Kitabı oku: «Chambers's Edinburgh Journal, No. 451», sayfa 5

When a man excels in anything, it must always be of some consequence to know what were his habits, and what external means he employed, in connection with his particular gift. Mr Spence says: 'There were two circumstances in Mr Kirby's study of insects, by which I was always forcibly struck on my visits to him at Barham. The first was the little parade of apparatus with which his extensive and valuable acquisitions were made. If going to any distance, he would put into his pocket a forceps-net and small water-net, with which to catch bees, flies, and aquatic insects; but, in general, I do not remember to have seen him use a net of any other description. His numerous captures of rare and new Coleoptera were mostly made by carefully searching for them in their haunts, from which—if trees, shrubs, or long grass, &c.—he would beat them with his walking-stick into a newspaper; and, collected in this way, he would bring home in a few small phials in his waistcoat pockets, and in a moderate-sized collecting-box, after an afternoon's excursion, a booty often much richer than his companions had secured with their more elaborate apparatus. The second circumstance in Mr Kirby's study of insects, to which I allude, was the deliberate and careful way in which he investigated the nomenclature of his species. Every author likely to have described them was consulted, their descriptions duly estimated; and it was only after thus coming to the decision that the insect before him had not been previously described, that he placed it in his cabinet under a new name. It was owing to this cautious mode of proceeding—which young entomologists would do well to follow—that he fell into so few errors, and rendered such solid service to the science; and a not less careful consideration was always exercised by him in the forming of new genera, and in his published descriptions of new species, as his admirable papers in the Linnæan Transactions amply testify.'

Considering how well Mr Kirby performed his professional duties, how much he did to advance his favourite science, and how greatly he contributed to the happiness of society within the sphere of his personal influence, his may truly be said to have been a well-spent life. On this account, Mr Freeman's memoir may be recommended to the notice of many who are not as yet conscious of the charms of entomology.

THE MODERN TARTAR

The phrase, 'Catching a Tartar,' points to a peculiarity in Tartar life, which, however correct historically, is not in keeping with the actual current state of the Mongol character. It implies something impetuous, stern, unyielding, relentless, and cruel; whereas the modern life of the children of the desert exhibits much that is simple, confiding, generous, and even chivalric. It is nothing to our discredit that we should have been so long in discovering these features in the great nomadic class of the day, because European barbarians are absolutely prohibited from visiting the desert places which are the scenes of their wanderings; and but for the enterprise of two Roman Catholic missionaries from France, we should probably have remained in ignorance for a much longer period. These gentlemen, however, have thrown a light on this subject, which is too remarkable to be passed over without notice. Messrs Gabet and Huc composed their work in 1846, but it has only recently been published in this country,³ and its perusal cannot fail to modify many of our preconceived notions regarding Tartar life.

It will, for example, be admitted that, according to the hitherto popular acceptation of the character, Tartars were not exactly the sort of persons on whom practical jokes might be perpetrated with impunity. Read, however, the following anecdote:—While our two travellers were one day in their tents, two Tartar horsemen dashed up to the entrance, and threw themselves on the ground. 'Men of prayer,' said they with voices full of emotion, 'we come to ask you to draw our horoscope. We have this day had two horses stolen from us. We cannot find the robbers, and we come to you men of learning, to tell us where we shall find our property.'

'Brothers,' answered the missionaries, 'we are not lamas of Buddha, and do not believe in horoscopes. For a man to say that he can discover stolen goods by such means, is falsehood and deception.'

The horsemen entreated, but the priests were inflexible, and the disappointed Tartars mounted their steeds, and galloped off. It so happened that Samdadchiemba, the guide of the missionaries—a Christianised Oriental, but withal a very merry fellow—was present during this interview, but he sat drinking his tea without uttering a word. All on a sudden he knitted his brows, rose, and came to the door. The horsemen were at some distance; but the dchiahour, by an exertion of his strong lungs, induced them to turn round in their saddles. He motioned to them, and they, thinking that the horoscope was to be given, galloped once more to the tent. 'My Mongol brothers,' said Samdadchiemba, 'in future be more careful: watch your herds well, and you won't be robbed. Retain these words of mine in your memory: they are worth all the horoscopes in the world.'

Samdad—the reader will perhaps thank us for the abbreviation—gravely returned to the tent; and the Tartars did not dismount and whip him, as two horsemen of any other nation under the sun would have done, but quietly resumed their journey. It appeared that Samdad had once acted as diviner on a similar occasion. The missing valuable was a bull, and the sage having called for eleven stones, counted, arranged and rearranged them with great gravity, and then appeared to meditate. 'If you would find your bull, go seek him in the north,' said the magician; and without querulously inquiring, like Shakspeare's Richard, what Taurus did in that region, the Mongols pursued a northern course, and by mere chance actually discovered the animal. Samdad was entertained for a week, and took his departure laden with butter and tea. He hinted his regret that 'his attachment to Mother Church' prevented him from playing the soothsayer to the two horsemen.

A peculiarity in Tartar manners, regarding stolen horses when abstracted near caravans, is likely to prove of more service than casting horoscopes. Some time after the occurrence mentioned, the missionaries lost a horse and mule. 'We each mounted a camel, and made a circuit in search of the animals. Our search being futile, we resolved to proceed to the Mongol encampment, and inform them that our loss had taken place near their habitation. By a law among the Tartars, when animals are lost from a caravan, the persons occupying the nearest encampment are bound either to find them or replace them.... This it is which has contributed to render the Mongols so skilful in tracking. A mere glance at the slight traces left by an animal on the grass, suffices to inform the Mongol pursuer how long it is since it passed, and whether or not it bore a rider; and the track once found, they follow it throughout all its meanderings, however complicated.

'We had no sooner explained our loss to the Mongol chief, than he said to us cheerfully: "Sirs Lamas, do not permit sorrow to invade your hearts. Your animals cannot be lost; in these plains there are neither robbers nor associates of robbers. I will send in quest of your horses. If we do not find them, you may select what others you please in their place from our herd. We would have you leave this place as happy as you came to it."' Eight horses darted off in pursuit; the missionaries were invited to take tea in the interim, and in two hours the strayed cattle were recovered. We should like to know in what other country travellers would be so treated?

Regal personages in these regions observe the characteristic simple manners of the country. Our pilgrims were pursuing their solitary way, when the tramping of many horses and the sound of many voices disturbed the silence of the desert. A large caravan belonging to the queen of Mourguevan overtook them, and a mandarin addressed them.

'Sirs, where is your country?'

'We come from the west.'

'Through what districts have your beneficial shadows passed?'

'We have come from Tolon Noor.'

'Has peace accompanied your progress?'

'Hitherto we have journeyed in all tranquillity. And you—are you at peace, and what is your country?'

'We are Khalkhas of the kingdom of Mourguevan.'

After some other Oriental queries and answers, her majesty comes up. The cavalcade halted, and the camels formed into a semicircle, the centre being occupied by a close four-wheeled carriage. Two mandarins, 'decorated with the blue button,' opened the door, and handed out the queen, who was attired in a long silk robe.

'Sirs Lamas,' said she, raising her hands, 'is this place auspicious for an encampment?'

'Royal pilgrim of Mourguevan,' said we, 'you may light your fires here in all security. For ourselves, we must proceed on our way, for the sun was already high when we folded our tent.'

The Tartars are divided into two grand classes—lamas and laymen. The former act as priests, lawyers, physicians, painters, decorators, &c., and in fact monopolise every learned and liberal art and profession. Of course, they are held in high repute; and our travellers having, like Joseph Wolff, adopted sacerdotal costume, they were everywhere received with the honours and respect awarded to the indigenous clergy. It will duly appear, from subsequent illustrations, that mere ecclesiasticism did not secure the hospitality and kindness which they experienced at all hands; but even after making allowance for the national devotion to the cloth, the attentions shewed by the Mongols are often marked by a delicate sense of the hospitable. On one occasion, M. Huc and his companions encountered an unusual storm of rain and wind. After travelling several weary miles, Samdad contrived to erect the tent in a place that, for the locality, was tolerable, but no more. 'My spiritual fathers,' observed the guide, 'I told you we should not die to-day of thirst, but I am not at all sure that we don't run some risk of dying of hunger.' In point of fact, there seemed no possibility of making a fire. There was not a tree, not a shrub, not a root to be seen. As to argols, the rain had long since reduced that combustible of the desert to a liquid pulp. The pilgrims were about to partake of the primitive fare of meal steeped in cold water—a cheerless beverage to three men drenched to the skin—when at the critical juncture up came two Tartars.

'Sirs Lamas, this day the heavens have fallen. You doubtless have been unable to make a fire.'

'Alas! how should we make a fire? we have no argols.'

'Men are all brothers, and belong to each other; but laymen should honour and serve the holy ones: therefore it is that we have come to make a fire for you.'

The fire soon blazed and crackled, and a hot repast speedily rejoiced the jaded frames of the two priests and the imp Samdad.

The domiciliary hospitalities of the Tartars are frank and artless, forming a marked contrast to the formal reception of strangers among the Chinese. 'On entering, you give the word of peace, amor or mendon, to the company generally. You then seat yourself on the right of the head of the family, whom you find squatting on the floor opposite the entrance. Next, everybody takes from a purse, suspended at his girdle, a little snuff-bottle, and mutual pinches accompany such phrases as these: "Is the pasturage with you rich and abundant?" "Are your herds in fine condition?" "Did you travel in peace?" "Does tranquillity prevail?" The mistress then silently holds out her hand to the visitor. He as silently takes from his breast-pocket a small wooden bowl, the indispensable vade mecum of all Tartars, and presents it to the hostess, who fills it with tea and milk, and returns it.' In higher families, a table is spread with butter, oatmeal, millet, cheese, all in small boxes of polished wood; and these luxuries are all mixed in the everlasting tea. Amongst the uppermost aristocratic classes, fermented milk is proffered; but Europeans would perhaps regard this liquor as more honoured by being set aside than indulged in.

We now proceed to exhibit some traits of Tartar character, as developed in their intercourse with their Asiatic brethren. As usual, a horseman overtakes or meets the travellers; and after the customary salutations, the missionaries inquired why he and his brethren did not cultivate corn, instead of allowing every field to run to grass.

'We Mongols,' replied this stranger, 'are formed for living in tents, and pasturing cattle. So long as we kept to that in the kingdom of Gechekten, we were rich and happy. Now, ever since the Mongols have set themselves to cultivating the land, and building houses, they have become poor. The Kitats (Chinese) have taken possession of the country: flocks, herds, lands, houses—all have passed into their hands. There remain to us only a few prairies, on which still live under their tents such of the Mongols as have not been forced by utter destitution to emigrate to other lands.'

'But if the Chinese are so baneful to you, why did you allow them to penetrate into your country?'

'We took pity on these wicked Kitats, who came to us weeping, to solicit our charity. We allowed them, through pure compassion, to cultivate a few patches of land. The Mongols insensibly followed their example, and abandoned the nomadic life. They drank the wine of the Kitats, and smoked their tobacco on credit; they bought their manufactures on credit, at double the real value. When the day of payment came, there was no money ready, and the Mongols had to yield to the violence of their creditors houses, lands, flocks, everything.'

'But could you not seek justice from the tribunals?'

'Justice from the tribunals! That is out of the question. The Kitats are skilful to talk and to lie. It is impossible for a Mongol to gain a suit against a Kitat. Sirs Lamas, the kingdom of Gechekten is undone!'

After-experience amply corroborated the truth of these statements. 'The commercial intercourse between the Tartars and the Chinese is revoltingly iniquitous on the part of the latter. So soon as the Mongols arrive in a trading town, they are snapped up by some Chinese, who carry them off, as it were, by main force to their houses, give them tea for themselves, and forage for their horses, and cajole them in every conceivable way. The Mongols take all they hear to be perfectly genuine, and congratulate themselves—conscious, as they are, of their inaptitude for business—upon their good-fortune in thus meeting with brothers Ahaton, as they say, in whom they can place full confidence, and who will undertake to manage their whole business for them. A good dinner, provided in the back-shop, completes the illusion—and when once the Chinese has established his hold, he employs all the resources of a skilful and utterly unprincipled knavery. He keeps his victim in his house, eating, drinking, and smoking one day after another, until his subordinates have sold all the poor man's cattle, or whatever else he has to sell, and bought for him in return the commodities he requires, at prices double and treble the market value. But so plausible is the Chinese, and so simple is the Tartar, that the latter invariably departs with the most entire confidence in the immense philanthropy of the former, and with a promise to return, when he has other goods to sell, to the establishment where he has been treated so fraternally.'

The missionaries were themselves mistaken for Tartars when they visited the 'Blue Town,' and every kind of imposition was attempted to be practised on them. The hotel scouts assailed them at their first entry, and almost compelled them, by physical force, to become their guests; shopkeepers cozened on all hands; and even bankers condescended to cheat. Messrs Gabet and Huc wished to exchange silver for Chinese coin current. The Tartars can weigh, but cannot calculate, and accordingly the bank-teller of Blue Town, after gravely consulting his souan-pan (exchange-table), announced the value to be about a thousand sapeks less than it should have been. The missionaries remonstrated, and a colleague was called in to check the sum, but he, with due gravity, declared that the first was right. A bystander interfered, and declared in favour of the strangers. 'Sirs Lamas,' said the banker, 'your mathematics are better than mine.' 'Oh, not at all,' replied we, with a profound bow; 'your souan-pan is excellent; but who ever heard of a calculator always exempt from error?' These phrases were, it seems, rigorously required under the circumstances by Chinese politeness. Whenever any person in China is compromised by any awkward incident, those present always carefully refrain from any observation which may make him blush, or, as the Chinese call it, take away his face. A further proof of Chinese cupidity was afforded by the admission of a gentleman, whom we may take the liberty of denominating an Oriental bagman. This worthy arrived at an inn after our travellers had secured all the accommodation.

'Peace and happiness unto you, Sirs Lamas; do you need the whole of your room, or can you accommodate me?'

'Why not? We are all brothers, and should serve each other.'

'Words of excellence! You are Tartars, I am Chinese; yet comprehending the claims of hospitality, you act upon the truth that all men are brothers.'

'Whither are you bound? Are you going to buy up salt or catsup for some Chinese company?'

'No; I represent a great commercial house at Peking, and I am collecting some debts from the Tartars.... You, like myself, are Tartar-eaters—you eat them by prayers, I by commerce. And why not? The Mongols are poor simpletons, and we may as well get their money as anybody else.... Oh, we devour them; we pick them clean! Whatever they see, when they come into our towns, they want; and when we know who they are, and where we can find them, we let them have goods upon credit of course at a considerable advance upon the price, and upon interest at 30 and 40 per cent., which is quite right and necessary. In China, the emperor's laws do not allow this; it is only done with the Tartars. Well, they don't pay the money, and the interest goes on until there is a good sum owing, worth the coming for. When we come for it, we take all the cattle and sheep and horses we can get hold of for the interest, and leave the capital debt and future interest to be paid next time, and so it goes on from one generation to another. Oh, a Tartar debt is a gold-mine!'

The yearly settlement of accounts amongst the Chinese furnishes another curious chapter in their commercial life. Bills are made up to the last few days of the year, 'and every Chinese being at once debtor and creditor, every Chinese is hunting his debtors and hunted by his creditors. He who returns from his neighbour's house, which he has been throwing into utter confusion by his clamorous demands for what the neighbour owes him, finds his own house turned inside out by an uproarious creditor; and so the thing goes round. The whole town is a scene of vociferation, disputation, and fighting. On the last day of the year, disorder attains its height; people rush in all directions with anything they can scratch together to raise money upon at the broker's or pawnbroker's—the shops of which tradesmen are absolutely besieged throughout the day with profferers of clothes, bedding, furniture, cooking utensils, and movables of every description. Those who have already cleared their houses in this way, and yet have not satisfied the demands upon them, post off to their relations and friends, to borrow something or other, which they vow shall be returned immediately, but which immediately takes its way to the tang-pon or pawnbroker's. This species of anarchy continues till midnight, then calm resumes its sway. No one, after the twelfth hour has struck, can claim a debt, or even make the slightest allusion to it. You now only hear the words of peace and good-will; everybody fraternises with everybody. Those who were just before on the point of twisting their neighbour's neck, now twine their friendly arms about it.'

Tartar warriors and Tartar robbers are also peculiar of their kind. The warrior presents a curious combination of the national simplicity with the spirit of the ancient Gascon. Two of those military gentlemen gave a singular account of the war with the Rebels of the South, as the English are designated. They belonged to the Eight Banners, or army of reserve—and stated, that when at war the grand-master (the emperor of China) first sent the Kitats against the enemy; next the banners of the Solon country are set in motion; and if they fail, then 'we (the Tchakars) take the field, and the mere sound of our march suffices to reduce the rebels to subjection!' In the English war, the first two classes availed not, and then came the turn of the sacred order. 'The Kitats told us everywhere that we were marching upon certain and unavailing death. "What can you do against sea-monsters? They live in the water like fish: when you least expect them, they appear on the surface, and hurl the fire-bombs at you; while the instant your bow is bent to shoot them, down they dive like frogs."' The third class was not to be intimidated; the lamas had opened the Book of Celestial Secrets, and predicted victory; and on they marched, till met with the intelligence that the rebels, hearing of the approach of this invincible legion, had sued for and obtained peace!