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

The Mongols marry very young, and always under the influence of the absolute authority of the parents. This affair, so grave and important, is initiated, discussed, and concluded, without the two persons most interested in it, taking the least part in it. Whatever promises of marriage may take place in youth, or at more advanced age, it is the parents who always settle the contract, without even speaking to their children about it. The two future consorts do not know, perhaps never saw each other. It is only when they are married that they have the opportunity to inquire whether there is sympathy between their characters or not.

The daughter never brings any marriage portion. On the contrary, the young man has to make presents to the family of his bride: and the value of these presents is seldom left to the generosity of the husband's parents. Everything is arranged beforehand and set forth in a public doc.u.ment, with the minutest details. In fact, the matter is less a marriage present than the price of an object, sold by one party and bought by the other. The thing is indeed very clearly expressed in their language; they say, "I have bought for my son the daughter of so and so."

"We have sold our daughter to such and such a family." The marriage contract is thus simply a contract of sale. There are mediators, who bargain and haggle, up and down, till at last they come to an agreement.

When it is settled how many horses, oxen, sheep, pieces of linen, pounds of b.u.t.ter, what quant.i.ty of brandy and wheat-flour shall be given to the family of the bride, the contract is at length drawn up before witnesses, and the daughter becomes the property of the purchaser. She remains, however, with her family till the time of the nuptial ceremonies.

When the marriage has been concluded between the mediators, the father of the bridegroom, accompanied by his nearest relations, carries the news to the family of the bride. On entering, they prostrate themselves before the little domestic altar, and offer to the idol of Buddha a boiled sheep's head, milk, and a sash of white silk. Then they partake of a repast provided by the parents of the bridegroom. During the repast, all the relations of the bride receive a piece of money, which they deposit in a vase filled with wine made of fermented milk. The father of the bride drinks the wine, and keeps the money. This ceremony is called Tahil-Tebihou, "striking the bargain."

The day indicated by the Lamas as auspicious for the marriage having arrived, the bridegroom sends early in the morning a deputation to fetch the girl who has been betrothed to him, or rather whom he has bought.

When the envoys draw near, the relations and friends of the bride place themselves in a circle before the door, as if to oppose the departure of the bride, and then begins a feigned fight, which of course terminates with the bride being carried off. She is placed on a horse, and having been thrice led round her paternal house, she is then taken at full gallop to the tent which has been prepared for the purpose, near the dwelling of her father-in-law. Meantime, all the Tartars of the neighbourhood, the relations and friends of both families, repair to the wedding-feast, and offer their presents to the new married pair. The extent of these presents, which consist of beasts and eatables, is left to the generosity of the guests. They are destined for the father of the bridegroom and often fully indemnify him for his expenses in the purchase of the bride. As the offered animals come up they are taken into folds ready constructed for them. At the weddings of rich Tartars, these large folds receive great herds of oxen, horses and sheep. Generally the guests are generous enough, for they know that they will be paid in return, upon a similar occasion.

When the bride has finished dressing, she is introduced to her father-in-law; and while the a.s.sembled Lamas recite the prayers prescribed by the ritual, she first prostrates herself before the image of Buddha, then before the hearth, and lastly before the father, mother, and other near relatives of the bridegroom, who, on his part, performs the same ceremonies towards the family of his bride, a.s.sembled in an adjacent tent. Then comes the wedding-feast, which sometimes continues for seven or eight days. An excessive profusion of fat meat, infinite tobacco, and large jars of brandy, const.i.tute the splendour and magnificence of these repasts. Sometimes music is added to the entertainment, and they invite Toolholos, or Tartar singers, to give more solemnity to the festival.

The plurality of wives is admitted in Tartary, being opposed neither to the laws, nor to the religion, nor to the manners of the country. The first wife is always the mistress of the household, and the most respected in the family. The other wives bear the name of little spouses (paga eme), and owe obedience and respect to the first.

Polygamy, abolished by the Gospel, and contrary in itself to the happiness and concord of families, may, perhaps, be regarded as a blessing to the Tartars. Considering the present state of society with them, it is, as it were, a barrier opposed to libertinism and corruption of morals. Celibacy being imposed on the Lamas, and the cla.s.s of those who shave the head and live in lamaseries being so numerous, it is easy to conceive what disorders would arise from this multiplication of young women without support and abandoned to themselves, if girls could not be placed in families in the quality of second wives.

Divorce is very frequent among the Tartars. It takes place without any partic.i.p.ation of the civil or ecclesiastical authorities. The husband, who repudiates his wife, has not even occasion for a pretext to justify his conduct. He sends her back, without any formality, to her parents, and contents himself with a message that he does not require her any longer. This proceeding is in accordance with Tartar manners, and does not offend any one. The husband thinks himself ent.i.tled to the privilege, in consideration of the oxen, sheep and horses he was obliged to give as nuptial presents. The parents of the repudiated wife do not complain at having their daughter back; she resumes her place in the family till another husband presents himself, in which case, they even rejoice over the profit they make by thus selling the same merchandise twice over.

In Tartary, the women lead an independent life enough. They are far from being oppressed and kept in servitude, as with other Asiatic nations.

They may come and go at their pleasure, ride out on horseback, and pay each other visits from tent to tent. Instead of the soft, languis.h.i.+ng physiognomy of the Chinese women, the Tartar woman presents in her bearing and manners a power and force well in accordance with her active life and nomad habits, and her attire augments the effect of her masculine, haughty mien.

Large leather boots, and a long green or violet robe fastened round the waist by a black or blue girdle, const.i.tutes her dress, except that sometimes she wears over the great robe a small coat, resembling in form our waistcoats, but very large, and coming down to the hips. The hair of the Tartar women is divided in two tresses, tied up in taffetas, and hanging down upon the bosom; their luxury consists in ornamenting the girdle and hair with spangles of gold and silver, pearls, coral, and a thousand other toys, the form and quality of which it would be difficult for us to define, as we had neither opportunity, nor taste, nor patience to pay serious attention to these futilities.

[Picture: Chapter Tailpiece]

[Picture: Barbarous Lamanesque Ceremony]

CHAPTER IX.

Departure of the Caravan-Encampment in a fertile Valley-Intensity of the Cold-Meeting with numerous Pilgrims-Barbarous and Diabolical Ceremonies of Lamanism-Project for the Lamasery of Rache-Tchurin-Dispersion and rallying of the little Caravan-Anger of Samdadchiemba-Aspect of the Lamasery of Rache-Tchurin-Different Kinds of Pilgrimages around the Lamaseries-Turning Prayers-Quarrel between two Lamas-Similarity of the Soil-Description of the Tabsoun-Noor or Salt Sea-Remarks on the Camels of Tartary.

The Tartar who had just taken his leave had informed us, that at a short distance from the caverns we should find in a vale the finest pasturages in the whole country of the Ortous. We resolved to depart. It was near noon already when we started. The sky was clear, the sun brilliant; but the temperature, still affected by the storm of the preceding day, was cold and sharp. After having travelled for nearly two hours over a sandy soil, deeply furrowed by the streams of rain, we entered, on a sudden, a valley whose smiling, fertile aspect singularly contrasted with all that we had hitherto seen among the Ortous. In the centre flowed an abundant rivulet, whose sources were lost in the sand; and on both sides, the hills, which rose like an amphitheatre, were covered with pasturage and clumps of shrubs.

Though it was still early, we gave up all idea of continuing our journey that day. The place was too beautiful to be pa.s.sed by; besides, the north wind had risen, and the air became intolerably cold. We pitched our tent, therefore, in a corner, sheltered by the hills. From the interior of the tent, our view extended, without obstruction, down the valley, and we were thus enabled to watch our animals without moving.

After sunset, the violence of the wind increased, and the cold became more and more intense. We thought it advisable to take some measures of security. Whilst Samdadchiemba piled up large stones to consolidate the borders of the tent, we went about the adjacent hills, and made, by aid of a hatchet, an abundant provision of fuel. As soon as we had taken our tea and our daily broth, we went to sleep. But sleep did not last long; the cold became so severe that it soon roused us. "We can't remain so,"

said the Dchiahour; "if we don't want to die of cold on our goatskins, we must get up and make a large fire." Samdadchiemba's words were full of sense; it was not advisable to sleep at such a time, and accordingly we rose, and added to our usual dress the great sheepskin robes that we had bought at Blue Town.

Our fire of roots and green branches was hardly lighted, when we felt our eyes as it were calcined by the biting acid influence of a thick smoke, which filled the tent. We opened the door; but as this gave admission to the wind, without getting rid of the smoke, we were soon obliged to shut it again. Samdadchiemba was not in any way molested by the thick smoke, which stifled us and drew burning tears from our eyes. He laughed without pity at seeing us crouched by the fire, our heads bending over our knees, and our faces buried in both hands. "My spiritual fathers,"

he said, "your eyes are large and bright, but they cannot endure a little smoke; mine are small and ugly, but, never mind, they perform their service very well." The jests of our camel driver were not much adapted to cheer us up; we suffered dreadfully. Yet, amid our tribulations, we saw occasion to feel our happiness to be very great. We could not reflect without grat.i.tude upon the goodness of Providence, which had led us to caves, whose great value we now fully appreciated. If we had not been able to dry our clothes, if we had been surprised by the cold in the piteous state in which the storm had left us, we certainly could not have lived long; we should have been frozen with our clothes in one immovable block.

We did not think it prudent to proceed amid such severe cold, and to leave an encampment, where at least our animals got sufficient herbage to browse upon, and where fuel was abundant. Towards noon, the weather having grown milder, we went out to cut wood on the hills. On our way we observed that our animals had left the pasturage, and collected on the banks of the rivulet. We at once conceived that they were tormented by thirst, and that the stream being frozen, they could not quench it. We bent our steps to them, and found, in fact, the camels eagerly licking the surface of the ice, while the horse and the mule were kicking upon it with their hard hoofs. The hatchet we had brought with us to cut wood, served to break the ice, and to dig a small pond, where our animals could quench their thirst.

Towards evening, the cold having resumed its intensity, we adopted a plan for enabling us to obtain a better sleep than we had in the preceding night. Until morning, the time was divided into three watches, and each of us was charged, in turns, with keeping up a large fire in the tent, while the others slept. Thus we did not feel much of the cold, and slept in peace, without fear of setting our linen house on fire.

After two days of horrible cold the wind abated, and we resolved to proceed on our way. It was only with great difficulty that we got down our tent. The first nail that we tried to draw out, broke like gla.s.s under the hammer. The sandy, humid soil on which we had made our encampment, was so frozen that the nails stuck in it as if they had been incrusted in stone. To uproot them, we were obliged to wet them several times with boiling water.

At the time of our departure, the temperature was so mild that we were fain to take off out skin coats, and to pack them up until further occasion. Nothing is more frequent in Tartary than these sudden changes of temperature. Sometimes the mildest weather is abruptly followed by the most horrible frost. All that is needed for this is the falling of snow, and the subsequent rise of the north wind. Any one not inured to these sudden changes of the atmosphere, and not provided, in travelling, with well-furred robes, is often exposed to dreadful accidents. In the north of Mongolia especially, it is not unusual to find travellers frozen to death amidst the desert.

On the fifteenth day of the new moon, we came upon numerous caravans, following, like ourselves, the direction from east to west. The road was filled with men, women, and children, riding on camels or oxen. They were all repairing, they said, to the Lamasery of Rache-Tchurin. When they had asked whether our journey had the same object, they were surprised at receiving an answer in the negative. These numerous pilgrims, the astonishment they showed upon hearing that we were not going to the Lamasery of Rache-Tchurin, excited our curiosity. At the turn of a defile, we overtook an old Lama, who, laden with a heavy pack, seemed to make his way with great labour and pain. "Brother," said we, "you are old; your black hairs are not so numerous as the grey.

Doubtless your fatigue must be extreme. Place your burden upon one of our camels; that will relieve you a little." Upon hearing these words the old man prostrated himself before us, in order to express his grat.i.tude. We made a camel kneel, and Samdadchiemba added to our baggage that of the Lama. So soon as the pilgrim was relieved from the weight which had oppressed him, his walk became more elastic, and an expression of satisfaction was diffused over his countenance. "Brother," said we, "we are from the West, and the affairs of your country not being well known to us, we are astonished at finding so many pilgrims here in the desert." "We are all going to Rache-Tchurin," replied he, in accents full of emotion. "Doubtless," said we, "some grand solemnity calls you together?" "Yes, to-morrow will be a great day: a Lama Bokte will manifest his power: kill himself, yet not die." We at once understood what solemnity it was that thus attracted the Ortous-Tartars. A Lama was to cut himself open, take out his entrails and place them before him, and then resume his previous condition. This spectacle, so cruel and disgusting, is very common in the Lamaseries of Tartary. The Bokte who is to manifest his power, as the Mongols phrase it, prepares himself for the formidable operation by many days fasting and prayer, pending which, he must abstain from all communication whatever with mankind, and observe the most absolute silence. When the appointed day is come, the mult.i.tude of pilgrims a.s.semble in the great court of the Lamasery, where an altar is raised in front of the Temple-gate. At length the Bokte appears. He advances gravely, amid the acclamations of the crowd, seats himself upon the altar, and takes from his girdle a large knife which he places upon his knees. At his feet, numerous Lamas, ranged in a circle, commence the terrible invocations of this frightful ceremony. As the recitation of the prayers proceeds, you see the Bokte trembling in every limb, and gradually working himself up into phrenetic convulsions. The Lamas themselves become excited: their voices are raised; their song observes no order, and at last becomes a mere confusion of yelling and outcry.

Then the Bokte suddenly throws aside the scarf which envelopes him, unfastens his girdle, and seizing the sacred knife, slits open his stomach, in one long cut. While the blood flows in every direction, the mult.i.tude prostrate themselves before the terrible spectacle, and the enthusiast is interrogated about all sorts of hidden things, as to future events, as to the destiny of certain personages. The replies of the Bokte to all these questions are regarded, by everybody, as oracles.

When the devout curiosity of the numerous pilgrims is satisfied, the Lamas resume, but now calmly and gravely, the recitation of their prayers. The Bokte takes, in his right hand, blood from his wound, raises it to his mouth, breathes thrice upon it, and then throws it into the air, with loud cries. He next pa.s.ses his hand rapidly over his wound, closes it, and everything after a while resumes its pristine condition, no trace remaining of the diabolical operation, except extreme prostration. The Bokte once more rolls his scarf round him, recites in a low voice, a short prayer; then all is over, and the mult.i.tude disperse, with the exception of a few of the especially devout, who remain to contemplate and to adore the blood-stained altar which the Saint has quitted.

These horrible ceremonies are of frequent occurrence in the great Lamaseries of Tartary and Thibet, and we do not believe that there is any trick or deception about them; for from all we have seen and heard, among idolatrous nations, we are persuaded that the devil has a great deal to do with the matter; and moreover, our impression that there is no trick in the operation is fortified by the opinion of the most intelligent and most upright Buddhists whom we have met in the numerous Lamaseries we visited.

It is not every Lama that can perform miraculous operations. Those who have the fearful power to cut themselves open, for example, are never found in the higher ranks of the Lama hierarchy. They are generally lay Lamas of indifferent character, and little esteemed by their comrades.

The regular Lamas generally make no scruple to avow their horror of the spectacle. In their eyes, all these operations are wicked and diabolical. Good Lamas, they say, are incapable of performing such acts, and should not even desire to attain the impious talent.

Though these demoniac operations are, in general, decried in well-regulated Lamaseries, yet the superiors do not prohibit them. On the contrary, there are certain days in the year set apart for the disgusting spectacle. Interest is, doubtless, the only motive which could induce the Grand Lamas to favour actions which in their conscience they reprove. The fact is, that these diabolical displays are an infallible means of collecting together a swarm of stupid and ignorant devotees, who communicate renown to the Lamasery, and enrich it with the numerous offerings which the Tartars never fail to bring with them on such occasions.

Cutting open the abdomen is one of the most famous _sie-fa_ (supernaturalisms) possessed by the Lamas. There are others of the same cla.s.s, less imposing, but more common; these are practised in people's houses, privately, and not at the great solemnities of the Lamaseries.

For example, they heat irons red-hot, and then lick them with impunity; they make incisions in various parts of the body, which an instant afterwards leave no trace behind, etc. All these operations have to be preceded by the recitation of some prayer.

We knew a Lama who, according to every one's belief, could fill a vase with water, by the mere agency of a prayer; but we could never induce him to try the experiment in our presence. He told us that as we held not the same faith with him, the experiment, in our company, would not be merely fruitless, but would expose him to serious danger. One day, however, he recited to us the prayer of his sie-fa. It was brief, but we readily recognised in it a direct appeal to the a.s.sistance of the demon.

"I know thee, thou knowest me;" thus it ran: "Come old friend, do what I ask of thee. Bring water, and fill the vase I hold out to thee. To fill a vase with water, what is that to thy vast power! I know thou chargest dear for a vase of water; but never mind: do what I ask of thee, and fill the vase I present to thee. Some time hence we'll come to a reckoning: on the appointed day thou shalt receive thy due." It sometimes happens that the appeal remains without effect: in such cases, praying is discontinued, and the being invoked is a.s.sailed with insults and imprecations.

The famous sie-fa that was now attracting so large a number of pilgrims to the Lamasery of Rache-Tchurin, inspired us with the idea of repairing thither also, and of neutralizing, by our prayers, the satanic invocations of the Lamas. Who knows, said we to each other, who knows but that G.o.d even now has designs of mercy towards the Mongols of the Ortous land; perhaps the sight of their Lama's power, fettered and overcome by the presence of the priests of Jesus Christ, will strike upon the hearts of these people, and make them renounce the lying creed of Buddha, and embrace the faith of Christianity! To encourage each other in this design, we dwelt upon the history of Simon Magus, arrested in his flight by the prayer of St. Peter, and precipitated from the air to the feet of his admirers. Of course, poor missionaries, such as we, had not the insane pretension to compare ourselves with the prince of the Apostles; but we knew that the protection of G.o.d, which is sometimes granted in virtue of the merit and sanct.i.ty of him who seeks it, is also often accorded to the omnipotent effacity in prayer itself.

We resolved, therefore, to go to Rache-Tchurin, to mingle with the crowd, and, at the moment when the diabolical invocations should commence, to place ourselves, fearlessly, and with an air of authority before the Bokte, and to solemnly forbid him, in the name of Jesus Christ, to make a display of his detestable power. We did not disguise from ourselves the possible results of this proceeding; we knew that it would a.s.suredly excite the fury and hatred of the adorers of Buddha; and that perhaps a violent death would be an instant reward for the endeavour to convert these Tartars; "But what matter!" exclaimed we; "let us do courageously our work as missionaries; let us employ fearlessly the power that we have received from on high, and leave to Providence the care of a future which does not appertain to us."

Such were our intentions and our hopes; but the views of G.o.d are not always in conformity with the designs of man, even when these appear most in harmony with the plan of His Providence. That very day there happened to us an accident which, carrying us far away from Rache-Tchurin, involved us in the most distressing perplexities.

In the evening, the old Lama who was travelling with us asked us to make the camel kneel, so that he might take his pack from its back.

"Brother," said we, "are we not going to journey together to the Lamasery of Rache-Tchurin?" "No; I must follow the path which you see meandering towards the north, along those hills. Behind that sand-hill is a trading place, where, upon festival days, a few Chinese merchants set up their tents and sell goods. As I want to make a few purchases, I cannot continue to walk in your shadow." "Can we buy flour at the Chinese encampment?" "Millet, oatmeal, flour, beef, mutton, tea-bricks, everything is sold there." Not having been able to purchase provisions since our departure from Tchagan-Kouren, we considered this a favourable opportunity for supplying our deficiency in this respect. In order not to fatigue our beasts of burden with a long circuit across stony hills, M. Gabet took the flour-sacks upon his camel, separated from the caravan, and went off at a gallop towards the Chinese post. According to the indications furnished by the old Lama, he was to meet us again in a valley at no great distance from the Lamasery.

After travelling for nearly an hour along a rugged road, continually intersected by pits and quagmires, the Missionary Purveyor reached the small heath, on which he found a number of Chinese encamped, some of their tents serving as shops, and the rest as dwellings. The encampment presented the appearance of a small town full of trade and activity, the customers being the Lamas of Rache-Tchurin and the Mongol pilgrims. M.

Gabet speedily effected his purchases; and having filled his sacks with flour, and hung two magnificent sheep's' livers over one of the camel's humps, rode off to the place where it had been arranged the caravan should await him. He soon reached the spot, but he found no person there, and no trace of man or beast having recently pa.s.sed was visible on the sand. Imagining that perhaps some derangement of the camels' loads had delayed our progress, he turned into the road, which it had been agreed we should follow; but it was to no purpose that he hastened along it, that he galloped here and there, that he ascended every hill he came to,-he could see nothing; and the cries he uttered to attract our attention remained unanswered. He visited several points where various roads met, but he found merely another confusion of the steps of horses, camels, oxen, sheep, tending in every direction, and crossing and recrossing each other, so that he was left, at last, without even a conjecture.

By-and-by be recalled to mind that our aim, as last resolved, had been the Lamasery of Rache-Tchurin; he turned round, and perceiving the Lamasery in the distance, hurried thither as fast as he could go. When he reached the structure, which stood in the form of an amphitheatre upon the slope of a hill, he looked every where for us, and asked everybody about us, for here, at least, there was no lack of persons from whom to seek information, and our little caravan was composed in a manner likely to attract the attention of those who saw it at all: two laden camels, a white horse, and, above all, a black mule, that everyone we pa.s.sed stopped to remark, on account of its extreme diminutiveness, and the splendid tint of its skin. M. Gabet inquired and inquired, but to no purpose; no one had seen our caravan. He ascended to the summit of the hill, whence the eye extended over a large expanse, but he could see nothing at all like us.

The sun set, yet the caravan did not appear. M. Gabet beginning to fear that some serious accident had befallen it, once more set off, and searched in every direction, up hill and down dale, but he could see nothing of us, and learn nothing of us, from the travellers whom he met.

The night advanced, and soon the Lamasery of Rache-Tchurin disappeared in the darkness. M. Gabet found himself alone in the desert, without path and without shelter, fearing alike to advance or to recede, lest he should fall into some abyss. He was fain, therefore, to stop where he was, in a narrow, sandy defile, and to pa.s.s the night there. By way of supper, he had to content himself with an _Impression de Voyage_. Not that provisions were wanting, by any means, but fire was, and water.

Besides, the feeling of hunger was superseded by the anxieties which afflicted his heart as to the caravan. He knelt on the sand, said his evening prayer, and then lay down his head upon one of the flour-sacks beside the camel, keeping its bridle round his arm lest the animal should stray during the night. It is needless to add that his sleep was neither sound nor continuous; the cold, bare ground is not a very eligible bed, especially for a man preyed upon by dark anxieties.

With the earliest dawn, M. Gabet mounted his camel, and though well nigh exhausted with hunger and fatigue, proceeded anew in search of his companions.

The caravan was not lost, though it was terribly astray. After M. Gabet had quitted us, in order to visit the Chinese post, we at first exactly followed the right path; but before long we entered upon a vast steppe, all trace of road insensibly faded away amidst sand so fine that the slightest wind made it undulate like sea-waves; there was no vestige upon it of the travellers who had preceded us. By-and-by the road disappeared altogether, and we found ourselves environed with yellow hills, which presented not the slightest suggestion even of vegetation. M. Huc, fearing to lose himself amid these sands, stopped the cameleer.

"Samdadchiemba," said he, "do not let us proceed at random. You see yonder, in the valley, that Tartar horseman driving a herd of oxen; go and ask him the way to Rache-Tchurin." Samdadchiemba raised his head, and looked for a moment, closing one eye, at the sun, which was veiled with some pa.s.sing clouds. "My spiritual father," said he, "I am accustomed to wander about the desert; my opinion is, that we are quite in the right road: let us continue our course westward, and we cannot go astray." "Well, well, since you think you know the desert, keep on."

"Oh, yes; don't be afraid. You see that long, white line on the mountain yonder? that's the road, after its issue from the sands."

On Samdadchiemba's a.s.surance, we continued to advance in the same direction. We soon came to a road as he had promised, but it was a road disused, upon which we could see no person to confirm or contradict the a.s.sertion of Samdadchiemba, who persisted that we were on the way to Rache-Tchurin. The sun set, and the twilight gradually gave place to the darkness of night, without our discovering the least indication of the Lamasery, or, which surprised us still more, of M. Gabet, who, according to the information of the old Lama, ought to have rejoined us long ago.