Travels in Tartary, Thibet, and China During the years 1844-5-6 Volume II Part 14

Soon after our arrival we received the official visit of the Grand Lama, whom the Regent had appointed to accompany us to the frontiers of China, and with whom we had as yet merely exchanged a few compliments as we crossed the river. This individual called Dsiamdchang, that is to say, the musician, was a thick-set man, about 60 years of age, who had fulfilled administrative functions in several parts of Thibet. Before being recalled to Lha-Ssa, he occupied the post of Dheba-general, in a district some little distance from Ladak; his large and somewhat wrinkled countenance was full of good nature. His character partook of the frankness and open disposition of a child. He told us that the Regent had commanded him to come here expressly on our account, that he might see we wanted nothing, during the time we were in the regions subject to the Tale-Lama. He then presented to us two young Thibetians, on whom he p.r.o.nounced a long and pompous eulogium. "These two men," said he, "have been specially appointed to serve you on the way. Whatever you command them to do, that they must do punctually. As to your refreshments,"

added he, "as you are not accustomed to the Thibetian cookery, it has been arranged that you shall take them with the Chinese Mandarin."

[Picture: Chinese musical instruments]

After a brief conversation with the Lama Dsiamdchang, we had, in fact, the honour to sup in the company of Ly, the pacificator of kingdoms, who lodged in a chamber contiguous to our own. Ly-Kouo-Ngan was very complaisant, and gave us a great deal of information about the route we were to pursue, and which he himself was now travelling for the eighth time. That we might be enabled to have every day correct notions of the countries through which we were pa.s.sing, he lent us a Chinese work, containing an itinerary from Tching-Tou, the capital of Sse-Tchouen to Lha-Ssa. This book is ent.i.tled, "Oui-Tsang-Thou-Tchi," that is to say, "A description of Thibet, with engravings." This compilation, from various Chinese notices of Thibet, was drawn up by a Mandarin named Lou-Houa-Tchou, who, in the 51st year of Kien-Long (1786), was charged with the commissariat of the Chinese army. Father Hyacinthe, the Russian archimandrite at Peking, published a translation of this sort of geography of Thibet. M. Klaproth, after having revised, corrected, and enriched with notes, the work of the Russian translator, inserted it in the _Journal Asiatique_. {235} The portion of this Chinese work which concerns the route from Lha-Ssa to the province of Sse-Tchouen, and which we had daily before us during our journey, is extraordinarily exact; but this dry and laconic itinerary can be of no interest except to persons occupying themselves specially with geography, or who travel through the places it mentions. It is merely an arid nomenclature, stage by stage, of the places you find on the way. To give an idea of it, we will transcribe the article relative to our first day's journey.

"From Detsin-Dzoug to the halt of Tsai-Li.

"From Tsai-Li to the inn at Lha-Ssa.

"At Detsin-Dzoug there are several inns, in which 40 lis.

travellers generally stop for some time; near the road is a post-house. Thence a journey of 40 lis takes you to the convent of Tsai-Li "At Tsai-Li, there is a Dheba who supplies travellers 20 lis.

with wood and hay; this district is separated only by a river from the territory of Lha-Ssa; you reach this last place, after a journey of 20 lis; there is a military commandant there Total 60 lis."

We set out from Detsin-Dzoug before daybreak, for we had a long way to go. We followed the same valley we had entered, on quitting the town of Lha-Ssa. But as we advanced, the mountains, with which this large plain is surrounded, rose insensibly in the horizon, and seemed to draw near us; the valley grew narrower and narrower; the ground became more and more stony; the farms less frequent; and the population lost by degrees that appearance of refinement and civilization which is always observable in the environs of large towns. After a rapid and uninterrupted march of 80 lis we stopped to take a little repose and refreshment in a large and ruinous Buddhist convent, which served as a residence for some old ragged Lamas. The poverty in which they lived rendered them unable to offer to the staff of the caravan anything but tea with milk, a pot of beer, and a small roll of b.u.t.ter. However, by adding to these provisions, some biscuit and a leg of mutton which the cook of Ly-Kouo-Ngan had been civil enough to prepare for us on the previous evening, we realized a sufficiently substantial repast.

As soon as we had satisfied our appet.i.te and refreshed our limbs, we thanked these poor religious Buddhists with a khata, or scarf of blessings, and then remounted our horses. It was already late, and we had yet 40 lis to go before we reached our night stage. It was pitch-dark when we arrived at Midchoukoung. Our first care was to summon our Thibetian grooms, and bid them get ready our beds as soon as possible. We considered that after a long journey on a bad horse, we might dispense with ceremony. After partaking of a light repast, and saying our prayers, we wished a good night to the Pacificator of Kingdoms, and to the Lama musician, and proceeded to bury ourselves under the coverlid.

Next day, when we put our heads out of bed, the sun was already shining in all its splendour, yet all was quiet in the courtyard of the inn; we could hear neither the bellowing of the yaks, nor the neighing of the horses, nor anything indicating preparations for the departure of a caravan. We rose, and after rubbing our eyes, opened the door of our room to see how matters stood. We found Ly-Kouo-Ngan and the Lama Dsiamdchang, seated in a corner of the court-yard, quietly basking in the rays of the sun. As soon as they saw us they approached, and told us in an infinitely roundabout manner, that we should be obliged to halt for one day, as there were difficulties in procuring horses and a change of oxen. "This is very bad news," said they; "this mischance is very unfortunate, but we cannot help it; the circ.u.mstance of the new-year's festival is the sole cause of this delay." "On the contrary," said we, "this is excellent news; we are in no sort of hurry. Let us go quietly, and rest frequently on the way, and all will go well." These words relieved our two guides from a great embarra.s.sment. These good people imagined that we should quarrel with them, because it was necessary to make a day's halt; they were prodigiously mistaken. If, in our previous travels, delays had been sources of grievous vexation to us, the reason was that we had an object in view, and that we were eager to attain it.

But now this was not the case, and we wished, as much as possible, to travel like gentlemen. We felt, besides, that it was not logical to go at a running pace from a place from which we had been expelled.

Midchoukoung is a stage where you change your oulah, that is, the horses, beasts of burden, and guides. These services are kept up by the Thibetian government, all the way from Lha-Ssa to the frontiers of China.

The Chinese or Thibetian public officers, who make official inspections of the roads, are alone allowed to avail themselves of these sources.

The government of Lha-Ssa gives them a pa.s.sport, upon which is stated the number of men and animals that the villages, subject to the contribution of the oulah, must furnish.

The Chinese account of Thibet gives the following account of this compulsory service: "As respects the local service called oulah, all those who have any fortune, whether men or women, are compelled to supply it; even those who come from the most distant countries, if they occupy a house to themselves, are not exempt from it. The number of men each person must furnish for this service is regulated by the fortune of each individual. The elders and the Dhebas determine, according to the size of each house, the number of men, etc., it must furnish to the oulah; each village provides three, four, and sometimes as many as ten men. The smaller families employ poor people as subst.i.tutes, paying them wages.

People beyond sixty years of age are exempt from the burden. If the public service requires it, they exact oxen and horses, a.s.ses and mules from the dwellings of the rich; the poor people club together, and three or four houses give one beast."

The Chinese Mandarins, who always try to make money out of everything, find means to speculate in the oulah with which the Thibetian government furnishes them. Before leaving Lha-Ssa, they manuvre, by all imaginable means, to have set forth on their road-bill a great number of animals; they then take as many as are actually necessary, and receive, instead of the rest, a compensation in money, which the wealthy Thibetians much prefer to give them than to expose their animals to the perils of the road. Others claim the whole oulah, and employ it to transport into China Thibetian merchandise. Ly-Kouo-Ngan, whom we had heard declare so energetically his disinterestedness, when the amba.s.sador Ki-Chan offered him a present on the part of the Emperor, showed feelings much less generous in relation to the oulah.

During the day we pa.s.sed at Midchoukoung, his road-bill accidentally fell into our hands, and we were much surprised to read there that we had been allotted two horses and twelve long-haired oxen. Yet our entire baggage was two portmanteaus and a few bed things. "What do all these oxen mean?" inquired we of the Pacificator of Kingdoms; "do we need twelve beasts to carry two portmanteaus?" "Oh, it's a mistake of the secretary," replied he; and out of politeness, we affected to be perfectly satisfied with the answer.

It often happens, however, that the Chinese make gross mistakes as to their speculations in the oulah; they find, on the way, for example, some Thibetian tribes who are not at all disciplined to this kind of contribution. It is in vain they point out to these rude and fierce mountaineers the road-bill sealed with the seal of the Tale-Lama and that of the Chinese amba.s.sador; they remain inexorable. To everything that is said to them, as an inducement to submit to the law, they have but this answer: "For a guide you will give so much; for a horse, so much; for a yak, so much;" until, at last, Chinese diplomacy is pushed into a corner, and the oulah is paid. The inhabitants of the district of Midchoukoung treated us with great politeness and courtesy: the chiefs of the village had a spectacle got up for us, by a troop of buffoons, who were a.s.sembled for the new year's festival. The large courtyard of the inn, where we lodged, served for a theatre: first, the artists, masked, and fantastically dressed, performed for some time, wild, deafening music, in order to summon to the play the inhabitants of the neighbourhood. When all were come, and arranged in a circle round the stage, the Dheba of Midchoukoung approached in a solemn manner to offer to our two guides, and to ourselves, a scarf of blessings, and invited us to take our places on four thick cushions which had been placed at the foot of a large tree, that rose from an angle of the court. As soon as we were seated, all the troop of players put themselves in motion, and executed to the sound of music a sort of satanic round, the rapidity of which nearly made our heads swim; then came leaping, jumping, pirouetting, feats of strength, combats with wooden sabres; the whole accompanied alternately by songs, dialogues, music, and imitations of the cries of wild beasts. Among this troop of comedians, there was one more grotesquely masked than the others, who acted as a sort of clown to the ring, monopolising the jests and repartees. We had not knowledge enough of the Thibetian language to appreciate his sallies; but judging from the stamping of feet, and the shouts of laughter of the audience, he seemed to acquit himself wonderfully as a wit. Altogether, the exhibition was amusing enough; the Thibetians were perfectly enthusiastic. When they had danced, leaped, and sang for upwards of two hours, the performers ranged themselves in a semicircle around us, took off their masks, and put their tongues in their cheeks at us, with profound bows. Each of us presented to the chief of the troop a scarf of blessings, and the curtain fell.

In the afternoon, we invited Ly-Kouo-Ngan to a short walk.

Notwithstanding the indifferent elasticity possessed by his legs, he acceded to our proposal with good grace, and we proceeded together to explore the country. The village of Midchoukoung is populous; but everything announces that its inhabitants are living in anything but a state of comfort. The houses are generally built of stones strongly cemented with glazed earth; a great many are crumbling away, the ruins serving as a retreat for troops of large rats. Some small Buddhist altars, carefully lime-washed, are the only constructions that exhibit any cleanliness, and their whiteness presents a remarkable contrast with the grey, smoky hue of the village. Midchoukoung has a Chinese guard, composed of four soldiers and an under corporal. These men keep a few horses, and their barracks serve as a stage for the couriers who carry the dispatches of the Chinese government.

On re-entering the inn, we found in the courtyard, which in the morning had been used as a theatre, a noisy a.s.sembly of men and beasts. They were occupied in collecting our oulah, which was settled at twenty-eight horses, seventy oxen, and twelve guides. At the commencement of the night, the Dheba came to inform us that all was done in accordance with the sacred ordinance of the Tale-Lama, and that on the morrow, we could depart at an early or late hour as we pleased. At the dawn of day, we mounted our horses, and bade adieu to Midchoukoung. After some hours journey, we left, as through the extremity of a large funnel, the great valley in which we had been travelling since we left Lha-Ssa, and emerged into a wild uncultivated region. For five days, we journeyed on in a labyrinth, now to the right, now to the left, and sometimes retracing our steps, in order to avoid abysses and inaccessible mountains. We were perpetually in the depths of ravines, or on the precipitous and rocky banks of torrents; our horses rather leaped than walked. The most vigorous animals, not accustomed to these dreadful places, could not resist for any length of time the fatigues of such a route. For half a day only could we travel with any pleasure and security. We came again to the river we had crossed on quitting Lha-Ssa; it was tranquilly flowing over a slightly inclined bed, and its broad banks offered an easy and even path to travellers. Amid these wild regions, you find no place wherein to pa.s.s the night, except cold, damp hovels, exposed to all the winds of heaven. However, you arrive there so overcome by fatigue, that you always sleep profoundly.

Before reaching the town of Ghiamda, we crossed the mountain Loumma-Ri.

"This mountain," says the Chinese itinerary, "is high and somewhat declivitous; it extends over a s.p.a.ce of about forty lis. The snow, ice, and menacing peaks which travellers meet with on the way, before reaching this mountain, and which intimidate the heart and dim the eye, may cause this to be regarded, in comparison, as a plain easily traversed." The summit of Mount Loumma-Ri, although very lofty, is, in fact, very easy of access. We reached it by an easy slope, without being obliged to dismount once, a very remarkable circ.u.mstance in the mountains of Thibet.

We found, however, on the other side of the mountain a somewhat serious difficulty, on account of the snow, which fell that day in abundance.

The animals frequently slipped, sometimes their hind feet came suddenly in contact with their fore feet, but they never fell. The only result to the hors.e.m.e.n was a sort of jerking swing, to which we grew gradually accustomed.

The Pacificator of Kingdoms took it into his head to dismount, and walk, to warm himself a little; but after a few stumbling steps, he staggered for an instant on his poor legs, fell, and made in the snow a broad, deep furrow. He rose in a fury, ran to the nearest soldier, and loaded him with curses and cuts of his whip, because he had not dismounted to support him. All the Chinese soldiers immediately jumped from their steeds, and fell at the feet of their colonel, making excuses. All, in fact, had been deficient in their duty; for, according to the Chinese code of politeness, when a chief sets his foot on the ground, all the subalterns must on the instant dismount.

When we were at the base of the mountain of Loumma-Ri, we continued our march along a little river, which meandered through a forest of firs so thick that the light of day scarce penetrated it; the snow lay deeply on the broad branches of the trees, whence the wind shook them in thick flakes on the caravan. These small avalanches, falling unexpectedly upon the hors.e.m.e.n, made them start, and utter cries of surprise; but the animals, which, doubtless, had crossed the forest before in similar weather, were in no degree affected. They continued at their ordinary pace, without taking fright, contenting themselves with quietly shaking off the snow from their ears whenever it incommoded them.

We had scarcely emerged from the forest when we were all obliged to dismount, for the purpose of scaling, during a full hour, some horrible rocks. When we had reached the summit, we laid the bridles on the necks of the horses, and left the animals to the sagacity of their instinct as a guide over this rapid and precipitous descent. The men descended, now backwards, as down a ladder, now seated, and letting themselves slide down the snow; every one extricated himself victoriously from this dangerous position, and arrived at the bottom, without breaking or bruising arms or legs.

We still went on five lis more, in a narrow valley, and then perceived, at the foot of a high mountain, a large collection of houses, amongst which rose two Buddhic temples of colossal proportions. This was the station of Ghiamda. A little before reaching the town, we found on the road, a company of eighteen soldiers, drawn up in file, and having at their head two petty Mandarins, decorated with the white b.u.t.ton.

Mandarins and soldiers had their sabres drawn and their bows in their shoulder-belts. It was the garrison of Ghiamda, which, under arms and in full uniform, awaited Ly, the pacificator of kingdoms, to pay him military honours. When the caravan had come within proper proximity, the eighteen soldiers and the two Mandarins fell on their knees, turning the points of their sabres to the ground, and crying out with one voice, "To the Tou-Sse, Ly-Kouo-Ngan, the humble garrison of Ghiamda wishes health and prosperity." At these words, Ly-Kouo-Ngan, and the soldiers of his suite, stopped their horses, dismounted, and ran to the garrison, to invite them to rise. On both sides there was an infinity of bowing, during which we quietly continued our journey. On entering the town, we had, in our turn, our little official reception. Two Thibetians, in holiday attire, seized, to do us honour, the bridles of our horses, and conducted us to the house which had been prepared for our reception.

There the Dheba, or chief magistrate of the district, awaited us; he offered us a scarf of blessings, and led us into an apartment where was a table already laid out with tea, b.u.t.ter, cakes, and dried fruits. In all these marks of friendship and attention, we could not help discerning the effect of orders forwarded by the Regent. Whilst we were doing honour to this modest collation we were informed that we should be obliged to stop two days at Ghiamda, because the Dheba of the district, having received only that morning the announcement of our approaching arrival, had not had time to send for the animals, which were grazing, at a great distance from the town. This news was very welcome to us; but it plunged Ly-Kouo-Ngan and the Lama Dsiamdchang into despair. We essayed to console them, by telling them that when one cannot direct events, one bears them with resignation. Our two conductors acknowledged our doctrine to be very fine in theory, but the practice was not to their taste. However, they were obliged to admit afterwards, that this delay was very opportune, as, during the two days that we remained at Ghiamda, the sky was so overcast, the north wind blew with so much violence, and the snow fell so abundantly, that, in the opinion of the Ghiamdians, we could not have proceeded with safety in such boisterous weather. In fact, judging from what pa.s.sed in the valley, it was easy to imagine that a frightful storm must have laid waste the mountains.

The day after our arrival at Ghiamda we received a visit from the two Chinese officers stationed in the town. The one bore the t.i.tle of Pa-Tsoung, and the other that of Wei-Wei. The Pa-Tsoung was a fine man, strongly made, with a sounding voice and quick movement. A large scar across his face, and great black mustachios, contributed not a little to give him a highly military look. For four years he had served in the Kachkhar as a private soldier, and had returned thence with the t.i.tle of Pa-Tsoung and the decoration of the peac.o.c.k's feather. The Wei-Wei, a young man two-and-twenty, was also a well-built person, but his languid and effeminate mien presented a singular contrast with the manly bearing of his colleague. His face was pale, flabby, and extremely delicate, his eyes were constantly humid and languishing. We asked him if he was ill.

"No," replied he, with a scarcely audible voice; "my health is excellent;" and, as he spoke, his cheeks were slightly tinged with an angry redness. We saw that we had been guilty of an indiscretion, and we turned to another subject of conversation. This poor young man was an insane smoker of opium. When they were gone, Ly-Kouo-Ngan said, "The Pa-Tsoung is a man born under a very favourable star; he will ascend rapidly the grades of the military mandarinship; but the Wei-Wei was born under a cloud. Since he has become addicted to the European smoke, heaven has forsaken him. Before a year has elapsed he will have said good-by to the world."

The torrents of rain which fell almost without interruption during our stay at Ghiamda, prevented us from visiting in detail this populous and commercial town. You find a great number of Pebouns or Indians of Boutan, who monopolise here, as at Lha-Ssa, all that appertains to the arts and industry. The agricultural products of the country are next to nothing. They cultivate in the valley some black barley, but scarcely sufficient for the consumption of the inhabitants. The wealth of the district is derived from its wool and goat's-hair, out of which they manufacture large quant.i.ties of stuffs. It appears that amid these frightful hills, there are excellent pastures, where the Thibetians feed numerous flocks. The lapis lazuli, stag's horn, and rhubarb, are also materials of a great commercial intercourse with Lha-Ssa and the provinces of Sse-Tchouen and Yun-Nan. They affirm here, that it is in the mountains about Ghiamda that the best rhubarb grows. This district abounds in game of every description. The forest, which we crossed after leaving Mount Loumma-Ri, was full of partridges, pheasants, and several varieties of wild fowl. The Thibetians have no idea how to make the best of these meats, so admired by the gourmands of Europe. They eat them boiled, and without any kind of seasoning. The Chinese, in this respect, as in every other, are much more advanced than their neighbours. The cook of Ly-Kouo-Ngan dressed our venison in a manner that left us nothing to desire.

The appointed day of departure having arrived, the oulah was ready early in the morning. The wind had fallen, and the rain had ceased, yet the weather was by no means fine; a cold and thick fog enveloped the valley, and intercepted the view of the surrounding mountains. We resolved, however, to proceed, for the people of the place agreed in saying that, for the time of year, the weather was all that could be expected. "So long as you are in the valley," they said, "you will not see very distinctly, but once on the heights, the obscurity will disappear; as a general rule, whenever there is a fog in the valley, snow is falling on the mountains." These words were far from encouraging. We were fain, however, to be resigned to our position, fortifying ourselves against the snow, for every one a.s.sured us that from Ghiamda to the frontiers of China, every day, without a single exception, we should have it on our road. Just as we were mounting, the Dheba of Ghiamda made us a present of two pairs of spectacles to protect our eyes from the dazzling whiteness of the snow. We could not, at first, help laughing at the sight of these optical instruments, so entirely novel to us was their form.

The place occupied by gla.s.s in ordinary spectacles, was here occupied by a sort of gauze horsehair work, carved out like a half walnut-sh.e.l.l. To fasten these two lids against the eyes, there was on each side a string which pa.s.sed behind the ears, and was then tied under the chin. We thanked the excellent Dheba most heartily; for, under the circ.u.mstances, the present was inestimable. On crossing the mountain of Loumma-Ri, we had already suffered much from the reflection of the snow.

On quitting the town, we found, as on entering it, the soldiers of the garrison awaiting Ly-Kouo-Ngan, in order to give him the military salute.

These men, ranged in file, in the fog, and holding in their hands a sabre that gleamed in the obscurity, had so odd an appearance, that almost all the horses in the caravan shied at them. These military salutes were renewed, on the way, wherever there was a Chinese garrison, to Ly-Kouo-Ngan's extreme exasperation. As he was unable, on account of his diseased legs, to dismount and remount with facility, these ceremonies were a regular torment to him. It was in vain that at each point he sent forward one of his soldiers to direct the garrison not to come out to receive him. This made them only more eager and more earnest for display, thinking that it was mere modesty prompted him to withdraw himself from the honours due to his rank.

Four lis from Ghiamda, we crossed a large and rapid torrent, over a bridge composed of six enormous trunks of fir trees, not planed, and so badly joined, that you felt them shake under your feet. No one ventured to cross on horseback, and the precaution was most valuable to one of our soldiers; his horse, slipping over the wet and trembling bridge, one of its legs pa.s.sed between two trees, and stuck there as in a vice. If the man had been on it, he would have inevitably been precipitated into the torrent, and dashed to pieces on the rocks. After long and painful efforts, we managed to extricate the unfortunate animal from its frightful position; to the astonishment of every one, it had not broken its leg, nor even received the least wound.

Beyond this wretched bridge, we resumed our wild pilgrimage across rugged and snow-clad mountains. For four days, we did not find in these wild regions a single Thibetian village. Every evening we lay in the Chinese guard-houses, around which were grouped a few shepherds' huts, made with the bark of trees. During these four days, however, we changed the oulah three several times without experiencing the least delay. The orders had been so well given beforehand, that on our arrival at each stage, we found everything ready arranged for our departure on the morrow.

If we had not known that in these countries, desert in appearance, there were shepherds living in the gorges of the mountains, it would have been impossible for us to understand this prompt organization of the oulah.

Generally speaking, it was only in large towns that the service of the caravan experienced delays and difficulties.

On the fourth day of our departure from Ghiamda, after having crossed a great lake on the ice, we stopped at the station Atdza, a small village, the inhabitants of which cultivate a few acres of land, in a little valley encircled by mountains, the tops of which are covered with hollies and pines. The Chinese Itinerary says, on the subject of the lake you see before your arrival at Atdza, "The unicorn, a very curious animal, is found in the vicinity of this lake, which is 40 lis long."

[Picture: The Unicorn]

The unicorn, which has long been regarded as a fabulous creature, really exists in Thibet. You find it frequently represented in the sculptures and paintings of the Buddhic temples. Even in China, you often see it in the landscapes that ornament the inns of the northern provinces. {245} The inhabitants of Atdza spoke of it, without attaching to it any greater importance than to the other species of antelopes which abound in their mountains. We have not been fortunate enough to see the unicorn during our travels in Upper Asia. But all we were there told about it serves to confirm the curious details which Klaproth has published on this subject in the new _Journal Asiatique_. We think it not irrelevant to give here an interesting note which that learned orientalist has added to his translation of the "Itinerary of Lou-Hoa-Tchou."

"The unicorn of Thibet is called, in the language of this country, serou; in Mongol, kere; and in Chinese, tou-kio-cheou: which means the one-horned animal, or kio-touan, the straight horn. The Mongols sometimes confound the unicorn with the rhinoceros, called in Mantchou, bodi-gourgou; and in Sanscrit, khadga; calling the latter also, kere."

The unicorn is mentioned, for the first time, by the Chinese, in one of their works, which treats of the history of the first two ages of our era. It is there said that the wild horse, the argali, and the kio-touan, are animals foreign to China; that they belong to Tartary, and that they use the horns of the latter to make the bows called unicorn bows.

The Chinese, Mahometans, and Mongol historians agree in the following tradition, relative to a fact which took place in 1224, when Tchinggiskhan was preparing to attack Hindostan. "This conqueror having subdued Thibet," says the Mongol history, "set out to penetrate into Enedkek (India.) As he was ascending Mount Djadanaring, he perceived a wild beast approaching him, of the species called serou, which has but one horn on the top of the head. This beast knelt thrice before the monarch, as if to show him respect. Every one being astonished at this event, the monarch exclaimed: 'The Empire of Hindostan is, they say, the birth-place of the majestic Buddhas and the Buddhistavas, and also of the powerful Bogdas or princes of antiquity. What then can be the meaning of this dumb animal saluting me like a human being?' Having thus spoke, he returned to his country." Although this circ.u.mstance is fabulous, it demonstrates, nevertheless, the existence of a one-horned animal on the upper mountains of Thibet. There are further, in this country, places deriving their name from the great number of these animals, which, in fact, live there in herds; for example, the district of Serou-Dziong, which means, the village of the land of unicorns, and which is situate in the eastern part of the province of Kham, towards the frontier of China.

A Thibetian ma.n.u.script, which the late Major Lattre had an opportunity of examining, calls the unicorn the one-horned tsopo. A horn of this animal was sent to Calcutta: it was fifty centimetres {246} in length, and twelve centimetres in circ.u.mference from the root; it grew smaller and smaller, and terminated in a point. It was almost straight, black, and somewhat flat at the sides. It had fifteen rings, but they were only prominent on one side.

Mr. Hodgson, an English resident in Nepaul, has at length achieved the possession of a unicorn, and has put beyond doubt the question relative to the existence of this species of antelope, called tchirou, in Southern Thibet, which borders on Nepaul. It is the same word with serou, only p.r.o.nounced differently, according to the varying dialects of the north and of the south.

The skin and the horn, sent to Calcutta by Mr. Hodgson, belonged to a unicorn that died in a menagerie of the Rajah of Nepaul. It had been presented to this prince by the Lama of Digourtchi (Jikazze), who was very fond of it.

The persons who brought the animal to Nepaul informed Mr. Hodgson that the tchirou mostly frequented the beautiful valley or plain of Tingri, situated in the southern part of the Thibetian province of Tsang, and watered by the Arroun. To go from Nepaul to this valley, you pa.s.s the defile of Kouti or Nialam. The Nepaulese call the valley of Arroun Tingri-Meidam, from the town of Tingri, which stands there on the left bank of the river; it is full of salt-beds, round which the tchirous a.s.semble in herds. They describe these animals as extremely fierce, when they are in their wild state; they do not let any one approach them, and flee at the least noise. If you attack them, they resist courageously.

The male and the female have generally the same aspect.

The form of the tchirou is graceful, like that of all the other animals of the antelope tribe, and it has likewise the incomparable eyes of the animals of that species; its colour is reddish, like that of the fawn in the upper parts of the body, and white below. Its distinctive features are, first a black horn, long and pointed, with three slight curvatures, and circular annulations towards the base; these annulations are more prominent in front than behind; there are two tufts of hair which project from the exterior of each nostril, and much down round the nose and mouth, which gives the animal's head a heavy appearance. The hair of the tchirou is rough, and seems hollow, like that of all the animals north of the Himalaya that Mr. Hodgson had the opportunity of examining. The hair is about five centimetres long, and so thick that it seems to the touch a solid ma.s.s.

Beneath the hair, the body of the tchirou is covered with a very fine and delicate down, as are almost all the quadrupeds that inhabit the lofty regions of the Himalaya mountain, particularly the famous Cashmere goats.

Doctor Abel has proposed to give to the tchirou the systematic name of _Antelope Hodgsonii_ after the name of the learned person who has placed its existence beyond a doubt. {248}