16 Art. 4— R. Torii et K. Torii : 



ousses sibériens, mais aussi des Mongols du désert de Gobi. De 

 son côté, l'anglais Parker (I0) le premier, avança que les mots Tong- 



(10) E. H. Parker, A Thousand years of the Tartars 1895, page 117-125 dit entre autres 

 choses : The Wu-hwan and Sien-Pi Tunguses. East of the Hiung-nu were what the Chinese in 

 ancient times called the Tung-hu, or Eastern Hu, the word hu in its broadest sense including 

 every species of what we call Tartars, besides Coreans, Kashgarians, Turkomans, Affghans, and 

 to a certain extent Syrians, Hindoos, and Persians. It is never applied to the Japanese, Tibetans, 

 Indo-Chinese, or any of the European races. In a narrower sense it frequently means those 

 nations using Sanskrit or Syriac as distinct frcru the yellow-skinned races, or those using Chinese 

 writing. The term " Eastern Hu " seems to be confined to the Coreans and progenitors of the 

 Manchu races ; in fact, to what we call the Tungusic races, and all tribes speaking cognate lan- 

 guages with them. It hardly seems likely that the European word Tungusic can have immediate 

 etymological connection with the Chinese words Tung-hu, but at any rate the signification of the 

 two terms is conveniently coincident. The Turkish word Tungus, meaning " a pig," may possibly 

 owe its origin, as applied by them to the Chinese, to an attempt on their ancestors' part to ac- 

 commcdate the Chinese syllables Tung-hu with a Hing-nu word of similar Sound but offensive 

 meaning. If there is one thing remarkable about the ancient Tungusic races, it is the fact that 

 they all reared and all ate swine, which the Hiung-nu apparently did not. Hence just as the 

 Chinese turned the Hiung-nu, national designation into Chinese syllables meaning " fierce slaves," 

 so would the Hiung-nu style their eastern neighbours (described to them as Tung-hu by the 

 Chinese) " pig people " ; and, as North china has been, off and on, for many centuries, and now is 

 under the rule of Eastern Hu, the term " pig people " would be extended to the Chinese, who 

 certainly are as a nation the most universal pig eaters the world has ever seen. In Genghis 

 Khan's time the Mongol-Turkish states of Persia used to style the Emperor of China the " pig 

 emperor." Genghis and his successors did in fact replace the "pig-tailed" emperors of the 

 Niichên or Kin Tartar dynasty, admitted by the pig-tailed Manchus to have been their kinsmen. 

 The Chinese never wore the " pig-tail " or queue until forced thereto by the Manchus over two 

 centuries ago. Even the Coreans wear pig-tails until they are married. Thus there is a fairly 

 sound basis for something more than more coincidence between the ideas Tung-hu, Tungusic, 

 and pig. Possibly, on the other hand, the Chinese may have called their eastern neighbours 

 Tung-hu because the Hiung-nu called thtm Tungus ; and, in support of this view, it may be men- 

 tioned that the expression Si-hu or " Western Hu " is exceedingly rare, and never refers to a 

 dominion. Nothing definite is known of the Tunguses as a political power previous to our era ; 

 but, as the great Hiung-nu conqueror Meghder broke up their powor as a state, it would seem that 

 they had an organization, and had probably existed side by side with the Hiung-nu, Coreans, 

 etc. for many hundred years, if not as a monarchy, then at least as a republic or series of re- 

 publics. When Meghder broke them up, the remnants of them took refuge in the Wu-wan or 

 Wu-hwan Hills in the modern Aru Korchin land of Eastern Mongolia ; whence their name. As 

 to their manners, they much resembled those of the Hiung-nu : they were good horse-archers, 

 and followed their herds wherever there was grass and water. They had no fixed residence, 

 and lived in tents which always faced east (the modern Mongol tents face south-east). They 

 used to hunt birds and beasts ; their focd was flesh, their drink kumiss, and they utilized 

 feathers in the manufacture of clothes. One point is specially signalled in which they differed 

 from the Hiung-nu : the mother was considered the fountain of kinship, and whilst, 

 in a fit of rage, they thought nothing of killing a father or brother, they never under any 

 circumstances injured a mother ; and no family feud was generated when members of one 

 fountain womb murdered each other. Still, like the Hiung-nn, they married the widows of their 

 fathers and elder brothers. From the not very clear Chinese account given, it appears that sons 

 only took over the wives if there was no brother to do it, and that, failing both, the paternal 



