(SANITIZED)HUA MIAO OF SOUTH WEST CHINA(SANITIZED)

• Document Type: CREST
• Collection: General CIA Records
• Document Number (FOIA) /ESDN (CREST): CIA-RDP83-00415R001200040005-8
• Release Decision: RIPPUB
• Original Classification: R
• Document Page Count: 190
• Document Creation Date: December 22, 2016
• Document Release Date: February 14, 2012
• Sequence Number: 5
• Publication Date: September 9, 1948
• Content Type: REPORT

FORM NO. 51 gi
MAR own CLASSIFICATION RESTKIQ_TED
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ULIN I IKHL II' 1 GLLIUG7vVL_ n\aL-Iv i
INFORMATION REPORT
COUNTRY China
SUBJECT
PLACE
ACQUIRED
DATE OF It
South West China
THIS DOCUMENT CONTAINS INFORMATION AFFECTING THE NATIONAL DEFENSE
OF THE UNITED STATES WITHIN THE MEANING OF THE ESPIONAGE ACT BO
U. S. C.. 31 AND 32. AS AMENDED. ITS TRANSMISSION OR THE REVELATION
OF ITS CONTENTS IN ANY MANNER TO AN UNAUTHORIZED PERSON IS PRO-
HIBITED BY LAW. REPRODUCTION OF THIS FORM IS PROHIBITED. HOVI-
EVER.INFORMATION CONTAINED IN BODY OF THE FORM MAY BE UTILIZED
AS DEEMED NECESSARY BY THE RECEIVING AGENCY
STAT
DATE DISTR. 9 September 1948,
NO. OF PAGES 1
NO. OF ENCLS.
(LISTED BELOW)
SUPPLEMENT TO
REPORT NO.
STAT
STAT
THIS IS UNEVALUATED INFORMATION FOR THE RESEARCHSTAT
USE OF TRAINED INTELLIGENCE ANALYSTS
STAT
CLASSIFICATION RESTRICTED
STAT
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STAT
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v
or Flowercy)__Miao of South West China
A Study of a pre-Chinese People.
CHAPTER I. Sntroduction.
STAT
From the "Shu Ching" (the Chinese Book of History) we
learn that some two thousand years B.C. a half savage
aboriginal people, the Milo, occasioned considerable trouble
in the times of Shun and his successor the Great t'UU. These
sage emperors were both obliged to take active measures
against the Miao and apparently had difficulty in establishing
their sway over what may be termed Miao territory which at
that time seems to have been Hupeh, Hunan and Ktenghsi. (See
Legge's Translation of the "Shu Ching", Part 2, Book I. Chap. 3,
pars. 12; Pt. 2, Bk. II, Ch. 3, pp. 20-21; Pt. S, Bk, ` XVII,
p? 5). Since those far away days the Miao have been gradually
brought into subjection. As the Chinese have increased the
Liao have decreased, and today though they still retain their
own dress and austms they are entirely under Chinese rule and
are called "tame Miao", which means that they have learned
agriculture and pay taxes. As recently as one hundred and fifty
4 years ago there were "song" or Independent Miao but none are now
to be found. They are being slowly crushed out or absorbed by
the immortal Chinese and the process of absorption may still be
observed in South West China.
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where they cultivate the soil and hunt whatever prey may be
found. They have also extended into Tong-king and a few into
the Shan, states, and it is thought that the aborigines of
n Western and Southern Szechuan, Hunan, Kwangtung and Kwanghai
At the present time i:iao or as they are sometimes called
Miao-tzu ("Miao" means "growing grain, sprouts, shoots'; tftau"
means "tsonn") are met with on the hills of Yunnan and Kweiohou,
nan may be descended from Miao, Divided into many tribes,
and called from the colour of their dress, the Black Miao, the
Flowery (or Hun,) Miao, the Red Mlam, the White or Ch'uan Miao,
the Magpie Miao, the West-of-.the-water Mlao, and numerous
other kinds of Miaoi they are yellow skinned, with straight
black hair, of medium stature and classed by Dr A,, C, Haddon
as meadcephalic and platyrrhinic (.A,C. .Haddonta The Races of
Man, pp, 87-88). My measurements, which are available,
indicate that the Hua Miao are braohyoephalic
Frederick S.A. Bourne divides S.W. China languages into
Lobe, Shan and Miao-tzu; (Bourne's Report of a journey in
S.W.. China, Appendix 3). Major I.R. Davies divides them into
Mon-Khmer, Shan and Tibeto-Burman families, and subdivides the
Mon-Khmer family into Miao-Yao, the Min-chia and the Ala-Palaung
groups. The Miao and Yao languages, though they lack close
resemblance to the Cambodian (or Khmer), Talain (or Mon) and
Annamese languages, are classified with the Mon-Khmer family,
because of the construction of their sentences; (Yunnan,
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The Link between India and the Tangtzu, pp. 337?.347, by H, R.
Davies). In vocabulary there seems to me to be no similarity
between Miao-tzu and either the Shan or the Mon-] ter languages
and I observe that the 1521 "Census of India Report" separated
the Miao and Yao languages from the Mon-Kbaer branch and formed
them into a distinct branch; (Census of India, 1921, Part I.
p.194). (In that year the speakers numbered 591 only,as these
two races are comparatively recent immigrants into the Indian
Empire). In an Appendix I will give a short list of Rua Miao
sentences and a full list of their classifiers (numerators of
nouns) which Professor T.C, Hodson assures me have considerable
linguistic value.
The Black Miao, so called because they wear dark-coloured
clothes, are the most important and intelligent tribe of the
Miac, An account of these was given by S,R, Clarke in "among
the Tribes in South West China" published in 1911 wherein he
gives several aboriginal, vocabularies.
The Rua Miao are the second most important tribe, "Hua"
means "flowery, parti-coloured", and the people are named This
Miao because their festive garments are beautifully embroidered.
It Is the Bus Miao which I purpose to describe in this
dissertation. In gweichou the traveller will encounter Ta Rua
Miao (Big Flowery Misc.) and Bsiao Bus Misc (Little Flowery Miao)
but here I deal only with Hua Miao of whom I estimate there are
at least a quarter of a million in the two provinces of Yunnan
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and Kweichou. The greater part of Kweiehou is at least three
thousand feet above the sea and as the traveller goes west
into Yunnan the altitude gradually increases until in N.W.
Kweichou and N.E. Yunnan, districts largely inhabited by the
Hus Miso, a height of six thousand feet is reached, The
hills do not appear to be high but they are everywhere, an
ocean of hills and valleys, and probably only one third of
face is cultivated or cultivable, These hills are for
the most part barren, and there is little timber to be seen.
Throughout this area the Rua Miao, who call themselves Hmeo-
nglao ("Hmao" is "Miao", "Nglao" means "flowery"), are serfs
or tenants of the Ipien (i.e. Lobos or Nosu) and are des-
cribed by travellers as being gentle and docile; no lovers of
fighting; frugal and simple; hospitable, and though poor,
honest. This my sojourns amongst them fully verify.
In the art of writing the Hua Miao have not gone beyond
the use of notched sticks but a class of bards and tale-
tellers has preserved orally their myths and legends. Having
no written records their early history consists more or less
of traditions handed down by memory from ages now long past.
They tell how, after long and bloody fighting, their fore-
fathers were driven from the northeast to the south of the
Tang-tzu (I can find no evidence to confirm this); they repeat
generation by generation the names of chiefs who strove against
the invading Chinese; they speak of their ancestors, irrigated
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rice fields and of their skill in medicine, Possibly they
were the first of the Miso tribes to move into Kweichou. In
Yunnan they are caaaparatively recent arrivals, many of them
having left their original homes in Kweiohou only four or
five generations ago# I have tried to trace through their
legends where the ancestor chiefs originated but as the names
places cannot be identified the task has proved impossible.
One legend states that the first ancestor-chieftain, Key. y h--
yes-lass, lived in Lao-wu (I cannot locate Lao-wu) seventeen 11
(a 11 is about one third of a mile) from the Yang-tzu,, He was
a man of seat human feelings, o, wide reputation, of
considerable intelligence and of immense courage. The greatest
archer in the land he was a fearless fighter; he wore a grass
cape and rode a grey-coloured mule which travelled like a
flying bird.
Times became troubled,, A Chinese chief, Key-yAh-vao-tzu-
lao came from Vao-ti ("Vao" means "Chinese", nt1" "lead",
"Tao-till means "the land where the Chinese dwell") to cross the
Yang-t&u. Key-yah-yoe-laofs heart was 111 at ease and the
people were rebellious ( ... against the coming of the Chinese).
Seeing a rough stone Fray-yeh-yoe-lac ground his sword and made
it very sharp; seeing a hard stone he ground his spear and made
it very keen. Placing his soldiers in file to withstand (the
intruders), Key-yah-yoe-lao with his seasoned bow on his back
and his arrows by his side drove back the Chinese who ran in all
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directions. By the help of his foot Keyh-yoe-.lao drew back
the string of his bow and fixing in arrows released them into
the backs of the enemy.. Unable to resist, the Chinese gent
back to their own land, Keyyah-Tao-tzu-7acs was undaunted and
being clever he thought of other. plans. What did he do ? He
made boats, boats which would cross constantly; over the
river he stretched many ropes made of hemp and bamboo, the
boats floated over bringing troops both numerous and orderly,
Though. Keyyah-yoe-lao.s heart sank he brought his soldiers in
serried ranks to resist, The Chinese troops which were
numberless came on like armies of ants, and Key-yah-yoe..lac
could not withstand them, They captured his horse, Keyr-yi-h-
Tao-tzu-lao routed the Mieo and kept on pounding them, The
Chinese troops constantly blew cow-horns, some called, others
answered. The Chinese firecrackers sounded everywhere; the
Chinese stamped their feet (to frighten the Miac). fey-yah-
vao-tzu-lap utterly defeated Key-yah-yoe-lac and capturing him
crushed him on a rook, Key-yah-yoe-lao bellowing loudly. His
offspring who dwelt in Lao-wu were driven away. Where did
these people go ? They went in large companies to Lao-ngli
n Kwei ohou) . Key--yah-vao-tzu-lao t s descendants came to
Lao-ngl.i when once again Keay.yhh-ryoe-1ao*a offspring fled, where
did they flee to ? They fled to a hill near Yang-kai,-tzu and
settled in twelve villages, (At the present time the Hua Miao
are found living near to yang-kai-tzu) Thus runs the legend,
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Awp~
'The Rua Miao sing of three ancestor-Chieftains, Key-yah--yoe..
lao, Ge-ohih -Yoe-loo and Ga-sao-bmao-b1. This is of interest
because Chinese dictionaries refer to the San Miao being in
Hunan in the days of Tao and Shun, "San" means "three" and
though San Miao is usually understood to refer to the name of a
district it may indicate three Miao. This we do not know. we
do know, however, that more than four thousand years ago there
was a clash of culture between aborigines and Chinese. Who
were these pre-Chinese people ? What were their life, customs,
religion and language ? In the following Chapters I will
describe the social organization, customs, religious beliefs
and language of the Hua Miao who are the direct descendants of
a people dislodged by the Chinese.
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CHAPTER II
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CHAPTER Il
Social Organization
The Rua Miao, who all speak one language, live in smaller
or larger village communities scattered over the hills. Each
such community is independent and autonomous, regulating its
own affairs and leading its own life. Friendly relations
exist between the villages and there is very little quarrellinj
The villagers constantly visit their friends to join them in
feasting and dancing but they usually keep to their own part
of the country and don't care to travel long distances.
Villages are permanent and may be composed of anything from
five to fifty or more huts which sprawl over the ground without
any preconceived plan. There is a village headman, appointed
by their landlord and often hereditary, and there is 00-
ordination within the village for shepherding the cattle, for
keeping watch in times of unrest, and for hunting. Within the
village there is a definite communal consciousness. Grazing
land but not cultivated land is held in common; there are no
hunting or fishing rights. The occupants of the village I
investigated were all related by blood or marriage but this is
by no means always the case. Though there is no scheme for
4 1A....
village planning, a hut (house) is always a e l so that the
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door enters into either of the ends of the but and not into
either of the sides. Each householder, assisted by friends,
builds his own house which in the ease of the more well-to-do,
Frequently follows the plan drawn here.
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Place of honour.
0 X Fire.
Wattle,
a
0
!.1 '- o..
Wherever the fire is, th
upper side of the fire
is the place of honour.
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The majority of the people have two rooms only, one for the
cattle, the other for the living room, and not infrequently
one would regard the habitation as a hovel rather than a hut.
The walls are of mud beaten down between two movable boards.
There are no windows though small openings in the walls serve
to let in light and air. The roof slopes and is well thatched
with grass. The ground which is prepared by beating forms the
floor. There is an upper storey made by laying intertwined
,bamboos or thin tree branches over joists and approached by a
Food is stored in this upper storey. The tire-place
is on the ground as indicated in the sketch and the smoke es-
capes through the thatch. I think this type of house with the
exception of the orientation of the door was copied from the
Chinese. Formerly Hua Miao huts were not so permanent and were
constructed of wattle and mud. The furniture is of the simples
kind consisting of stools, a table, a bed-stead, shelves, a
cupboard, a tension-loam, hunting gear, cooking utensils, bas-
kets for grain and agricultural implements; some of these will
be described later. All are movable and are the private pro-
perty of each householder. Each family has a house which while
it cannot be described as being kept clean may be described as
being moderately neat. The land around which houses are groups
is dirty and insanitary the refuse from each household being
thrown anywhere. The scavenger habits of dogs and pigs help
to keep the village clean and the Miao in their natural fnc-
tions are modest and careful.
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The situation chosen for a village may be on the slope of
a hill or on a small plateau on the side of a hill. What is
desired is access to some, water supply (stream or spring);
proximity to grazing ground; the availability of firewood or
coal; and if possible natural shelter from cold winds. It is
uncommon to see a stookaded village.
The tribe is made up of twelve clans (American authors
would use "gene") all the members of which are hold to be re-
lated to one another and bound together by a common surname#
surnames are:
Emao Ch"'ih ("Rmao" means "Miaoif for purposes of intercourse
with Chinese "$mao Ch'ib" is used as the equiva-
lent of the Chinese surname "Yang"; though it has
not the same meaning).
Emac Nglah-vac (equivalent to the Chinese surname "Chang";
"vao" means "Chinese").
matt NglSh-Tsang; (equivalent to the Chinese surname "An", "mangr
means " pien"fit ;.Y. Lo - lam o-, N 7 .
EbAO Gial-ngia (used for the Chinese surname "Li")..
Nmao Gial-lieh (the Chinese surname "Loh").
Bmao Glu-nba (the Chinese surname "Wu"; "n*ba" means "Pig").
Bmao Glu-gib. (the Chinese surname "T' acs"; "gli" means "dog"),
mao Glah-ggao-ndao (the Chinese surname *Chu"; "ggao-ndao"
means "behind the tree" and will be understood
after reading the section on "Magical and. Reli..
gious Beliefs and practices").
ao Glah-ggang-ndao (the Chinese surname # "P * an"; "ggang-ndaov
means "in front of the tree").
imso Dang-oho (the Chinese surname "Wang"; "cho" means "tiger")
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M
mao Dang-tang (the Chinese surname "Wang" but a different tone
from the former; "tang" means dragon).
Hmao Zang (the Chinese surname "Ma").
1ao Yoe- e-
g ja (the Chinese surname *'IIan". ".ge ja" s the
bird known as the "red-billed-jay")
The people themselves state there are twelve surnames but
above I have recorded thirteen. Those of the same surname
never intermarry however distant the relationship may be. I
have not been able to ascertain with any certainty the meanings
of these surnames. The $mao Nglgh-vao are said to be so called
because formerly they served the Chinese; the H ao Ngl #h-hang
because they served the Ipien. "Giai" means "hamper, basket",
and the Iao Gial clans are said to be so called because they
used to carry baskets. "Lu Deng" means "a large Iron pan" and
the ao fang clans are said to be so called because they were
accustomed to bake cakes in large iron pans. I record these
explanations but I don't know what value to attach to them.
The tribe, which is a loose aggregate of these twelve (?)
clang, exercises no tribal authority, but a common language and
like ceremonial, marital, burial and other customs assist in
regulating the social life of the people.
The village community is divided into families, a family
consisting of a man and his wife and their married and unmarriec
oh1ldren. It is seldom that more than two married sons live
with their parents. Usually, with the exception of the youngesl
r1 Y'0
a few years after they marry,,ereet their own houses and
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net up their own establishments. : ortetjmes brothers build
their houses adjoining one another in such a way that they be-
ooze almost one house of which each family retains its own
special portion. The family is patrilineal and somewhat re-
sembles our own, the difference being that ties to relatives
outside the immnediate family group obtrude into family life.
The husband is expected to protect the wife and furnish food
her and the children. The wife and children owe obedience
to the head of the family who is usually the father, though if
the grandfather be still living, authority is invested in him.
Both father and mother are kind to their children and are de-
sirous of having as many as possible. Women are well treated
and have very much more freedom than Chinese women, In famine
years economic necessity may compel parents to sell their
children for food, and at such times it is not an unknown oc-
currence for a man and wife to aeparate,eaah fending for him-
self and herself. An older brother has a measure of control
over sisters who become subject to him at the death of the
ther. After the death of the father, the mother comes
largely under the control of the father's brothers, and if she
is still young they will dispose of her in marriage. If both
are agreeable she may be married to her husband's younger bro-
ther but under no circumstances to her husband+s elder brother.
The care of the children devolves upon the nearest of kin.
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In everyday social intercourse man and wife eat together
but should guests be present the men eat first and the women
later. If an elder brother comes to the home of his younger
brother, the latter and his children will eat with the elder
brother but not the younger brother's wife who eats apart. When
I asked the reason. for this I was told that they distinguish
between a big and a little. Amongst the Rua Miao the general
attitude of relatives towards one another is of considerable
interest. When a bride goes to the home of her husband she is
not allowed to walk over what is considered to be the upper
part of the house (see sketch p. 9 ), nor so long as her
father-in-law is living is she permitted to walk around the
household fire. She may not sit on his stool (nor may he sit
on here) and It is not permissible for her to go near to his
bed nor // to take food with him. Were she to do any of these
thingsAa snake would coil around her feet. If the father-in-
law is within the house and not the mother-in-slaw a young wife
not readily enter her home. If perchance she did so, she
would not on any account address a remark to him. A woman will
never use the food basin or spoon belonging to either her
father-in-law or to an older brother-in-law; she rigorously
avoids older brothers-in-law but not younger brothers-in-law
with whom she is very free. When young, brothers and sisters
(i.e, ohildren of the same parents) will play and romp
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together but as soot: as they are gran they will never go
about together. When a girl reaches the age of eight or nine
she won't under any circumstances sleep in the sane room as
her brother.
A girl's or woman's skirt is never hung up to dry on a
clothes' line or on anything high as to do this would injure
the eyes of men. Skirts are dried by being, spread upon the
ground. A grown girl or woman may not mount to the upper
storey If a man is sitting underneath. A man is free at any
time to Co to the upper storey.
Should a snake pass near the feet of a young married ewomax
she is filled with terror. She will probably consult a sor-
( ohi
ee# ng his wife
In bar home a 4i bottom or the river, ruaied up her and
to forEive iii and return to their
I e o t- bacr., I have =,no 2 er hush now
and eno t go to L; come an sea", be erienf,d a window from
rh1c. { gl leh e iej.ti eou .d same her f' uehand and children and ninny
wworkmen labouring In le field r,, "I cannot iv bask with your "
be vi lone, but in r eyr a brance of me
7ott '---Y girdle ry zic?, rra ; xr * ar. U Of yo head; r,
ad
2iieh
~,h of snvr-^ti1e cloth hieb
(N, ,ieh.?chiah is the nerve of a bird whioh lives by
d s try arm, for ever bopping, fm m stout to stone rind
fr, ct rook to xoo?k, fnr:r the water* Yt@
tochrioul nrw.p to unknown to me, but I eall it a "white-ca-p%
r*k1 the lew''r - arty; and r me of the tail, dark red. It
head is mow-white, its neck, throat and back glossy
se how, t
' , , a t she tor?k
r^t,'. h=1w fir:
v lrric. Th"
?ii nd ,i' qty 'ie e1. tt u- mie,'+ef- f' 4i .a "if
no 0 *11 it clich-.et
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Lilliputian hands or Why ea les steal chickens.
Two brothers went to the home of a man called Hmao Zang
to ask if they might have his two daughters to wed. Tzu-yoe-
lao Hmao Zang replied that he would first put them to a test,
They were to use their fans to fan him, and he was to use
his fan to fan them; if they succeeded in fanning harder than
he, they should marry the two girls. They all commenced to
fan, but Tzu-yoe-lao Hmao Zang tanned so vigorously that he
raised a wind which blew the two brothers from the house down
a precipitous cliff up which they couldn't climb back. Here
they found the bones of what appeared to have been a man;
the finger bones, arm bones, leg bones were all apparently
human, Putting them together they fanned them vigorously, and
lo: the bones turned into an ape-mran which, grateful for being
brought to life, showed its gratitude by carrying the two
brothers up to the top of the cliff. They went back to the
house of the girls. Tzu-yoe-lao Hmao Zang being out, the
girls told the youths that the best thing they could do was
to change one of their fans for that belonging to their father
which was lying in a basket. A fen was changed and towards
evening Tzu-yoe-lao Hmao Zang returned. As the weather was
very hot he took up his fan to fan himself, and recognizing
at once that the fan was not his he asked the two brothers to
lend him theirs for a few minutes but they declined. Again
the test was suggested as to who could fan the harder, and on
this occasion the two brothers succeeded in blowing ' .'zu-yoe-lao
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 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8
ic+r
Hmao Zang to the same precipice as that to which previously
they had been blown. The girls were now free to go away with
the two brothers. Much to the abinoyance of the younger
brother who was a crafty man, the somewhat stupid elder brother
succeeded in possessing himself of the prettier girl. Their
mother had told them that when they returned they were to
travel by the big and not by the small road. They started out
but after having walked some considerable distance the elder
brother suggested that they should take the small road and to
this the cunning, younger brother agreed since he knew of a
deep pit alongside which they must pass. At a point near to
this hole it was proposed they should spend the night and
unknown to the elder brother the younger brother contrived to
cover over the pit. For their evening meal the younger
brother shot a bird which fell upon the camouflaged covering
of the hole. He called to his elder brother to bring the
bird and stepping on the false covering the elder brother fell
through and went down, down, down, until at last he came to
1t.,
tang-gland-nglieh-di, a land, under the earth, inhabited by
very tiny people who were amazed to see the arrival of a giant.
However, they allowed him to accompany them to out down trees;
the axes used were no larger than needles, and the trees e
, ,, -,--
no bigger than reeds. Food was given to him in aooni cups
the basins oS,. the people of zang-gleng-nglieh-di. By the
third day he was so dreadfully hungry that he set a trap to
catch a wild animal which he might eat, and he succeeded in
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 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8
trapping a deer. As he was taking it out of the trap there
flew up an eagle which stating that he was desperately hungry
begged for food. The youth replied that he would give food
to the eagle on condition that he took him back to the world,
and to this the eagle agreed, whereupon he was given the deer,
The youth then mounted the eagle's back and it flew away to
the pit communicating with the outer world, After flying,
a long way, they eagle put down the youth and said that before
it could go any farther it must have more food, The youth
hadn't food of any kind so he out flesh from around his ankles
and gave it to the eagle, 'With stren~ th renewed the bird
started off again, the youth still sitting on its back, After
a while it once more became hungry and stopping asked for more
food. This time the youth out the flesh from behind his
knees, and the eagle, having eaten it, flew away a ,a. By
this time the youth could see the stars in the far distance
but the eagle grew hungry a third time and on this occasion
had to be refreshed by flesh out from the youth's sides; and,
before the world was reached the youth had bean: compelled to
out flesh from under his arms and from around his neck, (This
explains why we are shaped as we are). At long last the eagle
succeeded in carrying the youth out of the pit to the surface
above and putting him down it asked for still more food, By
this time, however, the youth had no more flesh to spare so he
told the eagle that he might go to his farm and help himself
to food. It is owing to this promise that eagles steal chickens,
young pigs and young lambs.
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 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8_9
Bch-zang Yoe-zang or Why quails travel by ni
People say that long ago Bo-zan~,,teiok?people for rent
and ate them, Once
rent,
-heii
they approached a childless Chinese hone in which there
were only an old woman and an old mans -4o said to each
other; "Tomorrow Bo-zang Yoe-zany;, reaping humans for rent,
will be here, whatever shall we do 4" That night it rainedA.,,
suddenly and heavily. Hearing a small child crying behind the
-t,ka
house, a old woman awoke her husband, saying; "Get up, old
man, Bo-tang Yoe-zang are due, and now I hear a child crying
at the back of the house; get up at once and bring in the
child, we ryl give it to Bo-zang Yoe-tang, "Upon going out,
e man found a child whose name was A, io-yao-ltt. 'w'hen Bo-tang
Yoe-zang arrived the child was handed to them and Bo-zang ate
him. After a few minutes Bo-tang had such a pain in her
stomach that she rolled to and fro on the floor. Yoe-zang
-ale
said: ";Do you think you have :aten,1ubiquitous A"ao-yao-lt1?;r
Bo-Zang asked; "Are you the ubiquitous Mao-yaow1U ?"
"I amt', came the answer from her inside, '!Then come forth
- 194
quickly from my mouth t, said Bo-zap a "' w b Mao- o-1.U replied:
"If I come through your mouth, I fear your teeth will bite me";
but taking a small knife, Latolues-IM alit an opening in
Bo-zang: s side, and -enMout, 'gas Una into a pear,
MQ? ""-t;; a u vP
attached himself to the :nd of,4a pear tree bo?4Zok, They
were about tom part when 13o-zang said to Yoe-zangt "Old mare
old man, alr-?#:$.t I could have a pear to eat; It would make me
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 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8
'4W 130
inexpressibly hcippy#r, and looking up she saw on the very
of the tree a peace' gorgeously yellow anat ripe. "Go up and
get W or me'" , she cried. Yoe-zan=, found climbing the tree
very exhaua tang,Q it, made hiz-i pant for breath, but the
shrikes, of the tree caused aac~wy o-lt# to f? it to the ground.
o-zany; called out: fold manx don't oiivb up, the pear hits
fallen',, and tai ing it up 1 o~?zang ate it, remarking that i t
voss very sweet and that it lam~ her YeW h After a short
while she oriad out: 'old x.~n, old mans my stomach is very
painful", Ydre-sun{ said: ;'Do you think you have eaten
a a iO.-yaaxcr-lti`:," `Are you Mao-yuo-ltF asked o-zan
era the answer, Vome out through my mouth", called Bo-za c'
?'lf I come through your mouth I fear your toe th will b
replied . o-yao..lti, but taking a smell knife he alit an open
i n g and
same,
Bo-^an
a aiuo, 3eooming arfruic. of
the ubiquitous 11ao-yao-lU, o--zang Yvan-tang under the
earth. h : long, iron rod,/, and
thrusting it into the } arch he made those bottomless pits which
are sometimes met with (i.n Yunnan and ,weiGhou). Unable to
make good their escape Bo-zaa tg Yoe-sanf came out, whereupon
they were captured by aaaa-Yac lti who bound them to the abyss
into which ell waters flow (the l u* J;,Iao don't understand the
sea, they think that all the waters flow into a great bole) .
o-lti ordered the crows and magpies to take food to
o?-zani Yoe-. a ng, and appointed the quails to guerd them,.
But th