Travels in Tartary, Thibet, and China During the years 1844-5-6 Volume I Part 4

When the Tartar Troubadour had completed this national song, he rose, made a low bow to the company, and, having suspended his instrument upon a wooden pin, took his leave. "Our neighbours," said the old man, "are also keeping the festival, and expect the Toolholos: but, since you seem to listen with interest to Tartar songs, we will offer some other melodies to your notice. We have in our own family a brother who has in his memory a great number of airs, cherished by the Mongols; but he cannot play; he is not a Toolholos. Come, brother Nymbo, sing; you have not got Lamas of the West to listen to you every day."

A Mongol, whom, seated as he was in a corner, we had not before noticed, at once rose, and took the place of the departed _Toolholos_. The appearance of this personage was truly remarkable; his neck was completely buried in his enormous shoulders; his great dull staring eyes contrasted strangely with his dark face, half-calcined as it were by the sun; his hair, or rather a coa.r.s.e uncombed mane, straggling down his back, completed the savageness of his aspect. He began to sing: but his singing was a mere counterfeit, an absurd parody. His grand quality was extreme long-windedness, which enabled him to execute roulades, complicated and continuous enough to throw any rational audience into fits. We soon became desperately tired of his noise, and watched with impatience a moment's cessation, that might give us an opportunity of retiring. But this was no easy matter; the villain divined our thoughts, and was resolved to spite us. No sooner had he finished one air than he dovetailed another into it, and so started afresh. In this way he went on, until it was really quite late in the night. At length he paused for a moment to drink a cup of tea; he threw the beverage down his throat, and was just clearing his throat to commence anew, when we started up, offered to the head of the family a pinch of snuff, and, having saluted the rest of the company, withdrew.

You often meet in Tartary these Toolholos, or wandering singers, who go about from tent to tent, celebrating in their melodies national events and personages. They are generally very poor; a violin and a flute, suspended from the girdle, are their only property; but they are always received by the Mongol families with kindness and honour; they often remain in one tent for several days, and on their departure are supplied with cheese, wine, tea, and so on, to support them on their way. These poet-singers, who remind us of the minstrels and rhapsodists of Greece, are also very numerous in China; but they are, probably, no where so numerous or so popular as in Thibet.

The day after the festival, the sun had scarcely risen, when a little boy presented himself at the entrance of our tent, carrying in one hand a wooden vessel full of milk, and in the other hand a rude rush basket, in which were some new cheese and some b.u.t.ter. He was followed soon after by an old Lama, attended by a Tartar who had on his shoulder a large bag of fuel. We invited them all to be seated. "Brothers of the West," said the Lama, "accept these trifling presents from my master." We bowed in token of thanks, and Samdadchiemba hastened to prepare some tea, which we pressed the Lama to stay and partake of. "I will come and see you this evening," said he; "but I cannot remain at present; for I have not set my pupil the prayer he has to learn this morning." The pupil in question was the little boy who had brought the milk. The old man then took his pupil by the hand, and they returned together to their tent.

The old Lama was the preceptor of the family, and his function consisted in directing the little boy in the study of the Thibetian prayers. The education of the Tartars is very limited. They who shave the head, the Lamas, are, as a general rule, the only persons who learn to read and pray. There is no such thing throughout the country as a public school.

With the exception of a few rich Mongols, who have their children taught at home, all the young Lamas are obliged to resort to the Lamaseries, wherein is concentrated all that exists in Tartary, of arts, or sciences, or intellectual industry. The Lama is not merely a priest; he is the painter, poet, sculptor, architect, physician; the head, heart, and oracle of the laity. The training of the young Mongols, who do not resort to the Lamaseries, is limited, with the men, to perfecting the use of the bow and arrow and matchlock, and to their obtaining a thorough mastery of equestrianism. When a mere infant the Mongol is weaned, and as soon as he is strong enough he is stuck upon a horse's back behind a man, the animal is put to a gallop, and the juvenile rider, in order not to fall off, has to cling with both hands to his teacher's jacket. The Tartars thus become accustomed, from a very early age, to the movements of the horse, and by degrees and the force of habit, they identify themselves, as it were, with the animal.

There is, perhaps, no spectacle more exciting than that of Mongol riders in chase of a wild horse. They are armed with a long, heavy pole, at the end of which is a running knot. They gallop, they fly after the horse they are pursuing down rugged ravines, and up precipitous hills, in and out, twisting and twining in their rapid course, until they come up with their game. They then take the bridle of their own horses in their teeth, seize with both hands their heavy pole, and bending forward throw, by a powerful effort, the running knot round the wild horse's neck. In this exercise the greatest vigour must be combined with the greatest dexterity, in order to enable them to stop short the powerful untamed animals with which they have to deal. It sometimes happens that pole and cord are broken; but as to a horseman being thrown, it is an occurrence we never saw or heard of.

The Mongol is so accustomed to horseback that he is altogether like a fish out of water when he sets foot on the ground. His step is heavy and awkward and his bowed legs, his chest bent forward, his constant looking around him, all indicate a person who spends the greater portion of his time on the back of a horse or a camel.

When night overtakes the travelling Tartar, it often happens that he will not even take the trouble to alight for the purpose of repose. Ask people whom you meet in the desert where they slept last night, and you will as frequently as not have for answer, in a melancholy tone, "_Temen dero_," (on the camel). It is a singular spectacle to see caravans halting at noon, when they come to a rich pasturage. The camels disperse in all directions, browsing upon the high gra.s.s of the prairie, while the Tartars, astride between the two humps of the animal, sleep as profoundly as though they were sheltered in a good bed.

This incessant activity, this constant travelling, contributes to render the Tartars very vigorous, and capable of supporting the most terrible cold, without appearing to be in the least affected by it. In the deserts of Tartary, and especially in the country of the Khalkhas, the cold is so intense, that for a considerable portion of the winter the thermometer will not act, on account of the congelation of the mercury.

The whole district is often covered with snow; and if at these times the south-west wind blows, the plain wears the aspect of a raging sea. The wind raises the snow in immense waves, and impels the gigantic avalanches vehemently before it. Then the Tartars hurry courageously to the aid of their herds and flocks, and you see them dashing in all directions, exciting the animals by their cries, and driving them to the shelter of some rock or mountain. Sometimes these intrepid shepherds stop short amid the tempest, and stand erect for a time, as if defying the cold and the fury of the elements.

The training of the Tartar women is not more refined than that of the men. They are not, indeed, taught the use of the bow and the matchlock; but in equitation they are as expert and as fearless as the men. Yet it is only on occasions that they mount on horseback; such, for example, as travelling, or when there is no man at home to go in search of a stray animal. As a general rule, they have nothing to do with the care of the herds and flocks.

Their chief occupation is to prepare the family meals, and to make the family clothes. They are perfect mistresses of the needle; it is they who fabricate the hats, boots, coats, and other portions of the Mongol attire. The leather boots, for example, which they make are not indeed very elegant in form, but, on the other hand, their solidity is astonishing.

It was quite unintelligible to us how, with implements so rude and coa.r.s.e as theirs, they could manufacture articles almost indestructible in their quality. It is true they take their time about them; and get on very slowly with their work. The Tartar women excel in embroidery, which, for taste and variety of pattern and for excellence of manipulation, excited our astonishment. We think we may venture to say, that no where in France would you meet with embroidery more beautiful and more perfect in fabric than that we have seen in Tartary.

The Tartars do not use the needle in the same way as the Chinese. In China they impel the needle perpendicularly down and up; whereas the Tartars impel it perpendicularly up and down. In France the manner is different from both; if we recollect right, the French women impel the needle horizontally from right to left. We will not attempt to p.r.o.nounce as to the respective merit of the three methods; we will leave the point to the decision of the respectable fraternity of tailors.

On the 17th of the moon, we proceeded very early in the morning to the Chinese station of _Chaborte_, for the purpose of laying in a store of meal. _Chaborte_, as its Mongol name intimates, is built upon a slough.

The houses are all made of mud, and surrounded each by an enclosure of high walls. The streets are irregular, tortuous, and narrow; the aspect of the whole town is sombre and sinister, and the Chinese who inhabit it have, if possible, a more knavish look than their countrymen anywhere else. The trade of the town comprehends all the articles in ordinary use with the Mongols-oatmeal and millet, cotton manufactures, and brick tea, which the Tartars receive in exchange for the products of the desert, salt, mushrooms, and furs. Upon our return, we hastened to prepare for our departure. While we were packing up our baggage in the tent, Samdadchiemba went in search of the animals which had been put to pasture in the vicinity. A moment afterwards he returned with the three camels.

"There are the camels," said we, with gloomy antic.i.p.ation, "but where are the horse and the mule; they were both at hand just now, for we tied their legs to prevent their straying." "They are stolen, in all probability. It never does to encamp too near the Chinese, whom every body knows to be arrant horse stealers." These words came upon us like a clap of thunder. However, it was not a moment for sterile lamentation; it was necessary to go in search of the thieves. We each mounted a camel, and made a circuit in search of the animals, leaving our tent under the charge of Arsalan. Our search being futile, we resolved to proceed to the Mongol encampment, and inform them that the animals had been lost near their habitation.

By a law among the Tartars, when animals are lost from a caravan, the persons occupying the nearest encampment are bound either to find them or to replace them. It seems, no doubt, very strange to European views, that because, without their consent or even knowledge, without being in the smallest degree known to them, you have chosen to pitch your tent near those of a Mongol party, you and your animals, and your baggage, are to be under their responsibility; but so it is. If a thing disappears, the law supposes that your next neighbour is the thief; or at all events an accomplice. This it is which has contributed to render the Mongols so skilful in tracking animals. A mere glance at the slight traces left by an animal upon the gra.s.s, suffices to inform the Mongol pursuer how long since it pa.s.sed, and whether or not it bore a rider; and the track once found, they follow it throughout all its meanderings, however complicated.

We had no sooner explained our loss to the Mongol chief, than he said to us cheerfully: "Sirs Lamas, do not permit sorrow to invade your hearts.

Your animals cannot be lost; in these plains there are neither robbers nor a.s.sociates of robbers. I will send in quest of your horses. If we do not find them, you may select what others you please in their place, from our herd. We would have you leave this place as happy as you came to it." While he was speaking eight of his people mounted on horseback, and dashed off in as many directions, upon the quest, each man trailing after him his la.s.so, attached to the long, flexible pole we have described. After a while they all collected in one body, and galloped away, as hard as they could, towards the town. "They are on the track now, holy sirs," said the chief, who was watching their movements by our sides, "and you will have your horses back very soon. Meanwhile come within my tent, and drink some tea."

In about two hours, a boy appeared at the entrance of the tent, and announced the return of the hors.e.m.e.n. We hastened outside, and in the track which we had pursued saw something amid a cloud of dust which seemed hors.e.m.e.n galloping like the wind. We presently discovered the eight Tartars, dashing along, like so many mad centaurs, our stray animals, each held by a la.s.so, in the midst of them. On their arrival, they alighted, and with an air of satisfaction said: "We told you nothing was ever lost in our country." We thanked the generous Mongols for the great service they had rendered us; and, bidding adieu to them, saddled our horses, and departed on our way to the Blue City.

On the third day we came, in the solitude, upon an imposing and majestic monument of antiquity,-a large city utterly abandoned. Its turreted ramparts, its watch towers, its four great gates, facing the four cardinal points, were all there perfect, in preservation, except that, besides being three-fourths buried in the soil, they were covered with a thick coating of turf. Arrived opposite the southern gate, we directed Samdadchiemba to proceed quietly with the animals, while we paid a visit to the Old Town, as the Tartars designate it. Our impression, as we entered the vast enclosure, was one of mingled awe and sadness. There were no ruins of any sort to be seen, but only the outline of a large and fine town, becoming absorbed below by gradual acc.u.mulations of wind-borne soil, and above by a winding-sheet of turf. The arrangement of the streets and the position of the princ.i.p.al edifices, were indicated by the inequalities of ground. The only living things we found here were a young Mongol shepherd, silently smoking his pipe, and the flock of goats he tended. We questioned the former as to when the city was built, by whom, when abandoned, and why? We might as well have interrogated his goats; he knew no more than that the place was called the Old Town.

Such remains of ancient cities are of no unfrequent occurrence in the deserts of Mongolia; but everything connected with their origin and history is buried in darkness. Oh, with what sadness does such a spectacle fill the soul! The ruins of Greece, the superb remains of Egypt,-all these, it is true, tell of death; all belong to the past; yet when you gaze upon them, you know what they are; you can retrace, in memory, the revolutions which have occasioned the ruins and the decay of the country around them. Descend into the tomb, wherein was buried alive the city of Herculaneum,-you find there, it is true, a gigantic skeleton, but you have within you historical a.s.sociations wherewith to galvanize it. But of these old abandoned cities of Tartary, not a tradition remains; they are tombs without an epitaph, amid solitude and silence, uninterrupted except when the wandering Tartars halt, for a while, within the ruined enclosures, because there the pastures are richer and more abundant.

Although, however, nothing positive can be stated respecting these remains, the probabilities are, that they date no earlier back than the 13th century, the period when the Mongols rendered themselves masters of the Chinese empire, of which they retained possession for more than 100 years. During their domination, say the Chinese annals, they erected in Northern Tartary many large and powerful cities. Towards the middle of the 14th century the Mongol dynasty was expelled from China; the Emperor _Young-Lo_, who desired to exterminate the Tartars, invaded their country, and burned their towns, making no fewer than three expeditions against them into the desert, 200 leagues north of the Great Wall.

After leaving behind us the Old Town, we came to a broad road crossing N.S. that along which we were travelling E.W. This road, the ordinary route of the Russian emba.s.sies to Peking, is called by the Tartars _Koutcheou-Dcham_ (Road of the Emperor's Daughter), because it was constructed for the pa.s.sage of a princess, whom one of the Celestial Emperors bestowed upon a King of the Khalkhas. After traversing the _Tchakar_ and _Western Souniot_, it enters the country of the _Khalkhas_ by the kingdom of _Mourguevan_; thence crossing N.S. the great desert of Gobi, it traverses the river _Toula_, near the _Great Couren_, and terminates with the Russian factories at _Kiaktha_.

This town, under a treaty of peace in 1688 between the Emperor _Khang-Hi_, and the _White Khan of the Oros_, i.e. the Czar of Russia, was established as the entrepot of the trade between the two countries.

Its northern portion is occupied by the Russian factories, its southern by the Tartaro-Chinese. The intermediate s.p.a.ce is a neutral ground, devoted to the purposes of commerce. The Russians are not permitted to enter the Chinese quarter, nor the Chinese the Russian. The commerce of the town is considerable, and apparently very beneficial to both parties.

The Russians bring linen goods, cloths, velvets, soaps, and hardware; the Chinese tea in bricks, of which the Russians use large quant.i.ties; and these Chinese tea-bricks being taken in payment of the Russian goods at an easy rate, linen goods are sold in China at a lower rate than even in Europe itself. It is owing to their ignorance of this commerce of Russia with China that speculators at Canton so frequently find no market for their commodities.

Under another treaty of peace between the two powers, signed 14th of June, 1728, by Count Vladislavitch, Amba.s.sador Extraordinary of Russia, on the one part, and by the Minister of the Court of Peking on the other, the Russian government maintains, in the capital of the celestial empire, a monastery, to which is attached a school, wherein a certain number of young Russians qualify themselves as Chinese and Tartar-Mantchou interpreters. Every ten years, the pupils, having completed their studies, return with their spiritual pastors of the monastery to St.

Petersburg, and are relieved by a new settlement. The little caravan is commanded by a Russian officer, who has it in charge to conduct the new disciples to Peking, and bring back the students and the members who have completed their period. From Kiaktha to Peking the Russians travel at the expense of the Chinese government, and are escorted from station to station by Tartar troops.

M. Timkouski, who in 1820 had charge of the Russian caravan to Peking, tells us, in his account of the journey, that he could never make out why the Chinese guides led him by a different route from that which the preceding amba.s.sadors had pursued. The Tartars explained the matter to us. They said it was a political precaution of the Chinese government, who conceived that, being taken by all sorts of roundabout paths and no-paths, the Russians might be kept from a knowledge of the regular route;-an immensely imbecile precaution, since the Autocrat of all the Russians would not have the slightest difficulty in leading his armies to Peking, should he ever take a fancy to go and beard the Son of Heaven in his celestial seat.

This road to Kiaktha, which we thus came upon unexpectedly amid the deserts of Tartary, created a deep emotion in our hearts: "Here," said we to each other, "here is a road which leads to Europe!" Our native land presented itself before our imagination, and we spontaneously entered upon the road, which connected us with our beloved France. The conversation that rose to our lips from our hearts was so pleasing, that we insensibly advanced. The sight of some Mongol tents, on an adjacent eminence, recalled us to a sense of our position, and at the same moment a loud cry came from a Tartar whom we saw gesticulating in front of the tents. Not understanding the cry to be addressed to us, we turned, and were proceeding on our route, whet the Tartar, jumping on his horse, galloped after us; upon reaching us, he alighted and knelt before us: "Holy sirs," said he, raising his hands before Heaven, "have pity upon me, and save my mother from death. I know your power is infinite: come and preserve my mother by your prayers." The parable of the good Samaritan came before us, and we felt that charity forbade us to pa.s.s on without doing all we could in the matter. We therefore turned once more, in order to encamp near the Tartars.

While Samdadchiemba arranged our tent, we went, without loss of time, to tend the sick woman, whom we found in a very deplorable state.

"Inhabitants of the desert," said we to her friends, "we know not the use of simples, we are unacquainted with the secrets of life, but we will pray to Jehovah for this sick person. You have not heard of this Almighty G.o.d-your Lamas know him not; but, be a.s.sured, Jehovah is the master of life and of death." Circ.u.mstances did not permit us to dwell on the theme to these poor people, who, absorbed in grief and anxiety, could pay little attention to our words. We returned to our tent to pray, the Tartar accompanying us. When he saw our Breviary: "Are these,"

asked he, "the all-powerful prayers to Jehovah, of which you spoke?"

"Yes," said we; "these are the only true prayers; the only prayers that can save." Thereupon he prostrated himself successively before each of us, touching the ground with his forehead; then he took the Breviary, and raised it to his head in token of respect. During our recitation of the prayers for the sick, the Tartar remained seated at the entrance of the tent, preserving a profound and religious silence. When we had finished, "Holy men," said he, again prostrating himself, "how can I make acknowledgments for your great benefits? I am poor; I can offer you neither horse nor sheep." "Mongol brother," we replied, "the priests of Jehovah may not offer up prayers for the sake of enriching themselves; since thou art not rich, accept from us this trifling gift;" and we presented to him a fragment of a tea-brick. The Tartar was profoundly moved with this proceeding; he could not say a word, his only answer to us was tears of grat.i.tude.

We heard next morning with pleasure that the Tartar woman was much better. We would fain have remained a few days in the place, in order to cultivate the germ of the true faith thus planted in the bosom of this family; but we were compelled to proceed. Some of the Tartars escorted us a short distance on our way.

Medicine in Tartary, as we have already observed, is exclusively practised by the Lamas. When illness attacks any one, his friends run to the nearest monastery for a Lama, whose first proceeding, upon visiting the patient, is to run his fingers over the pulse of both wrists simultaneously, as the fingers of a musician run over the strings of an instrument. The Chinese physicians feel both pulses also, but in succession. After due deliberation, the Lama p.r.o.nounces his opinion as to the particular nature of the malady. According to the religious belief of the Tartars, all illness is owing to the visitation of a _Tchutgour_ or demon; but the expulsion of the demon is first a matter of medicine. The Lama physician next proceeds, as Lama apothecary, to give the specific befitting the case; the Tartar pharmacopia rejecting all mineral chemistry, the Lama remedies consist entirely of vegetables pulverised, and either infused in water or made up into pills. If the Lama doctor happens not to have any medicine with him, he is by no means disconcerted; he writes the names of the remedies upon little sc.r.a.ps of paper, moistens the papers with his saliva, and rolls them up into pills, which the patient tosses down with the same perfect confidence as though they were genuine medicaments. To swallow the name of a remedy, or the remedy itself, say the Tartars, comes to precisely the same thing.

The medical a.s.sault of the usurping demon being applied, the Lama next proceeds to spiritual artillery, in the form of prayers, adapted to the quality of the demon who has to be dislodged. If the patient is poor, the _Tchutgour_ visiting him can evidently be only an inferior _Tchutgour_, requiring merely a brief, off-hand prayer, sometimes merely an interjectional exorcism. If the patient is very poor, the Lama troubles himself with neither prayer nor pill, but goes away, recommending the friends to wait with patience until the sick person gets better or dies, according to the decree of _Hormoustha_. But where the patient is rich, the possessor of large flocks, the proceedings are altogether different. First, it is obvious that a devil who presumes to visit so eminent a personage must be a potent devil, one of the chiefs of the lower world; and it would not be decent for a great _Tchutgour_ to travel like a mere sprite; the family, accordingly, are directed to prepare for him a handsome suit of clothes, a pair of rich boots, a fine horse, ready saddled and bridled, otherwise the devil will never think of going, physic or exorcise him how you may. It is even possible, indeed, that one horse will not suffice, for the demon, in very rich cases, may turn out, upon inquiry, to be so high and mighty a prince, that he has with him a number of courtiers and attendants, all of whom have to be provided with horses.

Everything being arranged, the ceremony commences. The Lama and numerous co-physicians called in from his own and other adjacent monasteries, offer up prayers in the rich man's tents for a week or a fortnight, until they perceive that the devil is gone-that is to say, until they have exhausted all the disposable tea and sheep. If the patient recovers, it is a clear proof that the prayers have been efficaciously recited; if he dies, it is a still greater proof of the efficaciousness of the prayers, for not only is the devil gone, but the patient has transmigrated to a state far better than that he has quitted.

The prayers recited by the Lamas for the recovery of the sick are sometimes accompanied with very dismal and alarming rites. The aunt of Tokoura, chief of an encampment in the Valley of Dark Waters, visited by M. Huc, was seized one evening with an intermittent fever. "I would invite the attendance of the doctor Lama," said Tokoura, "but if he finds that there is a very big _Tchutgour_ present, the expenses will ruin me."

He waited for some days; but as his aunt grew worse and worse, he at last sent for a Lama; his antic.i.p.ations were confirmed. The Lama p.r.o.nounced that a demon of considerable rank was present, and that no time must be lost in expelling him. Eight other Lamas were forthwith called in, who at once set about the construction, in dried herbs, of a great puppet, which they ent.i.tled the _Demon of Intermittent Fevers_, and which, when completed, they placed on its legs by means of a stick, in the patient's tent.

The ceremony began at eleven o'clock at night; the Lamas ranged themselves in a semicircle round the upper portion of the tent, with cymbals, sea-sh.e.l.ls, bells, tambourines, and other instruments of the noisy Tartar music. The remainder of the circle was completed by the members of the family, squatting on the ground close to one another, the patient kneeling, or rather crouched on her heels, opposite the _Demon of Intermittent Fevers_. The Lama doctor-in-chief had before him a large copper basin filled with millet, and some little images made of paste.

The dung-fuel threw, amid much smoke, a fantastic and quivering light over the strange scene.

Upon a given signal, the clerical orchestra executed an overture harsh enough to frighten Satan himself, the lay congregation beating time with their hands to the charivari of clanging instruments and ear-splitting voices. The diabolical concert over, the Grand Lama opened the Book of Exorcisms, which he rested on his knees. As he chanted one of the forms, he took from the basin, from time to time, a handful of millet, which he threw east, west, north, and south, according to the Rubric. The tones of his voice, as he prayed, were sometimes mournful and suppressed, sometimes vehemently loud and energetic. All of a sudden, he would quit the regular cadence of prayer, and have an outburst of apparently indomitable rage, abusing the herb puppet with fierce invectives and furious gestures. The exorcism terminated, he gave a signal by stretching out his arms, right and left, and the other Lamas struck up a tremendously noisy chorus, in hurried, dashing tones; all the instruments were set to work, and meantime the lay congregation, having started up with one accord, ran out of the tent, one after the other, and tearing round it like mad people, beat it at their hardest with sticks, yelling all the while at the pitch of their voices in a manner to make ordinary hair stand on end. Having thrice performed this demoniac round, they re-entered the tent as precipitately as they had quitted it, and resumed their seats. Then, all the others covering their faces with their hands, the Grand Lama rose and set fire to the herb figure. As soon as the flames rose, he uttered a loud cry, which was repeated with interest by the rest of the company. The laity immediately rose, seized the burning figure, carried it into the plain, away from the tents, and there, as it consumed, anathematized it with all sorts of imprecations; the Lamas meantime squatted in the tent, tranquilly chanting their prayers in a grave, solemn tone.

Upon the return of the family from their valorous expedition, the praying was exchanged for joyous felicitations. By-and-by, each person provided with a lighted torch, the whole party rushed simultaneously from the tent, and formed into a procession, the laymen first, then the patient, supported on either side by a member of the family, and lastly, the nine Lamas, making night hideous with their music. In this style the patient was conducted to another tent, pursuant to the orders of the Lama, who had declared that she must absent herself from her own habitation for an entire month.

After this strange treatment, the malady did not return. The probability is, that the Lamas, having ascertained the precise moment at which the fever-fit would recur, met it at the exact point of time by this tremendous counter-excitement, and overcame it.

Though the majority of the Lamas seek to foster the ignorant credulity of the Tartars, in order to turn it to their own profit, we have met some of them who frankly avowed that duplicity and imposture played considerable part in all their ceremonies. The superior of a Lamasery said to us one day: "When a person is ill, the recitation of prayers is proper, for Buddha is the master of life and death; it is he who rules the transmigration of beings. To take remedies is also fitting, for the great virtue of medicinal herbs also comes to us from Buddha. That the Evil One may possess a rich person is credible, but that, in order to repel the Evil One, the way is to give him dress, and a horse, and what not, this is a fiction invented by ignorant and deceiving Lamas, who desire to acc.u.mulate wealth at the expense of their brothers."

The manner of interring the dead among the Tartars is not uniform. The Lamas are only called in to a.s.sist at extremely grand funerals. Towards the Great Wall, where the Mongols are mixed up with the Chinese, the custom of the latter in this particular, as in others, has insensibly prevailed. There the corpse is placed, after the Chinese fashion, in a coffin, and the coffin in a grave. In the desert, among the true nomadic tribes, the entire ceremony consists in conveying the dead to the tops of hills or the bottoms of ravines, there to be devoured by the birds and beasts of prey. It is really horrible to travellers through the deserts of Tartary to see, as they constantly do, human remains, for which the eagles and the wolves are contending.

The richer Tartars sometimes burn their dead with great solemnity. A large furnace of earth is constructed in a pyramidical form. Just before it is completed, the body is placed inside, standing, surrounded with combustibles. The edifice is then completely covered in, with the exception of a small hole at the bottom to admit fire, and another at the top, to give egress to the smoke, and keep up a current of air. During the combustion, the Lamas stir round the tomb and recite prayers. The corpse being burnt, they demolish the furnace and remove the bones, which they carry to the Grand Lama; he reduces them to a very fine powder, and having added to them an equal quant.i.ty of meal, he kneads the whole with care, and constructs, with his own hands, cakes of different sizes, which he places one upon the other, in the form of a pyramid. When the bones have been thus prepared by the Grand Lama, they are transported with great pomp to a little tower built beforehand, in a place indicated by the diviner.

They almost always give to the ashes of the Lamas a sepulture of this description. You meet with a great number of these monumental towers on the summits of the mountains, and in the neighbourhood of the Lamaseries; and you may find them in countries whence the Mongols have been driven by the Chinese. In other respects these countries scarcely retain any trace of the Tartars: the Lamaseries, the pasturages, the shepherds, with their tents and flocks, all have disappeared, to make room for new people, new monuments, new customs. A few small towers raised over graves alone remain there, as if to a.s.sert the rights of the ancient possessors of these lands, and to protest against the invasion of the Kitat.

The most celebrated seat of Mongol burials is in the province of Chan-Si, at the famous Lamasery of Five Towers (_Ou-Tay_). According to the Tartars, the Lamasery of the Five Towers is the best place you can be buried in. The ground in it is so holy, that those who are so fortunate as to be interred there are certain of a happy transmigration thence.

The marvellous sanct.i.ty of this place is attributed to the presence of Buddha, who for some centuries past has taken up his abode there in the interior of a mountain. In 1842 the n.o.ble Tokoura, of whom we have already had occasion to speak, conveying the bones of his father and mother to the Five Towers, had the infinite happiness to behold there the venerable Buddha. "Behind the great monastery," he told us, "there is a very lofty mountain, which you must climb by creeping on your hands and feet. Just towards the summit you come to a portico cut in the rock; you lie down on the earth, and look through a small aperture not larger than the bowl of a pipe. It is some time before you can distinguish anything, but by degrees your eye gets used to the place, and you have the happiness of beholding, at length, in the depths of the mountain, the face of the ancient Buddha. He is seated cross-legged, doing nothing.

There are around him Lamas of all countries, who are continually paying homage to him."

[Picture: Lamasery of the Five Towers]

Whatever you may think of Tokoura's narrative, it is certain that the Tartars and the Thibetians have given themselves up to an inconceivable degree of fanaticism, in reference to the Lamasery of the Five Towers.

You frequently meet, in the deserts of Tartary, Mongols, carrying on their shoulders the bones of their parents, to the Five Towers, to purchase, almost at its weight in gold, a few feet of earth, whereon they may raise a small mausoleum. Even the Mongols of Torgot perform journeys occupying a whole year, and attended with immense difficulty, to visit for this purpose the province of Chan-Si.