead, at the same time -that feasting and drinking are going on among the living; and once -every five years at the time of the harvest festival occurs the -great celebration, when there is played the game of <i lang="pwn" xml:lang="pwn">Mavay aiya</i>,<a -name="FNanchor_70_70" id="FNanchor_70_70"></a><a href="#Footnote_70_70" -class="fnanchor">[70]</a> already described.</p> - -<p>Adjoining the territory of the Paiwan, on the north-west,<a -name="FNanchor_71_71" id="FNanchor_71_71"></a><a href="#Footnote_71_71" -class="fnanchor">[71]</a> is that of the Tsarisen. Among the latter -there is a tradition that their ancestors came down from the moon, -bringing with them twelve jars of baked clay, or earthenware. At the -home of the chief of the principal tribal group of this now small -people are kept two or three old baked-clay pots, or jars, believed -by the tribes-people to be of lunar origin—a remnant of the -original twelve brought down by their ancestors. These of course are -never used, but are regarded by them as being most sacred, only the -chief and the priestesses being allowed to touch, or even to go near, -them. By the side of the old jars is kept<span class="pagenum"><a -name="Page_137" id="Page_137">[137]</a></span> a large, circular white -stone, also carefully cherished, believed to be in some way connected -with the moon; but whether it was brought from the moon, or whether its -appearance suggests the full moon, is not clear.</p> - -<p>It is before these treasures that the priestesses dance, and also -before them that at the semi-annual festivals they place offerings -of millet and millet wine, also sometimes of fruit and other food, -chanting as they do so. This chanting is supposed to invoke the spirits -of the moon-ancestors, who come down during the ceremony and bestow -blessings upon the tribe. In other groups within the Tsarisen tribe, -where there are no sacred jars or stones, the priestesses arrange the -food-offerings in little piles close together, forming a circle: this -to simulate the full moon. To step within the charmed circle would be -sacrilege unspeakable; an offence so serious that only the death of the -offender, the tribes-people say, would remove from the tribe the blight -that otherwise would fall upon it. It is not on record that any member -of the tribe has ever had the temerity to attempt this; and no member -of any other tribe is allowed to come near the sacred spot.</p> - -<p>North of the Tsarisen are the Tsuou and Bunun tribes; the former -a very small tribe, numbering now less than two thousand, the latter -numbering about fifteen thousand, roughly speaking.</p> - -<p>The religious belief—or rather religious ceremonial, for -with primitive people ritual apparently<span class="pagenum"><a -name="Page_138" id="Page_138">[138]</a></span> counts for more than -dogma—of the Tsuou is closely bound up with what is sometimes -called “tree-worship.” That is, within, or very near, -each village there is a certain tree which is regarded as holy; and -once a year—at harvest-time—millet wine is sprinkled -near the roots of the tree, and singing, dancing, and feasting -carried on under its branches. I do not consider, however, that this -constitutes true tree-worship, nor do I think that the Tsuou have a -“tree-cult.” Rather, their ceremonial is connected with -ancestor-worship, for they seem to think that the spirits of their -ancestors dwell in the sacred trees, and it is to these spirits that -wine is offered at harvest time, and invocations made.</p> - -<p>The Tsuou also regard a certain orchid which grows in that part of -the island as being of peculiar sanctity. They transplant it from the -forest where it grows to the ground at the root of the sacred tree -of each village. During the dry season the priestesses water it, and -always they tend it with scrupulous care. This custom also is obviously -connected with the reverence in which the tribes-people hold their -ancestors, for the latter, they believe, wore this orchid when they -went to battle with neighbouring tribes, and through its magic efficacy -achieved victory. The Tsuou seem to think that in some way this orchid -will eventually restore—or be instrumental in restoring—the -former dominance and prosperity of their tribe.</p> - -<p><span class="pagenum"><a name="Page_139" -id="Page_139">[139]</a></span></p> - -<p>The Bunun, unlike their neighbours, the Tsuou, regard a certain -kind of tall grass, which grows in the mountainous region in which -they live, as being of even greater sanctity than trees. Twice a -year—at seed-time and at harvest-time—great bundles of -this green grass are brought into the houses, millet wine is sprinkled -before the doorway of each house, and invocations to ancestors are sung -and danced in the open, between the houses of each village.</p> - -<p>Among the Bunun, as also among all the tribal groups of the -great Taiyal “nation,”<a name="FNanchor_72_72" -id="FNanchor_72_72"></a><a href="#Footnote_72_72" -class="fnanchor">[72]</a> there exists the peculiar custom of starting -a “new fire” at the time of the sowing and harvest -festivals. This “new fire” is ceremonially kindled. At -other times, should the fire go out (though this is considered a thing -of evil omen), or should hunters, away from home, wish to start a fire, -flint-and-steel percussion is used—this method apparently having -been learned from the Dutch of the seventeenth century, or possibly -from the Chinese. On the ceremonial days of the year, however—the -days when offerings are made to ancestors—fire must be kindled by -a method in use in the “days of the fathers.”</p> - -<p>Among the Bunun this takes the form of the -“fire-drill”—the twirling of a pointed stick of hard -wood of some sort in a depression made in<span class="pagenum"><a -name="Page_140" id="Page_140">[140]</a></span> a stick of softer wood, -until the friction heats the flakes of soft wood, thus “eaten -away,” to a point where flame can be produced by placing against -this hot wood-dust bits of very dry grass or leaves, and blowing -upon it. In order thus to produce fire, the chief of the tribal -group—among the Bunun usually a man—shuts himself up alone -in his hut, which for the time being it is tabu for his subjects to -approach, twirling the fire-drill and blowing upon the wood-dust and -tinder, until the sacred fire is “born.” From the flame -thus kindled is lighted first his own domestic fire; then those of -all the other members of the village or group, who, after the actual -kindling of the flame, are invited into the hut of the chief.</p> - -<p>The Taiyal method of lighting the sacred fire is a little different -from that employed by the Bunun. Among the Taiyal the duty of producing -the ceremonial “new fire” devolves upon the priestesses. -These “vestals of the flame,” however, are not virgins. -Only middle-aged and elderly women are priestesses; and all those -whom I saw—or of whom I heard when among the Taiyal—were -widows, and usually the mothers of children. What becomes of the Taiyal -spinsters one wonders; there seem to be none. Yet they are a strictly -monogamous people; and considering how frequently the men of this tribe -lose their heads—in a very literal sense—a disproportion -of women, consequently a number of unmarried ones, might<span -class="pagenum"><a name="Page_141" id="Page_141">[141]</a></span> -be expected. But this does not seem to be the case, judging both -from my own observation and also from the reply to questions put -to the Japanese <i lang="ja" xml:lang="ja">Aiyu</i> (military police) stationed at various -points among the Taiyal. It may be that those anthropologists<a -name="FNanchor_73_73" id="FNanchor_73_73"></a><a href="#Footnote_73_73" -class="fnanchor">[73]</a> are right who hold that the so-called -hardships of savage life—frequent insufficiency of food, -necessity of hard physical toil on the part of the women, and -similar conditions—result in a greater number of male infants -being born than is the case under conditions of civilization.<a -name="FNanchor_74_74" id="FNanchor_74_74"></a><a href="#Footnote_74_74" -class="fnanchor">[74]</a> (A not impossible hypothesis: since many -stock-breeders hold that the relative leanness or fatness of cattle -has a decided effect upon the sex of the offspring—“lean -years,” i.e. those of scarcity of food, more males; “fat -years,” those of plenty, more females. This fact—if it be a -fact—may also be the basis of the popular idea that shortly after -wars a greater number of males among the <i lang="la" xml:lang="la">genus homo</i> are born than at -other times.)</p> - -<p>However, to return to our muttons—that of sacred fire, as -produced by the Taiyal. On the<span class="pagenum"><a name="Page_142" -id="Page_142">[142]</a></span> ceremonial day when the “new -fire” is to be kindled, the chief priestess of each group -carefully unsheathes her “fire machine” from the wrapping -of bamboo leaves in which it is kept swathed during the greater part -of the year. This “fire machine” consists of two pieces -of bamboo. One piece, used as a saw, is sharpened on one edge to a -knife-like keenness; the other edge is left blunt. This blunt edge is -held in the hand of the officiating priestess. In a shallow groove cut -in the other piece of bamboo the priestess inserts the sharp edge of -the short, wedge-shaped, bamboo saw. To and fro she draws it, chanting -as she does so. Usually she is seated in the open, before the door of -her hut, her congregation of apparently awestruck subjects being seated -in a semicircle, at a respectful distance from her. Gradually the -bamboo saw “eats” down through the other piece of bamboo -across which it is being drawn. The sawdust resulting is as hot as that -which is produced by means of the fire stick, or “drill,” -already described, and by applying to this dust tinder—very dry -grass, usually—and by blowing upon it, flame is produced. When -the tinder actually lights, the priestess gives a cry of exultation, -which is echoed by the waiting people; then feasting and dancing -begin.</p> - -<p>This kindling of the sacred fire by the Taiyal priestesses occurs -at the time of the celebrations in honour of the spirits of the -ancestors of this tribe. These celebrations take place on the<span -class="pagenum"><a name="Page_143" id="Page_143">[143]</a></span> night -of the full moon at seed-time and at harvest-time. The day before -“full-moon night,” on these semi-annual occasions, the -people hang balls of boiled millet, usually wrapped in banana leaves, -from the branches of trees, in or near their respective villages. -These are to feed the ancestral spirits, which are supposed to descend -through the air that night, from the high mountain on which they -usually reside, into the trees at the moment of the kindling of the -ceremonial fire. This fire lights the spirits on their way to the -trees, from which the food is suspended—though moonlight also, -it would seem, is necessary, since these “spirit-feeding” -celebrations among the Taiyal occur always at full-moon time.</p> - -<p>In this connection I was much touched on one harvest-time occasion, -when among the Taiyal, at being presented—by a grizzled warrior, -tattooed with the successful head-hunter’s mark—with a mass -of boiled millet carefully wrapped in a large banana leaf. This, he -explained, was because he regarded me as a reincarnation of one of the -Dutch “spiritual protectors” of his ancestors.</p> - -<p>Reverence for ancestors constitutes almost the whole of -Taiyal religion. None of the people of this tribe—or -“nation”—seem to hold a belief in creators of the -universe, such as is held by the Ami. The only deity—other than -deified ancestors—whom the Taiyal apparently take into account -is the rain-god, or rather, rain-devil. He, however, is a being very -much to be taken into account<span class="pagenum"><a name="Page_144" -id="Page_144">[144]</a></span> in a country like that in which the -Taiyal live—the mountainous part of the island—where -torrential downpours of such violence sometimes occur during the -rainy season that the bamboo and grass huts of the people are washed -away. The Taiyal are not a people who cringe for mercy at the feet -of deity or devil, any more than at those of Chinese or Japanese. -Therefore, instead of prayers and offerings to propitiate the wrath -or evil temper of the rain-devil, who is supposed to be responsible -for the downpour, the chief priestess and assistant priestesses of -the tribal group that is being inundated gather together, with long -knives in their hands—these of the sort that are used by the men -in head-hunting—and begin to dance and gesticulate. The dancing -becomes wilder and more frenzied as it goes on, the gesticulations with -the knives—thrusting and slashing at imaginary figures—more -violent; the priestesses cry or chant in a threatening manner, while -the people, both men and women, standing about, howl and wail. Often -the priestesses foam at the mouth in their excitement, their eyes look -as if they would start from their heads, and this knife-dance usually -ends with their falling exhausted in a swoon, throwing their knives -from them as they fall. At this climax the people shout with joy, -declaring that the rain-devil has been cut to pieces; or, sometimes, -that because he has been cut with the knives of the priestesses, he -has fled away and been drowned in one of the<span class="pagenum"><a -name="Page_145" id="Page_145">[145]</a></span> ponds that he has -been responsible for creating—being thus destroyed in the -“pit which he had digged for himself.” Whenever the rain -ceases—as in course of time it inevitably must—this is -attributed to the warfare which the priestesses have waged against -the rain-devil.<a name="FNanchor_75_75" id="FNanchor_75_75"></a><a -href="#Footnote_75_75" class="fnanchor">[75]</a></p> - -<p>After having witnessed the almost maniacal madness of some of these -sacred dances and ceremonies of exorcism on the part of aboriginal -Formosan priestesses, one comes to the conclusion that the so-called -“arctic madness,” of which some anthropologists speak (in -connection with dances and other religious rites of <i>shamans</i> and -medicine-men of the North) is not peculiar to Hyperborean peoples, but -is characteristic of all Mongol and Malay races, when under stress -of religious fervour or other strong excitement. The same habit of -almost hypnotic imitation, one of another, when under stress of terror -or excitement that is said, by those who have been among them, to be -common to sub-arctic peoples, also characterizes the Malay aborigines -of Formosa, this being perhaps particularly noticeable among the Taiyal -tribe.</p> - -<p>All groups of the Taiyal hold sacred the small bird to which -reference has already been made <span class="pagenum"><a -name="Page_146" id="Page_146">[146]</a></span>in connection with -head-hunting customs—whose cry is regarded as an omen of good or -evil, according to the note, and followed accordingly. The flight of -this bird is also noted when starting on either a hunting expedition or -on one of warfare (head-hunting). The warriors or hunters will stop on -the spot at which the bird is seen to alight, and there lie in wait for -either enemy or game, according to the nature of the expedition. This -bird cannot, I think, in spite of the reverence in which it is held, be -regarded as the totem of the Taiyal people. Rather, the tribes-people -seem to regard it as the spokesman of some ancestor—one who was -in his day a famous warrior, and who thus, through the medium of the -bird, continues to guide his descendants, and all members of the tribal -group to which during his lifetime he had belonged. Sometimes it is the -spirit of a priestess which is supposed thus to continue to guide and -guard her people.</p> - -<p>The Taiyal word for spirit, or ghost—often used in the sense -in which the Christian would use guardian angel—is <i lang="tay" xml:lang="tay">Ottofu</i>. This -seems to correspond with the <i lang="poz" xml:lang="poz">Atua</i> of the Polynesians. Sometimes, -however, it seems to be used much as <i lang="map" xml:lang="map">Mana</i> is used by other Oceanic -peoples. Unless one understands really thoroughly the language of a -primitive people (and I do not pretend so to understand Taiyal) it is -difficult always to trace the association of ideas; but apparently, -in this connection, the association is<span class="pagenum"><a -name="Page_147" id="Page_147">[147]</a></span> that when a man is -guided minutely by the spirit of some powerful ancestor, he himself -becomes imbued with more than human power and wisdom and strength.</p> - -<p>The heart and the pupil of the eye seem closely associated by the -Taiyal with the spirit of each individual and are sometimes spoken of, -separately and together, as <i lang="tay" xml:lang="tay">Ottofu</i>. The spirit of oneself is thought -to separate itself from one’s body during sleep; also it is -liable to jump out suddenly if one sneezes, and in this case perhaps be -lost permanently; hence a sneeze is considered to portend bad luck.</p> - -<p>As regards life after death, the Taiyal believe that only the good -spirits go to the “high mountain,” to which reference has -been made. This local Mount Olympus seems to be situated on one of -the high peaks of the great central mountain range of the island. In -order to reach it—or to attempt to reach it—each spirit, -after death, must pass over a narrow bridge spanning a deep chasm. The -men who have been successful as warriors and as huntsmen pass over in -safety; also the women who have been skilful at weaving. Men who have -been unsuccessful in war or in the chase, and women who have lacked -skill at the loom, or have been idle, fall from the bridge down into -the dirty water that lies at the bottom of the chasm.</p> - -<p>Most of the Taiyal tribal groups believe—as do the majority -of the other tribes of the island—that<span class="pagenum"><a -name="Page_148" id="Page_148">[148]</a></span> their ancestors sprang -from the bamboo. But one of the Taiyal sub-groups—the Taruko, -the “High-cliffs people,” to whom I have already referred -as being of lighter colour and more regular feature than most of the -Taiyal tribes-people—have a curious legend as to their origin. -They believe that they are the descendants of a princess who was -married to a dog “somewhere over the mountains.” A similar -legend is said to be current among some tribes in Java and Sumatra, -which is not surprising; nor is it surprising that the same belief -should be held by many of the Lu-chu Islanders—these being -obviously kindred peoples. But an interesting point is that the same -folk-tale is said to exist among certain tribes in Siberia.</p> - -<p>The few remaining members of the Saisett tribe have adopted most of -the practices, religious and otherwise, of their powerful neighbours, -the Taiyal; so these need not be considered separately.</p> - -<p>So much, then, for the religious beliefs and observances of the -aborigines of the main island.</p> - -<p>The Yami—the tribe living on the tiny -thirty-mile-in-circumference island of Botel Tobago (or “Koto -Sho,” as the Japanese call it), about thirty-five miles -south of Formosa proper—differ somewhat in religion, as in -other matters, from their neighbours of the large island. The -Yami also observe a semi-annual religious festival; but in their -case the celebration is in honour of the “Sea God,” -offerings of fruit, of food, and of flowers<span class="pagenum"><a -name="Page_149" id="Page_149">[149]</a></span> being cast into the -sea on these occasions. No offering of wine is made, as is the -case with the other tribes at their religious festivals, for the -reason that the Yami seem to know nothing of either the making or -the drinking of wine—one of the few primitive peoples of whom -this is true. They have a tradition that their ancestors “came -up out of the sea”; hence their worship of the “Sea -God”—a reminiscence probably of the fact that their -ancestors came across the sea from some other island, possibly from -one of the Philippine group, judging from the resemblance of the Yami, -generally speaking, to a Philippine tribe—that of Batan island.<a -name="FNanchor_76_76" id="FNanchor_76_76"></a><a href="#Footnote_76_76" -class="fnanchor">[76]</a></p> - -<p>At the time of their celebrations in honour of the “Sea -God” the Yami wear wonderful hats, or helmets, made of silver -coins, beaten thin. These coins they obtain from the Japanese, in -exchange for the products of their own marvellously fertile little -island, when the Japanese boats stop at Botel Tobago, which they now -do once a month. The beaten coins are pierced and strung together -on grass fibres—or on wires, when these can be obtained -from the Japanese. The stiff bands thus made are built up into -enormous pyramid-shaped head-pieces, worn by both men and women.<a -name="FNanchor_77_77" id="FNanchor_77_77"></a><a href="#Footnote_77_77" -class="fnanchor">[77]</a> These constitute the chief article<span -class="pagenum"><a name="Page_150" id="Page_150">[150]</a></span> of -dress, the Yami being less skilled in weaving than the aborigines of -the main island, although the women wear garlands of flowers and of -shells.</p> - -<p>As the spring festival in honour of the “Sea God” comes -at the time of the vernal equinox, coinciding approximately with the -Christian Easter, the great silver helmets of the Yami can but remind -one of the Easter hats of more civilized lands. And now that the fact -is generally accepted by students of comparative religion and folk-lore -that “Easter” is a pre-Christian festival—common to -many lands and races, only, at the present time in the Western world, -given an Anno Domini interpretation, as is the case with Christmas and -the other festivals of the Church—it is perhaps justifiable to -wonder whether the custom of donning gala attire at Easter may not have -a very ancient origin, as many centuries pre-Christian as the festival -itself in celebration of the awakening of the earth to renewed life.</p> - -<p>With the Yami—the Botel Tobago folk—the New Year is -reckoned from the great spring festival. Most of the tribes on the main -island of Formosa count the New Year as beginning at the time of the -harvest festival in the autumn.</p> - -<p>Before leaving the subject of <span class="smcap">Religion</span> -as this is counted among the aborigines, it may be mentioned that -the seventeenth-century Dutch writers—Father Candidius -and others—speak of numerous temples—“one -to every sixteen houses”—as existing among the -aborigines. They do not<span class="pagenum"><a name="Page_151" -id="Page_151">[151]</a></span> mention which tribe, or tribes, had -these temples, but the context would seem to imply the Paiwan, or -perhaps the Ami. While these temples doubtless existed at the time that -the Dutch Fathers wrote, they no longer do so. The nearest approach -to a temple is the house of chief or priestess, especially among the -Paiwan, where such carvings as have been described are found. These -carved tablets perhaps represent a system of temples and temple-worship -which once existed.</p> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_152" id="Page_152">[152]</a></span></p> - -<h2>CHAPTER VIII</h2> - -<p class="center">MARRIAGE CUSTOMS</p> - -<div class="center-block"><div class="intro"> - -<p>The Point of View of the Aborigines regarding Sex—Courtship -preceding Marriage—Consultation of the Bird Omen and of -Bamboo Strips as to the Auspicious Day for the Wedding—The -Wedding Ceremony—Mingling by the Priestess of Drops of -Blood taken from the Legs of Bride and Groom; Ritual Drinking -from a Skull—Honeymoon Trips and the setting-up of -House-keeping—Length of Marriage Unions.</p> - -</div></div> - -<p><span class="smcap">Turning</span> from the subject of religious -observances to that of marriage customs, one finds the same close -association between the two in Formosa as in other lands. Indeed, the -association is more close than in countries like England and America, -or present-day Russia; since among the aborigines of Formosa there -exists no registry office or other place where a civil marriage can -be performed. In Formosa marriage means always a religious ceremony, -one demanding the presence of the most powerful priestess of the local -group. In some cases, several priestesses take part in the ceremony. -This is especially true of certain of the groups among the Taiyal -tribe, or nation.</p> - -<p>Among those tribes, including the Taiyal, that have come least into -touch with alien culture—Chinese, Japanese, or European—the -religious side of the marriage ceremony seems to consist largely in -purificatory rites—rites which tend to<span class="pagenum"><a -name="Page_153" id="Page_153">[153]</a></span> neutralize, as it -were, the difference between the sexes. Sex is, to the aborigines of -Formosa—as to many primitive peoples,—a thing of mystery, -and one fraught with danger—danger not only to the man and woman -chiefly concerned, but also to the tribal group, or whole tribe. The -welfare or “ill-fare” of the tribal unit is a consideration -which seems always taken into account, even in connection with matters -which people at a different stage of evolution would regard as being -purely personal and private; these primitive folk being in some -respects practical socialists, in spite of the fact that they are under -the domination of a theocracy.</p> - -<p>Before going on to speak in detail of the marriage ceremony, it may -be well to say a few words in regard to the courtship which precedes -it.</p> - -<p>To one who has never been in the Orient, it may seem a matter of -course that courtship should precede marriage. This, however, is very -far from being the case in most Oriental countries, as all know who -have been “east of Suez.” Certainly both in China and -Japan, marriages are arranged entirely by the parents of the young -people, often with the aid of a professional “go-between,” -the bride and bridegroom-to-be sometimes not even knowing each -other. The idea that a young woman should express any preference on -her own part as to the choice of a husband would be considered most -indelicate.</p> - -<p><span class="pagenum"><a name="Page_154" -id="Page_154">[154]</a></span></p> - -<p>This, then, makes it the more surprising that a people not -only geographically so near to China and Japan, but one that is -evidently so closely akin racially to the Japanese—a fact -that is now recognized by practically all scientific Japanese -ethnologists—should observe customs of courtship which resemble -those prevailing in the Western world, rather than those characteristic -of the Orient. Nor is this true of one or two tribes only. It is true -of all the tribes of the <i lang="zh" xml:lang="zh">Chin-huan</i> (“green savages”), -and even also of those sections of the Ami, Piyuma, and Paiwan tribes -that live directly on the east coast, and that have, through contact -with the Chinese, become in other respects partly Sinicized. Their own -customs of courtship and marriage, however, have remained up to this -time intact.</p> - -<p>“When a young man’s fancy”—not lightly, but -seriously, always, in the case of the aborigine—“turns -to thoughts of love,” he begins to pay court to the maiden of -his choice by going each evening about sunset to her home. Instead, -however, of calling, Occidental fashion, upon the young lady or upon -her parents, he contents himself with—not exactly sitting upon -her doorstep, since she, in the first place, has no doorstep, and -since he, in the second place, being a Malay, never sits, as we of the -West think of that attitude; but, rather, with squatting in front of -the door-way of her hut and beginning to play upon a bamboo musical -instrument which somewhat<span class="pagenum"><a name="Page_155" -id="Page_155">[155]</a></span> resembles a jews’-harp, and which -is played in much the same way. The sound produced is, to the Western -ear, more like a wail or lament than like a love-song. However, in -Formosa it is—as far as the aborigines are concerned—the -practically universal method of serenading one’s lady-love, and -is apparently enjoyed both by the serenading warrior and by the young -lady. The lover often keeps up the performance for hours at a time, and -returns the next evening, and for many succeeding evenings, to repeat -it. All this time he makes no attempt to pay any other form of address -to the young lady, or to ingratiate himself with her parents. Finally, -after some weeks of this nightly serenading, he leaves the bamboo -jews’-harp one evening at the lady’s door. When he returns -next evening if he finds it still lying there, he knows that his suit -has been rejected; and as in Formosa a woman’s “No” -apparently <em>means</em> “No,” the swain makes no further -attempts to renew the courtship, as far as that particular lady is -concerned. At least, this has been the case as far as my observation -has extended; and apparently to attempt to do otherwise would be one of -the things that is “not done” in the best Formosan society; -the etiquette of primitive peoples being—as is well known by -those who have been among them—curiously rigid on many points.</p> - -<p>On the other hand, if the swain finds that the harp which he left -has been taken into the house<span class="pagenum"><a name="Page_156" -id="Page_156">[156]</a></span> of the young lady, he regards it as -an indication that his suit has been successful, and that he will be -acceptable as a husband to the maiden of his choice. He thereupon -enters the hut, where he is welcomed by the young lady as her formally -betrothed, and by her parents as a future son-in-law.</p> - -<p>With the Tsuou tribe, it is customary for the lover to leave an -ornamental hair-pin, called <i lang="tsu" xml:lang="tsu">susu</i>, carved from deer-horn, in front of -the door of his beloved, either in place of the musical instrument or -together with it. The young braves of the Paiwan tribe leave food and -water, as well as the jews’-harp, before the young lady’s -door.</p> - -<p>Among the Ami—or at least among certain tribal groups of -this people—the devotion of the lover takes a utilitarian turn. -On the night that he begins the musical serenade he brings with -him four bundles of fuel—wood cut into sticks of convenient -length for burning under the cooking-pots. A number of these -sticks—such as would form a good armful for a woman—are -bound together into a bundle, and wrapped about with wild vine. The -four bundles the serenader deposits at his inamorata’s door. -The second night he brings another bundle, which—on departing -after the serenade—he adds to those left the night before. -The third night he brings still another; and so on, until a pile of -twenty bundles (never either more or less) stand as a monument<span -class="pagenum"><a name="Page_157" id="Page_157">[157]</a></span> -testifying to his affection for the lady of his choice. On the night -that the twentieth bundle is added to the pile, the jews’-harp is -also left. This is the night that decides his fate. Next day he returns -to find whether the monument is still standing, or whether the lady, by -using it as firewood, has seen fit to reward his devotion. The wood of -which these bundles are made is always from a tree of a certain kind.<a -name="FNanchor_78_78" id="FNanchor_78_78"></a><a href="#Footnote_78_78" -class="fnanchor">[78]</a> Two or three of these trees—young -saplings—are planted, or transplanted, with certain ceremonies, -by every boy of the tribal groups among whom this fuel-offering custom -exists, when he is about ten years old.</p> - -<p>In all cases, and among all the tribes, the acceptance on the part -of the lady of the offerings of the love-lorn swain means acceptance of -himself as a husband.</p> - -<p>“What would happen,” I asked several members—men -and women—of the Taiyal tribe, “if an engagement were -broken? Would the young lady return the presents?”</p> - -<p>“Break an engagement?” They all looked puzzled. -“That would mean breaking a promise that had been made, would it -not? But that is not the custom.” The voice of the priestess, who -was the spokeswoman of the group, was shocked.</p> - -<p>“It is a thing not unheard of in some parts of the -world,” I explained.</p> - -<p><span class="pagenum"><a name="Page_158" -id="Page_158">[158]</a></span></p> - -<p>“I speak not of savages,”<a name="FNanchor_79_79" -id="FNanchor_79_79"></a><a href="#Footnote_79_79" -class="fnanchor">[79]</a> the old woman disdainfully replied.</p> - -<p>Almost immediately after the acceptance of the suitor a priestess -is consulted, and she, in turn, consults the bird-omen—for in -Formosa to-day it is considered quite as true as it was in Greece, in -the days of Hesiod, that—</p> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<p>“Lucky and bless’d is he who, knowing all these things,</p> -<p class="i1">Toils in the fields, blameless before the Immortals,</p> -<p class="i1">Knowing in birds and not over-stepping tabus.”<a name="FNanchor_80_80" id="FNanchor_80_80"></a><a href="#Footnote_80_80" class="fnanchor">[80]</a></p> -</div></div> -</div> - -<p>Whether or not in Hesiodic Greece birds were supposed to be -mouthpieces of ancestors, I do not know; but certainly this is the case -in present-day Formosa. The ancestors of bride and groom are supposed -to indicate through the cries of birds of a certain species—the -same species that is consulted on head-hunting expeditions—the -auspicious day for the wedding.</p> - -<p>Sometimes, in order to “make assurance doubly sure,” or -to decide a moot point in regard to the exact day, should there be any -difference of opinion among the priestesses as to the interpretation -of the bird-omen, strips of bamboo, some uncoloured, some blackened -with soot, are thrown by the priestesses into the air. Upon the -way in which these fall—the relative numbers of blacks and -whites, and also, apparently, upon the pattern that is supposed to be -formed by these strips as<span class="pagenum"><a name="Page_159" -id="Page_159">[159]</a></span> they fall to the ground—the final -decision as to the day is made.</p> - -<p>At the wedding ceremony, bride and groom in their best -regalia—this on the groom’s part including the successful -warrior’s cap and long knife—squat in the centre of a -circle formed by relatives and friends. Among most of the tribes the -bride and groom are back to back. A priestess, or more frequently -several priestesses, dance, swaying and chanting, about the young -couple, cutting the air with their knives, to drive away evil spirits, -which would otherwise attack a newly married couple. Before the -knife-dance ends the chief priestess usually makes a slight cut in one -of the legs of both bride and bridegroom, presses out a few drops of -blood from each and mingles this blood on her knife. This also seems -to be done with the idea of neutralizing evil influences that would -otherwise attend the consummation of a marriage.</p> - -<p>Feasting and drinking follow the ceremony proper—or at -least that part of the ceremony just described. The concluding -portion of the ceremony consists in the drinking by bride and groom -together from a skull. This skull is preferably one which has been -taken from an enemy by the bridegroom himself, and among the Taiyal -this is usually the case even to-day. The Bunun and Paiwan often -content themselves with drinking from skulls taken by the father, or -grandfather, of the groom; while the other tribes, especially<span -class="pagenum"><a name="Page_160" id="Page_160">[160]</a></span> the -Ami and Piyuma, have so far departed from the ways of their fathers -that a monkey’s skull, or occasionally a deer’s skull, is -now often substituted—for which effeminacy they are held in great -contempt by the Taiyal.</p> - -<p>The newly married couple, among most of the aboriginal tribes of -Formosa, do not live with the parents of either bride or groom, their -custom in this respect also being more in accord with that of the -Occident than with that of most parts of the Orient.</p> - -<p>After marriage they “set up housekeeping” for -themselves, in a bamboo or stone hut, according to the tribe.<a -name="FNanchor_81_81" id="FNanchor_81_81"></a><a href="#Footnote_81_81" -class="fnanchor">[81]</a> As a matter of fact, among the Taiyal, -the newly married couple seem often to retire into the forest -or jungle for several days after the marriage ceremony,<a -name="FNanchor_82_82" id="FNanchor_82_82"></a><a href="#Footnote_82_82" -class="fnanchor">[82]</a> and only upon their return from this -sylvan honeymoon does the bridegroom build the hut, while the -bride has her face tattooed by the priestesses with the insignia -of matronhood—a design which extends from lip to ear, and -which will be described at greater length under the head of <span -class="smcap">Tattooing</span>. The Taiyal women, alone, have -their faces tattooed<span class="pagenum"><a name="Page_161" -id="Page_161">[161]</a></span> at puberty and at marriage. Among the -other tribes the state of matronhood seems to be designated by the -wearing of a turban, or head-cloth.</p> - -<p>The Piyuma tribe presents the only exception to the rule that after -marriage young people are expected to set up house-keeping on their own -account. In this tribe, which is matrilocal, as well as matripotestal, -the bridegroom transfers himself and all his belongings to the home -of the bride, and is thenceforth known as a member of her family.<a -name="FNanchor_83_83" id="FNanchor_83_83"></a><a href="#Footnote_83_83" -class="fnanchor">[83]</a></p> - -<p>Among none of the tribes did I find evidence of exogamy—in -the usually accepted sense of that word. The regulations restricting -the marriage of near relatives are, however, rigid. Marriage of first -cousins is forbidden; or rather it is “frowned upon,” as -regards the marriage of cousins on either side of the family. But among -the Ami, Piyuma, Tsarisen, and Paiwan tribes marriage with the first -cousin on the mother’s side is absolutely forbidden. Among the -other tribes it is marriage with the first cousin on the father’s -side that is strictly tabu. Nor does it ever seem to occur to the young -people even to attempt to defy these tribal tabus.</p> - -<p><span class="pagenum"><a name="Page_162" -id="Page_162">[162]</a></span></p> - -<p>Regarding the permanency of marriage-unions. Among the -“Savages of the North”—the Taiyal and -Saisett—the separation of husband and wife is almost unknown, -with the exception of those few unions, already referred to, where -the woman is apparently of mixed pigmy blood. With the tribes of the -South, however, separation is more frequent, based apparently—in -many cases certainly—on “mutual incompatibility.” In -such cases the separation is usually a peaceful one, both husband and -wife frequently remarrying. It is among the Ami that the frequency of -separation and remarriage reaches its height, marriages in this tribe -often not lasting more than two years; that is, among young people. A -marriage that occurs between people of thirty-five years or over (in -which case, naturally, according to the custom of this tribe, both have -been married before) is usually a lasting one.</p> - -<p>The children of temporary unions, such as have been described, go -sometimes with one parent, sometimes with the other. The arrangement -seems always an amicable one, the grandparents of the children -often deciding the matter. Priestesses are also usually consulted -on this point, as on others that affect either individual or tribal -welfare.</p> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_163" id="Page_163">[163]</a></span></p> - -<h2>CHAPTER IX</h2> - -<p class="center">CUSTOMS CONNECTED WITH ILLNESS AND DEATH</p> - -<div class="center-block"><div class="intro"> - -<p>Belief that Illness is due to Evil <i lang="tay" xml:lang="tay">Ottofu</i>—Ministrations -of the Priestess—A Seventeenth-century Dutch Record of -the Treatment of the Dying by the Formosan Aborigines—The -“Dead Houses” of the Taiyal—Burial of the Dead by -the Ami, Bunun, and Paiwan Tribes beneath the Hearth-stone of the -Home—“Green” and “Dry” Funerals.</p> - -</div></div> - -<p><span class="smcap">As</span> on occasions of -rejoicing—marriage, harvest-festivals, celebration of successful -war or hunting expeditions—so in times of sorrow—illness -or death—are the ministrations of the priestesses in demand. -Illness—except that which is the direct result of wounds received -in foray or battle—is regarded as being due to the machinations -of the malevolently inclined, living or dead. That is, it may be a -living enemy whose evil and powerful <i lang="tay" xml:lang="tay">Ottofu</i> causes pain and illness; -or it may be the <i lang="tay" xml:lang="tay">Ottofu</i> of the ghost of some dead enemy. Serious -illness is more usually attributed to the latter, since the <i lang="tay" xml:lang="tay">Ottofu</i> -of a ghost is considered to have more power than that of any living -person.</p> - -<p>Naturally the element of terror enters into such a conception; -also that of helplessness, since against an enemy already -dead there can be no<span class="pagenum"><a name="Page_164" -id="Page_164">[164]</a></span> reprisal. The advantage is all on the -side of the dead man—an auto-suggestion which tends, of course, -to aggravate the illness of the living.</p> - -<p>In any case of illness a priestess is summoned. The usual mode of -procedure on the part of this lady is first to wave a banana-leaf -over the patient, chanting as she does so. This is evidently to brush -away—or frighten away—any evilly inclined <i lang="tay" xml:lang="tay">Ottofu</i> that -may be hovering about. Then, squatting by the side of the sufferer, -she begins to suck at that spot on his—or her—body where -the patient complains of greatest pain, and to breathe upon it; now -and then she stops sucking, and rocks herself to and fro, as she -balances on her heels, chanting in time to the rocking motion. If -it be suspected that the <i lang="tay" xml:lang="tay">Ottofu</i> of a living enemy has caused the -illness, the priestess will throw into the air her strips of black -and white (i.e. natural-coloured) bamboo, and upon the pattern -formed by these, as they fall, will depend her decision as to who is -responsible for the illness of the patient. The guilty person will -thereupon be hunted down by relatives of the ill man or woman,<a -name="FNanchor_84_84" id="FNanchor_84_84"></a><a href="#Footnote_84_84" -class="fnanchor">[84]</a> and a blood-feud will result, for illness or -suffering caused by the living can be cured only by the death of the -one responsible.</p> - -<p>Should the priestess decide, however, that it is<span -class="pagenum"><a name="Page_165" id="Page_165">[165]</a></span> -the <i lang="tay" xml:lang="tay">Ottofu</i> of a ghost which has caused the trouble, then only -“prayer and fasting” can avail—or can be tried, -the prayer taking the form of chanting, which often becomes wild and -hysterical, the priestess sometimes rising to her feet and dancing -as she chants. Apparently the point of the chanting is to invoke the -ghosts of the ill man’s ancestors, and to beseech these to -overcome the ghost of his enemy. If, by chance, the patient survives -the sucking and chanting, and recovers, his recovery is of course -attributed to the intercession of the priestess.</p> - -<p>Among many of the sub-tribes—or tribal groups—of the -Taiyal, especially those living in the eastern part of the Taiyal -territory, the officiating priestess, in cases of serious illness, -attempts to learn the decision of the ghost-ancestors, as to whether -they will restore the patient to health, or whether they consider it -time for him to join themselves. This she does by grasping tightly -between her knees a bamboo tube which projects in front; on this tube -she balances a stone with a hole pierced through it—an object -which is considered sacred. Above this sacred object she waves her -hands. If the stone remains balanced on the bamboo, it is thought the -patient will recover. If it drops to the ground, it is believed that -the ancestors have determined to call the ill man to themselves.</p> - -<p>In any case, if death is seen to be inevitable, relatives -and friends of the dying man gather<span class="pagenum"><a -name="Page_166" id="Page_166">[166]</a></span> about his -bedside and “wail his spirit across the bridge.”<a -name="FNanchor_85_85" id="FNanchor_85_85"></a><a href="#Footnote_85_85" -class="fnanchor">[85]</a></p> - -<p>The Dutch writers of the seventeenth century state that among -certain of the aborigines of Formosa (which tribe is not specified) it -was the custom to take the very ill man out of his hut, bind a rope of -vegetable fibre or twisted vines about his body, and by means of this -rope suspend him to the bent-down spring-branch of a tree, then release -the branch, which release would have the effect of throwing the dying -man violently to the ground, thus “breaking his neck and all -his limbs.” The aborigines told the Dutch that they did this in -order to shorten the suffering of the dying. But the Dutch missionary -Fathers, who claimed to have witnessed this peculiar act of barbarity, -seemed to think the real motive which actuated those responsible was to -save themselves the trouble of tending the ill and dying.</p> - -<p>To whatever extent this custom may have prevailed in the days of the -Dutch occupation of the island, it is, I think, no longer observed, -either among the Taiyal nation of the North or among any of the various -tribes of the South. Whether or not the giving up of this practice -among those tribes where it formerly existed was due to the influence -of the Dutch missionaries, I do not know. If so, it seems never to -have been resumed. Among the tribes of both the North and the South, -at the present time, the ill and dying are<span class="pagenum"><a -name="Page_167" id="Page_167">[167]</a></span> tended by priestesses -and wailed over by members of the family—and, if a person -of prominence, by other members of the village or community as -well—until the breath has left the body.</p> - -<p>After death there is a difference among the tribes as to the -disposition of the body. With the Taiyal—also the Saisett, -the smaller tribe of the North which seems to have borrowed Taiyal -customs—the dead man or woman is simply left in the house which -was his, or her, abode during life. In the case of a man, the weapons -which he used during life, also pipe and tobacco, are left with the -body; in the case of a woman, agricultural implements—hoe or -digging-stick—and tobacco are left. The loom which she used, for -some reason, is not left. This distinction—between agricultural -implements and loom—apparently is made because the former is -regarded as belonging exclusively to the individual woman, while the -latter is used communally by a number of women of the village. At least -such is the explanation given; but one cannot help wondering to what -extent considerations of a practical nature enter into the distinction -made, since a digging-stick or hoe, such as is used by Taiyal women, -can be made in much less than a day, while it requires many days of -labour to make a loom.</p> - -<p>With the bodies of both men and women a little food and wine are -left—a share in the funeral feast, which is partaken of by every -adult member of the village, including the nearest relations of<span -class="pagenum"><a name="Page_168" id="Page_168">[168]</a></span> the -deceased, whose appetites do not seem to be affected by their loss.</p> - -<p>In all the “dead-houses” that I have seen the roof has -been broken in. This I am told is done by the funeral party at the time -that they abandon the house; but whether by thus covering the corpse -with the broken-in roof—bamboo and grass—the intention is -to save the body from desecration by dogs or other animals, or whether -it is to prevent the spirit of the dead man from quitting the house -in which his body has been left, is an open question. Certainly the -living seem to stand much in dread of the <i lang="tay" xml:lang="tay">Ottofu</i> of the recently -deceased. This was impressed upon me more than once when I attempted -to go near one or another of these abandoned houses of the dead. I was -gently drawn back and made to understand that I was running very grave -danger.</p> - -<p>As the Taiyal houses are built only of bamboo and of a sort of -coarse grass which grows in the mountains, the erection of a new house -for the family of the deceased is not a serious undertaking; more -especially as all the men of the village assist at the building of -the new house, which is always erected at a respectful distance from -the one that has been given over to the dead. The new house is often -erected in a single day.</p> - -<p>It may be that the difference in the style of -houses—consequently in the amount of time and labour involved -in their construction—accounts<span class="pagenum"><a -name="Page_169" id="Page_169">[169]</a></span> for the difference in -burial customs between the Taiyal, on the one hand, and certain of -the southern tribes, notably the Paiwan and a portion of the Ami and -Bunun, on the other. Those of the Ami who live immediately on the -coast, in the vicinity of Chinese villages, have adopted the Chinese -custom of inhumation of the dead outside the house; but those who -live inland from the coast follow what was evidently their original -custom, as it is still that of the Paiwan and the eastern Bunun; -namely, the burial of the dead, in a crouching position, underneath the -hearth-stone of the family home. Gruesome as the custom may seem to -Western minds—and unhygienic—it is accepted as a matter of -course by the tribes among whom it exists, and the idea of its exciting -horror in the mind of anyone else seems to them incredible and absurd. -The houses of the people who practise this peculiar form of inhumation -are substantially built of slate (the mode of construction to be -described in greater detail under a subsequent heading); one or more -slabs of slate being used as a hearth, on which a fire is kept always -burning—or, during the dry season, smouldering.</p> - -<p>When the death occurs of any member of the family, the body is -bound with strands of coarse grass in a stooping, or crouching, -posture. Then after the usual funeral ceremonies, both of wailing -and of feasting, are concluded, the ashes are scraped from the -hearth—care being taken, however,<span class="pagenum"><a -name="Page_170" id="Page_170">[170]</a></span> that the coals are kept -“alive,” for should these be extinguished, or grow cold, it -would be considered an omen of evil, and would also “displease -the <i lang="tay" xml:lang="tay">Ottofu</i>” of the dead—and the hearth-stones are -removed. A deep hole is dug in the place from which the stones have -been moved. This is usually lined with grass before the body is lowered -into it. The personal belongings of the deceased are also placed in the -grave, which is then filled in, the hearth-stone replaced, and the fire -rekindled. Then the life of the surviving members of the household goes -on as before.</p> - -<p>After several members of the household have died, naturally the -space occupied by the graves extends beyond that covered by the -hearth-stones, but always the graves are grouped as closely as -possible beneath the hearth. Whether originally this was done that -the heat of the fire might the more quickly decompose the bodies -I do not know. At the present time the only reason given for this -custom is the stereotyped one, “Thus have our fathers always -done”—an answer which makes one wonder, in connection with -many customs, at what point in evolution man ceased to be satisfied -with this reason for doing, or leaving undone, the things which make up -the routine of his life.</p> - -<p>The funeral customs of the western Bunun—or of certain -communities among them—are reminiscent of the customs, -described by the Dutch Fathers, as having been in vogue among<span -class="pagenum"><a name="Page_171" id="Page_171">[171]</a></span> -the aborigines in their day. Among these people—the western -Bunun—the dead receive both a “green” and a -“dry” funeral. After death the body is slowly dried for -nine days before a fire in the house in which the deceased died, -funeral festivities being continued by the living during this time. -This process is said partially to mummify, or desiccate, the body (I -have not myself been present at such a funeral). At the end of the -ninth day, the body is wrapped in cloths and placed on a platform in -the open, similar to that on which the dead of the American Indians of -the western plains are placed. This platform is also draped about with -native cloth. At the end of three years, the bones are removed from the -platform and buried beneath the house which the man had occupied during -his lifetime. This second, or “dry,” funeral is, like -the first, or “green” one, made an occasion for drinking -and feasting—an essential part of every ceremony, whether of -rejoicing or of sorrow. After the “dry” funeral, the widow, -or widower, of the deceased is considered free to contract another -alliance, should he, or she, feel so inclined. To remarry before the -“dry” funeral, three years after the death of the deceased, -would be contrary to tribal custom; therefore one of the things that is -never done.</p> - -<p>Among none of the tribes of the Formosans did I see any evidence -of the wearing of the bones of the deceased as an indication of -mourning—as is<span class="pagenum"><a name="Page_172" -id="Page_172">[172]</a></span> the case in certain parts of Indonesia. -Nor is there anything approaching “suttee,” or the -sacrifice, in any form, of the widow at the death of her husband. -This, however, would scarcely be expected in a country where women -“hold the upper hand,” as is apparently the case in -Formosa.</p> - -<div class="illus"> - <div class="figcenter"> - <a href="images/i_197a.png"> - <img src="images/i_197atn.png" alt="" /> - </a> - <p class="caption">AUTHOR WITH TWO TAIYAL GIRLS IN FRONT OF TAIYAL -HOUSE.</p> - </div> - - <div class="figcenter"> - <a href="images/i_197b.png"> - <img class="p2" src="images/i_197btn.png" alt="" /> - </a> - <p class="caption">TAIYAL WARRIOR IN CEREMONIAL BLANKET.</p> - </div> -</div> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_173" id="Page_173">[173]</a></span></p> - -<h2>CHAPTER X</h2> - -<p class="center">ARTS AND CRAFTS</p> - -<div class="center-block"><div class="intro"> - -<p>Various Types of Dwelling-houses Peculiar to the Different -Tribes—Ingenious Suspension-bridges and Communal Granaries -Common to all the Tribes—Weapons and the Methods of their -Ornamentation—Weaving and Basket-making—Peculiar Indonesian -Form of Loom—Pottery-making—Agricultural Implements and -Fish-traps—Musical Instruments: Nose-flute; Musical Bow; Bamboo -Jews’-harp—Personal Adornment.</p> - -</div></div> - -<p><span class="smcap">To</span> deal adequately with this subject -would require a volume in itself. In this book I shall speak only -of those forms of arts and crafts which are either peculiar to the -Formosans or which seem to show their racial affinity to other -peoples.</p> - -<p>First, as regards their dwelling-houses. The mode of construction -of these varies among the different tribes, and has already -been referred to in the preceding chapter, in connection with -funeral rites. The houses of the Taiyal—simple bamboo -and grass shelters, having only a doorway, but no windows<a -name="FNanchor_86_86" id="FNanchor_86_86"></a><a href="#Footnote_86_86" -class="fnanchor">[86]</a>—call for little in the way of detailed -description. These huts are mere sleeping-places, the beds being -bamboo benches, built against the sides of the wall, at about two feet -elevation from the ground. Only in rainy weather is either cooking -or weaving done inside<span class="pagenum"><a name="Page_174" -id="Page_174">[174]</a></span> the house. The interior of the hut is in -almost total darkness, the doorway being both narrow and low; so low -that even a woman has to stoop in order to enter it. The smaller tribes -whose territory adjoins that of the Taiyal also build huts after the -fashion of their more powerful neighbours.</p> - -<p>The Ami folk, certainly those living on, or near, the coast, -substitute roughly hewn planks or small saplings for bamboo. This may, -perhaps, be due to Chinese influence.</p> - -<p>The houses of the Bunun and Paiwan are much more substantial, and -are constructed on an altogether different principle, these houses -being of the “pit-dwelling” type. With these tribes it -is to <em>dig</em> a house, rather than to <em>build</em> one, since a larger -portion of the structure is below ground than above it. A space -about ten feet by twelve is cleared of trees and jungle growth, and -a pit is dug. This pit is usually between four and five feet deep. -The sides of the pit are lined with slabs of slate, quarried by the -tribesmen. These slate walls are carried up about three feet above -the surface of the earth, thus giving a wall-height to the house of -about seven feet. For the roof bamboo poles are first laid across from -wall to wall, then on top of these are placed other slabs of slate, -giving the house a substantial, but rather cave-like, appearance.<a -name="FNanchor_87_87" id="FNanchor_87_87"></a><a href="#Footnote_87_87" -class="fnanchor">[87]</a> The effect upon a stranger entering a -Paiwan village is to make him wonder,<span class="pagenum"><a -name="Page_175" id="Page_175">[175]</a></span> first whether he has -been transported into a land of gnomes, and secondly—and more -seriously—whether or not the gnome-tradition may have arisen from -a subterranean-dwelling people similar to the present-day Paiwan.</p> - -<p>In all probability the slate pit-dwellings were originally -constructed as places of refuge from the warlike, predatory tribes -of the North; and judging from the number of enemy skulls in Paiwan -villages, these slate refuges were effective. Curiously enough, -however, the “bachelor-houses,” in which the young -unmarried men live, are built of wood, on high piles, or stakes. The -mode of entry to these bachelor-houses has already been described.<a -name="FNanchor_88_88" id="FNanchor_88_88"></a><a href="#Footnote_88_88" -class="fnanchor">[88]</a> The young men are supposed to have at -least one of their number constantly on guard, in order to detect -the possible approach of an enemy. In such an event a warning is -given, when the women and children retreat within the slate houses. -The married men also repair to their houses, but only long enough -to collect their arms; when, having done so, they sally forth to -join the bachelors in an attack upon the enemy. Only, as a last -resort, when hard pressed by the enemy, do the men—in such an -emergency, bachelors as well as married men—retreat within the -slate huts and, firing through doors and windows, attempt to keep -the enemy at bay. Among the Paiwan the house of a chief has usually -three windows, and the house of a commoner always one, sometimes<span -class="pagenum"><a name="Page_176" id="Page_176">[176]</a></span> two; -consequently this mode of “aggressive defence” is often -successful.</p> - -<p>Among the peace-loving Yami—the inhabitants of the tiny island -of Botel Tobago—slate houses are not found. Family houses, as -well as the “long-houses” of the bachelors, are of the -“pile-dwelling” variety.</p> - -<div class="figcenter illus"> - <a href="images/i_203.png"> - <img src="images/i_203tn.png" alt="" /> - </a> - <p class="caption">PAIWAN VILLAGE OF SLATE.</p> - <p class="caption"><i>The houses are of the pit-dwelling variety; a -larger portion of each house is below ground.</i></p> -</div> - -<p>However the dwelling-houses of the different tribes may vary, the -millet granaries of all the tribes seem built after an identical -pattern. There is in each village of every tribe a communal -granary—a hut, built sometimes of wood, sometimes of bamboo, but -always supported on pillars, some five or six feet above the ground. -Near the top of each of the four pillars is a round piece of wood -(among the Paiwan slate is sometimes substituted for wood) supposed to -prevent rats and mice “and such small deer” from entering -the granary.<a name="FNanchor_89_89" id="FNanchor_89_89"></a><a -href="#Footnote_89_89" class="fnanchor">[89]</a> This <i lang="tay" xml:lang="tay">rokko</i>, -as the Taiyal call the “rat-preventer” (to translate -literally), is found in the granaries and store-houses of many -of the Oceanic peoples—both in the Lu-chu Islands and in -certain parts of Melanesia; a coincidence which is not surprising. -It is, however, rather surprising to find the same device used -among the Ainu of <span class="pagenum"><a name="Page_177" -id="Page_177">[177]</a></span>Hokkaido and Saghalien. This fact tends -rather to upset one’s theory that the culture of the Formosan -aborigines is of purely Indonesian origin—unless perhaps one -accepts the hypothesis that in this instance the Ainu have borrowed a -custom from their southern neighbours; or again, unless it be a case -of “independent origin,” a discussion of the pros and cons -regarding which theory cannot be attempted here.</p> - -<p>Far more remarkable than the dwelling-houses or granaries of the -Formosan aborigines are the long suspension-bridges, which with -marvellous skill they construct of bamboo, held together only with -deer-hide thongs, or occasionally with tendrils of a curiously tough -vine growing in the mountains, and throw across the deep chasms and -ravines which abound in the interior of the island, especially in -the mountainous section inhabited by the Taiyal, Bunun, and Paiwan -tribes. These bridges are now imitated by the Japanese, as regards -shape and construction. Only the material is different, galvanized iron -and wire being substituted for bamboo and thongs. Ingenious bamboo -fences are also constructed by the Taiyal, surrounding their village -communities.</p> - -<p>The weapons of the men, bow and arrows and knives, have -been referred to before. Both knives and arrow-heads were -formerly made of flint, but for many years iron has been used<a -name="FNanchor_90_90" id="FNanchor_90_90"></a><a href="#Footnote_90_90" -class="fnanchor">[90]</a>;<span class="pagenum"><a name="Page_178" -id="Page_178">[178]</a></span> this being obtained by barter, until -recently from the Chinese and now usually from the Japanese. The few -old stone knives still remaining among them are regarded as sacred, and -are used by the priestesses in warding off evil <i lang="tay" xml:lang="tay">Ottofu</i> at marriage -ceremonies and on occasions of illness—as has been described in -preceding chapters. The knives are not of the wavy “kris” -variety used by some of the Malay peoples, but have one curve, the -cutting edge being on the convex side of this curve. The scabbard -of this knife consists of a single piece of wood hollowed out to -fit the blade. Across the hollowed-out portion are fastened twisted -thongs of deer-skin or strips of bamboo, or—when these can be -obtained—strips of tin, which hold the knife in place when it -is sheathed. Old tomato-cans and milk-tins are now eagerly sought for -this purpose, and much in the way of game and millet will be offered -for them. The scabbard of a chieftain or of an honoured and successful -warrior is decorated with coloured pebbles set into the wood; or, in -the case of the Ami, who live near the sea-shore, with bits of shell or -of mother-of-pearl. The handle of the knife is bound around with wire, -when this can be obtained. Wire is considered highly ornamental, and is -greatly prized, and eagerly bargained for. It is used for ornamenting -pipes as well as knives, and is also bound about the arms, and worn -as bracelets by both women and men; besides being worn as ear-rings -by the men—twisted<span class="pagenum"><a name="Page_179" -id="Page_179">[179]</a></span> into huge rings, and thrust through -holes in the lobes of the ears.</p> - -<p>The intimately personal tool of each woman is her millet-hoe, -which has already been described.<a name="FNanchor_91_91" -id="FNanchor_91_91"></a><a href="#Footnote_91_91" -class="fnanchor">[91]</a> But the pride of the woman of each household -is the loom belonging to that household. The construction of this loom -can be better understood by looking at the accompanying illustration -of a Taiyal woman at her loom than by detailed description. Broadly -speaking, the loom is of the Indonesian type, but the trough-like -arrangement—the hollowed-out log, around which the warp is -wrapped—seems to have been evolved in Formosa alone; I do not -know of its occurring elsewhere in Indonesia, or in Melanesia or -Polynesia.</p> - -<p>The textile that is woven on this loom is made from a sort of -native hemp, which grows in the mountains. The only colouring matter -obtainable for dyeing the hemp is the juice of a tuber also indigenous -to the mountains. This tuber somewhat resembles a very large and rather -corrugated potato. The dye obtained from this tuber is of chocolate -colour. It is the custom to weave the textile in stripes, uncoloured -and dyed strands alternating. The effect is not displeasing, and -the material is very strong, lasting for years, and withstanding -almost any strain.<a name="FNanchor_92_92" id="FNanchor_92_92"></a><a -href="#Footnote_92_92" class="fnanchor">[92]</a> None of<span -class="pagenum"><a name="Page_180" id="Page_180">[180]</a></span> -the tribes, however, are satisfied with the subdued shade which -their native dye gives; and most of them have for years obtained, -through barter, cheap Chinese blankets of brilliant crimson, which -they carefully ravel, and with the yarn thus obtained they add -fanciful designs in the weaving of their cloth. Much ingenuity -is displayed in these designs, which often express a sense of -the genuinely artistic, as well as the merely fantastic.<a -name="FNanchor_93_93" id="FNanchor_93_93"></a><a href="#Footnote_93_93" -class="fnanchor">[93]</a></p> - -<p>Besides the cloth that is woven on looms, the women also make -net-bags, by means of a bamboo shuttle and mesh-gauge, not unlike -those used by American Indian women of the western plains—only -the shuttle and mesh-gauge of the latter are made of wood instead of -bamboo. These bags are of two sizes, the larger for carrying millet and -other provisions, the smaller just large enough to hold a human head. -It is often upon bags of this latter kind that the greatest amount of -time and of ingenuity is expended. Every warrior has one of these bags. -Next to his knife, it is his most treasured possession, one which he -always takes with him when going upon a head-hunting expedition. If -successful, the head of his enemy is brought back in it.</p> - -<div class="figcenter illus"> - <a href="images/i_209.png"> - <img src="images/i_209tn.png" alt="" /> - </a> - <p class="caption">AUTHOR IN THE DRESS OF A WOMAN OF THE TAIYAL TRIBE.</p> -</div> - -<p>A woman who is not a good weaver or maker of bags is held in -contempt by the other women, as well as by the men; and as previously -stated—in <span class="pagenum"><a name="Page_181" -id="Page_181">[181]</a></span>the chapter dealing with <span -class="smcap">Religion</span>—it is believed that such a woman -after death will not be able to cross the bridge which leads to the -land of happiness—that occupied by her more skilful sisters and -by successful head-hunters. This feeling seems especially strong among -the Taiyal people.</p> - -<p>In basketry and in the making of caps—a cap in Formosa being -only a sort of inverted basket with a visor—the women are as -skilful as in the weaving of cloth. This applies to all the tribes. -Among the Paiwan, the cap of the successful warrior—and now -sometimes of the successful huntsman—is decorated in front, just -above the visor, with a sort of rosette of wild boar’s tusks. -This is a symbol of honour as significant among the Paiwan as is the -tattoo-mark on the chin of the successful warrior among the Taiyal.</p> - -<p>While both in the weaving of cloth and of baskets—including -basket-caps—the various tribes stand much on a level, there is -great difference in skill as regards the making of pottery. In this -art the Ami stand pre-eminent among the tribes on the main island.<a -name="FNanchor_94_94" id="FNanchor_94_94"></a><a href="#Footnote_94_94" -class="fnanchor">[94]</a> Their pots, however, are crude as compared -with those of some of the peoples of the South Pacific. The Ami -do not use the coiling process in the making of pottery, nor do -they use a potter’s wheel. Their pots are first fashioned -roughly by hand; then, while the clay is still soft, a round stone, -held in the left hand, is<span class="pagenum"><a name="Page_182" -id="Page_182">[182]</a></span> inserted into the interior of the pot. -Around this the pot is twirled with the right hand; rather, with a -small paddle-like stick held in the right hand. This may perhaps be -called an approximation to the potter’s wheel. At any rate, the -finishing touches are given with the paddle-shaped stick, which is used -for smoothing and making symmetrical the exterior and interior of the -vessel. The pot is then dried in the sun, and afterwards baked in a -fire usually made of straw, i.e. dried mountain grass of a particular -kind.</p> - -<p>The Yami of Botel Tobago are skilful pottery-makers, their pots -recalling in appearance those of the Papuans; but the other tribes -are crude and clumsy in their attempts at the making of pots. These -are roughly fashioned by hand, and, as they constantly break, are -apparently not sufficiently baked before being used. Consequently for -carrying water most of the tribes now use tubes of the great bamboo -that grows in Formosa. For cooking they use baskets coated inside and -out with clay, as a substitute for pots.</p> - -<p>There is reason to believe that the skilful making of pottery was -once an art more widely spread among the different tribes than is -the case at present. Among many of the tribes there is a tradition -that their ancestors were mighty in the making of “vessels -moulded from earth.” The Tsarisen not only have this tradition, -in common with the other tribes, but also they have kept among them -for many generations—just how long<span class="pagenum"><a -name="Page_183" id="Page_183">[183]</a></span> there is no means of -ascertaining—a few pots more skilfully made than this tribe is -capable of making at the present time. These, they assert, were made -by their ancestors, who, in turn, were taught by the <i lang="tay" xml:lang="tay">Ottofu</i> of their -own ancestors. These pots are regarded as being most sacred, and are -kept in front of the house of the chief of the principal tribal unit. -So sacred are these particular pots that only the chief, or members -of his immediate family, and the chief priestess of that tribal unit, -are allowed to touch them. It is <i lang="tay" xml:lang="tay">parisha</i> (tabu) for anyone else to -touch or even to come within a “body’s length” of -the sacred vessels. In Formosa—except among the Ami and the Yami -tribes—as in Polynesia, skilful pottery-making seems to be an art -that is rapidly dying out.</p> - -<p>Implements connected with the harvesting and preparation of -millet—a short curved knife for cutting, formerly made of -flint, now usually of iron, a winnowing-fan of basket-work, and -mortar and pestle of wood—are not dissimilar to those used by -other Malay peoples; nor are they unlike those used by the Chinese -and Japanese in the harvesting and winnowing of rice. The aborigines, -however, except those who have come directly under Chinese and -Japanese dominance, look with contempt upon rice-eaters as being -unclean—much as the latter regard eaters of beef and potatoes. -All tribes among the aborigines seem to regard millet as a sacred -food, the use of which<span class="pagenum"><a name="Page_184" -id="Page_184">[184]</a></span> was revealed to their ancestors by -“further away God-ancestors.”</p> - -<p>The agricultural implements of the east coast Ami show greater skill -of manufacture than those of the other tribes, this perhaps being due -to contact with the Chinese.</p> - -<p>The Ami living on, or near, the coast also make—and -successfully use—an ingenious fish-trap of bamboo having on the -interior sharp spikes or thorns, pointing inward. These act as barbs, -and prevent the fish which have entered the basket-like trap from -leaving it.</p> - -<div class="illus"> - <div class="figcenter"> - <a href="images/i_p184a.jpg"> - <img src="images/i_p184atn.jpg" alt="" /> - </a> - <p class="caption">A TAIYAL WOMAN AT HER LOOM.</p> - <p class="caption">(<i>See page <a href="#Page_179">179</a>.</i>)</p> - </div> - - <div class="figcenter"> - <a href="images/i_p184b.jpg"> - <img class="p2" src="images/i_p184btn.jpg" alt="" /> - </a> - <p class="caption">WOMAN OF AMI TRIBE MAKING POTTERY.</p> - </div> -</div> - -<p>Mention has already been made of the bamboo jews’-harp, -an instrument which seems common to all the tribes. Besides this, -the Taiyal and Tsuou tribes have two other musical instruments, the -nose-flute and the musical bow. It is possible that these may be used -by other tribes, but I think not commonly so; certainly I have not -found them elsewhere than among the Taiyal and Tsuou. And with these -tribes the nose-flute is used only by the men; it seems semi-sacred -in character, as it is played only on festive occasions, usually when -celebrating a victory over another tribe or tribal unit. Not even a -priestess will play upon a nose-flute; to do so would be “bad -form.” Playing upon this instrument is the exclusive prerogative -of the sterner sex—as much so as is the decapitation of enemies, -with the celebration of which it seems closely connected.</p> - -<p>The musical bow also is usually played by men,<span -class="pagenum"><a name="Page_185" id="Page_185">[185]</a></span> -although priestesses occasionally use it as an accompaniment to their -chanting during ceremonials connected with harvest festivals, and on -similar occasions.</p> - -<p>In the way of personal adornment, women of all the tribes wear, in -addition to the wire bracelets which have previously been referred to, -necklaces made of small rectangular bits of bone, carefully polished -and strung together on sinews. These bits of bone are usually cut -from the femur of the tiny Formosan deer, with which the mountains -abound. The Yami women also wear necklaces made of seeds, and sometimes -of shells.<a name="FNanchor_95_95" id="FNanchor_95_95"></a><a -href="#Footnote_95_95" class="fnanchor">[95]</a></p> - -<p>The most conspicuous adornments of the women, however, are the -tubes of bamboo inserted through holes cut in the lobes of the ears; -brightly coloured yarn—when this can be obtained; when not, dried -grass—being thrust into the bamboo, forming a sort of rosette at -each end of the ear-tube. This is considered highly ornamental by the -tribes-people; the larger the bamboo that the lobe of the ears will -support without being torn through, the more is its owner admired.</p> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_186" id="Page_186">[186]</a></span></p> - -<h2>CHAPTER XI</h2> - -<p class="center">TATTOOING AND OTHER FORMS OF MUTILATION</p> - -<div class="center-block"><div class="intro"> - -<p>Cutting away of the Lobes of the Ears and knocking out of the -Teeth—Significance of the Different Designs of Tattoo-Marking -among the Taiyal—Tattooing among the Paiwan.</p> - -</div></div> - -<p><span class="smcap">One</span> form of mutilation—that -of perforating the lobes of the ears—was referred to in the -last chapter. “Perforating,” however, inadequately -describes the cutting away of the major portion of the ear-lobe, -leaving only a thin circle of flesh through which is thrust the -bamboo ear-plug. As previously described, the bamboo tube is, in -the case of women, decorated by having strands of yarn, or of dried -grass, threaded through it; this being twisted to form a rosette at -either end of the bamboo. Men also wear the bamboo ear-plug, but I -have never seen the ear-plug of a man decorated with rosettes.<a -name="FNanchor_96_96" id="FNanchor_96_96"></a><a href="#Footnote_96_96" -class="fnanchor">[96]</a> Masculine vanity, as regards the ear, seems -to take a different form—that of having rings of wire twisted -through the hole in the lobe, between the bamboo ear-plug and the -rim of flesh beneath it, so that these<span class="pagenum"><a -name="Page_187" id="Page_187">[187]</a></span> “ear-rings” -hang from the ear, sometimes jingling as the wearer walks, if he be -fortunate enough to secure enough wire to make several rings for each -ear. This added weight of the rings of wire depending from the lobe -of the ear, which has already been cut to a thin strip—to allow -the passage through it of the bamboo plug—sometimes causes the -flesh to tear through. The man to whom such an accident happens meets -with little sympathy; he is regarded as a weakling, and treated with -consequent scorn.</p> - -<p>The most painful form of mutilation, however, common among all -the tribes except the Ami, is the knocking out of the two upper -lateral incisor teeth. This constitutes a sort of puberty ceremony, -being performed upon both boys and girls when they reach the age of -thirteen or fourteen. Among the Taiyal, the teeth—instead of -being knocked out with wooden blocks, as is common among the other -tribes—are often extracted with twisted China grass, or with a -strand from a loom of one of the women of the tribe. This ceremony -is usually performed by a priestess, though among some of the tribal -units the honour of performing the dental ceremony is conferred upon -a valiant and successful warrior. The reason given for extracting -the teeth of youths and maidens is that, as these are now no longer -children, they must cease to resemble monkeys and dogs, which have -not the wisdom to remove their teeth. As, however, the same custom -exists among practically<span class="pagenum"><a name="Page_188" -id="Page_188">[188]</a></span> all primitive peoples, the explanation -given is a dubious one, and is obviously “thought up” for -the sake of satisfying the curiosity of the white man, or woman, who is -foolish enough to want to know the “reason why” of customs -that all sensible and well-brought-up people follow as a matter of -course.</p> - -<p>Tattooing is a form of mutilation that is followed by the two large -tribes of Taiyal and Paiwan; the small tribe of Saisett imitating the -system in vogue among the Taiyal; the Tsarisen and Piyuma imitating -that of the Paiwan. The Taiyal system is the most distinctive, and -seems to have the greatest significance as indicating the status of -the individual in the tribe. The tattooing of the Taiyal is on the -face. When a child—whether boy or girl—reaches the age of -about five, it has tattooed on its forehead a series of horizontal -lines, each line being about half an inch in length. These lines are -repeated, one above another, from a point between the eyebrows to one -just below the roots of the hair; the design when finished giving the -impression of a finely striped rectangle about half an inch in width -and two and a half inches in height. Usually several children are -tattooed at the same time, and the occasion is made one of feasting -and dancing. The children are by this ceremony formally accepted as -members of the tribe, entitled to its rights and privileges, and also -expected to bear some share of its duties and responsibilities.<span -class="pagenum"><a name="Page_189" id="Page_189">[189]</a></span> It is -usually at this time that a boy is made to lay his hand upon the head -of an enemy decapitated by his father—a custom to which reference -has previously been made.</p> - -<p>A Japanese lecturer in a paper read before the China Society in -London in 1916—and afterwards published—said, in speaking -of the Taiyal: “When a boy attains the age of five or six -he tattoos on his forehead a series of three blocks of horizontal -lines,” etc. “A girl also tattoos her forehead at the same -age.”</p> - -<p>It was probably the English of the lecturer in question that -was at fault, not his knowledge of the subject. As a matter of -fact, no child tattoos itself. It is always an adult—usually -a priestess—who tattoos the child. The latter reclines upon -the ground; the tattooer stands behind the child and strikes -its forehead with a tattooing implement. This is a piece of -bamboo—occasionally wood—with a number of thorns (from -six to ten) fastened at one end, somewhat resembling a miniature -toothbrush.<a name="FNanchor_97_97" id="FNanchor_97_97"></a><a -href="#Footnote_97_97" class="fnanchor">[97]</a> Often a block of -wood is held in the tattooer’s other hand, and with this -the tattooing implement is struck after it has been laid upon the -forehead; this ensures a stronger blow, and one more accurately -placed. It seems necessary that blood be drawn; this is wiped away, -and into each puncture a sort of native lamp-black—obtained -by burning oily<span class="pagenum"><a name="Page_190" -id="Page_190">[190]</a></span> nuts—is rubbed; the effect is to -produce lines in the design described above.</p> - -<p>The same method is employed by the priestess in tattooing the -bride—a custom to which reference was made in the chapter dealing -with <span class="smcap">Marriage Customs</span>. In this case, -however, the tattooing is done upon the cheeks, and in a design quite -different from that which is made upon the forehead of the child. The -design that indicates matronhood is one that practically covers both -cheeks, extending from the mouth (the upper line a little above it; the -lower one a little below it, to be exact) to the ear on each side. The -design tattooed upon the bride is not rectilinear, as was that tattooed -upon her forehead in childhood, but consists of upward-curving lines, -between every three or four of which is a row of marks resembling -chevrons. That is, this is the design most usually seen. In some cases, -however—and this is seen more frequently in the case of women -prominent in the tribal unit, therefore is perhaps an insignia of rank -or of honour—the design begins with three parallel curving lines, -a little space, then another line; immediately below which are two rows -of chevrons. The lower row of chevrons rests, as it were, upon another -line; again a little space, then four more parallel lines, the whole -design, when completed, being one of great elaboration.</p> - -<p>As the bride is tattooed after the fashion described, so must -the bridegroom also be<span class="pagenum"><a name="Page_191" -id="Page_191">[191]</a></span> tattooed. But in his case the tattooing -must be done before marriage; this in order to show that he is a -successful warrior, and therefore entitled to enter upon the married -state. This insignia of honour and of dignity befitting a Benedict -consists of tattoo-marks on the chin—a series of straight lines, -a little longer than those pricked into the forehead in childhood. By -these presents know all men that the chin-tattooed young brave has at -least one head to his credit—though in these degenerate days it -may be only a head decapitated by his father on which his young hands -have been placed. In such a case, however, it is with humiliation and -with apologetic explanations that confession is made of the fact that -the valour was by proxy.</p> - -<p>Among the Paiwan the successful warriors are tattooed on the -shoulders, the chest, or the arms; sometimes on all these parts of the -body; but less significance seems attached by them to tattoo-marking -than is the case among the Taiyal. Social custom seems to allow the -Paiwan greater latitude in the choice of design, which seems to be -regarded more as of purely ornamental character. It is, however, -possible that further research will show as definite a system regarding -tattoo-marking and its significance to exist among the Paiwan as among -the Taiyal.</p> - -<p>Paiwan women are not tattooed on their bodies as the men of -the tribe are, or on their faces as are Taiyal women; but only -on the backs of their<span class="pagenum"><a name="Page_192" -id="Page_192">[192]</a></span> hands—little series of lines that -approximate sometimes squares, sometimes circles. The women of the -Lu-chu islands have a similar custom. Whether or not there has been any -contact between the two peoples would be an interesting subject for -investigation.</p> - -<p>The custom of circumcision does not seem to exist among any of -the Formosan tribes, either as a rite of puberty or of infancy. -Nor did I see any evidence while among them of finger mutilation, -such as exists among certain peoples in Africa; and also, I -believe, among some Australian tribes. Neither do young men pass -through the extremely painful initiation rites that are demanded -of the young “braves” of certain North American Indian -tribes—notably the Sioux—such as hanging suspended from a -rod which is passed through the flesh of the shoulders, walking over -live coals, or the like. The most painful rite to which either the -young man or the young woman is subjected is that of having the teeth -extracted. This is usually borne with stoical fortitude, and afterwards -the youth or maiden will proudly boast of the fact that the tongue can -be seen through the teeth, and will lose no opportunity of broadly -smiling to demonstrate the truth of the assertion.</p> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_193" id="Page_193">[193]</a></span></p> - -<h2>CHAPTER XII</h2> - -<p class="center">METHODS OF TRANSPORT</p> - -<div class="center-block"><div class="intro"> - -<p>Ami Wheeled Vehicle Resembling Models found in Early Cyprian -Tombs—Boat-building and the Art of Navigation on the Decline.</p> - -</div></div> - -<p><span class="smcap">This</span> subject might be dismissed with -a word—so little is any method of transport less primitive -than that of human shoulders developed among the aboriginal -tribes—were it not for two facts which raise interesting -questions. One of these has to do with land transport; the other with -transport by water.</p> - -<p>Regarding the former, the only tribe that uses any sort of wheeled -vehicle, or that knows anything of a beast of draught, is the Ami. -The vehicle of this tribe is a primitive two-wheeled cart, the -interesting point about it being that the solid wheels are fixed to -the axle, the latter revolving with each revolution of the wheels. In -fact, the construction of the cart causes it to resemble an enormous -harrow rather than any vehicle usually associated with transport. -The Ami tribes-people, however, are inordinately proud of this -invention, which they say was introduced among them by the “White -Fathers” (evidently the Dutch) of the “glorious long -ago.” This cart is<span class="pagenum"><a name="Page_194" -id="Page_194">[194]</a></span> drawn by a “water-buffalo,” -a descendant of those said to have been brought to Formosa by -the Dutch.<a name="FNanchor_98_98" id="FNanchor_98_98"></a><a -href="#Footnote_98_98" class="fnanchor">[98]</a></p> - -<p>The question of interest in connection with this vehicle is whether -or not the Dutch of the seventeenth century used carts of so primitive -a type as that now in use among the Ami. Is it not more probable that -when the carts introduced by the Dutch fell into decay, the Ami, in -their attempts at imitation of the original model, unconsciously -reproduced a form of vehicle used by man at the “dawn of -history?”<a name="FNanchor_99_99" id="FNanchor_99_99"></a><a -href="#Footnote_99_99" class="fnanchor">[99]</a></p> - -<p>Needless to say, the Ami cart produces a painful creaking, and a -sound that can be compared only to a series of <em>groans</em> when it is -drawn over the rough roads of the east coast. This, however, apparently -adds to its attractiveness in the eyes of its owners.</p> - -<p>Whether or not the present-day cart represents the degeneration -of a more highly evolved type of vehicle once known to the Ami would -be difficult to assert with positiveness. As regards water<span -class="pagenum"><a name="Page_195" id="Page_195">[195]</a></span> -transport, however, it is almost certain that degeneration has taken -place among the Ami, as among the other Formosan tribes, both in -the craft of boat-building and in the understanding of navigation. -Tribal traditions among all the aborigines point to the fact that -their ancestors were skilful navigators and that they understood the -construction of boats capable of making long voyages. But the rafts -used for fishing at the present time by those tribes living on the east -coast could not be used for making even a short sea voyage. Nor could -the plank canoes also used for fishing which a few tribal units of the -Ami, living near Pinan, build—in obvious, though crude, imitation -of the Chinese fishing-junk—be used for navigation.</p> - -<p>Of all the aboriginal tribes, the most skilful boat-builders -are the Yami, of Botel Tobago. Their boats, like their pottery, -resemble more those of the Papuans of the Solomon Islands than they -do those of the other Formosan tribes—this both in mode of -construction and in ornamentation. These boats are not dug-outs, but -are built from tree-trunks, smoothed and trimmed with adzes, lashed -together—through holes bored near the seams—with withes -of rattan. Prow and stern are rounded in graceful curves. The boats -present a picturesque and attractive appearance, but cannot be used for -making long voyages.</p> - -<p>That the tribes living in the interior of the island should have -lost the art of navigation is<span class="pagenum"><a name="Page_196" -id="Page_196">[196]</a></span> not surprising, as on the east -side of the mountain range—within which section the present -“savage territory” lies—there are no navigable -rivers, and in the mountains is only one lake, the beautiful -<i lang="ja" xml:lang="ja">Jitsugetsutan</i> (“Sun and Moon Lake”), so-called by the -Japanese.<a name="FNanchor_100_100" id="FNanchor_100_100"></a><a -href="#Footnote_100_100" class="fnanchor">[100]</a> On this lake those -members of the Taiyal and Tsuou tribes who live near it paddle in their -dug-out canoes. These dug-outs, however, are of the most primitive -type, with open ends, obviously unfitted for seafaring. Even a storm -on the lake sends the canoes hurriedly paddling to shore. But the Ami -and the Yami, and also the Paiwan and Piyuma, have not the excuse that -applies to the tribes of the interior. Before these tribes lies the -open sea, over which their ancestors navigated. That they should have -lost the art of building and of navigating seaworthy craft is strange; -as strange as is the fact that many of the tribes have lost the art -of successful pottery-making, which according to tradition—and -also judging from the few ancient specimens preserved among the -Tsarisen—their ancestors seem to have possessed.</p> - -<p>Whether the losing of these arts implies that the tribes since -they have been in Formosa have not had material as suitable for -making either seaworthy boats or uncrumbling pottery as they had -in the land whence they came, or whether<span class="pagenum"><a -name="Page_197" id="Page_197">[197]</a></span> it implies that they -are an “ageing” people, a people who have lost their -“grip on life,” and have no longer either inventive ability -or mechanical skill, is a question which I shall not attempt to answer. -It is one which presents an interesting field for speculation and also -for further investigation.</p> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_198" id="Page_198">[198]</a></span></p> - -<h2>CHAPTER XIII</h2> - -<p class="center">POSSIBILITIES OF THE FUTURE</p> - -<div class="center-block"><div class="intro"> - -<p>“Decadent” or “Primitive”—A Dream of -White Saviours from the West.</p> - -</div></div> - -<p>Whether the Formosan aborigines are a “decadent” people, -in the sense suggested in the last chapter, or whether they are -“primitive,” in the sense that they are at the beginning -of what would be a long racial life—a life with possibilities of -intellectual and social evolution—were they given opportunities -for the unhampered development of that life, is a question that -will probably never be answered. No race, whatever its virility or -potentiality for development, can long survive the military despotism -of a conquering people; especially when that conquering people is -consistently ruthless in the methods it adopts for crushing out the -racial individualities of the peoples whom it conquers.</p> - -<p>It seems probable that under the dominance of the Japanese the -aborigines of Formosa will in a few decades, or, at the longest, in -a century or two, have ceased to exist as a people. Unless, indeed, -their dream of being rescued from the rule of both Chinese and Japanese -by “White Saviours from the West” ever come true; and -of this there seems no prospect at the present time. Nor has<span -class="pagenum"><a name="Page_199" id="Page_199">[199]</a></span> the -white man—if one face the matter honestly—always proved -a “saviour” to the aboriginal races with whom he has -come into contact. As Bertrand Russell has recently intelligently -remarked (<cite>Manchester Guardian Weekly</cite>, Friday, December 2, 1921) -apropos of Japan’s policy in China: “Japan has merely -been copying Christian morals.”<a name="FNanchor_101_101" -id="FNanchor_101_101"></a><a href="#Footnote_101_101" -class="fnanchor">[101]</a></p> - -<p>The faith of the aboriginal Formosans, however, both in the power -and the goodness of the white man—and white woman—is -touching in the extreme. This does not happen to be due to the -efforts of present-day missionaries, since the efforts of the -latter are, as has been previously stated, confined to attempts at -Christianizing Chinese-Formosans (those who are usually known as -“Formosans”). The reverence among the aborigines for the -white race is the result of the Dutch occupation of three hundred years -ago—a tradition which has been handed down from generation to -generation.</p> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_200" id="Page_200">[200]</a></span></p> - -<h2>CHAPTER XIV</h2> - -<p class="center">CIVILIZATION AND ITS BENEFITS</p> - -<div class="center-block"><div class="intro"> - -<p>To “wonder furiously”—Better Government, or -Worse?—Comparison of Standards—A Conversation with -Aborigine Friends—The Question of Money—Tabus.</p> - -</div></div> - -<p><span class="smcap">Looking</span> back over what I learned, -during the two years that I was in Formosa, of the manners and -customs—collectively speaking—of the aboriginal tribes, -and of the outlook on life of these <i lang="de" xml:lang="de">Naturvölker</i>, I am given to -“think furiously” along lines other than anthropological; -that is, along those that are sociological as well. Rather, perhaps, to -“wonder furiously.”</p> - -<p>If it be true, as Dr. Tylor—in <cite>Primitive -Culture</cite>—points out, that “no human thought is so -primitive as to have lost bearing on our own thought, or so -ancient as to have broken connection with our own life,” -it opens up an interesting field for speculation. For one thing, -as to what would have been the line of social evolution of the -so-called superior races had they, like the <i lang="zh" xml:lang="zh">seban</i>, continued to -regard the cutting off of an enemy head as meritorious rather than -otherwise. (Yet what is war between “civilized” races, -except head-hunting on a grand scale;<span class="pagenum"><a -name="Page_201" id="Page_201">[201]</a></span> only with accompanying -mangling and gassing and other horrors of which the island -<i lang="zh" xml:lang="zh">seban</i><a name="FNanchor_102_102" id="FNanchor_102_102"></a><a -href="#Footnote_102_102" class="fnanchor">[102]</a> knows nothing?) -And if, also like the <i lang="zh" xml:lang="zh">seban</i>, prostitution had remained unknown, and -the breaking of a promise been regarded as so heinous a crime that -only the death of the one guilty of so foul a thing could save his -family and relatives and all who came into contact with him from being -contaminated by his own uncleanness.</p> - -<p>What then? One wonders. What sort of civilization would have been -evolved, had culture progressed—as in Europe, for example, in -the matter of learning, of arts, and of sciences—yet had the -standards of right and wrong remained as they are with the primitive -folk among whom I spent two years, and if the fundamental conception of -government had remained the same—that of a matriarchal theocracy, -which is yet, in a sense, communistic.</p> - -<p>Were they, too, matriarchal—the “tattooed and woaded, -winter-clad in skins” European forefathers of ours? It is a -dangerous thing to assume a unilineal line of evolution. Because -there are evidences of mother-right<a name="FNanchor_103_103" -id="FNanchor_103_103"></a><a href="#Footnote_103_103" -class="fnanchor">[103]</a> having been dominant in certain parts of -the world, or with certain<span class="pagenum"><a name="Page_202" -id="Page_202">[202]</a></span> peoples—and of this mother-right -still existing in a few isolated instances—it would be -rashly unwise to assume, as a few writers and speakers have done, -that the female of the species was once the dominant half of the -<i lang="la" xml:lang="la">genus homo</i>. However, assuming for the sake of argument—or -of phantasy—that matriarchal government was once universal, -until the male learned that in the matter of governing the power -of brute force equalled, in efficacious results, that of summoning -spirits from the vasty deep on the part of priestess and sibyl, -or of ruling the tribe through aruspicy and the cries of birds; -or until he learned, perhaps, that brute force could even make -his own those priestly offices which had been the prerogative of -that sex once solely associated with the Mystic Force (by virtue -of that medium still regarded by primitive folk as sacred and -mysterious).<a name="FNanchor_104_104" id="FNanchor_104_104"></a><a -href="#Footnote_104_104" class="fnanchor">[104]</a></p> - -<p>Suppose, I say—and I underscore <em>suppose</em>—we assume -this mother-right—matri-potestal as well as matrilineal and -matri-local—once to have existed in Europe in as full force -as it still does in a few islands of the South Pacific; and, again, -suppose the male had never learned, or never chosen to apply, the -force of muscular suasion, what sort of Midsummer’s Night Dream -of a world should we have had? Would it have been an Eden—with -Adam kept very much in his place—a<span class="pagenum"><a -name="Page_203" id="Page_203">[203]</a></span> sort of Golden Age, -such as many equal-suffrage advocates assert would be the outcome -of matriarchal rule; or would it have resulted in “confusion -worse confounded” (in this year of grace, 1922, is such a state -possible to conceive?), such as Weininger<a name="FNanchor_105_105" -id="FNanchor_105_105"></a><a href="#Footnote_105_105" -class="fnanchor">[105]</a> and his school would assert could be the -only result of woman-rule? Or would this school concede that there -could be such a thing as a woman-ruled State? Would it not hold, -rather, that such an attempt could end only in anarchy?</p> - -<p>Yet the realm which the women-chiefs and priestesses of Formosa -govern is the reverse of anarchic. Laws there are as the laws of the -Medes and Persians; or as those are supposed to have been. Every -act of daily life, personal as well as communal, is regulated by -law, and any infringement of this law is met with dire penalty. -This—incidentally—holds true with all primitive -peoples, patriarchal as well as matriarchal. Those who fancy -that a “return to nature”—meaning to primitive -conditions—would give licence either for lawlessness or for -the indulgence without restraint in individual preference, social -or political, reckon without knowledge of conditions actually -existing in primitive society. One shudders to think what would -have been Rousseau’s fate had he really “returned to -nature”—i.e. lived among the <i lang="de" xml:lang="de">Naturvölker</i>—and -broken tabu of marriage or<span class="pagenum"><a name="Page_204" -id="Page_204">[204]</a></span> parenthood. For those who hold in -contempt established convention, or life regulated by law, primitive -society is not the place.</p> - -<p>But to return to the question of gynarchic rule: All the women -of this particular island—or of that particular part of it -still under aboriginal control and hence matriarchal—are not -Sapphos or Katherines—are not even the primitive prototypes -of these illustrious ladies—any more than they are simpering -<em>Doras</em>,<a name="FNanchor_106_106" id="FNanchor_106_106"></a><a -href="#Footnote_106_106" class="fnanchor">[106]</a> neurotics, -or nymphomaniacs. As George Eliot made one of her characters, in -speaking of her own sex, remark, “The Lord made ‘em -fools to match the men,” so one is inclined to ask, after -having seen the practical working of a gynocracy, if women were made -also good and bad—in the comprehensive inclusiveness of those -words—wise and foolish, to match the so-called sterner sex; -the sex which seems, however, in reality neither sterner nor more -bloodthirsty than the so-called gentler one; any more than it seems -a greater lover of abstract justice, which, according to one English -writer, “no woman understands.”<a name="FNanchor_107_107" -id="FNanchor_107_107"></a><a href="#Footnote_107_107" -class="fnanchor">[107]</a></p> - -<p>Which train of wondering brings us back to the original wonder -with which this chapter started: If our European forefathers had -ever, in the dim “once-upon-a-time” of long ago, the same -standards of right and wrong as the present-day <i lang="zh" xml:lang="zh">seban</i> of Formosa; -if they, too, were once<span class="pagenum"><a name="Page_205" -id="Page_205">[205]</a></span> matri-potestal—what would have -been the line of evolution that Europe would have followed had this -state of affairs continued, only gradually evolving, through letters -and arts, from savagery to so-called civilization? Should we have been -better governed or worse?</p> - -<p>Or—another wonder intervenes. Would letters and arts have -ever developed under a matriarchy? Probably yes. Perhaps even to a -greater extent than has been the case during the long centuries of -patriarchal rule that have followed the possible once-upon-a-time -primitive matriarchates of antiquity. For even recognizing that the -creative faculty—artistic and inventive—is the heritage -of man rather than of woman, has it not, within historic times, in -civilized countries, been ever under queen rulership that letters -and art have flourished? Perhaps an unrecognized, sublimated form of -sex-instinct—or so a certain school of psycho-analysts would -argue—that has spurred masculine creative genius to its highest -point; as it spurred, apparently, the venturous spirit of the great -explorers, certainly of the Elizabethan age; and as, in a later age in -England, it spurred those who dreamed of world conquest in the name -of the “Great Good Queen.” Has personal idolatry rendered -to a king ever equalled that rendered to a queen, whether by soldier -or poet, artist or farm-labourer? The sex instinct here, as in other -fields, has played its part, and in this particular field usually -for good rather than for<span class="pagenum"><a name="Page_206" -id="Page_206">[206]</a></span> evil. Perhaps no more Sapphos would have -arisen under the rule of women than of men; but it seems not improbable -that more men poets might have arisen, worthily and lustily to sing the -praises of queens.</p> - -<p>And the governing—worse governed or better under theocratic -queens than under kings or under mobs? Not worse, I think. Executive -ability seems woman’s in surprising degree where she has had the -opportunity to exercise it; often where the exercise of it has been -unrecognized, because attributed to the male—her man—who -stood before the world, or who sat upon the throne.</p> - -<p>As executive and ruler in miniature—executive in the -household and ruler over the children, since house, in any form, -has existed or maternal responsibility, however elementary, been -recognized—executive ability seems to have been developed -in women; just as through child-bearing and rearing—or -psycho-physical potentiality for this—intellectual creative -faculty has, with the normal woman, remained dormant.</p> - -<p>So much for wondering over possible might-have-beens in connection -with matriarchal government, if this system in some supposititious -long-ago ever existed in Europe.</p> - -<p>As for the general standards of right and wrong—standards as -they exist among the aborigines of Formosa, compared with standards -which exist to-day in Europe: Would it be more agreeable to be in -danger of losing one’s head, if<span class="pagenum"><a -name="Page_207" id="Page_207">[207]</a></span> one went for a sunset -stroll and ventured too near enemy territory—provided oneself -were not the first to secure the enemy head—yet to know that -a word once given, by friend or enemy, would never be broken; that -no lock would be needed to guard one’s possessions; that -life-insurance had not to be taken into consideration, because, in case -of one’s untimely demise, one’s wife and children would, -as a matter of course, be given equal provender with the other members -of the community; that not only was no special plea for mercy needed -for “fatherless children and widows,” but that, as a matter -of fact, these usually fared somewhat better than other members of the -community, because the widow generally became a priestess, and as such -wielded greater power and influence in the community than a mere wife -could do?</p> - -<p>Also to know that fire-insurance might equally be left out of -the reckoning, as in case one’s house were destroyed by fire, -all one’s neighbours could be relied upon to build one a new -house.</p> - -<p>Would it be more agreeable to know that battle, murder, and sudden -death were ever-present possibilities, if one happened to be a man -and a warrior (and to be one meant being the other), yet to know -that while life lasted it would ever be a merry one; that if by -chance old age or illness overtook one, one would be cared for, not -as a matter of charity, but again—as in the case of widows and -orphans—as a matter<span class="pagenum"><a name="Page_208" -id="Page_208">[208]</a></span> of course; or to cower before what old -age and illness and out-of-work days mean for the poverty-stricken in -present-day civilization?</p> - -<p>To live knowing that death sudden, yet swift and comparatively -painless, might one day be one’s portion—or the portion -of one’s husband—yet ever to be certain, while one lived, -of a home as good as that of any member of the people to whom one -belonged; of clothing and fuel and food in abundance; or to live as the -poor in the great cities of Christian civilization live, and to die -as they die; to cry not only for bread where there is no bread, but -for work where there is no work; in decrepit old age and illness to -be cared for by the community, if at all, as a matter of contemptuous -pity,—which were preferable?</p> - -<p>I tried once to explain something of economic conditions in the -white man’s world, and in that of modern Japan, to one of my -Formosan aborigine friends. The idea that one should receive more than -another, unless that other had by misconduct forfeited his share, was -as difficult for my friend to understand as it was that a man could -not work who wanted to work, or that there should not be food enough -for all. That it was held to be a matter of shame to be helped by the -community when one was too old or too ill to work was incomprehensible; -as incomprehensible as was the question of prostitution. “But -women who live so, how can they have strong sons and daughters?” -he asked. “And how<span class="pagenum"><a name="Page_209" -id="Page_209">[209]</a></span> can they make good priestesses to the -people?” an old priestess who was standing by asked. “Such -women destroy faith,” she added, “not build it up for the -guidance of men.”</p> - -<p>I thought of the Inari temples—those devoted to the worship -of the Fox-god—and of the votaries of these temples, in Japan. I -thought of the stories of the temples of Babylon, of Egypt, of certain -of those in ancient Greece—all these had represented mighty -civilizations; the votaries of the Fox-god temples belong to a nation -that is to-day one of the great world-powers; while the old Formosan -woman was only a savage. How could she know anything of the refinements -of civilization, or of what civilization demands?</p> - -<p>But those ancient civilizations, I reflected—they were -“heathen”; even present-day Japan is “heathen.” -As a member of a race that is supposed to uphold Christian civilization -and to convert heathen peoples to its tenets, there was momentary -unction in this thought. Then, as the old man and old woman stood -looking up at me, with inquiring, wrinkled faces, awaiting an answer -to questions that would solve the problem that was puzzling them, -there flashed across my mind the memory of a Christian temple, in -a great Christian capital, which it was the fashion of the more -fashionable stratum of the painted ladies of the city to attend, and -where——</p> - -<p><span class="pagenum"><a name="Page_210" -id="Page_210">[210]</a></span></p> - -<p>But no, they were not priestesses; only devotees who exchanged -glances with the male devotees, and who after the services spoke -with the latter, doubtless for the “upbuilding of their -faith.”</p> - -<p>And as for the question of the old man; how could women who lived so -have strong sons and daughters? I thought of all the painted women of -all the great cities of the world—those flaunting their silks and -furs and jewels under the electric glare of the great thoroughfares, -inviting with smiles and glances; and those others, shivering, -wrapping their rags about them in dark corners, croaking, cackling, -and clutching desperately, hoping to earn, in an ancient profession of -civilization, enough to buy food and drink sufficient to keep life a -little longer in unclean, diseased bodies. These women had no children; -but I thought of their male companions; some their victims; some who -had victimized and had started certain of the painted ones in their -profession; some merely the boon companions of an hour. And I thought -of hospitals I had visited; of operations that I had witnessed on the -wives of the men who had “settled down after sowing a few wild -oats”—years of agony in one life as a vicarious atonement -for perhaps one night of wine and laughter and song in the life of -another. And I thought of children I had seen, and of grandchildren.... -It made it a little difficult to explain clearly, to the old man -and the old woman, the benefits of a<span class="pagenum"><a -name="Page_211" id="Page_211">[211]</a></span> system inextricably -interwoven with civilization, ancient and modern; and the reason -why this system lent a delicate zest to the art of civilized -living. And part of my wonder to-day is: Supposing, <em>supposing</em>, -this art—this profession—had never been introduced into -society——?</p> - -<p>Almost as difficult to answer as was the question of the reason why -of money-taking in exchange for love were other questions put to me by -aboriginal friends in connection with money. Why money at all? What -were the benefits of this “recognized medium of exchange,” -and of the great banking systems, which are part of the economic -fabric of every civilization of the world. I gave a few coins to some -men and women of the Yami tribe; they began to beat them out into -thin plates to add to their helmets. I gave some to the Ami people; -they drilled holes in them and fastened them, as ornamental buttons, -to their blankets. Those that I gave to the Paiwan they inserted in -holes in their ears—all except one young warrior who set his -<i lang="ja" xml:lang="ja">ni-ju-sen</i><a name="FNanchor_108_108" id="FNanchor_108_108"></a><a -href="#Footnote_108_108" class="fnanchor">[108]</a> piece among -the boars’ tusks that ornamented his cap. The Taiyal -priestess to whom I gave a <i lang="ja" xml:lang="ja">go-ju-sen</i><a name="FNanchor_109_109" -id="FNanchor_109_109"></a><a href="#Footnote_109_109" -class="fnanchor">[109]</a> piece regarded it with reverence, and -carefully wrapped it in a banana-leaf. A short time afterwards -I saw her, sitting by the bedside of a patient, balancing the -<i lang="ja" xml:lang="ja">go-ju-sen</i> on a bamboo-rod,<span class="pagenum"><a name="Page_212" -id="Page_212">[212]</a></span> gripped between her knees; the small -stone generally used on such occasions—mentioned in the chapter -<span class="smcap">Illness and Death</span>—having been replaced -by the shining silver coin.</p> - -<p>The Taiyal seemed to think that some particularly powerful -<i lang="tay" xml:lang="tay">Ottofu</i> was connected with silver coins. Perhaps the “White -Fathers,” and also the Chinese and Japanese, used these shining -pieces to draw down the <i lang="tay" xml:lang="tay">Ottofu</i> of long-departed ancestors; hence had -they waxed mighty. That such <i lang="tay" xml:lang="tay">Ottofu</i> pieces might be used as media of -exchange between different tribes, when these were not actively at war -with each other—this was comprehensible; but that such should be -needed, or conceivably ever used, between members of the same tribe or -nation—this was not comprehensible. “Surely man does not -kill meat for himself alone, when his brothers, too, are hungry; nor -does a woman grow millet for her own children alone, when the children -of other women are crying for food.”</p> - -<p>Nor could I ever quite make my savage friends realize the -blessings of civilization in the matters of the economic system, any -more than of the social. They could only comprehend that among the -enlightened ones of the world it was somehow tabu for one man to -have as many shining pieces as another, or as much meat and drink, -as good a house to shelter him from the wind, or as much fuel to -make fire in the rainy season, as another, that somehow the shining -<i lang="tay" xml:lang="tay">Ottofu</i> pieces brought<span class="pagenum"><a name="Page_213" -id="Page_213">[213]</a></span> these blessings. But just why was it -tabu for one man to have more than another? They were much puzzled, -until at last one Taiyal man suggested that no doubt the White -God-descended Ones knew, in their wisdom, which of their brothers were -most worthy, most noble and holy; and to the most holy was awarded the -largest share of the <i lang="tay" xml:lang="tay">Ottofu</i> pieces.</p> - -<p>And still I am wondering what if the speculations of my savage -friends had been correct—what sort of a Europe should I be living -in to-day? How would it contrast with the Europe that is?</p> - -<p>When my friends learned of the tabu connected with the shining -pieces, they wished to hear more of the tabus of the Great Ones. Were -these the same as their own: tabus that surrounded young men and -maidens, which prevented the latter from hearing an indelicate word -or seeing a coarse gesture, that prevented the marriage of too near -relations, that——</p> - -<p>“Yes, yes,” I hurried to assent, “among the better -classes all these tabus are observed.”</p> - -<p>“But,” my interlocutors interrupted, “what is -meant by classes, and, if there is more than one class among the same -people, why should the young girls of one class be protected more than -those of another?”</p> - -<p>Again their intelligence failed to grasp my attempts at a -logical explanation. But a priestess pressed for further knowledge -on the subject of the<span class="pagenum"><a name="Page_214" -id="Page_214">[214]</a></span> white man’s—and especially -the white woman’s—tabus. Was it tabu for a husband to -be either brutal to his wife—— “Yes, among the -better——” I began. But the priestess hurried -on: “or indelicate in his attentions to her; was she, his -wife—as regards marital relations—to be tabu to him -altogether before the birth of her children, and for some time -afterwards? Was a disloyal husband himself so tabu that, even in the -tribes where he was not beheaded or stoned to death, no self-respecting -member of the community—either man or woman—would speak to -him or supply him with food; so that he had to flee to the woods and -live as an outcast?”</p> - -<p>I tried to explain that it was difficult to know; one could not be -sure, for there were some points on which neither men nor women always -told the exact truth.</p> - -<p>“But not to tell the truth!” my friends cried in chorus. -“Surely the curses of their ancestors are on those who do not -speak the truth!”</p> - -<p>And I thought, or tried to think, of a civilization—white -or yellow—in which men and women spoke always the truth, with -nothing added, nothing suppressed; where “yea” meant -always <em>yea</em>, and “nay,” <em>nay</em>; where the realization that -anything more “cometh of evil” was put into practice; -consequently the anything more left unsaid. And still I am trying -to think what civilization<span class="pagenum"><a name="Page_215" -id="Page_215">[215]</a></span> under these conditions would mean. -Civilization—I am wondering.</p> - -<p>Since my sojourn among the men and women who live in the mountains -of Formosa that word—civilization—has had a new meaning; -been a new source of wonder to me.</p> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_216" id="Page_216">[216]</a></span><br /><span class="pagenum"><a name="Page_217" id="Page_217">[217]</a></span></p> - -<h2>INDEX</h2> - -<div> -Aborigines:<br /> -<span class="ml1">characteristics, <a href="#Page_95">95</a> et seq., <a href="#Page_105">105</a></span><br /> -<span class="ml1">future of, <a href="#Page_198">198</a> et seq.</span><br /> -<span class="ml1">population, <a href="#Page_87">87</a>, <a href="#Page_88">88</a></span><br /> -<span class="ml1">social organisation of, <a href="#Page_109">109</a> et seq., <a href="#Page_125">125</a>-<a href="#Page_126">126</a></span><br /> -Aetas, <a href="#Page_64">64</a>, <a href="#Page_106">106</a><br /> -Agricultural implements, <a href="#Page_183">183</a>, <a href="#Page_184">184</a><br /> -Ainu of Hokkaido, <a href="#Page_177">177</a><br /> -<span style="margin-left: 2em;">Saghalien, <a href="#Page_177">177</a></span><br /> -<i lang="ja" xml:lang="ja">Aiyu-sen</i>, <a href="#Page_100">100</a><br /> -American Indians, <a href="#Page_103">103</a><br /> -Ami tribe, the, <a href="#Page_75">75</a>, <a href="#Page_87">87</a>, <a href="#Page_99">99</a>, <a href="#Page_101">101</a>, <a href="#Page_103">103</a>, <a href="#Page_104">104</a><br /> -<span class="ml1">arts and crafts of, <a href="#Page_174">174</a>, <a href="#Page_181">181</a>, <a href="#Page_182">182</a></span><br /> -<span class="ml1">characteristics of, <a href="#Page_76">76</a>, <a href="#Page_211">211</a></span><br /> -<span class="ml1">customs of, <a href="#Page_74">74</a>, <a href="#Page_114">114</a>, <a href="#Page_117">117</a>, <a href="#Page_122">122</a>, <a href="#Page_124">124</a>, <a href="#Page_128">128</a>, <a href="#Page_169">169</a>, <a href="#Page_187">187</a></span><br /> -<span class="ml1">marriage of, <a href="#Page_154">154</a>-<a href="#Page_156">156</a>, <a href="#Page_160">160</a>-<a href="#Page_162">162</a></span><br /> -<span class="ml1">religion, <a href="#Page_131">131</a>-<a href="#Page_133">133</a>, <a href="#Page_151">151</a></span><br /> -<span class="ml1">traditions of, <a href="#Page_96">96</a></span><br /> -<span class="ml1">transport, <a href="#Page_193">193</a>-<a href="#Page_195">195</a></span><br /> -Amoy dialect, <a href="#Page_87">87</a>, <a href="#Page_103">103</a><br /> -Andaman islanders, <a href="#Page_107">107</a>, <a href="#Page_126">126</a><br /> -Anping, <a href="#Page_43">43</a>, <a href="#Page_49">49</a>, <a href="#Page_51">51</a><br /> -Arapani, <a href="#Page_134">134</a><br /> -Archery, <a href="#Page_120">120</a><br /> -Arizona, <a href="#Page_28">28</a><br /> -Arts and crafts, <a href="#Page_173">173</a> et seq.<br /> -Ashikaga dynasty, <a href="#Page_44">44</a><br /> -<br /> -“Bachelor-house” system, <a href="#Page_122">122</a>, <a href="#Page_123">123</a><br /> -Bartsing, <a href="#Page_131">131</a><br /> -Basketry, <a href="#Page_181">181</a><br /> -Berri berri, <a href="#Page_89">89</a><br /> -Botel Tobago, <a href="#Page_97">97</a>, <a href="#Page_104">104</a>, <a href="#Page_114">114</a>, <a href="#Page_148">148</a>, <a href="#Page_149">149</a>, <a href="#Page_150">150</a>, <a href="#Page_176">176</a>, <a href="#Page_182">182</a><br /> -“Bradyaga,” 55<br /> -British trade, <a href="#Page_51">51</a><br /> -Bunun tribe, the, <a href="#Page_70">70</a><br /> -<span class="ml1">arts and crafts of, <a href="#Page_99">99</a>, <a href="#Page_174">174</a>, <a href="#Page_177">177</a></span><br /> -<span class="ml1">characteristics of, <a href="#Page_102">102</a>, <a href="#Page_103">103</a></span><br /> -<span class="ml1">customs of, <a href="#Page_111">111</a>, <a href="#Page_169">169</a>, <a href="#Page_170">170</a> et seq.</span><br /> -<span class="ml1">marriage, <a href="#Page_159">159</a></span><br /> -Bunun religion, <a href="#Page_137">137</a>, <a href="#Page_139">139</a>, <a href="#Page_140">140</a><br /> -Bureau of Aboriginal Affairs, <a href="#Page_101">101</a><br /> -<br /> -Camphor, <a href="#Page_31">31</a>, <a href="#Page_70">70</a><br /> -<span class="ml1">factories, <a href="#Page_70">70</a>, <a href="#Page_90">90</a></span><br /> -<span class="ml1">wood, <a href="#Page_69">69</a></span><br /> -Candidius, Father, <a href="#Page_52">52</a>, <a href="#Page_91">91</a>, <a href="#Page_150">150</a>, <a href="#Page_196">196</a><br /> -Caps, <a href="#Page_181">181</a><br /> -Chastity, <a href="#Page_109">109</a><br /> -Children, <a href="#Page_121">121</a>, <a href="#Page_122">122</a><br /> -China, <a href="#Page_31">31</a>, <a href="#Page_37">37</a>, <a href="#Page_38">38</a>, <a href="#Page_39">39</a>, <a href="#Page_43">43</a>, <a href="#Page_44">44</a>, <a href="#Page_46">46</a>, <a href="#Page_49">49</a>, <a href="#Page_89">89</a><br /> -China grass, <a href="#Page_120">120</a>, <a href="#Page_187">187</a><br /> -<cite>China Review</cite>, the, <a href="#Page_103">103</a>, <a href="#Page_104">104</a><br /> -China Sea, <a href="#Page_29">29</a><br /> -Chinese:<br /> -<span class="ml1">classification of tribes, <a href="#Page_104">104</a></span><br /> -<span class="ml1">coolies, <a href="#Page_79">79</a></span><br /> -<span class="ml1">customs, <a href="#Page_169">169</a></span><br /> -<span class="ml1">dominance of Formosan, <a href="#Page_49">49</a>, <a href="#Page_54">54</a> et seq.</span><br /> -<span class="ml1">expedition to Formosa, <a href="#Page_42">42</a></span><br /> -<span class="ml1">influence in Formosa, <a href="#Page_174">174</a></span><br /> -<span class="ml1">pirates, <a href="#Page_45">45</a></span><br /> -<span class="ml1">population, <a href="#Page_86">86</a>, <a href="#Page_87">87</a></span><br /> -<span class="ml1">records of Formosa, <a href="#Page_37">37</a> et seq.</span><br /> -<span class="ml1">treatment of Aborigines, <a href="#Page_88">88</a></span><br /> -<span class="ml1">under Japanese rule, <a href="#Page_54">54</a></span><br /> -Chinese-Formosans, <a href="#Page_37">37</a>, <a href="#Page_38">38</a>, <a href="#Page_51">51</a>, <a href="#Page_52">52</a>, <a href="#Page_58">58</a> et seq., <a href="#Page_69">69</a>, <a href="#Page_88">88</a>, <a href="#Page_101">101</a><br /> -<span class="ml1">dialect, <a href="#Page_78">78</a></span><br /> -<span class="ml1">villages, <a href="#Page_74">74</a></span><br /> -<i lang="zh" xml:lang="zh">Chin-Huan</i>, <a href="#Page_103">103</a>, <a href="#Page_104">104</a>, <a href="#Page_111">111</a>, <a href="#Page_127">127</a>, <a href="#Page_128">128</a>, <a href="#Page_154">154</a><br /> -Circumcision, <a href="#Page_192">192</a><br /> -Clothing, <a href="#Page_113">113</a><br /> -Cogett, Governor, <a href="#Page_54">54</a><br /> -Communal system, <a href="#Page_109">109</a><br /> -Confucian ethics, <a href="#Page_81">81</a><br /> -Confucius, sayings of, <a href="#Page_58">58</a><br /> -<br /> -Dancing, <a href="#Page_113">113</a><br /> -“Dead houses,” 168<br /> -Death, <a href="#Page_163">163</a> et seq.<br /> -<span class="pagenum"><a name="Page_218" id="Page_218">[218]</a></span>Deniker’s <cite>The Races of Man</cite>, <a href="#Page_110">110</a><br /> -de Valdez, Don Antonio de Careño, <a href="#Page_50">50</a><br /> -Dgagha, <a href="#Page_131">131</a><br /> -Divorce, <a href="#Page_107">107</a><br /> -Dominican Friars, <a href="#Page_51">51</a><br /> -Dutch, the:<br /> -<span class="ml1">dominance of, <a href="#Page_47">47</a> et seq., <a href="#Page_90">90</a></span><br /> -<span class="ml1">education, <a href="#Page_91">91</a></span><br /> -<span class="ml1">exit from Formosa, <a href="#Page_54">54</a></span><br /> -<span class="ml1">first landing of, <a href="#Page_47">47</a></span><br /> -<span class="ml1">influences of, <a href="#Page_52">52</a>, <a href="#Page_53">53</a>, <a href="#Page_104">104</a>, <a href="#Page_194">194</a>, <a href="#Page_199">199</a></span><br /> -<span class="ml1">missionaries, <a href="#Page_52">52</a>, <a href="#Page_53">53</a>, <a href="#Page_166">166</a></span><br /> -<span class="ml1">records, <a href="#Page_166">166</a></span><br /> -Dutch East Indies, <a href="#Page_54">54</a><br /> -Dwelling-houses, <a href="#Page_173">173</a><br /> -Dyaks of Borneo, <a href="#Page_110">110</a>, <a href="#Page_111">111</a><br /> -Dyes, <a href="#Page_179">179</a><br /> -<br /> -Ear-rings, <a href="#Page_178">178</a>, <a href="#Page_186">186</a>, <a href="#Page_187">187</a><br /> -Evil omens, <a href="#Page_113">113</a><br /> -Exogamy, <a href="#Page_141">141</a>, <a href="#Page_161">161</a><br /> -<br /> -Filipinos, <a href="#Page_95">95</a><br /> -Fokien Province, <a href="#Page_41">41</a>, <a href="#Page_42">42</a>, <a href="#Page_87">87</a><br /> -Foochow, <a href="#Page_38">38</a><br /> -<span class="ml1">dialect, <a href="#Page_87">87</a></span><br /> -Fort Zelandia, <a href="#Page_49">49</a>, <a href="#Page_50">50</a><br /> -<br /> -Game hunting, <a href="#Page_119">119</a><br /> -Gan Shi-sai, <a href="#Page_45">45</a><br /> -Garanbi, Cape, <a href="#Page_38">38</a>, <a href="#Page_116">116</a><br /> -<i lang="ja" xml:lang="ja">Geisha</i> system, <a href="#Page_129">129</a><br /> -Giran, <a href="#Page_71">71</a><br /> -<i lang="ja" xml:lang="ja">Go-ju-sen</i>, <a href="#Page_211">211</a><br /> -Granaries, <a href="#Page_124">124</a><br /> -Gravius (Dutch Minister), <a href="#Page_52">52</a><br /> -Great Daimyos, <a href="#Page_44">44</a><br /> -Guam, <a href="#Page_126">126</a><br /> -Gynarchic rule, <a href="#Page_204">204</a><br /> -<br /> -<i lang="ja" xml:lang="ja">Hachiman</i>, <a href="#Page_44">44</a><br /> -Hakkas, <a href="#Page_46">46</a>, <a href="#Page_59">59</a>, <a href="#Page_86">86</a><br /> -Hamay, <a href="#Page_95">95</a><br /> -Hawaii, <a href="#Page_28">28</a><br /> -Head-hunting, <a href="#Page_109">109</a> et seq.<br /> -“Hoe-culture,” 125<br /> -Holland, <a href="#Page_49">49</a><br /> -Hong-Kong, <a href="#Page_37">37</a><br /> -Houi, Mr., <a href="#Page_70">70</a><br /> -<br /> -Igorotes, <a href="#Page_95">95</a>, <a href="#Page_96">96</a><br /> -Illness, customs in, <a href="#Page_163">163</a> et seq.<br /> -Implements, <a href="#Page_183">183</a>, <a href="#Page_184">184</a><br /> -Inari temples, <a href="#Page_209">209</a><br /> -Indonesian origins, <a href="#Page_97">97</a><br /> -Indoneso-Malay stock, <a href="#Page_95">95</a><br /> -Iron, <a href="#Page_41">41</a>, <a href="#Page_42">42</a><br /> -Ishii, Mr., <a href="#Page_100">100</a>, <a href="#Page_101">101</a>, <a href="#Page_105">105</a><br /> -<br /> -<cite>Japanese Chronicle</cite>, the, <a href="#Page_32">32</a><br /> -Japanese classification of tribes, <a href="#Page_102">102</a> et seq.<br /> -<span class="ml1">domination of Taruko, <a href="#Page_106">106</a></span><br /> -<span class="ml1">education, <a href="#Page_35">35</a>, <a href="#Page_89">89</a></span><br /> -<span class="ml1">first associations with Formosa, <a href="#Page_44">44</a>, <a href="#Page_47">47</a></span><br /> -<span class="ml1">laws, <a href="#Page_118">118</a></span><br /> -<span class="ml1">officialdom, <a href="#Page_36">36</a>, <a href="#Page_58">58</a>, <a href="#Page_62">62</a> et seq.</span><br /> -<span class="ml1">pirates, <a href="#Page_44">44</a>, <a href="#Page_45">45</a></span><br /> -<span class="ml1">population in Formosa, <a href="#Page_87">87</a></span><br /> -<span class="ml1">tradition, <a href="#Page_134">134</a></span><br /> -<span class="ml1">treatment of Chinese, <a href="#Page_89">89</a></span><br /> -<span class="ml1">treatment of foreigners, <a href="#Page_33">33</a></span><br /> -<span class="ml1">treatment of Formosans, <a href="#Page_31">31</a>, <a href="#Page_32">32</a>, <a href="#Page_58">58</a>, <a href="#Page_89">89</a>, <a href="#Page_100">100</a>, <a href="#Page_198">198</a></span><br /> -<i lang="ja" xml:lang="ja">Jitsugetsutan</i>, <a href="#Page_196">196</a><br /> -<br /> -Kagoshima, <a href="#Page_35">35</a>, <a href="#Page_36">36</a><br /> -Kakring, <a href="#Page_130">130</a> et seq.<br /> -Kalapiat, <a href="#Page_130">130</a> et seq.<br /> -Karenko, <a href="#Page_71">71</a>, <a href="#Page_72">72</a><br /> -Keelung, <a href="#Page_35">35</a>, <a href="#Page_44">44</a>, <a href="#Page_45">45</a>, <a href="#Page_50">50</a>, <a href="#Page_51">51</a>, <a href="#Page_55">55</a>, <a href="#Page_57">57</a>, <a href="#Page_58">58</a>, <a href="#Page_59">59</a>, <a href="#Page_62">62</a>, <a href="#Page_63">63</a>, <a href="#Page_64">64</a>, <a href="#Page_71">71</a>, <a href="#Page_72">72</a><br /> -Kipling, <a href="#Page_56">56</a><br /> -Kobe, <a href="#Page_32">32</a><br /> -Koksinga, <a href="#Page_45">45</a>, <a href="#Page_54">54</a>, <a href="#Page_88">88</a><br /> -Korea, <a href="#Page_33">33</a>, <a href="#Page_199">199</a><br /> -Kwantung, Province of, <a href="#Page_86">86</a><br /> -Kyoto, <a href="#Page_34">34</a><br /> -<br /> -Ladrone Islands, <a href="#Page_126">126</a><br /> -Linguistic affinity of tribes, <a href="#Page_98">98</a><br /> -Linschotten, <a href="#Page_46">46</a><br /> -Little Lu-chu, <a href="#Page_43">43</a><br /> -Looms, <a href="#Page_179">179</a><br /> -Lowie, <a href="#Page_125">125</a><br /> -Lu-chu Islands, <a href="#Page_39">39</a>, <a href="#Page_42">42</a>, <a href="#Page_43">43</a>, <a href="#Page_176">176</a>, <a href="#Page_192">192</a><br /> -Luzon (Philippines), <a href="#Page_95">95</a>, <a href="#Page_96">96</a><br /> -<br /> -Macao, <a href="#Page_49">49</a><br /> -Mahayana Buddhism, <a href="#Page_34">34</a><br /> -Malay language, <a href="#Page_99">99</a><br /> -Malay origins, <a href="#Page_40">40</a><br /> -Manila, <a href="#Page_29">29</a><br /> -Maori skulls, <a href="#Page_96">96</a><br /> -Marianne Islands, <a href="#Page_126">126</a><br /> -Marin, Mr., <a href="#Page_70">70</a><br /> -Marital fidelity, <a href="#Page_128">128</a><br /> -Marriage, <a href="#Page_110">110</a>, <a href="#Page_128">128</a>, <a href="#Page_152">152</a> et seq., <a href="#Page_190">190</a>, <a href="#Page_191">191</a><br /> -Masculine vanity, <a href="#Page_186">186</a><br /> -Matriarchate, <a href="#Page_27">27</a>, <a href="#Page_28">28</a><br /> -<span class="pagenum"><a name="Page_219" id="Page_219">[219]</a></span><span class="ml1">government by, <a href="#Page_201">201</a> et seq.</span><br /> -Matrilineal tribes, <a href="#Page_27">27</a>, <a href="#Page_28">28</a><br /> -Matrilocal tribes, <a href="#Page_27">27</a>, <a href="#Page_28">28</a><br /> -Ma Tuan-hui, <a href="#Page_40">40</a><br /> -<i lang="pwn" xml:lang="pwn">Mavayaiya</i>, <a href="#Page_118">118</a>, <a href="#Page_136">136</a><br /> -Melanesia, <a href="#Page_176">176</a><br /> -Millet, <a href="#Page_183">183</a><br /> -<span class="ml1">granaries, <a href="#Page_176">176</a></span><br /> -<span class="ml1">hoe, <a href="#Page_179">179</a></span><br /> -<span class="ml1">wine, <a href="#Page_118">118</a></span><br /> -Mindanao, <a href="#Page_50">50</a><br /> -Ming dynasty, <a href="#Page_43">43</a>, <a href="#Page_44">44</a><br /> -Missionaries, <a href="#Page_31">31</a>, <a href="#Page_36">36</a>, <a href="#Page_65">65</a>, <a href="#Page_73">73</a><br /> -Monkeys, <a href="#Page_118">118</a><br /> -Monogamy, <a href="#Page_109">109</a>, <a href="#Page_128">128</a><br /> -Moors, the, <a href="#Page_50">50</a><br /> -Mother-of-pearl, <a href="#Page_178">178</a><br /> -Mother-right, <a href="#Page_109">109</a><br /> -Mt. Morrison, <a href="#Page_38">38</a><br /> -Mt. Sylvia, <a href="#Page_38">38</a><br /> -Musical instruments, <a href="#Page_184">184</a><br /> -Mutilation, <a href="#Page_86">86</a> et seq.<br /> -<br /> -Nagasaki, <a href="#Page_29">29</a><br /> -Nevada, <a href="#Page_28">28</a><br /> -New Mexico, <a href="#Page_28">28</a><br /> -<i lang="ja" xml:lang="ja">Ni-ju-sen</i>, <a href="#Page_211">211</a><br /> -<br /> -Ornaments, <a href="#Page_185">185</a><br /> -<i lang="tay" xml:lang="tay">Ottofu</i>, <a href="#Page_163">163</a>-<a href="#Page_165">165</a>, <a href="#Page_168">168</a>, <a href="#Page_183">183</a>, <a href="#Page_212">212</a><br /> -Ox-hide, <a href="#Page_47">47</a>, <a href="#Page_48">48</a><br /> -Paiwan tribe, the, <a href="#Page_87">87</a>, <a href="#Page_99">99</a>, <a href="#Page_100">100</a>, <a href="#Page_101">101</a><br /> -<span class="ml1">arts and crafts, <a href="#Page_174">174</a>, <a href="#Page_175">175</a>, <a href="#Page_177">177</a>, <a href="#Page_196">196</a></span><br /> -<span class="ml1">characteristics of, <a href="#Page_103">103</a>, <a href="#Page_211">211</a></span><br /> -<span class="ml1">chieftainship of, <a href="#Page_121">121</a></span><br /> -<span class="ml1">contact with the Chinese, <a href="#Page_104">104</a></span><br /> -<span class="ml1">head-hunting, <a href="#Page_102">102</a>, <a href="#Page_111">111</a>, <a href="#Page_119">119</a></span><br /> -<span class="ml1">marriage, <a href="#Page_154">154</a>, <a href="#Page_159">159</a></span><br /> -<span class="ml1">religion, <a href="#Page_134">134</a>-<a href="#Page_136">136</a>, <a href="#Page_151">151</a></span><br /> -<span class="ml1">trading, <a href="#Page_128">128</a></span><br /> -<span class="ml1">traditions, <a href="#Page_116">116</a></span><br /> -Papuans, <a href="#Page_195">195</a><br /> -Patrilocal tribes, <a href="#Page_27">27</a><br /> -<i lang="zh" xml:lang="zh">Pepo-huan</i>, <a href="#Page_103">103</a>, <a href="#Page_104">104</a><br /> -Pescadores, <a href="#Page_39">39</a>, <a href="#Page_44">44</a>, <a href="#Page_47">47</a>, <a href="#Page_49">49</a><br /> -Philippine Islands, <a href="#Page_28">28</a>, <a href="#Page_50">50</a>, <a href="#Page_64">64</a>, <a href="#Page_95">95</a>, <a href="#Page_106">106</a><br /> -Pigmy people, <a href="#Page_106">106</a><br /> -<span class="ml1">women, <a href="#Page_107">107</a>, <a href="#Page_108">108</a></span><br /> -Pinan, <a href="#Page_71">71</a>, <a href="#Page_73">73</a>, <a href="#Page_74">74</a>, <a href="#Page_133">133</a><br /> -<i lang="la" xml:lang="la">Pithecanthropus</i>, <a href="#Page_28">28</a><br /> -Piyuma tribe, the, <a href="#Page_99">99</a>, <a href="#Page_100">100</a><br /> -<span class="ml1">arts and crafts, <a href="#Page_196">196</a></span><br /> -<span class="ml1">chieftainship, <a href="#Page_121">121</a></span><br /> -<span class="ml1">customs, <a href="#Page_117">117</a>, <a href="#Page_118">118</a>, <a href="#Page_122">122</a>, <a href="#Page_188">188</a></span><br /> -<span class="ml1">marriage, <a href="#Page_154">154</a>, <a href="#Page_160">160</a>, <a href="#Page_161">161</a></span><br /> -<span class="ml1">religion, <a href="#Page_134">134</a></span><br /> -Polynesian skulls, <a href="#Page_96">96</a><br /> -Portuguese, the, <a href="#Page_46">46</a>, <a href="#Page_94">94</a><br /> -Pottery, <a href="#Page_181">181</a> et seq.<br /> -<br /> -Religion, <a href="#Page_130">130</a> et seq.<br /> -Reyersz, Admiral Cornelius, <a href="#Page_49">49</a><br /> -Rice-paddies, <a href="#Page_30">30</a>, <a href="#Page_52">52</a>, <a href="#Page_60">60</a>, <a href="#Page_61">61</a><br /> -Russell, Bertrand, <a href="#Page_199">199</a><br /> -<br /> -Saisett tribe, the, <a href="#Page_70">70</a>, <a href="#Page_99">99</a>, <a href="#Page_100">100</a>, <a href="#Page_102">102</a><br /> -<span class="ml1">marriage, <a href="#Page_162">162</a></span><br /> -<span class="ml1">religion, <a href="#Page_148">148</a></span><br /> -<span class="ml1">tattooing, <a href="#Page_188">188</a></span><br /> -Sakurajuma, <a href="#Page_35">35</a><br /> -Salt, <a href="#Page_128">128</a><br /> -<i lang="ja" xml:lang="ja">Samurai</i>, <a href="#Page_63">63</a><br /> -San Domingo, <a href="#Page_50">50</a><br /> -Schetelig, Arnold, <a href="#Page_96">96</a><br /> -<i lang="zh" xml:lang="zh">Seban</i>, <a href="#Page_80">80</a>, <a href="#Page_81">81</a>, <a href="#Page_82">82</a>, <a href="#Page_200">200</a>, <a href="#Page_201">201</a><br /> -<i lang="zh" xml:lang="zh">Sek-huan</i>, <a href="#Page_74">74</a>, <a href="#Page_103">103</a>, <a href="#Page_104">104</a><br /> -Sex, <a href="#Page_153">153</a> et seq.<br /> -Shimonoseki, treaty of, <a href="#Page_87">87</a><br /> -<i lang="ja" xml:lang="ja">Shin-shu</i>, <a href="#Page_34">34</a><br /> -Siam, <a href="#Page_43">43</a><br /> -Sino-Japanese War, <a href="#Page_54">54</a>, <a href="#Page_88">88</a><br /> -Smoking, <a href="#Page_113">113</a><br /> -Solomon Islands, <a href="#Page_195">195</a><br /> -South China Sea, <a href="#Page_29">29</a><br /> -Spain, <a href="#Page_50">50</a>, <a href="#Page_51">51</a><br /> -Sugar, <a href="#Page_31">31</a><br /> -Sui dynasty, <a href="#Page_39">39</a>, <a href="#Page_98">98</a><br /> -Sun and Moon Lake, <a href="#Page_196">196</a><br /> -Suspension-bridges, <a href="#Page_177">177</a><br /> -Tabu, <a href="#Page_161">161</a>, <a href="#Page_183">183</a><br /> -Tagalog tribe, <a href="#Page_96">96</a>, <a href="#Page_134">134</a><br /> -Taihoku, <a href="#Page_34">34</a>, <a href="#Page_35">35</a>, <a href="#Page_58">58</a>, <a href="#Page_59">59</a>, <a href="#Page_61">61</a>, <a href="#Page_64">64</a>, <a href="#Page_70">70</a><br /> -Tainan, <a href="#Page_43">43</a>, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>, <a href="#Page_49">49</a><br /> -Taiwan, <a href="#Page_29">29</a>, <a href="#Page_43">43</a><br /> -Taiyal tribe, the:<br /> -<span class="ml1">arts and crafts, <a href="#Page_173">173</a>, <a href="#Page_184">184</a></span><br /> -<span class="ml1">characteristics of, <a href="#Page_96">96</a>, <a href="#Page_103">103</a>, <a href="#Page_105">105</a>, <a href="#Page_106">106</a>, <a href="#Page_127">127</a>, <a href="#Page_211">211</a></span><br /> -<span class="ml1">customs, <a href="#Page_114">114</a>, <a href="#Page_125">125</a>, <a href="#Page_165">165</a>, <a href="#Page_168">168</a>, <a href="#Page_169">169</a>, <a href="#Page_187">187</a></span><br /> -<span class="ml1">head-hunting, <a href="#Page_111">111</a>, <a href="#Page_112">112</a>, <a href="#Page_115">115</a></span><br /> -<span class="ml1">marriage, <a href="#Page_152">152</a>, <a href="#Page_157">157</a>, <a href="#Page_159">159</a>, <a href="#Page_160">160</a></span><br /> -<span class="ml1">religion, <a href="#Page_139">139</a> et seq., <a href="#Page_181">181</a>, <a href="#Page_212">212</a></span><br /> -<span class="ml1">social organization, <a href="#Page_120">120</a>, <a href="#Page_124">124</a></span><br /> -<span class="ml1">tattooing, <a href="#Page_160">160</a>, <a href="#Page_161">161</a>, <a href="#Page_188">188</a>, <a href="#Page_191">191</a></span><br /> -<span class="ml1">transport, <a href="#Page_196">196</a></span><br /> -Takao, <a href="#Page_51">51</a>, <a href="#Page_71">71</a>, <a href="#Page_72">72</a>, <a href="#Page_74">74</a>, <a href="#Page_104">104</a><br /> -Takasago, <a href="#Page_45">45</a><br /> -Taketon-Monogabari, <a href="#Page_134">134</a><br /> -Tamsui, <a href="#Page_50">50</a>, <a href="#Page_51">51</a><br /> -Taruko group, <a href="#Page_105">105</a><br /> -Tattooing, <a href="#Page_111">111</a>, <a href="#Page_112">112</a>, <a href="#Page_188">188</a> et seq.<br /> -<span class="pagenum"><a name="Page_220" id="Page_220">[220]</a></span>Taylor, George, <a href="#Page_116">116</a><br /> -Tea, <a href="#Page_31">31</a><br /> -Teeth, <a href="#Page_187">187</a><br /> -Terrace beach, <a href="#Page_29">29</a>, <a href="#Page_30">30</a><br /> -Theriolatry, <a href="#Page_135">135</a><br /> -Tobacco, <a href="#Page_114">114</a><br /> -Totems, <a href="#Page_135">135</a>, <a href="#Page_141">141</a>, <a href="#Page_146">146</a><br /> -Transport, <a href="#Page_193">193</a> et seq.<br /> -Tribes, classification of, <a href="#Page_103">103</a>-<a href="#Page_104">104</a><br /> -Tropic of Cancer, <a href="#Page_30">30</a><br /> -Tsarisen tribe, the, <a href="#Page_99">99</a>, <a href="#Page_100">100</a><br /> -<span class="ml1">marriage, <a href="#Page_161">161</a></span><br /> -<span class="ml1">religion, <a href="#Page_136">136</a>, <a href="#Page_137">137</a></span><br /> -Tsuou tribe, the, <a href="#Page_99">99</a><br /> -<span class="ml1">arts and crafts, <a href="#Page_184">184</a></span><br /> -<span class="ml1">customs, <a href="#Page_122">122</a>, <a href="#Page_188">188</a></span><br /> -<span class="ml1">marriage, <a href="#Page_156">156</a></span><br /> -<span class="ml1">religion, <a href="#Page_137">137</a>-<a href="#Page_138">138</a></span><br /> -<span class="ml1">transport, <a href="#Page_196">196</a></span><br /> -Tuber-juice, <a href="#Page_179">179</a><br /> -Tung-Hai, <a href="#Page_36">36</a><br /> -“Two-Button” officials, <a href="#Page_34">34</a><br /> -Tyler, Dr., <a href="#Page_200">200</a><br /> -<br /> -Van Marwijk, Admiral, <a href="#Page_47">47</a><br /> -<br /> -Wallace’s <cite>Malay Archipelago</cite>, <a href="#Page_99">99</a><br /> -Wan San-ho, <a href="#Page_43">43</a>, <a href="#Page_44">44</a><br /> -Weapons, <a href="#Page_120">120</a>, <a href="#Page_177">177</a>, <a href="#Page_178">178</a><br /> -Weaving, <a href="#Page_179">179</a>, <a href="#Page_180">180</a><br /> -Weininger, Otto, <a href="#Page_203">203</a><br /> -Wire, <a href="#Page_178">178</a><br /> -<br /> -Yami tribe, the, <a href="#Page_99">99</a><br /> -<span class="ml1">arts and crafts, <a href="#Page_176">176</a>, <a href="#Page_182">182</a>, <a href="#Page_185">185</a>, <a href="#Page_195">195</a></span><br /> -<span class="ml1">characteristics, <a href="#Page_103">103</a>, <a href="#Page_211">211</a></span><br /> -<span class="ml1">customs, <a href="#Page_97">97</a>, <a href="#Page_172">172</a>, <a href="#Page_114">114</a></span><br /> -<span class="ml1">religion, <a href="#Page_148">148</a>-<a href="#Page_150">150</a></span><br /> -Yangtsein, Admiral, <a href="#Page_42">42</a><br /> -<i lang="ja" xml:lang="ja">Yoshiwara</i>, <a href="#Page_129">129</a><br /> -Yuan dynasty, <a href="#Page_42">42</a><br /> -<br /> -<i lang="ja" xml:lang="ja">Zen-shu</i>, <a href="#Page_34">34</a><br /> -</div> - -<p class="center p4"><i>Printed in Great Britain by Hazell, Watson & -Viney, Ld., London and Aylesbury.</i> -</p> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_221" id="Page_221">[221]</a></span><br /> -<span class="pagenum"><a name="Page_222" id="Page_222">[222]</a></span><br /> -<span class="pagenum"><a name="Page_223" id="Page_223">[223]</a></span><br /> -<span class="pagenum"><a name="Page_224" id="Page_224">[224]</a></span><br /> -<span class="pagenum"><a name="Page_225" id="Page_225">[225]</a></span></p> - -<p class="ph2">UNWIN’S “CHATS” SERIES</p> - -<p class="center ph3"> -PRACTICAL HANDBOOKS<br /> -FOR COLLECTORS</p> - -<p class="noindent">Most people nowadays are collectors in a small way -of Autographs, China, Furniture, Prints, Miniatures, or Silver, and -would take up these fascinating hobbies more extensively, and collect -with profit, if they had a knowledge of the subject.</p> - -<p class="noindent">It is to the beginner and would-be collector -that Unwin’s “Chats” Series of practical handbooks -especially appeal. They are the recognized standard guides to -collecting, each volume being the work of an expert on the subject -dealt with.</p> - -<p class="noindent">Each volume is profusely illustrated with -carefully-chosen specimens of the various styles and periods.</p> - -<p class="noindent">Full Indices, Bibliographies, and Lists of Sale -Prices at Public Auctions are included in the volumes.</p> - -<div class="blockquot"> - -<p class="noindent">“As this is the age of collectors, so it is -the age of books for their guidance. Mr. Unwin’s series of books -for collectors now includes twenty-one volumes, and if bargains are -missed it is certainly not the fault of the various writers.”</p> - -<p class="v-none right"><cite>The Nation.</cite></p></div> - -</div> - -<p class="ph3">HOW TO COLLECT WITH PROFIT</p> - -<p class="noindent">is the keynote of the series. The phenomenal prices -realized at auction sales are obtained by those who have collected -wisely. Prices are still rising, and those who have the knowledge -are buying for future rises. Ask always for and see that you get -UNWIN’S “Chats” Series—the standard popular -handbooks on collecting.</p> - -<hr class="full" /> - -<p class="noindent">THE “CHATS” SERIES IS ON SALE AT ALL -BOOKSELLERS THROUGHOUT THE WORLD AND IS PUBLISHED BY T. FISHER UNWIN -LTD., 1 ADELPHI TERRACE. LONDON, W.C. 2</p> - -<p><span class="pagenum"><a name="Page_226" id="Page_226">[226]</a></span></p> - -<p class="ph2">LIST OF VOLUMES</p> - -<p class="noindent p1"><b>Chats on English China.</b> By <span -class="smcap">Arthur Hayden</span>. Illustrated with reproductions of -156 marks and 89 specimens of china. <span class="ml2">Cloth, 15s. -net.</span> <span class="ml2">Fourth Edition.</span></p> - -<p class="noindent">This is the standard work on the subject. The -volume will enable the possessors of old china to determine the -factories at which their ware was produced.</p> - -<div class="blockquot"> - -<p class="noindent">“It gives in a few chapters just what the -beginner wants to know about the principal varieties of English ware. -We can warmly commend the book to the china collector.”</p> - -<p class="right"><cite>Pall Mall Gazette.</cite></p> - -<p>“So simply yet so thoroughly written, that it is a sage guide -to the veriest tyro in china collecting.”</p> - -<p class="right"><cite>Bookman.</cite></p></div> - -<p class="noindent p1"><b>Chats on Old Furniture.</b> By <span -class="smcap">Arthur Hayden</span>. With a coloured frontispiece and -104 other Illustrations. <span class="ml2">Cloth, 12s. 6d. net.</span> -<span class="ml2">Fourth Edition.</span> <span class="ml2">Eleventh -Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“The hints to collectors are the best and -clearest we have seen; so that altogether this is a model book of its -kind.”</p> - -<p class="right"><cite>Athenæum.</cite></p> - -<p class="noindent">“A fully illustrated practical guide for collectors.”</p> - -<p class="right"><cite>The Times.</cite></p> - -<p class="noindent">“Mr. Hayden has worked at his subject on -systematic lines, and has made his book what it purports to be—a -practical guide for the collector.”</p> - -<p class="right"><cite>The Saturday Review.</cite></p> - -</div> - -<p class="noindent p1"><b>Chats on Old Prints.</b> How to Collect and -Identify. By <span class="smcap">Arthur Hayden</span>. With a coloured -frontispiece and 72 full-page plates. <span class="ml2">Cloth, 15s. -net.</span> <span class="ml2">Sixth Impression.</span></p> - -<p class="noindent">Every branch of the subject is carefully and -explicitly handled in this book, and valuable information as to -technical processes and identification of prints is given.</p> - -<div class="blockquot"> - -<p class="noindent">“If there is a better book of its kind on -print collecting we have not yet come across it.”</p> - -<p class="right"><cite>Daily Graphic.</cite></p> - -<p class="noindent">“A very useful handbook for beginners, -intended to help any reader of artistic tastes, but very moderate -means, to collect to good purpose.”</p> - -<p class="right"><cite>The Times.</cite></p> - -</div> - -<p class="noindent p1"><b>Chats on Costume.</b> By <span -class="smcap">G. Woolliscroft Rhead</span>, R.E. With a coloured -frontispiece and 117 other Illustrations. <span class="ml2">Cloth, 10s. -6d. net.</span> <span class="ml2">Second Impression.</span></p> - -<p class="noindent">A practical guide to historic dress. -“Clothes” is a subject that has been neglected by -collectors, and this book will be a useful guide to those who desire to -repair that neglect by forming a collection.</p> - -<div class="blockquot"> - -<p class="noindent">“A book that is at once the work of an -authority on the subject of costumes, and one that helps to enlarge our -range of selection.”</p> - -<p class="right"><cite>Pall Mall Gazette.</cite></p> - -</div> - -<p><span class="pagenum"><a name="Page_227" -id="Page_227">[227]</a></span></p> - -<p class="noindent p1"><b>Chats on Old Miniatures.</b> By <span -class="smcap">J. J. Foster</span>, F.S.A. With a coloured frontispiece -and 116 other Illustrations. <span class="ml2">Cloth, 6s. -net.</span></p> - -<p class="noindent">This book presents in a concise and popular form -a variety of valuable information on the collection and preservation -of miniatures, on the leading English and French artists, and on the -specimens exhibited in public galleries.</p> - -<div class="blockquot"> - -<p class="noindent">“Mr. Foster is truly a guide, philosopher and -friend. He tells us not only how to judge and how to buy miniatures, -but how to take proper care of them.... The splendid photographs -by which the book is enriched adds in a great measure to its -attractiveness and utility.”</p> - -<p class="right"><cite>Aberdeen Free Press.</cite></p> - -</div> - -<p class="noindent p1"><b>Chats on Old Lace and Needlework.</b> By -<span class="smcap">Mrs. Lowes</span>. With a frontispiece and 74 other -Illustrations. <span class="ml2">Cloth, 10s. 6d. net.</span> <span -class="ml2">Third Impression.</span></p> - -<p class="noindent">Written by an expert and enthusiast in these most -interesting branches of art. The low price at which the work is issued -is exceptional in dealing with these subjects, and it is remarkable in -view of the technical knowledge displayed and the many photographic -illustrations which practically interleave the book.</p> - -<div class="blockquot"> - -<p class="noindent">“In commendable, clear and concise style Mrs. -Lowes explains the technical features distinguishing each example, -making the book the utmost value in identifying samples of old -lace.”</p> - -<p class="right"><cite>Weldon’s Ladies’ Jour.</cite></p></div> - -<p class="noindent p1"><b>Chats on Oriental China.</b> By <span -class="smcap">J. F. Blacker</span>. With a coloured frontispiece and -70 other Illustrations. <span class="ml2">Cloth, 10s. 6d. net.</span> -<span class="ml2">Fourth Impression.</span></p> - -<p class="noindent">Will be of the utmost service to collectors and -to all who may have old Chinese and Japanese porcelain in their -possession. It deals with oriental china from the various standpoints -of history, technique, age, marks and values, and is richly illustrated -with admirable reproductions.</p> - -<div class="blockquot"> - -<p class="noindent">“A treatise that is so informing and -comprehensive that it commands the prompt recognisation of all -who value the choice productions of the oriental artists.... The -illustrations are numerous and invaluable to the attainment of expert -knowledge, and the result is a handbook that is as indispensable as it -is unique.”</p> - -<p class="right"><cite>Pall Mall Gazette.</cite></p> - -</div> - -<p><span class="pagenum"><a name="Page_228" id="Page_228">[228]</a></span></p> - -<p class="noindent p1"><b>Chats on English Earthenware.</b> A companion volume to -“Chats on English China.” By <span class="smcap">Arthur -Hayden</span>. With a coloured frontispiece, 150 Illustrations and -tables of over 200 illustrated marks. <span class="ml2">Cloth, 10s. 6d. -net.</span> <span class="ml2">Third Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“To the ever-increasing number of collectors -who are taking an interest in old English pottery ... will be found -one of the most delightful, as it is a practical work on a fascinating -subject.”</p> - -<p class="right"><cite>Hearth and Home.</cite></p> - -<p class="noindent">“Here we have a handbook, written by a -well-known authority, which gives in the concisest possible form all -the information that the beginner in earthenware collecting is likely -to need. Moreover, it contains one or two features that are not usually -found in the multifarious ‘guides’ that are produced -to-day.”</p> - -<p class="right"><cite>Nation.</cite></p> - -</div> - -<p class="noindent p1"><b>Chats on Autographs.</b> By <span -class="smcap">A. M. Broadley</span>. With 130 Illustrations. <span -class="ml2">Cloth, 6s. net.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Being an expert collector, Mr. Broadley -not only discourses on the kinds of autograph he owns, but gives some -excellent cautionary advice and a valuable ‘caveat emptor’ -chapter for the benefit of other collectors.”</p> - -<p class="right"><cite>Westminster Gazette.</cite></p> - -<p class="noindent">“It is assuredly the best work of the kind -yet given to the public; and supplies the intending collector with the -various sources of information necessary to his equipment.”</p> - -<p class="right"><cite>Manchester Guardian.</cite></p> - -</div> - -<p class="noindent p1"><b>Chats on Old Pewter.</b> By <span -class="smcap">H. J. L. J. Massé</span>, M.A. With 52 half-tone -and numerous other Illustrations. <span class="ml2">Cloth, 10s. 6d. -net.</span> <span class="ml2">Second Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“It is a remarkably thorough and -well-arranged guide to the subject, supplied with useful illustrations -and with lists of pewterers and of their marks so complete as to make -it a very complete and satisfactory book of reference.”</p> - -<p class="right"><cite>Manchester Guardian.</cite></p> - -<p class="noindent">“Before setting out to collect old pewter -it would be as well to read Mr. Massé’s book, which is -exhaustive in its information and its lists of pewterers, analytical -index, and historical and technical chapters.”</p> - -<p class="right"><cite>Spectator.</cite></p> - -</div> - -<p class="noindent p1"><b>Chats on Postage Stamps.</b> By <span -class="smcap">Fred J. Melville.</span> With 57 half-tone and 17 line -Illustrations. <span class="ml2">Cloth, 10s. 6d. net.</span> <span -class="ml2">Second Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“The whole book, with its numerous -illustrations of excellent quality, is a <i lang="la" xml:lang="la">vade mecum</i> for stamp -collectors, even though their efforts may be but modest; we -congratulate Mr. Melville on a remarkably good guide, which makes -fascinating reading.”</p> - -<p class="right"><cite>Academy.</cite></p> - -<p class="noindent">“There is no doubt that Mr. Melville’s -book fills a void. There is nothing exactly like it. Agreeably written -in a popular style and adequately illustrated, it is certainly -one of the best guides to philatelic knowledge that have yet been -published.”</p> - -<p class="right"><cite>World.</cite></p></div> - -<p><span class="pagenum"><a name="Page_229" -id="Page_229">[229]</a></span></p> - -<p class="noindent p1"><b>Chats on Old Jewellery and Trinkets.</b> -By <span class="smcap">MacIver Percival</span>. With nearly 300 -Illustrations. <span class="ml2">Cloth, 6s. net.</span></p> - -<div class="blockquot"> - -<p class="noindent">“The book is very thorough, dealing as it -does with classic, antique and modern ornaments; with gold, silver, -steel and pinchbeck; with the precious stones, the commoner stones and -imitation.”</p> - -<p class="right"><cite>Outlook.</cite></p> - -<p class="noindent">“‘Chats on Old Jewellery and -Trinkets’ is a book which will enable every woman to turn -over her jewel-case with a fresh interest and a new intelligence; -a practical guide for the humble but anxious collector.... A good -glossary of technicalities and many excellent illustrations complete a -valuable contribution to collector’s lore.”</p> - -<p class="right"><cite>Illustrated London News.</cite></p></div> - -<p class="noindent p1"><b>Chats on Cottage and Farmhouse Furniture.</b> -A companion volume to “Chats on Old Furniture.” By <span -class="smcap">Arthur Hayden</span>. With a coloured frontispiece and 75 -other Illustrations. <span class="ml2">Cloth, 15s. net.</span> <span -class="ml2">Third Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“One gets very much for one’s money in -this book. Seventy-three full-page illustrations in half-tone embellish -a letterpress which is replete with wise description and valuable -hints.”</p> - -<p class="right"><cite>Vanity Fair.</cite></p> - -<p class="noindent">“Mr. Hayden’s book is a guide to all -sorts of desirable and simple furniture, from Stuart to Georgian, and -it is a delight to read as well as a sure help to selection.”</p> - -<p class="right"><cite>Pall Mall Gazette.</cite></p> - -<p class="noindent">“Mr. Hayden writes lucidly and is careful and -accurate in his statements; while the advice he gives to collectors is -both sound and reasonable.”</p> - -<p class="right"><cite>Westminster Gazette.</cite></p></div> - -<p class="noindent p1"><b>Chats on Old Coins.</b> By <span -class="smcap">Fred W. Burgess</span>. With a coloured frontispiece and -258 other Illustrations. <span class="ml2">Cloth, 10s. 6d. net.</span> -<span class="ml2">Second Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“A most useful and instructive book ... -will prove a boon to the intending collector of old coins and tokens, -and full of interest to every collector. As was to be expected of any -volume of this series, the illustrations are numerous and good, and -greatly assist the reader to grasp the essentials of the author’s -descriptions.”</p> - -<p class="right"><cite>Outlook.</cite></p> - -<p class="noindent">“The author has not only produced ‘a -practical guide for the collector’ but a handy book of reference -for all. The volume is wonderfully cheap.”</p> - -<p class="right"><cite>Notes and Queries.</cite></p></div> - -<p class="noindent p1"><b>Chats on Old Copper and Brass.</b> By <span -class="smcap">Fred W. Burgess</span>. With a coloured frontispiece and -86 other Illustrations. <span class="ml2">Cloth, 6s. net.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Mr. F. W. Burgess is an expert on old copper -and bronze, and in his book there is little information lacking which -the most ardent collector might want.”</p> - -<p class="right"><cite>The Observer.</cite></p> - -<p class="noindent">“Italian bronzes, African charms, Chinese and -Japanese enamels, bells, mortars, Indian idols, dials, candlesticks, -and snuff boxes, all come in for their share of attention, and the -reader who has mastered Mr. Burgess’s pages can face his rival -in the auction-room or the dealer in his shop with little fear of -suffering by the transaction.”</p> - -<p class="right"><cite>The Nation.</cite></p></div> - -<p><span class="pagenum"><a name="Page_230" -id="Page_230">[230]</a></span></p> - -<p class="noindent p1"><b>Chats on Household Curios.</b> By <span -class="smcap">Fred W. Burgess</span>. With 94 Illustrations. <span -class="ml2">Cloth, 6s. net.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Mr. Burgess gives much information about -such attractive antiques as old glass and enamels, old leather work, -old clocks and watches, old pipes, old seals, musical instruments, and -even old samplers and children’s toys. The book is, in short, an -excellent and comprehensive guide for what one may call the general -collector, that is, the collector who does not confine himself to one -class of antique, but buys whatever he comes across in the curio line, -provided that it is interesting and at moderate price.”</p> - -<p class="right"><cite>Aberdeen Free Press.</cite></p></div> - -<p class="noindent p1"><b>Chats on Japanese Prints.</b> By <span -class="smcap">Arthur Davison Ficke</span>. With a coloured frontispiece -and 56 Illustrations. <span class="ml2">Cloth, 6s. net.</span> <span -class="ml2">Third Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Mr. Ficke writes with the knowledge of -the expert, and his history of Japanese printing from very early -times and his criticism of the artists’ work are wonderfully -interesting.”</p> - -<p class="right"><cite>Tatler.</cite></p> - -<p class="noindent">“This is one of the most delightful and -notable members of an attractive series.... A beginner who shall -have mastered and made thoroughly his own the beauty of line and the -various subtlety and boldness of linear composition displayed in these -sixty and odd photographs will have no mean foundation for further -study.”</p> - -<p class="right"><cite>Notes and Queries.</cite></p></div> - -<p class="noindent p1"><b>Chats on Old Clocks.</b> By <span -class="smcap">Arthur Hayden</span>. With a frontispiece and 80 -Illustrations. 2nd Ed. <span class="ml2">Cloth, 10s. 6d. net.</span></p> - -<div class="blockquot"> - -<p class="noindent">“A practical handbook dealing with the -examples of old clocks likely to come under the observation of the -collector. Charmingly written and illustrated.”</p> - -<p class="right"><cite>Outlook.</cite></p> - -<p class="noindent">“One specially useful feature of the work is -the prominence Mr. Hayden has given to the makers of clocks, dealing -not only with those of London, but also those of the leading provincial -towns. The lists he gives of the latter are highly valuable, as they -are not to be found in any similar book. The volume is, as usual with -this series, profusely illustrated, and may be recommended as a highly -interesting and useful general guide to collectors of clocks.”</p> - -<p class="right"><cite>The Connoisseur.</cite></p></div> - -<p class="noindent p1"><b>Chats on Old Silver.</b> By <span -class="smcap">Arthur Hayden</span>. With a frontispiece, 99 full-page -Illustrations, and illustrated table of marks. <span class="ml2">Cloth, -10s. 6d. net.</span> <span class="ml2">Third Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Mr. Hayden’s ‘Chats on -Old Silver’ deals very thoroughly with a popular branch of -collecting. There are a hundred full-page illustrations together -with illustrated tables and charts, and the student of this book can -wander round the old curiosity shops of these islands with a valuable -equipment of knowledge.... Altogether we have here a well-written -summary of everything that one could wish to know about this branch of -collecting.”</p> - -<p class="right"><cite>The Sphere.</cite></p> - -<p class="noindent">“The information it gives will be of -exceptional value at this time, when so many families will be forced -to part with their treasures—and old silver is among the most -precious possessions of the present day.”</p> - -<p class="right"><cite>Morning Post.</cite></p></div> - -<p><span class="pagenum"><a name="Page_231" -id="Page_231">[231]</a></span></p> - -<p class="noindent p1"><b>Chats on Military Curios.</b> By <span -class="smcap">Stanley C. Johnson</span>, M.A., D.Sc. With a coloured -frontispiece and 79 other Illustrations. <span class="ml2">Cloth, 6s. -net.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Mr. Johnson in this book describes many -of the articles a collector should be on the look out for, giving -short but informative notes on medals, helmet and cap badges, tunic -buttons, armour, weapons of all kinds, medallions, autographs, original -documents relating to Army work, military pictures and prints, -newspaper cuttings, obsolete uniforms, crests, stamps, postmarks, -memorial brasses, money and curios made by prisoners of war, while -there is also an excellent biography on the subject. The author -has, indeed, presented the reader with a capital working handbook, -which should prove a friendly and reliable guide when he goes -collecting.”</p> - -<p class="right"><cite>Field.</cite></p></div> - -<p class="noindent p1"><b>Chats on Royal Copenhagen Porcelain.</b> -By <span class="smcap">Arthur Hayden</span>. With a frontispiece, -56 full-page Illustrations and illustrated tables of marks. <span -class="ml2">Cloth, 10s. 6d. net.</span></p> - -<div class="blockquot"> - -<p class="noindent">“This very beautiful and very valuable -book will be eagerly welcomed by lovers of porcelain.... Mr. Hayden -describes with great skill and preciseness all the quality and -beauty of technique in which this porcelain excels; he loves it and -understands it, and the examples he has chosen as illustrations are a -valuable supplement to his descriptions.”</p> - -<p class="right"><cite>Bookman.</cite></p></div> - -<p class="noindent p1"><b>Chats on Old Sheffield Plate.</b> By -<span class="smcap">Arthur Hayden</span>. With frontispiece and 58 -full-page Illustrations, together with makers’ marks. <span -class="ml2">Cloth, 21s. net.</span></p> - -<p class="noindent">Old plated ware has, by reason of its artistic -excellence and its technique, deservedly won favour with collectors. -The art of making plated ware, which originated at Sheffield (hence -the name “Sheffield plate”), was continued at Birmingham -and London, where a considerable amount of “old Sheffield -plate” was made, in the manner of its first inventors, by -welding sheets of silver upon copper. The manufacture lasted roughly -a hundred years. Its best period was from 1776 (American Declaration -of Independence) to 1830 (Accession of William IV). The author -shows reasons why this old Sheffield plate should be collected, -and the volume is illustrated with many examples giving various -styles and the development of the art, together with makers’ -marks. Candlesticks and<span class="pagenum"><a name="Page_232" -id="Page_232">[232]</a></span> candelabra, tea-caddies, sugar-baskets, -salt-cellars, tea-pots, coffee-pots, salvers, spoons, and many other -articles shown and described in the volume indicate the exquisite -craftsmanship of the best period. The work stands as a companion volume -to the author’s “Chats on Old Silver,” the standard -practical guide to old English silver collecting.</p> - -<hr /> - -<p class="noindent p1"><b>Bye Paths in Curio Collecting.</b> By <span -class="smcap">Arthur Hayden</span>, Author of “Chats on Old -Silver,” etc. With a frontispiece and 72 full-page Illustrations. -<span class="ml2">Cloth, 21s. net.</span> <span class="ml2">Second -Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Every collector knows the name of Mr. Arthur -Hayden, and knows him for a wise counsellor. Upon old furniture, old -china, old pottery, and old prints there is no more knowing judge in -the country; and in his latest volume he supplies a notable need, in -the shape of a vade-mecum exploring some of the nondescript and little -traversed bye-paths of the collector. There was never a time when the -amateur of the antique stood more in need of a competent guide.... The -man who wishes to avoid the pitfalls of the fraudulent will find much -salutary advice in Mr. Hayden’s gossipy pages. There are chests, -for example, a fruitful field for reproduction. Mr. Hayden gives -photographs of many exquisite examples. There is a marriage coffer -of the sixteenth century, decorated with carved figures of Cupid and -Hymen, a fine Gothic chest of the fifteenth century, with rich foliated -decorations; and a superb livery cupboard from Haddon Hall. From -Flanders come steel coffers, with a lock of four bolts, the heavy sides -strongly braized together. Then there are snuffers, with and without -trays, tinder-boxes, snuff graters, and metal tobacco stoppers. The -most fascinating designs are shown, with squirrels, dogs, and quaint -human figures at the summit. Fans and playing-cards provide another -attractive section.</p> - -<div class="center-block"><div class="block"> -<p class="noindent">Chicken-skin, delicate, white,<br /> -Painted by Carlo van Loo.</p> -</div></div> - -<p class="noindent">The fan has always been an object of the -collector’s passion, because of the grace of the article and -its beauty as a display. Mr. Hayden shows a particularly beautiful -one, with designs after Fragonard, the sticks of ivory with jewelled -studs. Then there are watch-stands, a little baroque in design, and -table-bells, some of them shaped as female figures with spreading -skirts, old toys and picture-books, and, of course, cradles, of which -every English farm-house once boasted its local variety. Altogether -the book abounds in inviting pictures and curious information, and is -certain of a large, appreciative public.”</p> - -<p class="right"><cite>Daily Telegraph.</cite></p></div> - -<p class="noindent p1"><b>The Fan Book:</b> Including Special Chapters -on European Fans of the Seventeenth and Eighteenth Centuries. By -<span class="smcap">MacIver Percival</span>, author of “Chats -on Old Jewellery and Trinkets.” <span class="ml2">Fully -Illustrated.</span> <span class="ml2">Demy 8vo, cloth, 21s. -net.</span></p> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_233" id="Page_233">[233]</a></span></p> - -<p class="ph2">POETRY THAT THRILLS</p> - -<p class="ph4">A COLLECTION OF SONGS FROM OVERSEAS THAT THRILL WITH -VIVID DESCRIPTIONS OF THE ADVENTUROUS LIFE IN THE FROZEN NORTH, IN THE -OUTPOSTS OF CIVILIZATION AND OF THE HEROISM OF SOLDIERS IN BATTLE</p> - -<hr class="full" /> -<hr class="full mtn2" /> - -<p class="noindent p1">SONGS OF A SOURDOUGH. By <span class="smcap">Robert -W. Service</span>. <span class="ml2">Crown 8vo. Cloth, 4/6 net.</span> -<span class="ml2">Fortieth Impression.</span> <span class="ml2">Also -a Pocket edition.</span> <span class="ml2">Fcap. 8vo, cloth, 4/6 -net.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Of the Canadian disciples of Kipling, by -far the best is R. W. Service. His ‘Songs of a Sourdough’ -have run through many editions. Much of his verse has a touch of real -originality, conveying as it does a just impression of the something -evil and askew in the strange, uncouth wilderness of the High -North.”</p> - -<p class="right"><cite>The Times.</cite></p> - -<p class="noindent">“Mr. Service has got nearer to the heart -of the old-time place miner than any other verse-maker in all the -length and height of the Dominion.... He certainly sees the Northern -Wilderness through the eyes of the man into whose soul it is -entered.”</p> - -<p class="right"><cite>Morning Post.</cite></p></div> - -<p class="noindent p1">RHYMES OF A RED-CROSS MAN. By <span -class="smcap">Robert W. Service</span>. <span class="ml2">Crown 8vo. -Cloth, 4/6 net.</span> <span class="ml2">Sixth Impression.</span> <span -class="ml2">Also a Pocket edition.</span> <span class="ml2">Fcap. 8vo, -cloth, 4/6 net.</span></p> - -<div class="blockquot"> - -<p class="noindent">“It is the great merit of Mr. Service’s -verses that they are literally alive with the stress and joy and -agony and hardship that make up life out in the battle zone. He has -never written better than in this book, and that is saying a great -deal.”</p> - -<p class="right"><cite>Bookman.</cite></p> - -<p class="noindent">“Mr. Service has painted for us the -unutterable tragedy of the war, the horror, the waste, and the -suffering, but side by side with that he has set the heroism, -the endurance, the unfailing cheerfulness and the unquenchable -laughter.”</p> - -<p class="right"><cite>Scots Pictorial.</cite></p></div> - -<p><span class="pagenum"><a name="Page_234" id="Page_234">[234]</a></span></p> - -<p class="noindent p1">BALLADS OF A CHEECHAKO. By Robert W. Service. -<span class="ml2">Crown 8vo. Cloth, 4/6 net.</span> <span -class="ml2">Fourteenth Impression.</span> <span class="ml2">Also -a Pocket edition.</span> <span class="ml2">Fcap. 8vo, Cloth, 4/6 -net.</span></p> - -<div class="blockquot"> - -<p class="noindent">“It is to men like Mr. Service that we -must look for really original verse nowadays; to the men on the -frontiers of the world. ‘Ballads of a Cheechako’ is -magnificent.”</p> - -<p class="right"><cite>Oxford Magazine.</cite></p> - -<p class="noindent">“All are interesting, arresting, and worth -reading in their own setting for their own sakes. They are full of life -and fire and muscularity, like the strenuous and devil-may-care fight -of a life they describe.”</p> - -<p class="right"><cite>Standard.</cite></p></div> - -<p class="noindent p1">RHYMES OF A ROLLING STONE. By <span -class="smcap">Robert W. Service</span>. <span class="ml2">Crown 8vo. -Cloth, 4/6 net.</span> <span class="ml2">Fifteenth Impression.</span> -<span class="ml2">Also a Pocket edition.</span> <span class="ml2">Fcap. -8vo, Cloth, 4/6 net.</span></p> - -<div class="blockquot"> - -<p class="noindent">“There is real rollicking fun in some of the -rhymed stories, and some sound philosophy in the shorter serious poems -which shows that Mr. Service is as many steps above the ordinary lesser -poets in his thought as he is in his accomplishments.”</p> - -<p class="right"><cite>Academy.</cite></p> - -<p class="noindent">“Mr. Robert Service is, we suppose, one of -the most popular verse-writers in the world. His swinging measures, his -robust ballads of the outposts, his joy of living have fairly caught -the ear of his countrymen.”</p> - -<p class="right"><cite>Spectator.</cite></p></div> - -<p class="noindent p1">THE SPELL OF THE TROPICS. By <span -class="smcap">Randolph H. Atkin</span>. <span class="ml2">Cloth, 4/6 -net.</span> <span class="ml2">Second Impression.</span></p> - -<p class="noindent">The poems are striking pen-pictures of life as it -is lived by those men of the English-speaking races whose lot is cast -in the sun-bathed countries of Latin-America. Mr. Atkin’s verses -will reach the hearts of all who feel the call of the wanderlust, and, -having shared their pleasures and hardships, his poems will vividly -recall to “old-timers” bygone memories of days spent in the -Land of the Coconut Tree.</p> - -<p><span class="pagenum"><a name="Page_235" id="Page_235">[235]</a></span></p> - -<p class="noindent p1">THE SONG OF TIADATHA. By <span class="smcap">Owen -Rutter</span>. <span class="ml2">Cloth, 4/6 net.</span> <span -class="ml2">Third Impression.</span></p> - -<p class="noindent">Composed on the familiar metre of -“Hiawatha,” “The Song of Tiadatha” (Tired -Arthur), an extravaganza written in the highest spirits, nevertheless -is an epic of the war. It typifies what innumerable soldiers have seen -and done and the manner in which they took it.</p> - -<div class="blockquot"> - -<p class="noindent">“This song of Tiadatha is nothing less than a -little English epic of the war.”</p> - -<p class="right"><cite>The Morning Post.</cite></p> - -<p class="noindent">“Every Army officer and ex-officer will hail -Tiadatha as a brother. ‘The Song of Tiadatha’ is one of the -happiest skits born of the war.”</p> - -<p class="right"><cite>Evening Standard.</cite></p></div> - -<p class="noindent p1">SONGS OUT OF EXILE: Being Verses of African -Sunshine and Shadow and Black Man’s Twilight. By <span -class="smcap">Cullen Gouldsbury</span>. <span class="ml2">Cloth, 4/6 -net.</span> <span class="ml2">Fourth Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“The ‘Rhodesian Rhymes’ won for -their author the journalistic title of ‘The Kipling of South -Africa,’ and indeed his work is full of crisp vigour, fire -and colour. It is brutal in parts; but its brutality is strong and -realistic. Mr. Gouldsbury has spent many years in Rhodesia, and its -life, black and white, is thoroughly familiar to him.... Mr. Gouldsbury -is undoubtedly a writer to be reckoned with. His verse is informed by -knowledge of wild life in open places and a measure of genuine feeling -which make it real poetry.”</p> - -<p class="right"><cite>Standard.</cite></p></div> - -<p class="noindent p1">FROM THE OUTPOSTS. By <span class="smcap">Cullen -Gouldsbury</span>. <span class="ml2">Cloth, 4/6 net.</span> <span -class="ml2">Third Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Mr. Cullen Gouldsbury’s collections -of his verses are always welcome, and the last, ‘From the -Outposts’ is as good as its predecessor. No one has quite Mr. -Gouldsbury’s experience and gift.”</p> - -<p class="right"><cite>Spectator.</cite></p> - -<p class="noindent">“It has been well said that Mr. Gouldsbury -has done for the white man in Africa what Adam Lindsay Gordon in a -measure accomplished for the Commonwealth and Kipling triumphantly for -the British race, and he certainly is good to read.”</p> - -<p class="right"><cite>Field.</cite></p></div> - -<p><span class="pagenum"><a name="Page_236" -id="Page_236">[236]</a></span></p> - -<p class="noindent p1">THE HELL-GATE OF SOISSONS and other Poems. -(“<span class="smcap">The Song of the Guns.</span>”) By -<span class="smcap">Herbert Kaufman</span>. <span class="ml2">Cloth, -4/6 net.</span> <span class="ml2">Fifth Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“A singular gift for expressing in verse the -facts, the heroism, even the humours of war; and in some cases voices -its ideals with real eloquence.”</p> - -<p class="right"><cite>The Times.</cite></p> - -<p class="noindent">“Mr. Kaufman has undoubtedly given us a book -worthy of the great hour that has brought it forth. He is a poet with a -martial spirit and a deep, manly voice.”</p> - -<p class="right"><cite>Daily Mail.</cite></p></div> - -<p class="noindent p1">LYRA NIGERIA. By <span class="smcap">Adamu</span>. -(<span class="smcap">E. C. Adams</span>). <span class="ml2">Cloth, 4/6 -net.</span> <span class="ml2">Second Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Mr. E. C. Adams (Adamu) is a singer of -Nigeria, and it can safely be said he has few, if any, rivals. There -is something in these illustrations of Nigerian life akin to the style -of Kipling and Service. The heart of the wanderer and adventurer is -revealed, and in particular that spirit of longing which comes to all -... who have gone out to the far-lands of the world.”</p> - -<p class="right"><cite>Dundee Advertiser.</cite></p></div> - -<p class="noindent p1">SUNNY SONGS. Poems. By <span class="smcap">Edgar A. -Guest</span>. <span class="ml2">Cloth, 4/6 net.</span></p> - -<p class="noindent">In America Mr. Guest is an extraordinarily popular writer of -verses, though this is his first introduction in book form to the -British public. He brims over with sound sense and tonic cheeriness. -He is keenly sensible of the humour of domestic life, but is -deeply sympathetic with the associations which combine in the -word “Home.” Hence he is read by women with amusement -and pleasure. During the war his poem, “Said the Workman -to the Soldier,” circulated by the hundred thousand. Like -Béranger and all successful poets, he is essentially lyrical; -that is to say, there is tune and swing in all his verses.</p> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_237" -id="Page_237">[237]</a></span></p> - -<p class="ph2">RICHARD MIDDLETON’S WORKS</p> - -<p class="noindent p1">POEMS AND SONGS (First Series). By <span -class="smcap">Richard Middleton</span>. <span class="ml2">Cloth, 5/- -net.</span></p> - -<div class="blockquot"> - -<p class="noindent">“We have no hesitation in placing the name -of Richard Middleton beside the names of all that galaxy of poets that -made the later Victorian era the most brilliant in poetry that England -had known since the Elizabethan.”</p> - -<p class="right"><cite>Westminster Review.</cite></p></div> - -<p class="noindent p1">POEMS AND SONGS (Second Series). By <span -class="smcap">Richard Middleton</span>. <span class="ml2">Cloth, 5/- -net.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Their beauty is undeniable and often of -extraordinary delicacy for Middleton had a mastery of craftmanship -such as is usually given to men of a far wider imaginative -experience.”</p> - -<p class="right"><cite>Poetry Review.</cite></p> - -<p class="noindent">“Among the ‘Poems and Songs’ of -Richard Middleton are to be found some of the finest of contemporary -lyrics.”</p> - -<p class="right"><cite>Country Life.</cite></p> - -</div> - -<p class="ph3">OTHER WORKS BY -RICHARD MIDDLETON</p> - -<p class="ph3"> -THE GHOST SHIP AND OTHER STORIES.<br /> -MONOLOGUES.<br /> -THE DAY BEFORE YESTERDAY.</p> - -<hr class="full" /> - -<p class="noindent p1">THE WAITING WOMAN and other Poems. By <span -class="smcap">Herbert Kaufman</span>. <span class="ml2">Cloth, 4/6 -net.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Mr. Kaufman’s work possesses in a high -degree the qualities of sincerity and truth, and it therefore never -fails to move the reader.... This volume, in short, is the work of a -genuine poet and artist.”</p> - -<p class="right"><cite>Aberdeen Free Press.</cite></p> - -<p class="noindent">“A versifier of great virility and -power.”</p> - -<p class="right"><cite>Review of Reviews.</cite></p></div> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_238" -id="Page_238">[238]</a></span></p> - -<p class="ph2">BY W.B. YEATS AND OTHERS</p> - -<p class="noindent p1">POEMS. By <span class="smcap">W. B. -Yeats</span>. <span class="ml2">Second edition.</span> <span -class="ml2">Large Crown 8vo, Cloth, 10/6 net.</span> <span -class="ml2">Ninth Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Love songs, faery themes, moods of -meditation, scenes of legendary wonder ... is it possible that they -should become so infinitely thrilling, touching, haunting in their -fresh treatment, as though they had never been, or poets had never -turned to them? In this poet’s hands they do so become. Mr. -Yeats has given us a new thrill of delight, a new experience of -beauty.”</p> - -<p class="right"><cite>Daily Chronicle.</cite></p></div> - -<p class="ph3">OTHER POEMS BY W. B. YEATS</p> - -<p class="noindent p1">COUNTESS CATHLEEN. A Dramatic Poem. <span -class="ml2">Paper cover, 2/- net.</span></p> - -<p class="noindent p1">THE LAND OF HEART’S DESIRE. <span -class="ml2">Paper cover, 1/6 net.</span></p> - -<hr class="r10" /> - -<p class="noindent">WHY DON’T THEY CHEER? By <span -class="smcap">R. J. C. Stead</span>. <span class="ml2">Cloth, 4/6 -net.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Before the war Mr. Stead was known to -Canadians as ‘The Poet of the Prairies.’ He must now be -ranked as a ‘Poet of the Empire.’ ... There is a strength, -a beauty, a restrained passion in his war verses which prove his -ability to penetrate into the heart of things such as very few of our -war poets have exhibited.”</p> - -<p class="right"><cite>Daily Express.</cite></p></div> - -<p class="noindent p1">SWORDS AND FLUTES. By <span -class="smcap">William Kean Seymour</span>. <span class="ml2">Cloth, 4/- -net.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Among the younger poets Mr. Seymour -is distinguished by his delicacy of technique. ‘Swords and -Flutes’ is a book of grave and tender beauty expressed in -lucent thought and jewelled words. ‘The Ambush’ is a -lyric of mastery and fascination, alike in conception and rhythm, -which should be included in any representative anthology of Georgian -poetry.”</p> - -<p class="right"><cite>Daily Express.</cite></p></div> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_239" id="Page_239">[239]</a></span></p> - -<p class="ph2">THE MERMAID SERIES</p> - -<p class="center">THE BEST PLAYS OF THE OLD DRAMATISTS</p> - -<p class="noindent">Literal Reproductions of the Old Text. With -Photogravure Frontispieces. Thin Paper edition. School Edition, Boards, -3/-net; Cloth, 5/-net; Leather, 7/6 net each volume.</p> - -<div class="hanging"> - -<p>Marlowe. THE BEST PLAYS OF CHRISTOPHER MARLOWE. Edited, with -Critical Memoir and Notes, by Havelock Ellis; and containing a General -Introduction to the Series by John Addington Symonds.</p> - -<p>Otway. THE BEST PLAYS OF THOMAS OTWAY. Introduction and Notes by the -Hon. Roden Noel.</p> - -<p>Ford. THE BEST PLAYS OF JOHN FORD. Edited by Havelock Ellis.</p> - -<p>Massinger. THE BEST PLAYS OF PHILLIP MASSINGER. With Critical and -Biographical Essay and Notes by Arthur Symons.</p> - -<p>Heywood (T.). THE BEST PLAYS OF THOMAS HEYWOOD. Edited by A. W. -Verity. With Introduction by J. A. Symonds.</p> - -<p>Wycherley. THE COMPLETE PLAYS OF WILLIAM WYCHERLEY. Edited, with -Introduction and Notes, by W. C. Ward.</p> - -<p>NERO AND OTHER PLAYS. Edited by H. P. Horne, Arthur Symons, A. W. -Verity and H. Ellis.</p> - -<p>Beaumont. THE BEST PLAYS OF BEAUMONT AND FLETCHER. Introduction and -Notes by J. St. Loe Strachey. 2 vols.</p> - -<p>Congreve. THE COMPLETE PLAYS OF WILLIAM CONGREVE. Edited by Alex. C. -Ewald.</p> - -<p>Symonds (J. A.). THE BEST PLAYS OF WEBSTER AND TOURNEUR. With an -Introduction and Notes by John Addington Symonds.</p> - -<p><span class="pagenum"><a name="Page_240" -id="Page_240">[240]</a></span></p> - -<p>Middleton (T.). THE BEST PLAYS OF THOMAS MIDDLETON. With an -Introduction by Algernon Charles Swinburne. 2 vols.</p> - -<p>Shirley. THE BEST PLAYS OF JAMES SHIRLEY. With Introduction by -Edmund Gosse.</p> - -<p>Dekker. THE BEST PLAYS OF THOMAS DEKKER. Notes by Ernest Rhys.</p> - -<p>Steele (R.). THE COMPLETE PLAYS OF RICHARD STEELE. Edited, with -Introduction and Notes, by G. A. Aitken.</p> - -<p>Jonson. THE BEST PLAYS OF BEN JONSON. Edited, with Introduction and -Notes, by Brinsley Nicholson and C. H. Herford. 2 vols.</p> - -<p>Chapman. THE BEST PLAYS OF GEORGE CHAPMAN. Edited by William Lyon -Phelps.</p> - -<p>Vanbrugh. THE SELECT PLAYS OF SIR JOHN VANBRUGH. Edited, with an -Introduction and Notes, by A. E. H. Swain.</p> - -<p>Shadwell. THE BEST PLAYS OF THOMAS SHADWELL. Edited by George -Saintsbury.</p> - -<p>Dryden. THE BEST PLAYS OF JOHN DRYDEN. Edited by George Saintsbury. -2 vols.</p> - -<p>Farquhar. THE BEST PLAYS OF GEORGE FARQUHAR. Edited, and with an -Introduction, by William Archer.</p> - -<p>Greene. THE COMPLETE PLAYS OF ROBERT GREENE. Edited, with -Introduction and Notes, by Thomas H. Dickinson.</p> - -</div> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_241" id="Page_241">[241]</a></span></p> - -<p class="ph2">THE ADVANCE OF SOUTH AMERICA</p> - -<p class="noindent center">A FEW NOTES ON SOME INTERESTING BOOKS DEALING -WITH THE PAST HISTORY, PRESENT AND FUTURE POSSIBILITIES OF THE GREAT -CONTINENT</p> - -<p class="noindent">When in 1906 Mr. Fisher Unwin commissioned the -late Major Martin Hume to prepare a series of volumes by experts on -the South American Republics, but little interest had been taken in -the country as a possible field for commercial development. The chief -reasons for this were ignorance as to the trade conditions and the -varied resources of the country, and the general unrest and instability -of most of the governments. With the coming of the South American -Series of handbooks the financial world began to realize the importance -of the country, and, with more settled conditions, began in earnest -to develop the remarkable natural resources which awaited outside -enterprise. Undoubtedly the most informative books on the various -Republics are those included in <span class="smcap">The South American -Series</span>, each of which is the work of a recognized authority on -his subject.</p> - -<div class="blockquot"> - -<p class="noindent">“The output of books upon Latin America has -in recent years been very large, a proof doubtless of the increasing -interest that is felt in the subject. Of these the ‘South -American Series’ is the most noteworthy.”</p> - -<p class="right"><cite>The Times.</cite></p> - -<p class="noindent">“When the ‘South American Series’ -is completed, those who take interest in Latin-American affairs will -have an invaluable encyclopædia at their disposal.”</p> - -<p class="right"><cite>Westminster Gazette.</cite></p> - -<p class="noindent">“Mr. Unwin’s ‘South American -Series’ of books are of special interest and value to -the capitalist and trader.”</p> - -<p class="right"><cite>Chamber of Commerce -Journal.</cite></p></div> - -<p class="noindent">Full particulars of the volumes in the “South -American Series,” also of other interesting books on South -America, will be found in the pages following.</p> - -<p><span class="pagenum"><a name="Page_242" -id="Page_242">[242]</a></span></p> - -<p class="ph2 p2">THE SOUTH AMERICAN SERIES</p> - -<p class="noindent p1">1 <b>Chile.</b> By <span class="smcap">G. -F. Scott Elliott</span>, M.A., F.R.G.S. With an Introduction by -<span class="smcap">Martin Hume</span>, a Map and 39 Illustrations. -<span class="ml2">Cloth, 21/- net.</span> <span class="ml2">Sixth -Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“An exhaustive, interesting account, not only -of the turbulent history of this country, but of the present conditions -and seeming prospects.”</p> - -<p class="right"><cite>Westminster Gazette.</cite></p></div> - -<p class="noindent p1">2 <b>Peru.</b> By <span class="smcap">C. -Reginald Enock</span>, F.R.G.S. With an Introduction by <span -class="smcap">Martin Hume</span>, a Map and 64 Illustrations. -<span class="ml2">Cloth, 18/- net.</span> <span class="ml2">Fifth -Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“An important work.... The writer possesses a -quick eye and a keen intelligence; is many-sided in his interests, and -on certain subjects speaks as an expert. The volume deals fully with -the development of the country.”</p> - -<p class="right"><cite>The Times.</cite></p></div> - -<p class="noindent p1">3 <b>Mexico.</b> By <span class="smcap">C. -Reginald Enock</span>, F.R.G.S. With an Introduction by <span -class="smcap">Martin Hume</span>, a Map and 64 Illustrations. -<span class="ml2">Cloth, 15/- net.</span> <span class="ml2">Fifth -Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“The book is most comprehensive; the history, -politics, topography, industries, resources and possibilities being -most ably discussed.”</p> - -<p class="right"><cite>The Financial News.</cite></p></div> - -<p class="noindent p1">4 <b>Argentina.</b> By <span class="smcap">W. -A. Hirst</span>. With an Introduction by <span class="smcap">Martin -Hume</span>, a Map and 64 Illustrations. <span class="ml2">Cloth, -15/-net.</span> <span class="ml2">Fifth Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“The best and most comprehensive of recent -works on the greatest and most progressive of the Republics of South -America.”</p> - -<p class="right"><cite>Manchester Guardian.</cite></p></div> - -<p class="noindent p1">5 <b>Brazil.</b> By <span class="smcap">Pierre -Denis</span>. Translated, and with an Historical Chapter by <span -class="smcap">Bernard Miall</span>. With a Supplementary Chapter -by <span class="smcap">Dawson A. Vindin</span>, a Map and 36 -Illustrations. <span class="ml2">Cloth, 15/- net.</span> <span -class="ml2">Fourth Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Altogether the book is full of information, -which shows the author to have made a most careful study of the -country.”</p> - -<p class="right"><cite>Westminster Gazette.</cite></p></div> - -<p><span class="pagenum"><a name="Page_243" -id="Page_243">[243]</a></span></p> - -<p class="noindent p1">6 <b>Uruguay.</b> By <span class="smcap">W. -H. Koebel</span>. With a Map and 55 Illustrations. <span -class="ml2">Cloth, 15/-net.</span> <span class="ml2">Third -Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Mr. Koebel has given us an expert’s -diagnosis of the present condition of Uruguay. Glossing over nothing, -exaggerating nothing, he has prepared a document of the deepest -interest.”</p> - -<p class="right"><cite>Evening Standard.</cite></p></div> - -<p class="noindent p1">7 <b>Guiana.</b> British, French and Dutch. -By <span class="smcap">James Rodway</span>. With a Map and 32 -Illustrations. <span class="ml2">Cloth, 15/- net.</span> <span -class="ml2">Second Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Mr. Rodway’s work is a storehouse of -information, historical, economical and sociological.”</p> - -<p class="right"><cite>The Times.</cite></p></div> - -<p class="noindent p1">8 <b>Venezuela.</b> By <span -class="smcap">Leonard V. Dalton</span>, F.G.S., F.R.G.S. With a Map -and 45 Illustrations. <span class="ml2">Cloth, 15/- net.</span> <span -class="ml2">Third Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“An exhaustive and valuable survey of its -geography, geology, history, botany, zoology and anthropology, and of -its commercial possibilities in the near future.”</p> - -<p class="right"><cite>Manchester Guardian.</cite></p></div> - -<p class="noindent p1">9 <b>Latin America:</b> Its Rise and -Progress. By <span class="smcap">F. Garcia-Calderon</span>. With -a Preface by <span class="smcap">Raymond Poincaré</span>, -President of the French Republic. With a Map and 34 Illustrations. -<span class="ml2">Cloth, 15/-net.</span> <span class="ml2">Sixth -Impression.</span></p> - -<p class="noindent">President Poincaré, in a striking preface to -this book, says: “Here is a book that should be read and digested -by every one interested in the future of the Latin genius.”</p> - -<p class="noindent p1">10 <b>Colombia</b>. By <span -class="smcap">Phanor James Eder</span>, A.B., LL.B. With 2 Maps and -40 Illustrations. <span class="ml2">Cloth, 15/- net.</span> <span -class="ml2">Fifth Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Mr. Eder’s valuable work should -do much to encourage investment, travel and trade in one of -the least-known and most promising of the countries of the New -World.”</p> - -<p class="right"><cite>Manchester Guardian.</cite></p></div> - -<p><span class="pagenum"><a name="Page_244" id="Page_244">[244]</a></span></p> - -<p class="noindent p1">11 <b>Ecuador.</b> By <span class="smcap">C. -Reginald Enock</span>, F.R.G.S. With 2 Maps and 37 Illustrations. -<span class="ml2">Cloth, 15/- net.</span> <span class="ml2">Second -Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Mr. Enock’s very thorough and -exhaustive volume should help British investors to take their part in -promoting its development. He has studied and described the country in -all its aspects.”</p> - -<p class="right"><cite>Manchester Guardian.</cite></p></div> - -<p class="noindent p1">12 <b>Bolivia.</b> By <span class="smcap">Paul -Walle</span>. With 4 Maps and 59 Illustrations. <span -class="ml2">Cloth, 18/- net.</span> <span class="ml2">Second -Impression.</span></p> - -<p class="noindent">Bolivia is a veritable El Dorado, requiring only -capital and enterprise to become one of the wealthiest States of -America. This volume is the result of a careful investigation made on -behalf of the French Ministry of Commerce.</p> - -<p class="noindent p1">13 <b>Paraguay.</b> By <span class="smcap">W. -H. Koebel</span>. With a Map and 32 Illustrations. <span -class="ml2">Cloth, 15/- net.</span> <span class="ml2">Second -Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Gives a great deal of serious and useful -information about the possibilities of the country for the emigrant, -the investor and the tourist, concurrently with a vivid and literary -account of its history.”</p> - -<p class="right"><cite>Economist.</cite></p></div> - -<p class="noindent p1">14 <b>Central America</b>: Guatemala, -Nicaragua, Costa Rica, Honduras, Panama and Salvador. By <span -class="smcap">W. H. Koebel</span>. With a Map and 25 Illustrations. -<span class="ml2">Cloth, 15/- net.</span> <span class="ml2">Second -Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“We strongly recommend this volume, not only -to merchants looking ahead for new openings for trade, but also to all -who wish for an accurate and interesting account of an almost unknown -world.”</p> - -<p class="right"><cite>Saturday Review.</cite></p></div> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_245" id="Page_245">[245]</a></span></p> - -<p class="ph2"><i>OTHER BOOKS ON -SOUTH AMERICA</i></p> - -<p class="noindent p1"><b>Spanish America:</b> Its Romance, Reality and -Future. By <span class="smcap">C. R. Enock</span>, Author of “The -Andes and the Amazon,” “Peru,” “Mexico,” -“Ecuador.” Illustrated and with a Map. 2 vols. <span -class="ml2">Cloth, 30/- net the set.</span></p> - -<p class="noindent">Starting with the various States of Central -America, Mr. Enock then describes ancient and modern Mexico, then takes -the reader successively along the Pacific Coast, the Cordillera of -the Andes, enters the land of the Spanish Main, conducts the reader -along the Amazon Valley, gives a special chapter to Brazil and another -to the River Plate and Pampas. Thus all the States of Central and -South America are covered. The work is topographical, descriptive and -historical; it describes the people and the cities, the flora and -fauna, the varied resources of South America, its trade, railways, its -characteristics generally.</p> - -<p class="noindent p1"><b>South America:</b> An Industrial and -Commercial Field. By <span class="smcap">W. H. Koebel</span>. -Illustrated. <span class="ml2">Cloth, 18/- net.</span> <span -class="ml2">Second Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“The book considers such questions as -South American commerce, British interests in the various Republics, -international relations and trade, communications, the tendency of -enterprise, industries, etc. Two chapters devoted to the needs of the -continent will be of especial interest to manufacturers and merchants, -giving as they do valuable hints as to the various goods required, -while the chapter on merchandise and commercial travellers affords some -sound and practical advice.”</p> - -<p class="right"><cite>Chamber of Commerce Journal.</cite></p></div> - -<p><span class="pagenum"><a name="Page_246" -id="Page_246">[246]</a></span></p> - -<p class="noindent p1"><b>Vagabonding down the Andes.</b> By <span -class="smcap">Harry A. Franck</span>, author of “A Vagabond -Journey Round the World,” etc. With a Map and 176 Illustrations. -<span class="ml2">Cloth, 25/- net.</span> <span class="ml2">Second -Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“The book is a brilliant record of -adventurous travel among strange scenes and with even more strange -companions, and vividly illustrates, by its graphic text and its -admirable photographs, the real conditions of life in the backwood -regions of South America.”</p> - -<p class="right"><cite>Manchester Guardian.</cite></p> - -<p class="noindent">“Mr. Franck is to be congratulated on having -produced a readable and even fascinating book. His journey lay over -countries in which an increasing interest is being felt. Practically -speaking, he may be said to have started from Panama, wandered through -Colombia, spending some time at Bogota, and then going on to Ecuador, -of which Quito is the centre. Next he traversed the fascinating country -of the Incas, from the borders of which he entered Bolivia, going -right across that country till he approached Brazil. He passed through -Paraguay, cut through a corner of the Argentine to Uruguay, and so to -the River Plata and the now well-known town of Buenos Ayres.”</p> - -<p class="right"><cite>Country Life.</cite></p></div> - -<p class="noindent p1"><b>In the Wilds of South America:</b> Six -Years of Exploration in Colombia, Venezuela, British Guiana, Peru, -Bolivia, Argentina, Paraguay and Brazil. By <span class="smcap">Leo -E. Miller</span>, of the American Museum of Natural History. With 48 -Full-page Illustrations and with Maps. <span class="ml2">Cloth, 21/-net.</span></p> - -<p class="noindent">This volume represents a series of almost continuous -explorations hardly ever paralleled in the huge areas -traversed. The author is a distinguished field naturalist—one -of those who accompanied Colonel Roosevelt on -his famous South American expedition—and his first object -in his wanderings over 150,000 miles of territory was the -observation of wild life; but hardly second was that of -exploration. The result is a wonderfully informative, -impressive and often thrilling narrative in which savage -peoples and all but unknown animals largely figure, which -forms an infinitely readable book and one of rare value -for geographers, naturalists and other scientific men.</p> - -<p><span class="pagenum"><a name="Page_247" id="Page_247">[247]</a></span></p> - -<p class="noindent p1"><b>The Putumayo: The Devil’s Paradise.</b> -Travels in the Peruvian Amazon Region and an Account of the Atrocities -committed upon the Indians therein. By <span class="smcap">E. W. -Hardenburg</span>, C.E. Edited and with an Introduction by <span -class="smcap">C. Reginald Enock</span>, F.R.G.S. With a Map and 16 -Illustrations. <span class="ml2">Demy 8vo, Cloth, 10/6 net.</span> -<span class="ml2">Second Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“The author gives us one of the most terrible -pages in the history of trade.”</p> - -<p class="right"><cite>Daily Chronicle.</cite></p></div> - -<p class="noindent p1"><b>Tramping through Mexico, Guatemala and -Honduras.</b> By <span class="smcap">Harry A. Franck.</span> With a Map -and 88 Illustrations. <span class="ml2">Cloth, 7/6 net.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Mr. Harry Franck is a renowned vagabond with -a gift for vivid description.... His record is well illustrated and he -tells his story in an attractive manner, his descriptions of scenery -being so well done that one feels almost inclined to risk one’s -life in a wild race dwelling in a land of lurid beauty.”</p> - -<p class="right"><cite>Liverpool Mercury.</cite></p> - -<p class="noindent">“Mr. Franck has combined with an enthralling -and amusing personal narrative a very vivid and searching picture, -topographical and social, of a region of much political and economic -interest.”</p> - -<p class="right"><cite>Glasgow Herald.</cite></p></div> - -<p class="noindent p1"><b>Mexico</b> (<span class="smcap">Story of -the Nations</span>). By <span class="smcap">Susan Hale</span>. With -Maps and 47 Illus. <span class="ml2">Cloth, 7/6 net.</span> <span -class="ml2">Third Impression.</span></p> - -<div class="blockquot"> - -<p class="noindent">“This is an attractive book. There is -a fascination about Mexico which is all but irresistible.... The -authoress writes with considerable descriptive power, and all through -the stirring narrative never permits us to lose sight of natural -surroundings.”</p> - -<p class="right"><cite>Dublin Review.</cite></p></div> - -<p class="noindent"><b>Things as they are in Panama.</b> By <span -class="smcap">Harry A. Franck.</span> With 50 Illustrations. <span -class="ml2">Cloth, 7/6 net.</span></p> - -<div class="blockquot"> - -<p class="noindent">“Mr. Franck writes from personal knowledge, -fortified by the aptitude of a practical and shrewd observer with -a sense of humour, and the result is a word-picture of unusual -vividness.”</p> - -<p class="right"><cite>Standard.</cite></p> - -<p class="noindent">“A sparkling narrative which leaves one -wondering again why the general reader favours modern fiction so much -when it is possible to get such vivacious yarns as this about strange -men and their ways in a romantic corner of the tropics.”</p> - -<p class="right"><cite>Daily Mail.</cite></p></div> - -<p><span class="pagenum"><a name="Page_248" -id="Page_248">[248]</a></span></p> - -<p class="noindent"><b>The Spell of the Tropics.</b> <span -class="smcap">Poems.</span> By <span class="smcap">Randolph H. -Atkin.</span> <span class="ml2">Cloth, 4/6 net.</span> <span -class="ml2">Second Impression.</span></p> - -<p class="noindent">The author has travelled extensively in Central -and South America, and has strongly felt the spell of those tropic -lands, with all their splendour and romance, and yet about which so -little is known. The poems are striking pen-pictures of life as it is -lived by those men of the English-speaking races whose lot is cast in -the sun-bathed countries of Latin-America. Mr. Atkin’s verses -will reach the hearts of all who feel the call of the wanderlust, and, -having shared their pleasures and hardships, his poems will vividly -recall to “old-timers” bygone memories of days spent in the -land of the Coconut Tree.</p> - -<p class="noindent p1"><b>Baedeker Guide to the United States.</b> -With Excursions to Mexico, Cuba, Porto Rico and Alaska. With 33 Maps -and 48 Plans.<span class="ml2"> Fourth Edition, 1909.</span> <span -class="ml2">Cloth, 20/- net.</span></p> - -<hr class="full" /> - -<hr class="full mtn2" /> - -<p class="noindent"><span class="u">IMPORTANT.</span> Travellers to the -Republics of South America will find WESSELY’S ENGLISH-SPANISH -and SPANISH-ENGLISH DICTIONARY and WESSELY’S LATIN-ENGLISH and -ENGLISH-LATIN DICTIONARY invaluable books. Bound in cloth, pocket size. -<span class="ml2">Price 4/- net each.</span></p> - -<p class="noindent">Ask for Wessely’s Edition, published by Mr. -T. Fisher Unwin.</p> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_249" id="Page_249">[249]</a></span></p> - -<p class="ph2">THE STORY OF THE NATIONS</p> - -<p class="ph3">THE GREATEST HISTORICAL LIBRARY IN THE WORLD :: :: 67 VOLUMES</p> - -<p class="noindent">Each volume of “The Story of the Nations” Series is the work of -a recognized scholar, chosen for his knowledge of the subject and -ability to present history in an attractive form, for the student and -the general reader. The Illustrations and Maps are an attractive -feature of the volume, which are strongly bound for constant use.</p> - -<p class="ph4"><i>67 Volumes.</i> <span class="ml2"><i>Cloth, 7s. 6d. net -each.</i></span></p> - -<div class="blockquot"> - -<p class="noindent">“It is many years since Messrs. T. Fisher -Unwin commenced the publication of a series of volumes now entitled -‘The Story of the Nations.’ Each volume is written by an -acknowledged authority on the country with which it deals. The series -has enjoyed great popularity, and not an uncommon experience being the -necessity for a second, third, and even fourth impression of particular -volumes.”</p> - -<p class="right"><cite>Scotsman.</cite></p> - -<p class="noindent">“Probably no publisher has issued a more -informative and valuable series of works than those included in -‘The Story of the Nations.’”</p> - -<p class="right"><cite>To-Day.</cite></p> - -<p class="noindent">“The series is likely to be found -indispensable in every school library.”</p> - -<p class="right"><cite>Pall Mall Gazette.</cite></p> - -<p class="noindent">“An admirable series.”</p> - -<p class="right"><cite>Spectator.</cite></p> - -<p class="noindent">“Such a universal history as the series will -present us with in its completion will be a possession such as no -country but our own can boast of. Its success on the whole has been -very remarkable.”</p> - -<p class="right"><cite>Daily Chronicle.</cite></p> - -<p class="noindent">“There is perhaps no surer sign of the -increased interest that is now being taken in historical matters than -the favourable reception which we believe both here and in America -is being accorded to the various volumes of ‘The Story of the -Nations’ as they issue in quick succession from the press. More -than one volume has reached its third edition in England alone.... -Each volume is written by one of the foremost English authorities -on the subject with which it deals.... It is almost impossible to -over-estimate the value of the series of carefully prepared volumes, -such as are the majority of those comprising this library.... The -illustrations make one of the most attractive features of the -series.”</p> - -<p class="right"><cite>Guardian.</cite></p></div> - -<div class="chapter"></div> - -<p><span class="pagenum"><a name="Page_250" id="Page_250">[250]</a></span></p> - -<p class="ph2">A NEW VOLUME IN “THE STORY OF THE -NATIONS”</p> - -<p class="ph3">NOW READY</p> - -<p class="ph1">BELGIUM</p> - -<p class="ph4">FROM THE ROMAN INVASION TO THE PRESENT DAY</p> - -<p class="center">By EMILE CAMMAERTS. <span class="ml2">With Maps and -Illustrations.</span> <span class="ml2">Large Crown 8vo.</span> <span -class="ml2">Cloth, 12/6 net.</span></p> - -<p class="noindent">A complete history of the Belgian nation from its -origins to its present situation has not yet been published in this -country. Up till now Belgian history has only been treated as a side -issue in works concerned with the Belgian art, Belgian literature or -social conditions. Besides, there has been some doubt with regard -to the date at which such a history ought to begin, and a good many -writers have limited themselves to the modern history of Belgium -because they did not see in olden times sufficient evidence of Belgian -unity. According to the modern school of Belgian historians, however, -this unity, founded on common traditions and common interests, has -asserted itself again and again through the various periods of history -in spite of invasion, foreign domination and the various trials -experienced by the country. The history of the Belgian nation appears -to the modern mind as a slow development of one nationality constituted -by two races speaking two different languages but bound together by -geographical, economic and cultural conditions. In view of the recent -proof Belgium has given of her patriotism during the world-war, this -impartial enquiry into her origins may prove interesting to British -readers. Every opportunity has been taken to insist on the frequent -relationships between the Belgian provinces and Great Britain from -the early middle ages to the present time, and to show the way in -which both countries were affected by them. Written by one of the most -distinguished Belgian writers, who has made a specialty of his subject, -this work will be one of the most brilliant and informing contributions -in “The Story of the Nations.<span class="pagenum"><a -name="Page_251" id="Page_251">[251]</a></span>”</p> - -<div class="chapter"></div> - -<p class="ph3">A COMPLETE LIST OF THE VOLUMES IN “THE STORY OF -THE NATIONS” SERIES. THE FIRST AND MOST COMPLETE LIBRARY OF THE -WORLD’S HISTORY PRESENTED IN A POPULAR FORM</p> - -<hr class="full" /> - -<hr class="full mtn2" /> - -<p class="noindent p1">1 <b>Rome:</b> From the Earliest Times to the -End of the Republic. By <span class="smcap">Arthur Gilman</span>, M.A. -<span class="ml2">Third Edition.</span> <span class="ml2">With 43 -Illustrations and Maps.</span></p> - -<p class="noindent p1">2 <b>The Jews:</b> In Ancient, Mediæval -and Modern Times. By Professor <span class="smcap">James K. -Hosmer</span>. <span class="ml2">Eighth Impression.</span> <span -class="ml2">With 37 Illustrations and Maps.</span></p> - -<p class="noindent p1">3 <b>Germany.</b> By <span class="smcap">S. -Baring-Gould</span>, M.A. <span class="ml2">Seventh Impression.</span> -<span class="ml2">With 108 Illustrations and Maps.</span></p> - -<p class="noindent p1">4 <b>Carthage: or the Empire of Africa.</b> -By Professor <span class="smcap">Alfred J. Church</span>, M.A. With -the Collaboration of Arthur Gilman, M.A. <span class="ml2">Ninth -Impression.</span> <span class="ml2">With 43 Illustrations and -Maps.</span></p> - -<p class="noindent p1">5 <b>Alexander’s Empire.</b> By <span -class="smcap">John Pentland Mahaffy</span>, D.D. With the Collaboration -of Arthur Gilman, M.A. <span class="ml2">Eighth Impression.</span> -<span class="ml2">With 43 Illustrations and Maps.</span></p> - -<p class="noindent p1">6 <b>The Moors in Spain.</b> By <span -class="smcap">Stanley Lane-Poole</span>. With the Collaboration of -Arthur Gilman, M.A. <span class="ml2">Eighth Edition.</span> <span -class="ml2">With 29 Illustrations and Maps.</span></p> - -<p class="noindent p1">7 <b>Ancient Egypt.</b> By Professor <span -class="smcap">George Rawlinson</span>, M.A. <span class="ml2">Tenth -Edition.</span> <span class="ml2">Eleventh Impression.</span> <span -class="ml2">With 50 Illustrations and Maps.</span></p> - -<p class="noindent p1">8 <b>Hungary.</b> In Ancient, Mediæval -and Modern Times. By Professor <span class="smcap">Arminius -Vambéry</span>. With Collaboration of Louis Heilpin. <span -class="ml2">Seventh Edition.</span> <span class="ml2">With 47 -Illustrations and Maps.</span></p> - -<p class="noindent p1">9 <b>The Saracens:</b> From the Earliest Times -to the Fall of Bagdad. By <span class="smcap">Arthur Gilman</span>, -M.A. <span class="ml2">Fourth Edition.</span> <span class="ml2">With 57 -Illustrations and Maps.</span></p> - -<p><span class="pagenum"><a name="Page_252" id="Page_252">[252]</a></span></p> - -<p class="noindent p1">10 <b>Ireland.</b> By the Hon. <span -class="smcap">Emily Lawless</span>. Revised and brought up to date -by J. O’Toole. With some additions by Mrs. Arthur Bronson. -<span class="ml2">Eighth Impression.</span> <span class="ml2">With 58 -Illustrations and Maps.</span></p> - -<p class="noindent p1">11 <b>Chaldea</b>: From the Earliest Times to -the Rise of Assyria. By <span class="smcap">Zénaïde A. -Ragozin</span>. <span class="ml2">Seventh Impression.</span> <span -class="ml2">With 80 Illustrations and Maps.</span></p> - -<p class="noindent p1">12 <b>The Goths</b>: From the Earliest Times to -the End of the Gothic Dominion in Spain. By <span class="smcap">Henry -Bradley</span>. <span class="ml2">Fifth Edition.</span> <span -class="ml2">With 35 Illustrations and Maps.</span></p> - -<p class="noindent p1">13 <b>Assyria</b>: From the Rise of the Empire -to the Fall of Nineveh. (Continued from “Chaldea.”) By -<span class="smcap">Zénaïde A. Ragozin</span>. <span -class="ml2">Seventh Impression.</span> <span class="ml2">With 81 -Illustrations and Maps.</span></p> - -<p class="noindent p1">14 <b>Turkey.</b> By <span class="smcap">Stanley -Lane-Poole</span>, assisted by C. J. W. Gibb and Arthur Gilman. <span -class="ml2">New Edition.</span> <span class="ml2">With a new Chapter on -recent events (1908).</span> <span class="ml2">With 43 Illustrations -and Maps.</span></p> - -<p class="noindent p1">15 <b>Holland.</b> By Professor <span -class="smcap">J. E. Thorold Rogers</span>. <span class="ml2">Fifth -Edition.</span> <span class="ml2">With 57 Illustrations and -Maps.</span></p> - -<p class="noindent p1">16 <b>Mediæval France:</b> From the -Reign of Huguar Capet to the beginning of the 16th Century. By <span -class="smcap">Gustave Masson</span>, B.A. <span class="ml2">Sixth -Edition.</span> <span class="ml2">With 48 Illustrations and -Maps.</span></p> - -<p class="noindent p1">17 <b>Persia.</b> By <span class="smcap">S. G. -W. Benjamin</span>. <span class="ml2">Fourth Edition.</span> <span -class="ml2">With 56 Illustrations and Maps.</span></p> - -<p class="noindent p1">18 <b>Phœnicia.</b> By Professor <span -class="smcap">George Rawlinson</span>, M.A. <span class="ml2">Third -Edition.</span> <span class="ml2">With 47 Illustrations and -Maps.</span></p> - -<p class="noindent p1">19 <b>Media, Babylon, and Persia</b>: -From the Fall of Nineveh to the Persian War. By <span -class="smcap">Zénaïde A. Ragozin</span>. <span -class="ml2">Fourth Edition.</span> <span class="ml2">With 17 -Illustrations and Maps.</span></p> - -<p class="noindent p1">20 <b>The Hansa Towns.</b> By <span -class="smcap">Helen Zimmern</span>. <span class="ml2">Third -Edition.</span> <span class="ml2">With 51 Illustrations and -Maps.</span></p> - -<p class="noindent p1">21 <b>Early Britain.</b> By Professor <span -class="smcap">Alfred J. Church</span>, M.A. <span class="ml2">Sixth -Impression.</span> <span class="ml2">With 57 Illustrations and -Maps.</span></p> - -<p><span class="pagenum"><a name="Page_253" -id="Page_253">[253]</a></span></p> - -<p class="noindent p1">22 <b>The Barbary Corsairs.</b> By <span -class="smcap">Stanley Lane-Poole</span>. With additions by <span -class="smcap">J. D. Kelly</span>. <span class="ml2">Fourth -Edition.</span> <span class="ml2">With 39 Illustrations and -Maps.</span></p> - -<p class="noindent p1">23 <b>Russia.</b> By <span class="smcap">W. R. -Morfill</span>, M.A. <span class="ml2">Fourth Edition.</span> <span -class="ml2">With 60 Illustrations and Maps.</span></p> - -<p class="noindent p1">24 <b>The Jews under Roman Rule.</b> By -<span class="smcap">W. D. Morrison</span>. <span class="ml2">Second -Impression.</span> <span class="ml2">With 61 Illustrations and -Maps.</span></p> - -<p class="noindent p1">25 <b>Scotland:</b> From the Earliest Times to -the Present Day. By <span class="smcap">John Mackintosh</span>, LL.D. -<span class="ml2">Fifth Impression.</span> <span class="ml2">With 60 -Illustrations and Maps.</span></p> - -<p class="noindent p1">26 <b>Switzerland.</b> By <span -class="smcap">Lina Hug</span> and <span class="smcap">R. Stead</span>. -<span class="ml2">Third Impression.</span> <span class="ml2">With over -54 Illustrations, Maps, etc.</span></p> - -<p class="noindent p1">27 <b>Mexico.</b> By <span class="smcap">Susan -Hale</span>. <span class="ml2">Third Impression.</span> <span -class="ml2">With 47 Illustrations and Maps.</span></p> - -<p class="noindent p1">28 <b>Portugal.</b> By <span class="smcap">H. -Morse Stephens</span>, M.A. New Edition. With a new Chapter by Major -<span class="smcap">M. Hume</span> and 5 new Illustrations. <span -class="ml2">Third Impression.</span> <span class="ml2">With 44 -Illustrations and Maps.</span></p> - -<p class="noindent p1">29 <b>The Normans.</b> Told chiefly in -Relation to their Conquest of England. By <span class="smcap">Sarah -Orne Jewett</span>. <span class="ml2">Third Impression.</span> <span -class="ml2">With 35 Illustrations and Maps.</span></p> - -<p class="noindent p1">30 <b>The Byzantine Empire.</b> By <span -class="smcap">C. W. C. Oman</span>, M.A. <span class="ml2">Third -Edition.</span> <span class="ml2">With 44 Illustrations and -Maps.</span></p> - -<p class="noindent p1">31 <b>Sicily:</b> Phœnician, Greek, -and Roman. By Professor <span class="smcap">E. A. Freeman.</span> -<span class="ml2">Third Edition.</span> <span class="ml2">With 45 -Illustrations.</span></p> - -<p class="noindent p1">32 <b>The Tuscan Republics</b> (Florence, -Siena, Pisa, Lucca) <b>with Genoa.</b> By <span class="smcap">Bella -Duffy</span>. <span class="ml2">With 40 Illustrations and -Maps.</span></p> - -<p class="noindent p1">33 <b>Poland.</b> By <span class="smcap">W. -R. Morfill</span>. <span class="ml2">Third Impression.</span> <span -class="ml2">With 50 Illustrations and Maps.</span></p> - -<p class="noindent p1">34 <b>Parthia.</b> By Professor <span -class="smcap">George Rawlinson</span>. <span class="ml2">Third -Impression.</span> <span class="ml2">With 48 Illustrations and -Maps.</span></p> - -<p><span class="pagenum"><a name="Page_254" id="Page_254">[254]</a></span></p> - -<p class="noindent p1">35 <b>The Australian Commonwealth.</b> -(New South Wales, Tasmania, Western Australia, South Australia, -Victoria, Queensland, New Zealand.) By <span class="smcap">Greville -Tregarthen</span>. <span class="ml2">Fifth Impression.</span> <span -class="ml2">With 36 Illustrations and Maps.</span></p> - -<p class="noindent p1">36 <b>Spain.</b> Being a Summary of Spanish -History from the Moorish Conquest to the Fall of Granada (A.D. -711-1492). By <span class="smcap">Henry Edward Watts</span>. -<span class="ml2">Third Edition.</span> <span class="ml2">With 36 -Illustrations and Maps.</span></p> - -<p class="noindent p1">37 <b>Japan.</b> By <span class="smcap">David -Murray</span>, Ph.D., LL.D. With a new Chapter by <span -class="smcap">Joseph W. Longford</span>. <span class="ml2">35 -Illustrations and Maps.</span></p> - -<p class="noindent p1">38 <b>South Africa.</b> (The Cape Colony, Natal, -Orange Free State, South African Republic, Rhodesia, and all other -Territories south of the Zambesi.) By Dr. <span class="smcap">George -McCall Theal</span>, D.Litt., LL.D. Revised and brought up to date. -<span class="ml2">Eleventh Impression.</span> <span class="ml2">With 39 -Illustrations and Maps.</span></p> - -<p class="noindent p1">39 <b>Venice.</b> By <span class="smcap">Alethea -Wiel</span>. <span class="ml2">Fifth Impression.</span> <span -class="ml2">With 61 Illustrations and a Map.</span></p> - -<p class="noindent p1">40 <b>The Crusades:</b> The Story of the Latin -Kingdom of Jerusalem. By <span class="smcap">T. A. Archer</span> and -<span class="smcap">C. L. Kingsford</span>. <span class="ml2">Third -Impression.</span> <span class="ml2">With 58 Illustrations and 3 -Maps.</span></p> - -<p class="noindent p1">41 <b>Vedic India:</b> As embodied principally -in the Rig-Veda. By <span class="smcap">Zénaïde A. -Ragozin</span>. <span class="ml2">Third Edition.</span> <span -class="ml2">With 36 Illustrations and Maps.</span></p> - -<p class="noindent p1">42 <b>The West Indies and the Spanish -Main.</b> By <span class="smcap">James Rodway</span>, F.L.S. <span -class="ml2">Third Impression.</span> <span class="ml2">With 48 -Illustrations and Maps.</span></p> - -<p class="noindent p1">43 <b>Bohemia:</b> From the Earliest Times -to the Fall of National Independence in 1620; with a Short Summary -of later Events. By <span class="smcap">C. Edmund Maurice</span>. -<span class="ml2">Second Impression.</span> <span class="ml2">With 41 -Illustrations and Maps.</span></p> - -<p class="noindent p1">44 <b>The Balkans</b> (Rumania, Bulgaria, -Servia and Montenegro). By <span class="smcap">W. Miller</span>, -M.A. <span class="ml2">New Edition.</span> <span class="ml2">With a -new Chapter containing their History from 1296 to 1908.</span> <span -class="ml2">With 39 Illustrations and Maps.</span></p> - -<p><span class="pagenum"><a name="Page_255" id="Page_255">[255]</a></span></p> - -<p class="noindent p1">45 <b>Canada.</b> By Sir <span -class="smcap">John Bourinot</span>, C.M.G. With 63 Illustrations and -Maps. Second Edition. With a new Map and revisions, and a supplementary -Chapter by <span class="smcap">Edward Porritt</span>. <span -class="ml2">Third Impression.</span></p> - -<p class="noindent p1">46 <b>British India.</b> By <span -class="smcap">R. W. Frazer</span>, LL.D. <span class="ml2">Eighth -Impression.</span> <span class="ml2">With 30 Illustrations and -Maps.</span></p> - -<p class="noindent p1">47 <b>Modern France, 1789-1895.</b> By <span -class="smcap">André Lebon</span>. With 26 Illustrations and a -Chronological Chart of the Literary, Artistic, and Scientific Movement -in Contemporary France. <span class="ml2">Fourth Impression.</span></p> - -<p class="noindent p1">48 <b>The Franks.</b> From their Origin as -a Confederacy to the Establishment of the Kingdom of France and -the German Empire. By <span class="smcap">Lewis Sergeant</span>. -<span class="ml2">Second Edition.</span> <span class="ml2">With 40 -Illustrations and Maps.</span></p> - -<p class="noindent p1">49 <b>Austria.</b> By <span class="smcap">Sidney -Whitman</span>. With the Collaboration of <span class="smcap">J. -R. McIlraith</span>. <span class="ml2">Third Edition.</span> <span -class="ml2">With 35 Illustrations and a Map.</span></p> - -<p class="noindent p1">50 <b>Modern England before the Reform Bill.</b> -By <span class="smcap">Justin McCarthy</span>. <span class="ml2">With -31 Illustrations.</span></p> - -<p class="noindent p1">51 <b>China.</b> By Professor <span -class="smcap">R. K. Douglas</span>. <span class="ml2">Fourth -Edition.</span> <span class="ml2">With a new Preface.</span> -<span class="ml2">51 Illustrations and a Map.</span> <span -class="ml2">Revised and brought up to date by <span class="smcap">Ian -C. Hannah</span>.</span></p> - -<p class="noindent p1">52 <b>Modern England under Queen Victoria</b>: -From the Reform Bill to the Present Time. By <span class="smcap">Justin -McCarthy</span>. <span class="ml2">Second Edition.</span> <span -class="ml2">With 46 Illustrations.</span></p> - -<p class="noindent p1">53 <b>Modern Spain, 1878-1898.</b> By <span -class="smcap">Martin A. S. Hume</span>. <span class="ml2">Second -Impression.</span> <span class="ml2">With 37 Illustrations and a -Map.</span></p> - -<p class="noindent p1">54 <b>Modern Italy, 1748-1898.</b> By <span -class="smcap">Professor Pietro Orsi</span>. <span class="ml2">With over -40 Illustrations and Maps.</span></p> - -<p class="noindent p1">55 <b>Norway</b>: From the Earliest Times. By -Professor <span class="smcap">Hjalmar H. Boyesen</span>. With a Chapter -by <span class="smcap">C. F. Keary</span>. <span class="ml2">With 77 -Illustrations and Maps.</span></p> - -<p class="noindent p1">56 <b>Wales.</b> By <span class="smcap">Owen -Edwards</span>. <span class="ml2">With 47 Illustrations and 7 -Maps.</span> <span class="ml2">Fifth Impression.</span></p> - -<p><span class="pagenum"><a name="Page_256" -id="Page_256">[256]</a></span></p> - -<p class="noindent p1">57 <b>Mediæval Rome:</b> From Hildebrand -to Clement VIII, 1073-1535. By <span class="smcap">William -Miller</span>. <span class="ml2">With 35 Illustrations.</span></p> - -<p class="noindent p1">58 <b>The Papal Monarchy:</b> From Gregory the -Great to Boniface VIII. By <span class="smcap">William Barry</span>, -D.D. <span class="ml2">Second Impression.</span> <span class="ml2">With -61 Illustrations and Maps.</span></p> - -<p class="noindent p1">59 <b>Mediæval India under Mohammedan -Rule.</b> By <span class="smcap">Stanley Lane-Poole</span>. <span -class="ml2">With 59 Illustrations.</span> <span class="ml2">Twelfth -Impression.</span></p> - -<p class="noindent p1">60 <b>Parliamentary England:</b> The Evolution -of the Cabinet System, 1660-1832. By <span class="smcap">Edward -Jenks</span>. <span class="ml2">With 47 Illustrations.</span></p> - -<p class="noindent p1">61 <b>Buddhist India.</b> By <span -class="smcap">T. W. Rhys Davids</span>. <span class="ml2">Fourth -Impression.</span> <span class="ml2">With 57 Illustrations and -Maps.</span></p> - -<p class="noindent p1">62 <b>Mediæval England, 1066-1350.</b> -By <span class="smcap">Mary Bateson</span>. <span class="ml2">With 93 -Illustrations.</span></p> - -<p class="noindent p1">63 <b>The Coming of Parliament.</b> (England, -1350-1660.) By <span class="smcap">L. Cecil Jane</span>. <span -class="ml2">With 51 Illustrations and a Map.</span></p> - -<p class="noindent p1">64 <b>The Story of Greece:</b> From the Earliest -Times to <span class="smcap">A.D.</span> 14. By <span class="smcap">E. -S. Shuckburgh</span>. <span class="ml2">With 2 Maps and about 70 -Illustrations.</span></p> - -<p class="noindent p1">65 <b>The Story of the Roman Empire.</b> (29 -<span class="smcap">B.C.</span> to <span class="smcap">A.D.</span> -476.) By <span class="smcap">H. Stuart Jones</span>. <span -class="ml2">Third Impression.</span> <span class="ml2">With a Map and -52 Illustrations.</span></p> - -<p class="noindent p1">66 <b>Sweden and Denmark.</b> With Chapters on -Finland and Iceland. By <span class="smcap">Jon Stefansson</span>. -<span class="ml2">With Maps and 40 Illustrations.</span></p> - -<p class="noindent p1">67 <b>Belgium.</b> By <span class="smcap">Emile -Cammaerts</span>. <span class="ml2">12s. 6d.</span></p> - -<p class="center u p1">IMPORTANT.—ASK YOUR BOOKSELLER TO LET -YOU EXAMINE A SPECIMEN VOLUME OF -“THE STORY OF THE NATIONS” SERIES</p> - -<div class="center-block"><div class="block"> - -<p class="noindent p1">T. FISHER UNWIN Ltd., 1 Adelphi<br /> -Terrace, <span class="ml2">London, W.C.2</span></p> - -<p class="noindent">And of all Booksellers throughout the World</p> - -</div></div> - -<div class="p2"></div> - -<div class="footnotes"> - -<h2>FOOTNOTES:</h2> - -<div class="footnote"> - -<p><a name="Footnote_1_1" id="Footnote_1_1"></a><a -href="#FNanchor_1_1"><span class="label">[1]</span></a> It is but fair -to add, however, that among tribes with whom the matrilocal custom -exists, the position of the woman is apt to be better than among -those that are patrilocal. This particularly as far as the treatment -of the wife is concerned. The husband is regarded always more or -less as a visitor—an “auslander”—among his -wife’s people; one over whom the influence of his father-in-law -and brothers-in-law has a chastening effect. In matrilocal tribes -the real power lies usually in the hands of the father and the elder -brother of the wife, who have absolute authority over her and over her -children.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_2" id="Footnote_2_2"></a><a -href="#FNanchor_2_2"><span class="label">[2]</span></a> Formosa is only -225 miles (approximately) north of Cape Engano, the northernmost point -of the Philippine Islands, of which Manila is the capital.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_3" id="Footnote_3_3"></a><a -href="#FNanchor_3_3"><span class="label">[3]</span></a> Some Chinese -scholars maintain that Terrace Bay (i.e. a bay surrounded by terraces) -is a more accurate translation than Terrace Beach.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_4" id="Footnote_4_4"></a><a -href="#FNanchor_4_4"><span class="label">[4]</span></a> There is some -difference of opinion as to the origin of the name. Shinji Ishii, -the Japanese writer, suggests that the Chinese name, Taiwan, is a -corruption of <em>Paiwan</em>, the name of one of the aboriginal tribes of the -island. In this connection it must be remembered that the Japanese, -generally speaking, are prone to deny to the Chinese capacity for -poetic conception, or appreciation of beauty. I, however, who have -lived among the Chinese, and know their genuine appreciation of the -beautiful in nature, and their habit of fixing the poetic concept of a -moment by crystallizing it in a word or phrase, think “Terrace -Beach” or “Terrace Bay” the more probable meaning of -<em>Taiwan</em>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_5" id="Footnote_5_5"></a><a -href="#FNanchor_5_5"><span class="label">[5]</span></a> I had gone to -Japan under the glamour of the writings of Lafcadio Hearn.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_6" id="Footnote_6_6"></a><a -href="#FNanchor_6_6"><span class="label">[6]</span></a> -Vagabond—or wanderer—as nearly as that expressive Russian -word “бродяга” -can be translated into English.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_7_7" id="Footnote_7_7"></a><a -href="#FNanchor_7_7"><span class="label">[7]</span></a> To be exact, -I was, when in Kyoto, devoting my attention chiefly to the study of -<i lang="ja" xml:lang="ja">Shin-shu</i> (not to be confounded with Shinto)—one of the many -sects into which Mahayana Buddhism is now divided, the sect associated -with the two great Hongwanji temples of Kyoto—and comparing these -teachings with those of <i lang="ja" xml:lang="ja">Zen-shu</i>, another sect of Mahayana Buddhism, -which I had previously studied in a Zen monastery in Kamakura.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_8_8" id="Footnote_8_8"></a><a -href="#FNanchor_8_8"><span class="label">[8]</span></a> As -a teacher in this school I ranked as a “two-button” -official (<i lang="ja" xml:lang="ja">sōninkan</i>) of the Japanese Government, and -thus technically entitled to wear two buttons on the sleeve of -my coat, and to carry a short sword with a white handle. The -Director of the school, the Head Master and the heads of one or -two departments and the other “foreign” teachers were -also “two-button” officials. The majority of the -teachers were “one-button” officials (<i lang="ja" xml:lang="ja">hanninkan</i>), -entitled to wear only one button on the sleeve of their coats -and to carry a black-handled sword. The “two-button” -officials were “invited”—i.e. practically -commanded—to attend official government banquets and similar -functions, and to meet visiting princes and other notables from the -“mother-country.” The “one-button” officials -escaped these honours.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_9_9" id="Footnote_9_9"></a><a -href="#FNanchor_9_9"><span class="label">[9]</span></a> The picturesque -and interesting—because still untouristized—city in the -extreme south of Japan, situated under the shadow of Sakurajima, the -still active volcano, which early in 1914—the year that I was in -Kagoshima—destroyed a portion of the city, and killed several -hundred of its inhabitants.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_10_10" id="Footnote_10_10"></a><a -href="#FNanchor_10_10"><span class="label">[10]</span></a> A school -for the daughters of Japanese officials has also been established -in Taihoku; but it is an interesting commentary upon the position -of women in Japan, even at the present time, that while several -“foreign” (English and American) teachers are engaged -for the boys’ school, no “foreign” teacher is -employed for the girls’ school. That would be “too -expensive for a girls’ school,” the Japanese say. Also, -while the curriculum of the two schools is—with the exception -of English—practically the same, yet the boys’ school is -called a Middle School (Chu Gakkō), because the boys are expected -to go later to a Higher School, for the completion of their education; -while the girls’ school is called a Higher School (Kōtō -Gakkō) because the education of girls is supposed to be completed -with the completion of the course in this school.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_11_11" id="Footnote_11_11"></a><a -href="#FNanchor_11_11"><span class="label">[11]</span></a> Why -the Japanese should restrict the term “foreigner” -(<i lang="ja" xml:lang="ja">seiyō-jin</i>, or <i lang="ja" xml:lang="ja">ijin-san</i>, or <i lang="ja" xml:lang="ja">ketto-jin</i>, the last meaning -literally “hairy barbarian”) to men and women of the white -race, I do not know. A member of any other Asiatic race—liked or -loathed—is not called a “foreigner.”</p></div> - -<div class="footnote"> - -<p><a name="Footnote_12_12" id="Footnote_12_12"></a><a -href="#FNanchor_12_12"><span class="label">[12]</span></a> Mt. -Morrison—called by the Japanese Niitaka-Yama—is the highest -mountain in the Japanese Empire, exceeding by nearly a thousand feet -the world-famous Mt. Fuji, in Japan proper.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_13_13" id="Footnote_13_13"></a><a -href="#FNanchor_13_13"><span class="label">[13]</span></a> That is, -“as the crow flies.” In actually traversing the island, -however, from northern to southern extremity, it is necessary, by the -shortest route, to travel at least 350 miles.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_14_14" id="Footnote_14_14"></a><a -href="#FNanchor_14_14"><span class="label">[14]</span></a> It is -said that at this time the Formosans valued iron so highly that when -throwing a spear tipped with this metal, they always pulled it back, -by means of a raw-hide line, about 100 feet long, one end of which was -held in the hand, the other attached to the spear-haft.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_15_15" id="Footnote_15_15"></a><a -href="#FNanchor_15_15"><span class="label">[15]</span></a> Probably the -harbour of Anping.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_16_16" id="Footnote_16_16"></a><a -href="#FNanchor_16_16"><span class="label">[16]</span></a> The -recent change of view-point on the part of the Japanese regarding -Koksinga throws an interesting side-light on the psychology of that -race. Previous to 1895 the name of Koksinga was in Japan held up -to universal execration. He had been a “villainous Chinese -pirate; one who had behaved in Taiwan with the usual cruelty of his -race” (i.e. the Chinese). Since 1895 when the Japanese came into -control of Formosa, and, in turn, dispossessed the Chinese, it has -been discovered “in old Japanese records” that Koksinga -had a Japanese mother. Therefore he was Japanese—and a hero. -Temples have recently been erected in honour of this “Japanese -hero” by the Japanese, in several places in Formosa. To one -who knows how strictly patrilineal the Japanese are—how -little relationship through the line of the mother is usually -considered—“<i lang="fr" xml:lang="fr">c’est à rire</i>”!</p></div> - -<div class="footnote"> - -<p><a name="Footnote_17_17" id="Footnote_17_17"></a><a -href="#FNanchor_17_17"><span class="label">[17]</span></a> The name -Formosa, as applied to the island, seems to have first become generally -known in Europe through the book, <cite>Historical and Geographical -Description of Formosa</cite>, by the so-called impostor, Psalmanazar, -published in London in 1704. How much credence can be given to the -statements of Psalmanazar remains still an open question.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_18_18" id="Footnote_18_18"></a><a -href="#FNanchor_18_18"><span class="label">[18]</span></a> The -Japanese, of even the more educated classes—teachers and -others—will say in all seriousness that their ancestors -“came from heaven.” The ancestors of all other races they -consider to have been earth-born. On this assumption they base their -conception of the superiority of the Japanese race to all other races. -There is a mountain in the southern part of Japan, near Kagoshima, -to which the Japanese point as the actual spot on which their first -ancestors alighted when they descended from heaven.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_19_19" id="Footnote_19_19"></a><a -href="#FNanchor_19_19"><span class="label">[19]</span></a> Aus -Brockhaus, <cite>Konversationslexikon</cite>: “Dido oder Elissa, die -sagenhafte Gründerin von Karthago, war eine Tochter des tyrischen -Königs Mutto und die Gemahlin von dessen Bruder Sicharbas (bei -Virgil Sichäus) einem Priester des Melkart. Ihr Bruder tötete -ihren Gemahl, worauf Dido mit dessen Schätzen, begleitet von -vielen Tyriern, entfloh, um einen neuen Wohnsitz zu suchen. Sie landete -in Afrika, unweit der schon bestehenden phönizischen Pflanzstadt -Ityke (Utika) und baute auf dem den Eingeborenen abgekauften Boden -eine Burg Byrsa (das Fell). Die Bedeutung dieses Wortes wurde durch -die Sage so erklärt: Dido habe so viel Land gekauft, wie mit -einer Rindshaut belegt werden könne, dann aber listig die Haut in -dünne Streifen geschnitten und damit einen weiten Raum umgrenzt. -An die Burg schloss sich hierauf die Stadt Karthago an. Hier ward Dido -nach ihrem Tode, den sie sich selbst auf dem Scheiterhaufen gab, um -dem Begehren des Nachbarkönigs Hiarbas (Jarbas) nach ihrer Hand -zu entgehen, göttlich verehrt, wie denn ihre mythische Gestalt -offenbar derjenigen der grossen weiblichen Gottheit der Semiten -entspricht, welche auch den Namen Dido führte. Virgil lässt, -wie es schon Nävius getan, den Äneas zur Dido kommen und -giebt dessen Untreue als die Ursache ihres Todes an.”</p> - -<p>Aus Weber, <cite>Weltgeschichte</cite>: “Die Sage von der Ochsenhaut -bei Gründung der Stadt (Karthago) ist bezeichnend für den -Charakter der Phönizier, deren List und Verschlagenheit schon im -Altertum berühmt war.”</p> - -<p>Nach Gustav Schwab, <cite>Die Schönsten Sagen des klassischen -Altertums</cite>, “War es eine Stierhaut (was dem Namen Byrsa -entspricht).”</p></div> - -<div class="footnote"> - -<p><a name="Footnote_20_20" id="Footnote_20_20"></a><a -href="#FNanchor_20_20"><span class="label">[20]</span></a> The -Moors captured the southern island of the Philippine Island -group—Mindanao—and converted the natives to Mohammedanism. -Their hybrid descendants now living on Mindanao are still called -“Moros.”</p></div> - -<div class="footnote"> - -<p><a name="Footnote_21_21" id="Footnote_21_21"></a><a -href="#FNanchor_21_21"><span class="label">[21]</span></a> During the -days of the Chinese over-lordship of the island there were several -British consulates in Formosa; one in Takao, the southern port of the -island, and one in Anping, the harbour on the west coast, as well as -the one in Keelung. Since Formosa has been a part of the Japanese -Empire, however, British trade with the island has steadily declined. -No encouragement—in fact, every discouragement—is given -it by the present masters of the island; hence there are no longer -consulates at either Takao or Anping, and the great houses formerly -occupied by the consuls, which were centres of both social and business -activity in the British colonies at Takao and Anping, respectively, are -now falling into decay, occupied only by bats, snakes, and homeless -Chinese-Formosan beggars.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_22_22" id="Footnote_22_22"></a><a -href="#FNanchor_22_22"><span class="label">[22]</span></a> The records -speak only of male chieftains being invited to these feasts. It is -possible that those tribal groups which have now—and probably had -then—women chiefs sent male proxies to the feasts of the Dutch -governors, as the latter would treat only with men.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_23_23" id="Footnote_23_23"></a><a -href="#FNanchor_23_23"><span class="label">[23]</span></a> See -footnote, p. <a href="#Page_33">33</a>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_24_24" id="Footnote_24_24"></a><a -href="#FNanchor_24_24"><span class="label">[24]</span></a> Curiously -enough, this pack of starving dogs constituted my first impression -of life in Formosa, teeming though the island is with richness of -vegetable and animal life, and with all that makes for easy and -comfortable living for both man and beast. At first the starvation -and evident misery of these dogs puzzled me. I did not then fully -understand—as later I was forced to do—the callousness and -indifference of the great majority of both Chinese and Japanese to the -sufferings of animals.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_25_25" id="Footnote_25_25"></a><a -href="#FNanchor_25_25"><span class="label">[25]</span></a> All the -Japanese in Formosa in Civil Service, including the teachers, wear -military uniform and carry swords.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_26_26" id="Footnote_26_26"></a><a -href="#FNanchor_26_26"><span class="label">[26]</span></a> All -“writing” in Chinese characters is really painting, being -done with a soft brush dipped in Indian ink.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_27_27" id="Footnote_27_27"></a><a -href="#FNanchor_27_27"><span class="label">[27]</span></a> During -my residence in Formosa, my Chinese-Formosan house-boy came to me, -begging that <i lang="tay" xml:lang="tay">Asa</i>—the “sun,” or “shining -lord”—in this case “female lord” (lady does not -quite express the significance) of the household—would lend him -70 yen, with which to buy a “lily-footed” bride. His father -had said it was time for him to marry, and with 40 yen—the amount -of his savings—he could buy only a “big-footed” -wife, something which would make him the laughing-stock of all his -acquaintance.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_28_28" id="Footnote_28_28"></a><a -href="#FNanchor_28_28"><span class="label">[28]</span></a> In Japan -the police are drawn from the educated upper-class—the old -<i lang="ja" xml:lang="ja">Samurai</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_29_29" id="Footnote_29_29"></a><a -href="#FNanchor_29_29"><span class="label">[29]</span></a> The -Japanese when at home always sit, or rather kneel, on <i lang="ja" xml:lang="ja">Zabuton</i> -(kneeling-cushions, or mats) on the floor.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_30_30" id="Footnote_30_30"></a><a -href="#FNanchor_30_30"><span class="label">[30]</span></a> -Rickshas—small man-drawn carriages—(see illustration) could -be pulled only about the city and its immediate environs, and it was -not city or suburban life in which I was interested.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_31_31" id="Footnote_31_31"></a><a -href="#FNanchor_31_31"><span class="label">[31]</span></a> See -illustrations.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_32_32" id="Footnote_32_32"></a><a -href="#FNanchor_32_32"><span class="label">[32]</span></a> It is due -to the efforts of Mr. Hosui and Mr. Marui that the skull of a recently -decapitated member of the Taiyal tribe has been presented to the Museum -of Oxford University.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_33_33" id="Footnote_33_33"></a><a -href="#FNanchor_33_33"><span class="label">[33]</span></a> See -map.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_34_34" id="Footnote_34_34"></a><a -href="#FNanchor_34_34"><span class="label">[34]</span></a> Quite -naturally, Christmas means nothing to the Japanese. Most of those -who have not been missionized do not even know on what day this -<i lang="ja" xml:lang="ja">seiyō-jin matsuri</i> (foreign festival) falls; those who live in -country districts have not even heard of it. Their celebration of the -winter solstice is at the New Year, which is the great festival time -of the year. At this season interesting ceremonies are observed, and -quaint and picturesque games played by old and young alike.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_35_35" id="Footnote_35_35"></a><a -href="#FNanchor_35_35"><span class="label">[35]</span></a> See -map.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_36_36" id="Footnote_36_36"></a><a -href="#FNanchor_36_36"><span class="label">[36]</span></a> See -map.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_37_37" id="Footnote_37_37"></a><a -href="#FNanchor_37_37"><span class="label">[37]</span></a> See -map.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_38_38" id="Footnote_38_38"></a><a -href="#FNanchor_38_38"><span class="label">[38]</span></a> See -map.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_39_39" id="Footnote_39_39"></a><a -href="#FNanchor_39_39"><span class="label">[39]</span></a> See -map.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_40_40" id="Footnote_40_40"></a><a -href="#FNanchor_40_40"><span class="label">[40]</span></a> See <a -href="#Page_93">Part II</a> of this book.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_41_41" id="Footnote_41_41"></a><a -href="#FNanchor_41_41"><span class="label">[41]</span></a> Winter is -the rainy season in northern Formosa; summer the rainy season in the -southern part of the island.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_42_42" id="Footnote_42_42"></a><a -href="#FNanchor_42_42"><span class="label">[42]</span></a> One of the -distinguishing characteristics of the Hakkas is that the women never -“bind” their feet; whereas the feet of all the other -Chinese-Formosan women are “bound,” i.e. crippled and -distorted. This “sin of omission” on the part of the Hakkas -seems to have something to do with the contempt in which they are held -by the other Chinese, both in Formosa and on the mainland.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_43_43" id="Footnote_43_43"></a><a -href="#FNanchor_43_43"><span class="label">[43]</span></a> The -<cite>Encyclopædia Britannica</cite>, 11th edition, gives the aboriginal -population of Formosa as 104,334. This is probably a fairly correct -estimate, although the Japanese claim that 120,000 is more nearly -correct, they wishing to give the impression that the aboriginal -population is increasing, rather than diminishing.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_44_44" id="Footnote_44_44"></a><a -href="#FNanchor_44_44"><span class="label">[44]</span></a> During my -residence in Formosa I personally saw instances of the most hideous -cruelty on the part of the Japanese toward the Chinese-Formosans, and -of barbaric torture, officially inflicted, as punishment for the most -trivial offences (as later—in the spring of 1919—I saw the -same thing in the other Japanese colony, Korea, on the part of the -Japanese toward the gentle Koreans). But this is an aspect of Japanese -colonization with which in this book I shall not deal.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_45_45" id="Footnote_45_45"></a><a -href="#FNanchor_45_45"><span class="label">[45]</span></a> The camphor -“factories” established in the mountains—such as the -one illustrated—for the extraction of crude camphor from the -camphor wood are naturally of a primitive kind. The crude camphor is -brought down to Taihoku to be refined.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_46_46" id="Footnote_46_46"></a><a -href="#FNanchor_46_46"><span class="label">[46]</span></a> This -actually happened during my residence in Formosa, the Japanese boasting -of the cleverness of the expedient, and ridiculing the aborigines for -believing—as they did—that the aeroplane was a huge bird, -and the bomb its poisonous excrement.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_47_47" id="Footnote_47_47"></a><a -href="#FNanchor_47_47"><span class="label">[47]</span></a> In -connection with the care, especially the medical treatment, which -Father Candidius gave to the native people, naturally many stories of -miracles have grown up.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_48_48" id="Footnote_48_48"></a><a -href="#FNanchor_48_48"><span class="label">[48]</span></a> See Part I, -p. <a href="#Page_29">29</a>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_49_49" id="Footnote_49_49"></a><a -href="#FNanchor_49_49"><span class="label">[49]</span></a> The -Taiyal tribe is the same as that which Swinhoe, who spent a few -days among them in 1857, calls the Tylolok (see <cite>Hastings’ -Encyclopædia of Religion and Ethics</cite>, vol. vi. p. 85).</p></div> - -<div class="footnote"> - -<p><a name="Footnote_50_50" id="Footnote_50_50"></a><a -href="#FNanchor_50_50"><span class="label">[50]</span></a> Stakes -driven into the ground, extending upward to a height of six feet, or -more (see illustration of Yami house).</p></div> - -<div class="footnote"> - -<p><a name="Footnote_51_51" id="Footnote_51_51"></a><a -href="#FNanchor_51_51"><span class="label">[51]</span></a> See Part I, -p. <a href="#Page_70">70</a>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_52_52" id="Footnote_52_52"></a><a -href="#FNanchor_52_52"><span class="label">[52]</span></a> The colour -of the skin, the shape of the features, and the occasionally curly hair -of certain members of the Yami suggest that the people of this tiny -island—Botel Tobago—have in them an admixture of Papuan -blood, which modifies the predominant Malay strain. This admixture is -also suggested by certain features of their arts and crafts.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_53_53" id="Footnote_53_53"></a><a -href="#FNanchor_53_53"><span class="label">[53]</span></a> During the -days of the Chinese government of Formosa when there was a British -consulate at Takao.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_54_54" id="Footnote_54_54"></a><a -href="#FNanchor_54_54"><span class="label">[54]</span></a> See -illustrations from snapshots taken by the author, showing how -these very small women keep their heads covered—bound with -cloths—as much as possible, in order to conceal their -hair.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_55_55" id="Footnote_55_55"></a><a -href="#FNanchor_55_55"><span class="label">[55]</span></a> That is, of -the same tribal group, which constitutes a social unit.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_56_56" id="Footnote_56_56"></a><a -href="#FNanchor_56_56"><span class="label">[56]</span></a> This, -of course, does not apply to a forced oath, extorted through -terror.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_57_57" id="Footnote_57_57"></a><a -href="#FNanchor_57_57"><span class="label">[57]</span></a> This -constitutes part of the puberty initiation ceremonies.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_58_58" id="Footnote_58_58"></a><a -href="#FNanchor_58_58"><span class="label">[58]</span></a> See -illustration of Paiwan skull-shelf, at the side of doorway of -chief.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_59_59" id="Footnote_59_59"></a><a -href="#FNanchor_59_59"><span class="label">[59]</span></a> See <cite>Formosa -under the Dutch</cite>, by Campbell.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_60_60" id="Footnote_60_60"></a><a -href="#FNanchor_60_60"><span class="label">[60]</span></a> See -illustration of bachelor-house facing page <a href="#Page_97">97</a>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_61_61" id="Footnote_61_61"></a><a -href="#FNanchor_61_61"><span class="label">[61]</span></a> See -<cite>Primitive Society</cite>, by Robert H. Lowie, Ph.D., Assistant Curator in -Anthropology, American Museum of Natural History.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_62_62" id="Footnote_62_62"></a><a -href="#FNanchor_62_62"><span class="label">[62]</span></a> Some groups -of the Taiyal use pounded ginger-root, instead of salt, for flavouring -their food.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_63_63" id="Footnote_63_63"></a><a -href="#FNanchor_63_63"><span class="label">[63]</span></a> This -duration varies among the different tribes, as will be explained -in the chapter dealing with <span class="smcap">Marriage -Customs</span>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_64_64" id="Footnote_64_64"></a><a -href="#FNanchor_64_64"><span class="label">[64]</span></a> A tribal -group, or unit, usually consists of several villages near together, -under the same rulership, and having the same organization and -regulations.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_65_65" id="Footnote_65_65"></a><a -href="#FNanchor_65_65"><span class="label">[65]</span></a> See -map.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_66_66" id="Footnote_66_66"></a><a -href="#FNanchor_66_66"><span class="label">[66]</span></a> Sometimes -called the Story of Kaguya-Hime.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_67_67" id="Footnote_67_67"></a><a -href="#FNanchor_67_67"><span class="label">[67]</span></a> See -illustration.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_68_68" id="Footnote_68_68"></a><a -href="#FNanchor_68_68"><span class="label">[68]</span></a> See -illustration, p. <a href="#Page_116">116</a>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_69_69" id="Footnote_69_69"></a><a -href="#FNanchor_69_69"><span class="label">[69]</span></a> See p. -<a href="#Page_115">115</a>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_70_70" id="Footnote_70_70"></a><a -href="#FNanchor_70_70"><span class="label">[70]</span></a> See p. -<a href="#Page_118">118</a>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_71_71" id="Footnote_71_71"></a><a -href="#FNanchor_71_71"><span class="label">[71]</span></a> See -map.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_72_72" id="Footnote_72_72"></a><a -href="#FNanchor_72_72"><span class="label">[72]</span></a> The word -“nation” is here used in the sense that it is commonly -used in connection with the tribal groupings of the American -Indians.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_73_73" id="Footnote_73_73"></a><a -href="#FNanchor_73_73"><span class="label">[73]</span></a> See -<cite>Totemism and Exogamy</cite> (vol. i), by Sir James Frazer.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_74_74" id="Footnote_74_74"></a><a -href="#FNanchor_74_74"><span class="label">[74]</span></a> Even -under “conditions of civilization,” however, eugenists -hold that more male infants than female are born, but fewer reach -maturity. Among primitive peoples the disproportion seems greater; -that is, except among those tribes where the women are deliberately -fattened—supposedly to enhance their beauty—as is the -case with certain of the African tribes; or except among those where -polygamy exists, which Frazer suggests may tend to increase the -proportion of females (see <cite>Totemism and Exogamy</cite>, vol. i.).</p></div> - -<div class="footnote"> - -<p><a name="Footnote_75_75" id="Footnote_75_75"></a><a -href="#FNanchor_75_75"><span class="label">[75]</span></a> This -attitude of reverencing the priestesses as rain-destroyers is in -curious contrast with that of certain African tribes (e.g. the Dinkas -and Shilluks, according to Dr. Seligman), with whom the king—who -is also chief priest—is called “rain-maker”; this -difference of point of view of course being due to difference of -climatic conditions.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_76_76" id="Footnote_76_76"></a><a -href="#FNanchor_76_76"><span class="label">[76]</span></a> -The resemblance of certain members of the Yami tribe to the -Papuans—such as those of the Solomon Islands—has already -been noted (p. 103).</p></div> - -<div class="footnote"> - -<p><a name="Footnote_77_77" id="Footnote_77_77"></a><a -href="#FNanchor_77_77"><span class="label">[77]</span></a> See -frontispiece.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_78_78" id="Footnote_78_78"></a><a -href="#FNanchor_78_78"><span class="label">[78]</span></a> <i lang="la" xml:lang="la">Melia -japonica.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_79_79" id="Footnote_79_79"></a><a -href="#FNanchor_79_79"><span class="label">[79]</span></a> -Or “the low-born,” her words might also be -translated.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_80_80" id="Footnote_80_80"></a><a -href="#FNanchor_80_80"><span class="label">[80]</span></a> -Hesiod, <cite>Works and Days</cite>, verse 825 (as translated by Miss E. J. -Harrison).</p></div> - -<div class="footnote"> - -<p><a name="Footnote_81_81" id="Footnote_81_81"></a><a -href="#FNanchor_81_81"><span class="label">[81]</span></a> The -different methods of house-building will be dealt with under <span -class="smcap">Arts and Crafts</span>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_82_82" id="Footnote_82_82"></a><a -href="#FNanchor_82_82"><span class="label">[82]</span></a> Among a -few groups living in the eastern section of the territory inhabited -by the Taiyal, there is a special “bride-house,” i.e. -a hut erected on piles, some twenty feet above ground. In this -“bride-house” every newly married couple of the tribal -group must spend the first five days and nights after marriage. The -house is exorcised by the priestesses before the entrance of the bridal -pair.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_83_83" id="Footnote_83_83"></a><a -href="#FNanchor_83_83"><span class="label">[83]</span></a> The -newly married couple among the Paiwan—the tribe adjoining the -Piyuma—live for a short time only with the parents of the bride, -before building a home of their own. According to tradition, this tribe -was once altogether matrilocal, as the Piyuma still are. Among certain -groups of the Ami also, the newly married couple live for a time with -the parents of the bride.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_84_84" id="Footnote_84_84"></a><a -href="#FNanchor_84_84"><span class="label">[84]</span></a> I have -never heard that a woman was supposed to be responsible for illness. -Just what would happen in such a case—if a living woman were -suspected—I do not know.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_85_85" id="Footnote_85_85"></a><a -href="#FNanchor_85_85"><span class="label">[85]</span></a> The bridge -referred to on p. <a href="#Page_147">147</a>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_86_86" id="Footnote_86_86"></a><a -href="#FNanchor_86_86"><span class="label">[86]</span></a> See -illustration.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_87_87" id="Footnote_87_87"></a><a -href="#FNanchor_87_87"><span class="label">[87]</span></a> See -illustration.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_88_88" id="Footnote_88_88"></a><a -href="#FNanchor_88_88"><span class="label">[88]</span></a> See p. -<a href="#Page_124">124</a>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_89_89" id="Footnote_89_89"></a><a -href="#FNanchor_89_89"><span class="label">[89]</span></a> Rats and -mice are a greater curse on Botel Tobago than on the main island of -Formosa, as on the former there are not—or certainly were not, -up to a very short time ago—either dogs or cats. An opportunity -for a twentieth-century Dick Whittington suggests itself, although -the reward of the modern Dick Whittington would probably consist of -flowers and sweet potatoes—possibly of boiled millet, wrapped in -banana-leaves.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_90_90" id="Footnote_90_90"></a><a -href="#FNanchor_90_90"><span class="label">[90]</span></a> See Part I, -p. <a href="#Page_41">41</a>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_91_91" id="Footnote_91_91"></a><a -href="#FNanchor_91_91"><span class="label">[91]</span></a> See p. -<a href="#Page_125">125</a>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_92_92" id="Footnote_92_92"></a><a -href="#FNanchor_92_92"><span class="label">[92]</span></a> See -illustration of author in the dress of a woman of the Taiyal -tribe.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_93_93" id="Footnote_93_93"></a><a -href="#FNanchor_93_93"><span class="label">[93]</span></a> Cloth thus -ornamented with crimson yarn is reserved for the making of coats and -blankets for successful warriors and hunters.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_94_94" id="Footnote_94_94"></a><a -href="#FNanchor_94_94"><span class="label">[94]</span></a> See -illustration of Ami woman making pottery.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_95_95" id="Footnote_95_95"></a><a -href="#FNanchor_95_95"><span class="label">[95]</span></a> See -illustration.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_96_96" id="Footnote_96_96"></a><a -href="#FNanchor_96_96"><span class="label">[96]</span></a> The -ear-plugs worn by men of the Paiwan tribe are perhaps even larger -than those worn by the men of other tribes. For this reason -the Chinese-Formosans call the Paiwan <i lang="zh" xml:lang="zh">Tao-he-lan</i> (“Big -Ears”).</p></div> - -<div class="footnote"> - -<p><a name="Footnote_97_97" id="Footnote_97_97"></a><a -href="#FNanchor_97_97"><span class="label">[97]</span></a> Needles -obtained by barter from the Japanese are now sometimes substituted for -thorns.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_98_98" id="Footnote_98_98"></a><a -href="#FNanchor_98_98"><span class="label">[98]</span></a> See Part I, -p. <a href="#Page_52">52</a>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_99_99" id="Footnote_99_99"></a><a -href="#FNanchor_99_99"><span class="label">[99]</span></a> “In -the early Cyprian tombs clay models of chariots have been found; these -are modelled with solid wheels; sometimes spokes are painted on the -clay; other models are almost certainly intended to represent vehicles -with block wheels.... </p> - -<p>“Prof. Tylor figures an ox-waggon carved on the Antonine -column. It appears to have solid wheels, and the square end of the axle -proves that it and its drum wheels turned round together.... Tylor also -says that ancient Roman farm-carts were made with wheels built up of -several pieces of wood nailed together.” (Haddon, <cite>Study of -Man</cite>.)</p></div> - -<div class="footnote"> - -<p><a name="Footnote_100_100" id="Footnote_100_100"></a><a -href="#FNanchor_100_100"><span class="label">[100]</span></a> Called by -the missionaries “Lake Candidius,” after Father Candidius, -the Dutch missionary explorer, of the seventeenth century, who -discovered it.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_101_101" id="Footnote_101_101"></a><a -href="#FNanchor_101_101"><span class="label">[101]</span></a> It -is possible, however, that if Mr. Russell had been in Korea in -March 1919, and had seen the hideous cruelty practised at that -time—cruelty which took the form of peculiarly ingenious and -diabolical modes of torture on the part of Japanese officialdom -towards unarmed Koreans, women and children as well as men—he -might have modified his statement to the extent of saying that -present-day Japan is copying Christian morals of the age of the -Inquisition. That Japan is not a “Christian country” -has no bearing on the question, since Buddhism, quite as much as -Christianity, enjoins forbearance and gentleness, and stresses—as -its key-note—“harmlessness.” But the teachings of -Gautama, like those of Christ, have little effect upon “the -direction taken by the criminal tendencies,” as Mr. Russell puts -it, of the nominal followers of these teachings—in Orient or -Occident.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_102_102" id="Footnote_102_102"></a><a -href="#FNanchor_102_102"><span class="label">[102]</span></a> -In this connection I speak of the aborigines of this particular -island—Formosa. Among many of the Melanesian aborigines of other -islands of the South Pacific—as among many tribes of equatorial -Africa, and certain tribes of American Indians—every form of -torture is applied to the vanquished enemy before death releases him -from suffering.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_103_103" id="Footnote_103_103"></a><a -href="#FNanchor_103_103"><span class="label">[103]</span></a> See <cite>Das -Mutterrecht</cite>, by J. J. Bachofen.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_104_104" id="Footnote_104_104"></a><a -href="#FNanchor_104_104"><span class="label">[104]</span></a> On -this subject see <cite>Les Formes Élémentaires de la Vie -Religieuse</cite>, by E. Durkheim.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_105_105" id="Footnote_105_105"></a><a -href="#FNanchor_105_105"><span class="label">[105]</span></a> See <cite>Sex -and Character</cite>, by Otto Weininger.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_106_106" id="Footnote_106_106"></a><a -href="#FNanchor_106_106"><span class="label">[106]</span></a> The -<i>Dora</i> of Dickens’s <cite>David Copperfield</cite>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_107_107" id="Footnote_107_107"></a><a -href="#FNanchor_107_107"><span class="label">[107]</span></a> See <cite>The -Female of the Species</cite>, by Kipling.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_108_108" id="Footnote_108_108"></a><a -href="#FNanchor_108_108"><span class="label">[108]</span></a> A -Japanese silver coin, equivalent to about a sixpence in value.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_109_109" id="Footnote_109_109"></a><a -href="#FNanchor_109_109"><span class="label">[109]</span></a> A -Japanese coin, equivalent to about a shilling in value.</p></div> - -</div> - -<div class="chapter"></div> - -<div class="tnotes"> - -<p class="ph2">Transcriber’s Notes</p> - -<p>Inconsistencies in hyphenation have been retained. Original -capitalization and spelling has been retained except in the cases of -the following apparent typographical errors:</p> - -<p>Page <a href="#Page_23">23</a>, “ANTROPOLOGICAL” changed to -“ANTHROPOLOGICAL.” (ANTHROPOLOGICAL MAP OF FORMOSA)</p> - -<p>Page <a href="#Page_95">95</a>, “Filippinos” changed to -“Filipinos.” (resemblance between Filipinos and)</p> - -<p>Page <a href="#Page_140">140</a>, “prietesses” changed to -“priestesses.” (elderly women are priestesses)</p> - -<p>Page <a href="#Page_253">253</a>, under Russia heading, “Mapz” changed to -“Maps.” (With 60 Illustrations and Maps.)</p> - -<p>Page <a href="#Page_46">46</a>, “outcaste” changed to “outcast.” -(the outcast class of China)</p> - -</div> - - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of Among the Head-Hunters of Formosa, by -Janet B. 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