Travels in Tartary, Thibet, and China During the years 1844-5-6 Volume II Part 12

After a cursory sketch of the Mongol-Chinese territory, the writer of the article proceeds thus:-"A French Lazarist called Huc, arrived, about three years ago, amongst some Chinese families, who were established in the valley of Black Waters, about two hundred leagues journey from the Great Wall. Another Lazarist, whose name is unknown to me, {203d} joined him in the plan of forming a mission among the Mongol Buddhists. They studied the Mongol language with the Lamas of the neighbouring Lamaseries. It seems that they were taken for foreign Lamas, and were treated in a friendly manner, particularly by the Buddhists, who are very ignorant, and who mistook the Latin of their breviaries for Sanscrit, which they do not understand, but for which they have a secret veneration, because the rites of their religious books, in Mongol, translated from the Sanscrit, are printed in red ink.

"When the missionaries thought themselves sufficiently learned in the language, they advanced into the interior, with the intention of commencing their work of conversion. From that time only uncertain rumours were heard about them, but in May last, from the interior of Mongol-Tartary, the news came that they had been tied to horses' tails, and so dragged to death. The real causes of this event are not as yet known."

Whilst they were thus announcing our death so positively, we were approaching the termination of our long journey, and were close upon Canton, happily enjoying a health fully capable of refuting the news thus propagated concerning us. But if, by chance, we had perished among the mountains of Thibet, if we had been murdered there, the world would have remained convinced that we had been tied to horses' tails and had died in Mongolia. It would probably have never been believed that we had reached the capital of Thibet; and if, at some later time, some European traveller had visited Lha-Ssa, and had been informed of our abode in that town, it would have been, perhaps, just as difficult to reconcile these statements, as those respecting Moorcroft. Although the death of the English traveller is a matter which we cannot clear up, we did not conceive that we could omit to say what we knew of it, without pretending to invalidate, by the accounts collected at Lha-Ssa, the doc.u.ments set forth in the scientific London journals.

We were scarcely a month at Lha-Ssa before the numerous inhabitants of this town grew accustomed to speak with respect and admiration of the holy doctrine of Jehovah, and of the great kingdom of France. The peace and tranquillity we enjoyed, the distinguished protection which the Thibetian government extended to us, the sympathy with which the people seemed to surround us, all inspired us with the hope, that, by the aid of G.o.d, we might lay in the very capital of Buddhism the foundation of a mission, the influence of which would soon extend itself among the nomad tribes of Mongolia. The moment seemed to have come when the Tartar pilgrims might at length learn, at Lha-Ssa, the only doctrine which can save men's souls, and civilize nations.

As soon as we considered our position at Lha-Ssa confirmed, we turned our thoughts to the means of renewing our communications with Europe in the speediest manner. The path of the desert was impracticable. We had, certainly, managed to cross once, and as it were by a miracle, these steppes infested by brigands and wild beasts; but it was out of the question to think of organising a service of couriers along that frightful route. Supposing, besides, the fullest security that could be desired, the mere length of the journey was a thing to make one shudder.

The road by India seemed alone practicable. From Lha-Ssa to the first English station is not quite a month's journey. By establishing one correspondent on the other side of the Himalaya mountains, and one at Calcutta, our communication with France would become, if not prompt and easy, at all events feasible. As this plan could only be put into execution with the consent of the Thibetian government, we communicated it to the Regent, who immediately entered into our views, and it was agreed that in the summer M. Gabet should undertake the journey to Calcutta, with a Thibetian escort, who were to accompany him as far as Boutan.

Such were the plans we were forming for the establishment of a mission at Lha-Ssa; but at this very moment the enemy to all good was hard at work to ruin our projects, and to remove us from a country which he seems to have chosen for the seat of his empire. Having heard here and there words of evil auspice, we comprehended that the Chinese amba.s.sador was secretly plotting our expulsion from Thibet. The vague rumour of this persecution had, in fact, nothing about it to surprise us. From the outset, we had foreseen that if difficulties a.s.sailed us, they would emanate from the Chinese Mandarins. Ki-Chan, in fact, could not bear to see the Thibetian government receive with so much favour a religion and strangers, whom the absurd prejudices of China have so long driven from her frontiers. Christianity and the French name excited too forcibly the sympathy of the people of Lha-Ssa, not to arouse Chinese jealousy. An agent of the court of Peking could not, without anger, reflect on the popularity which strangers enjoyed in Thibet, and on the influence which they might one day exercise in a country which China has every interest in keeping under her dominion. It was determined, therefore, that the preachers of the religion of the Lord of Heaven should be driven from Lha-Ssa.

One day, the amba.s.sador, Ki-Chan, sent for us, and after sundry attempts at cajolery, ended by saying that Thibet was too cold, too poor a country for us, and that we had better think of returning to our kingdom of France. Ki-Chan addressed these words to us, with a sort of indifferent, careless manner, as though he supposed there could he no sort of objection to them. We asked him if, in speaking thus, he proposed to us advice or command. "Both the one and the other," he replied, coldly.

"Since it is so, we have first to thank you for the interest which you seem to have in our welfare, in telling us that this country is cold and miserable. But you must know, that men such as we, do not regard the goods and conveniences of this world; were it not so, we should have remained in our own kingdom of France. For know, there is not anywhere a country comparable with our own. As for the imperative portion of your words, this is our answer: 'Admitted into Thibet by the local authority, we recognise no right in you, or in any other person, to disturb our abode here.'" "How! you who are strangers, presume still to remain here?'" "Yes, we are strangers, but we know that the laws of Thibet are not like those of China. The Peboun, the Katchi, the Mongols, are strangers like us, and yet they are permitted to live here in peace; no one disturbs them. What, then, is the meaning of this arbitrary proceeding of yours, in ordering Frenchmen from a country open to all people? If foreigners are to quit Lha-Ssa, why do you stay here? Does not your t.i.tle of Kin-Tchai (amba.s.sador) distinctly announce that you yourself are but a foreigner here?" At these words, Ki-Chan bounded on his velvet cushion. "I a foreigner!" cried he, "a foreigner! I, who bear the authority of the Grand Emperor, who, only a few months' since, condemned and exiled the Nomekhan." "We are acquainted with that affair.

There is this difference between the Nomekhan and us, that the Nomekhan came from Kan-Sou, a province of the empire, and we come from France, where your Grand Emperor is n.o.body; and that the Nomekhan a.s.sa.s.sinated three Tale-Lamas, while we have done no injury to any man. Have we any other aim than to make known to men the true G.o.d, and to teach them the way to save their souls?" "Ay, as I have already said to you, I believe you to be honest people; but then the religion you preach has been declared wicked, and prohibited by our Grand Emperor." "To these words, we can only reply thus: The religion of the Lord of Heaven does not need the sanction of your Emperor to make it a holy religion, any more than we, of its mission, need it to come and preach in Thibet." The Chinese amba.s.sador did not think it expedient to continue this discussion; he drily dismissed us, declaring that we might rest a.s.sured he would make us quit Thibet. We hastened to the Regent, in order to acquaint him with the melancholy interview we had had with Ki-Chan. The chief Kalon had been made aware of the projects of persecution which the Chinese Mandarins were hatching against us. He endeavoured to rea.s.sure us, and told us, that protecting in the country thousands of strangers, he was powerful enough to give us the protection which the Thibetian government extended to all. "Besides," added he, "even though our laws did prohibit strangers from entering our country, those laws could not affect you.

Religious persons, men of prayer, belonging to all countries, are strangers nowhere; such is the doctrine taught by our holy books. It is written: 'The yellow goat has no country, the Lama no family.' Lha-Ssa being the peculiar a.s.sembling-place and abode of men of prayer, that t.i.tle of itself should always secure for you liberty and protection."

This opinion of the Buddhists, which const.i.tutes a religious man a cosmopolite, is not merely a mystic idea written in books, but we have found it recognised in the manners and customs of the Lamaseries; when a man has had his head shaved, and a.s.sumes the religious habit, he renounces his former name to take a new one. If you ask a Lama of what country he is, he replies, "I have no country, but I pa.s.s my time in such a Lamasery." This manner of thinking and acting is even admitted in China, amongst the bonzes and other cla.s.ses of religionists, who are called by the generic name of Tchou-Kia-Jin, (a man who has left his family.)

There was, respecting us, a controversy of several days' duration, between the Thibetian government and the Chinese amba.s.sador. Ki-Chan, in order to insure better success to his aims, a.s.sumed the character of defender of the Tale-Lama. This was his argument: Sent to Lha-Ssa by his Emperor, to protect the Living Buddha, it was his duty to remove from him whatever was calculated to injure him. Certain preachers of the religion of the Lord of Heaven, animated, no doubt, by excellent intentions, were propagating a doctrine which, in the end, tended to destroy the authority and power of the Tale-Lama. Their avowed purpose was to subst.i.tute their religious belief for Buddhism, and to convert all the inhabitants of Thibet of every age, condition, and s.e.x. What would become of the Tale-Lama when he had no worshippers? The introduction into the country of the religion of the Lord of Heaven, does it not lead directly to the destruction of the sanctuary of the Buddha-La, and consequently, to the downfall of the Lamanesque hierarchy and of the Thibetian government?

"I," said he, "who am here to protect the Tale-Lama, can I permit, at Lha-Ssa, men who propagate such formidable doctrines? When those doctrines have taken root, and it is no longer possible to extirpate them, who will be responsible for such a misfortune? What shall I reply to the Grand Emperor, when he shall reproach me with my negligence and cowardice? You Thibetians," said he to the Regent; "you do not comprehend the gravity of this matter. Because these men are virtuous and irreproachable, you think they are harmless-it is a mistake. If they remain long at Lha-Ssa, they will spell-bind you. Among you, there is not a man capable of disputing with them upon religion. You will not be able to keep from adopting their belief, and then the Tale-Lama is undone."

The Regent did not enter at all into these apprehensions, with which the Chinese amba.s.sador endeavoured to inspire him. He maintained that our presence at Lha-Ssa could not in any way be prejudicial to the Thibetian government. "If the doctrine which these men held," said he, "is a false doctrine, the Thibetians will not embrace it; if, on the contrary, it is true, what have we to fear? How can the truth be prejudicial to men?

These two Lamas of the kingdom of France," he added, "have not done any harm; they are animated with the best intentions towards us. Can we, without good ground, deprive them of the liberty and protection which we extend here to all strangers, and particularly to men of prayer? Can we make ourselves guilty of an actual and certain injustice, through an imaginary fear of some possible evil to come?"

Ki-Chan reproached the Regent with neglecting the interests of the Tale-Lama, and the Regent on his part accused Ki-Chan of taking advantage of the minority of the sovereign, to tyrannize over the Thibetian government. For our parts, in this unfortunate contest, we refused to acknowledge the authority of the Chinese Mandarin, and declared that we would not quit the country without a formal order from the Regent, who a.s.sured us that they should never extort from him any such thing.

The quarrel became more and more exacerbated every day. Ki-Chan resolved to take on himself to expel us from the country. Matters had come to such a crisis, that prudence obliged us to yield to circ.u.mstances, and to oppose no further resistance, for fear of compromising the Regent, and of becoming, perhaps, the cause of lamentable dissensions between China and Thibet. By further opposing this unjust persecution, we might irritate too vehemently the Chinese, and furnish pretexts for their project of usurping the Thibetian government. If, on our account, a rupture unhappily broke out between Lha-Ssa and Peking, we should inevitably be held responsible for it; we should become odious in the eyes of the Thibetians, and the introduction of Christianity into these countries would be encountered hereafter with greater difficulties than ever. We therefore considered that it would be better to submit, and to accept with resignation the crown of persecution. Our conduct should prove to the Thibetians, that at least we had come among them with peaceful intentions, and that we did not intend to establish ourselves there by violence.

Another consideration helped to confirm our resolution. It occurred to us that this very tyranny which the Chinese exercised against us, might perhaps be the ultimate occasion of our missionaries establishing themselves in Thibet with security. In our simplicity, we imagined that the French government would not see with indifference this monstrous a.s.sumption of China, in daring to persecute Christianity and the French name even among foreign nations, and at a distance of more than a thousand leagues from Peking. We were persuaded that the representative of France at Canton could not omit to make emphatic remonstrances to the Chinese authorities, and that he would obtain just reparation for the violence with which we had been treated. In thinking thus, we poor and obscure missionaries were far from wishing to give ourselves, in our own eyes, the least personal importance; but we do not disguise it, we were proud in the belief that our position as Frenchmen would be a sufficient t.i.tle for our obtaining the protection of the government of our country.

After having maturely considered these points, we proceeded to the Regent. On learning that we had determined to leave Lha-Ssa, he seemed sad and embarra.s.sed. He told us he greatly wished he had it in his power to secure for us a free and tranquil abode in Thibet; but that alone, and without the support of his sovereign, he had found himself too weak to resist the tyranny of the Chinese, who for several years past, taking advantage of the infancy of the Tale-Lama, had a.s.sumed unprecedented claims in the country. We thanked the Regent for his goodwill, and left him to wait upon the Chinese amba.s.sador.

We told Ki-Chan that, at a distance from all protection, we had resolved to leave Lha-Ssa, since he was determined to compel us to do so; but that we protested against this violation of our rights. "Well, well,"

answered Ki-Chan, "you cannot do better; you must depart; it will be better for you, better for the Thibetians, better for me, better for everybody." He then told us that he had ordered all preparations to be made for our departure; that the Mandarin and escort who were to accompany us, had been selected. It had even been arranged that we should depart in eight days, and that they should take us along the route which leads to the frontiers of China. This last arrangement, excited at once our indignation and surprise; it was inconceivable how they could have the cruelty to condemn us to a journey of eight months, whilst by proceeding towards India twenty-five days' march would suffice to carry us to the first European station, whence we could not fail to find means, both secure and easy, for reaching Calcutta. We forthwith and vehemently protested against the project, but our protest was disregarded, as was the request for some few additional days rest, after the long journey we had just made, and to give time for the closing of the great wounds caused by the cold of the desert. All we could say to mollify the cruelty of the Chinese amba.s.sador was unavailing.

We then laid aside our suppliant tone, and declared to the delegate of the court of Peking, that we yielded to violence, but that we would denounce to our government: first, that the Chinese amba.s.sador, installed at Lha-Ssa, had arbitrarily and violently driven us thence, under the vain pretext that we were strangers and preachers of the Christian religion, which he called wicked and repudiated by his Emperor. In the second place, that in opposition to all right and all justice, he had prevented us from pursuing an easy and direct route, of only twenty-five days' journey, to drag us tyrannically into the interior of China, and make us undergo the hardships of an eight months' journey. Finally, that we would denounce to our government the barbarity with which they forced us to set out, without allowing us a little rest, a barbarity which, in our then state, we had a right to consider as an attempt upon our life.

Ki-Chan replied that he had nothing to do with what the French government might think or do, that in his conduct he had only to regard the will of his Emperor. "If my master," he said, "knew that I had permitted two Europeans freely to preach the religion of the Lord of heaven in Thibet, I should be lost. It would not be possible for me to escape death."

The next day, Ki-Chan sent for us in order to communicate to us a report he had drawn up on the subject of our affairs; and which he proposed to lay before the Emperor. "I did not wish," said he, "to let it go without reading it to you previously, for fear there should have escaped me in it any expressions inexact in themselves or distasteful to you." Having attained his chief object, Ki-Chan had resumed his amiable and conciliatory manner towards us. His report was unmeaning enough; what it said about us was neither good nor bad; it simply set forth a dry nomenclature of the countries we had pa.s.sed through, since our departure from Macao. "Is this report as you like it?" said Ki-Chan; "do you see anything in it to alter?" M. Huc answered, that he had an observation to make of great importance. "Speak, I listen." "What I have to say to you, does not interest us in the least; but it affects you very nearly."

"Let us hear what it is." "My communication must be private: let your people withdraw." "These men are my servants; they all belong to my household; fear nothing." "Oh, it is not we who have anything to fear; all the danger is to you." "The danger to me! No matter, the officers of my suite may hear all." "If you will, you can repeat to them what I have to say; but I cannot speak in their presence." "Mandarins cannot hold secret conversations with strangers; it is forbidden by the laws."

"In that case, I have nothing to tell you; send the report just as it is; but if it brings misfortune upon you, only blame yourself." The Chinese amba.s.sador became pensive; he took infinite pinches of snuff, one after another, and then, as the result of long reflection, told his suite to retire, and to leave us alone with him.

When everyone had gone, M. Huc began: "Now," said he to Ki-Chan, "you will understand why I wished to speak to you in private, and how important it is to you that no one should hear what I have to tell you.

You will judge if we are dangerous men, we who fear even to injure our persecutors." Ki-Chan was pale and disconcerted. "Let us hear," said he; "explain yourself-let your words be candid and clear; what would you say?" "In your report, there is an inexact.i.tude; you make me set out from Macao with my brother Joseph Gabet, and yet I did not enter China till four years after him." "Oh, if that is all, it is easy to correct it." "Yes, very easy. This report, you say, is for your Emperor; is it not so?" "Certainly." "In that case, it is your duty to tell the Emperor the truth and nothing but the truth." "Oh, nothing but the truth; let us correct the report. At what period did you enter China?"

"In the twentieth year of Tao-Kouang (1840)." Ki-Chan took his pencil and wrote in the margin-twentieth year of Tao-Kouang. "What moon?" "The second moon." Ki-Chan hearing us speak of the second moon, laid down his pencil and looked at us with a fixed stare. "Yes, I entered the Chinese empire in the twentieth year of Tao-Kouang, in the second moon; I pa.s.sed through the province of Canton, of which you were at that time viceroy.

Why do you not write? are you not to tell all the truth to the Emperor?"

The face of Ki-Chan contracted. "Do you see now why I wished to talk to you in private?" "Yes, I know the Christians are good people-does anyone here know of this matter?" "No, not anyone." Ki-Chan took the report, tore it up; he wrote a fresh one, entirely different from the first. The dates of our first entry into China were not exactly set forth, and there was a pompous eulogium on our knowledge and sanct.i.ty. The poor man had been simple enough to believe that we attached a great importance to his Emperor's good opinion of us.

In accordance with the orders of Ki-Chan, we were to set out after the festivals of the Thibetian new year. We had only been at Lha-Ssa two months, and we had already pa.s.sed the new year twice, first the European new year, and then the Chinese; it was now the turn of the Thibetian.

Although at Lha-Ssa, they reckon the year as in China, according to the lunar system, yet the calendars of these two countries do not agree: that of Lha-Ssa is always a month behind that of Peking. It is known that the Chinese, the Mongols, and most of the peoples of Eastern Asia, make use in their chronological calculations of a s.e.xagenary cycle, composed of ten signs called trunks, and of twelve signs which bear the name of branches. Among the Tartars and Thibetians, the signs of the denary cycle are expressed by the names of the five elements repeated twice, or by the names of the five colours with their shades. The names of twelve animals denote the duodenary cycle.

DENARY CYCLE MONGOL THIBETIAN 1 Moto Cheng Wood 2 Moto Cheng Wood 3 Gal Me Fire 4 Gal Me Fire 5 Chere Sa Earth 6 Chere Sa Earth 7 Temur Dchak Iron 8 Temur Dchak Iron 9 Oussou Tchon Water 10 Oussou Tchon Water DUODENARY CYCLE MONGOL THIBETIAN 1 Khouloukhana Chi-wa Mouse 2 Oukhere Lang Ox 3 Bara Tak Tiger 4 Tole Yen Hare 5 Lou Dchouk Dragon 6 Mokhe Phroul Serpent 7 Mori Ria Horse 8 Khoui Lonk Ram 9 Betchi Preou Monkey 10 Takia Chia Fowl 11 Nokhe Dchi Dog 12 Khakhe Phak Pig

To form the s.e.xagenary cycle, the two first cycles are combined in the following manner:-

s.e.xAGENARY CYCLE MONGOL 1 Moto khouloukhana Wooden mouse 2 Moto oukhere Wooden ox 3 Gal bara Fire tiger 4 Gal tole Fire hare 5 Chere lou Earth dragon 6 Chere Mokhe Earth serpent 7 Temur mori Iron horse 8 Temur knoui Iron ram 9 Oussou betchi Water monkey 10 Oussou takia Water fowl 11 Moto nokhe Wooden dog 12 Moto khakhe Wooden pig 13 Gal khouloukhana Fire mouse 14 Gal oukhere Fire ox 15 Chere bara Earth tiger 16 Chere tole Earth hare 17 Temur lou Iron dragon 18 Temur mokhe Iron serpent 19 Oussou mori Water horse 20 Ousson khoui Water ram 21 Moto betchi Wooden monkey 22 Moto takia Wooden fowl 23 Gal nokhe Fire dog 24 Gal khakhe Fire pig 25 Chere khouloukhana Earth mouse 26 Chere oukhere Earth ox 27 Temur bara Iron tiger 28 Temur tole Iron hare 29 Oussou lou Water dragon 30 Oussou makhe Water serpent 31 Moto mori Wooden horse 32 Moto khoui Wooden ram 33 Gal betchi Fire monkey 34 Gal takia Fire chicken 35 Chere nokhe Earth dog 36 Chere khakhe Earth pig 37 Temur khouloukhana Iron mouse 38 Temur oukhere Iron ox 39 Oussou bara Water tiger 40 Oussou tole Water hare 41 Moto lou Wooden dragon 42 Moto mokhe Wooden serpent 43 Gal mori Fire horse 44 Gal khoui Fire ram 45 Chere betchi Earth monkey 46 Chere takia Earth fowl 47 Temur mokhe Iron dog 48 Temur khakhe Iron pig 49 Oussou khouloukhana Water mouse 50 Oussou oukhere Water ox 51 Moto bara Wooden tiger 52 Moto tole Wooden hare 53 Gal lou Fire dragon 54 Gal mokhe Fire serpent 55 Chere mori Earth horse 56 Chere khoui Earth ram 57 Temur betchi Iron monkey 58 Temur takia Iron fowl 59 Oussou nokhe Water dog 60 Oussou khakhe Water pig

As this cycle returns periodically every sixty years, it may be imagined that great confusion might occur in chronology, if they had not a sure method of fixing the past s.e.xagenary cycles. To obviate this inconvenience, the sovereigns give to each year of their reign a particular name, and by this means the cyclic epochs are fixed in a way to leave no doubt. Thus the Mongols say, "The twenty-eighth year Tao-Kouang, which is that of the fiery ram (1848.)" In China, the present s.e.xagenary cycle commenced with the year 1805, and the years Tao-Kouang date from 1820, the epoch when the Emperor now reigning mounted the throne. It is to be observed that Chun-Tchi, Khang-Hi, Young-Tching, Kien-Long, Kia-King, Tao-Kouang, are not at all the names of the six first Emperors of the Mantchou dynasty, but special denominations to denote the years of their reign.

The Thibetians have adopted the use of the denary and duodenary cycles.

But by making them undergo more numerous combinations than the Mongols, they obtain a cycle of 252 years. The twelve first years merely bear the names of twelve animals; then these same names are combined with those of the five elements, repeated twice up to the 72nd year of the cycle. They then add to these combinations the word _po_ (male), which carries them up to the 132nd year; then the word _mo_ (female), which takes it up to the 192nd year; finally, they alternate the words _po_ and _mo_ to the end of the cycle.

This chronological system, too complicated for the use of the lower cla.s.ses, is confined to the Lamaseries, where it is studied and understood by the more learned Lamas. The ma.s.ses live on from day to day, without an idea even of the existence of this method of combining the cycles. Except the Regent, we found no one at Lha-Ssa who could tell us in what year we were. They seemed generally to be wholly unaware of the importance of denoting dates and years by particular names. One of the highest functionaries of Lha-Ssa, a very celebrated Lama, told us that the Chinese method of counting the years was very embarra.s.sing, and not at all comparable with the simplicity of the Thibetian method; he thought it more natural to say plainly, this year, last year, twenty or a hundred years ago, and so on. When we told him that this method would only serve to make history an inextricable confusion, "Provided we know,"

said he, "what occurred in times gone by, that is the essential point.

What is the good of knowing the precise date of the occurrences? Of what use is that?"

This contempt, or rather this indifference for chronology, is observable, in fact, in most of the Lamanesque works; they are frequently without order or date, and merely present to the reader a hotch-potch of anecdotes piled one on another, without any precision, either about persons or events. Fortunately the history of the Thibetians being continually mixed up with that of the Chinese and the Tartars, one can apply the literature of these latter peoples to the introduction of a little order and precision into the Thibetian chronology.

During our stay at Lha-Ssa, we had occasion to remark that the Thibetians are very bad chronologists, not only with respect to leading dates, but even in the manner of reckoning each day the age of the moon. Their almanac is in a state of truly melancholy confusion, and this confusion entirely proceeds from the superst.i.tious ideas of the Buddhists respecting lucky and unlucky days; all the days reputed unlucky, which occur in the course of the moon, are omitted, and do not count. Thus, for example, if the fifteenth day of the moon is a day of ill omen, they count the fourteenth twice over, and pa.s.s on direct to the sixteenth.

Sometimes several days of ill-omen occur one after the other; but that is of no consequence; they cut them all off just the same, until they come to a lucky day. The Thibetians do not seem to find the least inconvenience in such a method.

The renewal of the year is, with the Thibetians, as with all people, a season of festivals and rejoicings. The last days of the twelfth moon are consecrated to the preparations for it; people lay in supplies of tea, b.u.t.ter, tsamba, barley wine, and some joints of beef and mutton.

The holiday clothes are taken from the wardrobes; they remove the dust under which the furniture is generally hidden; they furbish up, clean, sweep, and try, in a word, to introduce into the interior of their houses a little order and neatness. The thing only happening once a year, all the households a.s.sume a new aspect; the domestic altars are the objects of especial care; they repaint the old idols, and they make, with fresh b.u.t.ter, pyramids, flowers, and various ornaments designed to deck the little sanctuaries where the Buddhas of the family reside.

The first Louk-So, or Rite of the Festival, commences at midnight, so that every one sits up, impatiently awaiting this mystical and solemn hour, which is to close the old year, and open the course of the new. As we were not anxious to catch the exact point of intersection which separates the two Thibetian years, we went to sleep at our usual hour.

We were in a deep slumber, when we were suddenly awakened by the cries of joy which issued from all sides, in all quarters of the town. Bells, cymbals, marine conches, tambourines, and all the instruments of Thibetian music, were set to work, and operated the most frightful uproar imaginable; it seemed as though they were receiving the new-born year with a charivari. We had once a good mind to get up, to witness the happiness of the merry inhabitants of Lha-Ssa, but the cold was so cutting that after serious reflection, we opined that it would be better to remain under our thick woollen coverlets, and to unite ourselves in heart with the public felicity. Repeated knocks on the door of our house, threatening to dash it into splinters, warned us that we must renounce our project. After several excuses, we were at last fain to leave our warm beds; we donned our clothes, and the door being opened, some Thibetians of our acquaintance rushed into our room, inviting us to the new year's banquet. They all bore in their hands a small vessel made of baked earth, in which floated on boiling water, b.a.l.l.s composed of honey and flour. One of these visitors offered us a long silver needle, terminating in a hook, and invited us to fish in his basin. At first, we sought to excuse ourselves, objecting that we were not in the habit of taking food during the night, but they entreated us in so engaging a manner, they put out their tongues at us with so friendly a grace, that we were obliged to resign ourselves to the Louk-So. We each hooked a ball, which we then crushed between our teeth to ascertain its flavour.

We looked at each other, making grimaces; however, for politeness sake, we had to swallow the dose. If we could only have got off with this first act of devotion! but the Louk-So was inexorable; the numerous friends we had at Lha-Ssa succeeded each other almost without interruption, and we had perforce to munch Thibetian sweetmeats till daybreak.

The second Louk-So also consists in making visits, but with a different ceremony. As soon as the dawn appears, the Thibetians walk through the streets of the town, carrying in one hand a pot of b.u.t.tered tea, and in the other a large gilt and varnished plate, filled with tsamba, piled up in the form of a pyramid, and surmounted by three ears of barley. On these occasions, it is not allowed to pay visits without the tsamba and the b.u.t.tered tea. As soon as you have entered the house of a person to whom you propose to wish a happy year, you first of all make three prostrations before the domestic altar, which is solemnly adorned and illuminated; then, after having burnt some leaves of cedar, or other aromatic tree, in a large copper censer, you offer to every one present a cup of tea, and hand the plate, from which each takes a pinch of tsamba.

The people of the house reciprocate the compliment to the visitors. The inhabitants of Lha-Ssa have a saying, the Thibetians celebrate the festival of the new year with tsamba and b.u.t.tered tea; the Chinese with red paper and crackers; the Katchi with delicate meats and tobacco; the Peboun with songs and sports.

Although this popular saying is correct enough, the Pebouns do not altogether monopolize the gaiety of the period. The Thibetians also enliven their new years' fetes with noisy rejoicings, in which the song and the dance always play a large part. Groups of children, with numerous bells hung from their green dresses, pervade the streets, giving, from house to house, concerts that are not wanting in harmony.

The song, generally sweet and melancholy, is interspersed with animated choruses. During the strophe, all these little singers keep marking the time, by making, with their bodies, a slow and regular movement like the swinging of a pendulum; but when they come to the chorus, they vigorously stamp their feet on the ground in exact time. The noise of the bells, and of the nailed boots, produces a kind of wild accompaniment that strikes upon the ear not disagreeably, especially when it is heard at a certain distance. These youthful _dilettanti_ having performed their concert, it is usual with those for whom they have sung to distribute among them cakes fried in nut-oil, and some b.a.l.l.s of b.u.t.ter.

On the princ.i.p.al squares, and in front of the public monuments, you see, from morning till night, troops of comedians and tumblers amusing the people with their representations. The Thibetians have not, like the Chinese, collections of theatrical pieces; their comedians remain altogether and continuously on the stage, now singing and dancing, now exhibiting feats of strength and agility. The ballet is the exercise in which they seem to excel the most. They waltz, they bound, they tumble, they _pirouette_ with truly surprising agility. Their dress consists of a cap, surmounted by long pheasants' plumes, a black mask adorned with a white beard of prodigious length, large white pantaloons, and a green tunic coming down to the knees, and bound round the waist by a yellow girdle. To this tunic are attached, at equal distances, long cords, at the end of which are thick tufts of white wool. When the actor balances himself in time, these tufts gracefully accompany the movements of his body; and when he whirls round they stick out horizontally, form a wheel round the performer, and seem, as it were, to accelerate the rapidity of his _pirouettes_.

You also see at Lha-Ssa a sort of gymnastic exercise called the Dance of the Spirits. A long cord, made of leathern straps, strongly plaited together, is attached to the top of the Buddha-La, and descends to the foot of the mountain. The dancing sprites go up and down this cord, with an agility only to be compared with that of cats or monkeys. Sometimes, when they have reached the top, they fling out their arms as if about to swim, and let themselves slide down the rope with the velocity of an arrow. The inhabitants of the province of Ssang are reputed the most skilful in this kind of exercise.

The most singular thing we observed at Lha-Ssa, during the new year's festival, is what the Thibetians call the Lha-Ssa-Morou, that is, the total invasion of the town, and its environs, by innumerable bands of Lamas. The Lha-Ssa-Morou commences on the third day of the first moon.

All the Buddhist monasteries of the province of Oui open their doors to their numerous inhabitants, and you see great bodies of Lamas, on foot, on horseback, on a.s.ses, on oxen, and carrying their prayer-books and cooking utensils, arriving tumultuously by all the roads leading to Lha-Ssa. The town is soon overwhelmed at all points, by these avalanches of Lamas, pouring from all the surrounding mountains. Those who cannot get lodgings in private houses, or in public edifices, encamp in the streets and squares, or pitch their little travelling tents in the country. The Lha-Ssa-Morou lasts six entire days. During this time, the tribunals are closed, the ordinary course of justice is suspended, the ministers and public functionaries lose in some degree their authority, and all the power of the government is abandoned to this formidable army of Buddhist monks. There prevails in the town an inexpressible disorder and confusion. The Lamas run through the streets in disorderly bands, uttering frightful cries, chanting prayers, pushing one another about, quarrelling, and sometimes having furious contests with their fists.

Although the Lamas generally show little reserve or modesty during these festive days, it is not to be supposed that they go to Lha-Ssa merely to indulge in amus.e.m.e.nts incompatible with their religious character; it is devotion, on the contrary, which is their chief motive. Their purpose is to implore the blessing of the Tale-Lama, and to make a pilgrimage to the celebrated Buddhist monastery called Morou, which occupies the centre of the town. Hence the name of Lha-Ssa-Morou given to these six festive days.

The monastery of Morou is remarkable for the splendour and wealth displayed in its temples. The order and neatness which always prevail here, make it, as it were, the model and example for the other monasteries of the province. West of the princ.i.p.al temple, there is a vast garden surrounded by a peristyle. In this is the printing establishment. Numerous workmen, belonging to the Lamasery, are daily occupied in engraving blocks, and printing Buddhist books. Their process being the same as that of the Chinese, which is sufficiently understood, we shall dispense with describing it. The Lamas who pay their annual visit to the festival of the Lha-Ssa-Morou, take the opportunity to purchase the books they require.

In the district of Lha-Ssa alone, they reckon more than thirty large Buddhist monasteries. {219} Those of Khaldhan, of Preboung and Sera, are the most celebrated and the most populous. Each of them contains nearly 15,000 Lamas.

Khaldhan, which means in Thibetian "celestial beat.i.tude," is the name of a mountain situated east of Lha-Ssa about four leagues. It is on the summit of this mountain that the Lamasery of Khaldhan stands. According to the Lamanesque books, it was founded in the year 1409 of our era, by the famous Tsong-Kaba, reformer of Buddhism, and founder of the sect of the yellow cap. Tsong-Kaba fixed his residence there, and it was there he quitted his human envelope, when his soul was absorbed in the universal essence. The Thibetians pretend that they still see his marvellous body there, fresh, incorruptible, sometimes speaking, and, by a permanent prodigy, always holding itself in the air without any support. We have nothing to say about this belief of the Buddhists, because the too short stay we made at Lha-Ssa did not permit us to visit the monastery of Khaldhan.