Travels in Tartary, Thibet, and China During the years 1844-5-6 Volume I Part 2

Upon attaining at length the western extremity of the town, we got clear of the filth indeed, but found ourselves involved in another evil.

Before us there was no road marked out, not the slightest trace of even a path. There was nothing but an apparently interminable chain of small hills, composed of fine, moving sand, over which it was impossible to advance at more than a snail's pace, and this only with extreme labour.

Among these sand-hills, moreover, we were oppressed with an absolutely stifling heat. Our animals were covered with perspiration, ourselves devoured with a burning thirst; but it was in vain that we looked round in all directions, as we proceeded, for water; not a spring, not a pool, not a drop presented itself.

It was already late, and we began to fear we should find no spot favourable for the erection of our tent. The ground, however, grew by degrees firmer, and we at last discerned some signs of vegetation.

By-and-by, the sand almost disappeared, and our eyes were rejoiced with the sight of continuous verdure. On our left, at no great distance, we saw the opening of a defile. M. Gabet urged on his camel, and went to examine the spot. He soon made his appearance at the summit of a hill, and with voice and hand directed us to follow him. We hastened on, and found that Providence had led us to a favourable position. A small pool, the waters of which were half concealed by thick reeds and other marshy vegetation, some brushwood, a plot of gra.s.s: what could we under the circ.u.mstances desire more? Hungry, thirsty, weary as we were, the place seemed a perfect Eden.

The camels were no sooner squatted, than we all three, with one accord, and without a word said, seized, each man his wooden cup, and rushed to the pond to satisfy his thirst. The water was fresh enough; but it affected the nose violently with its strong muriatic odour. I remembered to have drunk water just like it in the Pyrenees, at the good town of Ax, and to have seen it for sale in the chemists' shops elsewhere in France: and I remembered, further, that by reason of its being particularly stinking and particularly nasty, it was sold there at fifteen sous per bottle.

After having quenched our thirst, our strength by degrees returned, and we were then able to fix our tent, and each man to set about his especial task. M. Gabet proceeded to cut some bundles of horn-beam wood; Samdadchiemba collected argols in the flap of his jacket; and M. Huc, seated at the entrance of the tent, tried his hand at drawing a fowl, a process which Arsalan, stretched at his side, watched with greedy eye, having immediate reference to the entrails in course of removal. We were resolved, for once and away, to have a little festival in the desert; and to take the opportunity to indulge our patriotism by initiating our _Dchiahour_ in the luxury of a dish prepared according to the rules of the _cuisinier Francais_. The fowl, artistically dismembered, was placed at the bottom of our great pot. A few roots of synapia, prepared in salt water, some onions, a clove of garlic, and some allspice, const.i.tuted the seasoning. The preparation was soon boiling, for we were that day rich in fuel. Samdadchiemba, by-and-by, plunged his hand into the pot, drew out a limb of the fowl, and, after carefully inspecting it, p.r.o.nounced supper to be ready. The pot was taken from the trivet, and placed upon the gra.s.s. We all three seated ourselves around it, so that our knees almost touched it, and each, armed with two chopsticks, fished out the pieces he desired from the abundant broth before him.

When the meal was completed, and we had thanked G.o.d for the repast he had thus provided us with in the desert, Samdadchiemba went and washed the cauldron in the pond. That done, he brewed us some tea. The tea used by the Tartars is not prepared in the same way as that consumed by the Chinese. The latter, it is known, merely employ the smaller and tenderer leaves of the plant, which they simply infuse in boiling water, so as to give it a golden tint; the coa.r.s.er leaves, with which are mixed up the smaller tendrils, are pressed together in a mould, in the form and of the size of the ordinary house brick. Thus prepared, it becomes an article of considerable commerce, under the designation of Tartar-tea, the Tartars being its exclusive consumers, with the exception of the Russians, who drink great quant.i.ties of it. When required for use, a piece of the brick is broken off, pulverised, and boiled in the kettle, until the water a.s.sumes a reddish hue. Some salt is then thrown in, and effervescence commences. When the liquid has become almost black, milk is added, and the beverage, the grand luxury of the Tartars, is then transferred to the tea-pot. Samdadchiemba was a perfect enthusiast of this tea. For our parts, we drank it in default of something better.

Next morning, after rolling up our tent, we quitted this asylum without regret indeed, for we had selected and occupied it altogether without preference. However, before departing, we set up, as an _ex-voto_ of our grat.i.tude for its reception of us for a night, a small wooden cross, on the site of our fire-place, and this precedent we afterwards followed, at all our encamping places. Could missionaries leave a more appropriate memorial of their journey through the desert!

We had not advanced an hour's journey on our way, when we heard behind us the trampling of many horses, and the confused sound of many voices. We looked back, and saw hastening in our direction a numerous caravan.

Three hors.e.m.e.n soon overtook us, one of whom, whose costume bespoke him a Tartar mandarin, addressed us with a loud voice, "Sirs, where is your country?" "We come from the west." "Through what districts has your beneficial shadow pa.s.sed?" "We have last come from Tolon-Noor." "Has peace accompanied your progress?" "Hitherto we have journeyed in all tranquillity. And you: are you at peace? And what is your country?"

"We are Khalkhas, of the kingdom of Mourguevan." "Have the rains been abundant? Are your flocks and herds flouris.h.i.+ng?" "All goes well in our pasture-grounds." "Whither proceeds your caravan?" "We go to incline our foreheads before the Five Towers." The rest of the caravan had joined us in the course of this abrupt and hurried conversation. We were on the banks of a small stream, bordered with brushwood. The chief of the caravan ordered a halt, and the camels formed, as each came up, a circle, in the centre of which was drawn up a close carriage upon four wheels. 'Sok! sok!' cried the camel drivers, and at the word, and as with one motion, the entire circle of intelligent animals knelt. While numerous tents, taken from their backs, were set up, as it were, by enchantment, two mandarins, decorated with the blue b.u.t.ton, approached the carriages, opened the door, and handed out a Tartar lady, covered with a long silk robe. She was the Queen of the Khalkhas repairing in pilgrimage to the famous Lamasery of the Five Towers, in the province of _Chan-Si_. When she saw us, she saluted us with the ordinary form of raising both her hands: "Sirs Lamas," she said, "is this place auspicious for an encampment?" "Royal Pilgrim of Mourguevan," we replied, "you may light your fires here in all security. For ourselves, we must proceed on our way, for the sun was already high when we folded our tent." And so saying, we took our leave of the Tartars of Mourguevan.

[Picture: Queen of Mourguevan] Our minds were deeply excited upon beholding this queen and her numerous suite performing this long pilgrimage through the desert: no danger, no distance, no expense, no privation deters the Mongols from their prosecution. The Mongols are, indeed, an essentially religious people; with them the future life is everything; the things of this world nothing. They live in the world as though they were not of it; they cultivate no lands, they build no houses; they regard themselves as foreigners travelling through life; and this feeling, deep and universal, developes itself in the practical form of incessant journeys.

The taste for pilgrimages which, at all periods of the world's history, has manifested itself in religious people, is a thing worthy of earnest attention. The wors.h.i.+p of the true G.o.d led the Jews, several times a year, to Jerusalem. In profane antiquity, those who took any heed to religious belief at all repaired to Egypt, in order to be initiated in the mysteries of Osiris, and to seek lessons of wisdom from his priests.

It was to travellers that the mysterious sphynx of Mount Phicaeus proposed the profound enigma of which dipus discovered the solution. In the middle ages, the spirit of pilgrimage held predominant sway in Europe, and the Christians of that epoch were full of fervour for this species of devotion. The Turks, while they were yet believers, repaired to Mecca in great caravans; and in our travels in Central Asia, we constantly met numerous pilgrims going to or fro, all of them profoundly filled with and earnestly impelled by a sincere sentiment of religion. It is to be remarked that pilgrimages have diminished in Europe, in proportion as faith has become rationalist, and as people have taken to discuss the truths of religion. Wherever faith remains earnest, simple, unquestioning, in the b.r.e.a.s.t.s of men, these pilgrimages are in vigour.

The reason is, that the intensity of simple faith creates a peculiarly profound and energetic feeling of the condition of man, as a wayfarer upon the earth; and it is natural that this feeling should manifest itself in pious wayfarings. Indeed, the Catholic Church, which is the depository of all truth, has introduced processions into the liturgy, as a memorial of pilgrimages, and to remind men that this earth is a desert, wherein we commence, with our birth, the awful journey of eternity.

We had left far behind us the pilgrims of Mourguevan, and began to regret that we had not encamped in their company upon the banks of the pleasant stream, and amid the fat pastures which it fed. Sensations of fear grew upon us, as we saw great clouds arise in the horizon, spread, and gradually obscure the sky. We looked anxiously around, in all directions, for a place in which we could commodiously halt for the night, but we saw no indication whatever of water. While we were deep in this perplexity, some large drops of rain told us that we had no time to lose. "Let us make haste, and set up the tent," cried Samdadchiemba vehemently. "You need not trouble yourselves any more in looking for water; you will have water enough presently. Let us get under shelter before the sky falls on our heads." "That is all very well," said we, "but we must have some water for the animals and ourselves to drink. You alone require a bucket of water for your tea every evening. Where shall we find some water?" "My fathers, you will very speedily have more water than you like. Let us encamp, that's the first thing to be done. As to thirst, no one will need to die of that this evening: dig but a few holes about the tent, and they'll soon overflow with rain-water. But we need not even dig holes," added Samdadchiemba, extending his right hand; "do you see that shepherd there and his flock? You may be sure water is not far off." Following with our eyes the direction of his finger, we perceived in a lateral valley a man driving a large flock of sheep. We immediately turned aside, and hastened after the man. The rain which now began to fall in torrents redoubled our celerity. To aggravate our distress, the lading of one of the camels just at this moment became loose, and slipped right round towards the ground, and we had to wait while the camel knelt, and Samdadchiemba readjusted the baggage on its back. We were, consequently, thoroughly wet through before we reached a small lake, now agitated and swollen by the falling torrent. There was no occasion for deliberating that evening as to the particular site on which we should set up our tent; selection was out of the question, when the ground all about was deeply saturated with the rain.

The violence of the rain itself mitigated; but the wind absolutely raged.

We had infinite trouble to unroll our miserable tents, heavy and impracticable with wet, like a large sheet just taken from the was.h.i.+ng-tub. The difficulty seemed insuperable when we attempted to stretch it upon its poles, and we should never have succeeded at all, but for the extraordinary muscular power with which Samdadchiemba was endowed. At length we effected a shelter from the wind, and from a small cold rain with which it was accompanied. When our lodging was established, Samdadchiemba addressed us in these consolatory words:-"My spiritual fathers, I told you we should not die to-day of thirst; but I am not at all sure that we don't run some risk of dying of hunger." In point of fact, there seemed no possibility of making a fire. There was not a tree, not a shrub, not a root to be seen. As to argols, they were out of the question; the rain had long since reduced that combustible of the desert to a liquid pulp.

We had formed our resolution, and were on the point of making a supper of meal steeped in a little cold water, when we saw approaching us two Tartars, leading a small camel. After the usual salutations, one of them said: "Sirs Lamas, this day the heavens have fallen; you, doubtless, have been unable to make a fire." "Alas! how should we make a fire, when we have no argols?" "Men are all brothers, and belong each to the other.

But laymen should honour and serve the holy ones; therefore it is that we have come to make a fire for you." The worthy Tartars had seen us setting up our tent, and conceiving our embarra.s.sment, had hastened to relieve it by a present of two bundles of argols. We thanked Providence for this unexpected succour, and the _Dchiahour_ immediately made a fire, and set about the preparation of an oatmeal supper. The quant.i.ty was on this occasion augmented in favour of the two friends who had so opportunely presented themselves.

During our modest repast, we noticed that one of these Tartars was the object of especial attention on the part of his comrade. We asked him what military grade he occupied in the Blue Banner. "When the banners of Tchakar marched two years ago against the Rebels of the South, {43} I held the rank of Tchouanda." "What! were you in that famous war of the South? But how is it that you, shepherds of the plains, have also the courage of soldiers? Accustomed to a life of peace, one would imagine that you would never be reconciled to the terrible trade of a soldier, which consists in killing others or being killed yourselves." "Yes, yes, we are shepherds, it is true; but we never forget that we are soldiers also, and that the Eight Banners compose the army of reserve of the Grand Master (the Emperor). You know the rule of the Empire; when the enemy appears, they send against them, first-the _Kitat_ soldiers; next, the banners of the _Solon_ country are set in motion. If the war is not finished then, all they have to do is to give the signal to the banners of the _Tchakar_, the mere sound of whose march always suffices to reduce the rebels to subjection."

"Were all the banners of Tchakar called together for this southern war?"

"Yes, all; at first it was thought a small matter, and every one said that it would never affect the Tchakar. The troops of Kitat went first, but they did nothing; the banners of Solon also marched; but they could not bear the heat of the South;-then the Emperor sent us his sacred order. Each man selected his best horse, removed the dust from his bow and quiver, and sc.r.a.ped the rust from his lance. In every tent a sheep was killed for the feast of departure. Women and children wept, but we addressed to them the words of reason. 'Here,' said we, 'for six generations have we received the benefits of the Sacred Master, and he has asked from us nothing in return. Now that he has need of us can we hold back? He has given to us the fine region of Tchakar to be a pasture-land for our cattle, and at the same time a barrier for him against the Khalkhas. But now, since it is from the South the rebels came, we must march to the South.' Was not reason in our mouths, Sirs Lamas? Yes, we resolved to march. The Sacred Ordinance reached us at sun-rise, and already by noon the _Bochehous_ at the head of their men, stood by the _Tchouanda_; next to these were the _Nourou-Tchayn_, and then the _Ougourda_. The same day we marched to Peking; from Peking they led us to Tien-Tsin-Vei, where we remained for three months." "Did you fight," asked Samdadchiemba; "did you see the enemy?" "No, they did not dare to appear. The Kitat told us everywhere that we were marching upon certain and unavailing death. 'What can you do,' asked they, 'against sea-monsters? They live in the water like fish. When you least expect them, they appear on the surface, and hurl their fire-bombs at you; the instant your bow is bent to shoot them, down they dive like frogs.' Then they essayed to frighten us; but we soldiers of the Eight Banners know not fear. Before our departure the great Lamas had opened the Book of Celestial Secrets, and had thence learned that the matter would end well for us. The Emperor had attached to each Tchouanda a Lama, learned in medicine, and skilled in all the sacred auguries, who was to cure all the soldiers under him of the diseases of the climate, and to protect us from the magic of the sea monsters. What then had we to fear? The rebels, hearing that the invincible troops of Tchakar were approaching, were seized with fear, and sought peace. The Sacred Master, of his immense mercy, granted it, and we returned to the care of our flocks."

[Picture: The Emperor Tao-Kouang] The narrative of this _Ill.u.s.trious Sword_ was to us full of intense interest. We forgot for a moment the misery of our position amid the desert. We were eager to collect further details of the expedition of the English against China; but night falling, the two Tartars took their way homeward.

Thus left once more alone, our thoughts became exceedingly sad and sombre. We shuddered at the idea so recalled to us of the long night just commencing. How were we to get any sleep? The interior of the tent was little better than a mud heap; the great fire we had been keeping up had not half dried our clothes; it had merely resolved a portion of the water into a thick vapour that steamed about us. The furs, which we used at night by way of mattress, were in a deplorable condition, not a whit better for the purpose than the skin of a drowned cat. In this doleful condition of things, a reflection, full of gentle melancholy, came into our minds, and consoled us; we remembered that we were the disciples of Him who said, "The foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay his head."

We became so fatigued, after remaining awake the greater part of the night, that sleep conquering us, we fell into a restless doze, seated over the embers of the fire, our arms crossed, and our heads bent forward, in the most uncomfortable position possible.

It was with extreme delight that we hailed the termination of that long and dreary night. At daybreak, the blue, cloudless sky, presaged compensation for the wretchedness of the preceding evening. By-and-by, the sun rising clear and brilliant, inspired us with the hope that our still wet clothes would soon get dry as we proceeded on our way. We speedily made all preparations for departure, and the caravan set forth.

The weather was magnificent. By degrees, the large gra.s.s of the prairie raised its broad head, which had been depressed by the heavy rain; the ground became firmer, and we experienced, with delight, the gentle heat of the sun's ascending rays. At last, to complete our satisfaction, we entered upon the plains of the Red Banner, the most picturesque of the whole Tchakar.

_Tchakar_ signifies, in the Mongol tongue, _Border Land_. This country is limited, on the east by the kingdom of _Gechekten_, on the west by _Western Toumet_, on the north by the _Souniot_, on the south by the Great Wall. Its extent is 150 leagues long, by 100 broad. The inhabitants of the _Tchakar_ are all paid soldiers of the Emperor. The foot soldiers receive twelve ounces of silver per annum, and the cavalry twenty-four.

The _Tchakar_ is divided into eight banners-in Chinese _Pa-Ki_-distinguished by the name of eight colours: white, blue, red, yellow, French white, light blue, pink, and light yellow. Each banner has its separate territory, and a tribunal, named _Nourou-Tchayn_, having jurisdiction over all the matters that may occur in the Banner. Besides this tribunal, there is, in each of the Eight Banners, a chief called _Ou-Gourdha_. Of the eight _Ou-Gourdhas_ one is selected to fill at the same time, the post of governor-general of the Eight Banners. All these dignitaries are nominated and paid by the Emperor of China. In fact, the Tchakar is nothing more nor less than a vast camp, occupied by an army of reserve. In order, no doubt, that this army may be at all times ready to march at the first signal, the Tartars are severely prohibited to cultivate the land. They must live upon their pay, and upon the produce of their flocks and herds. The entire soil of the Eight Banners is inalienable. It sometimes happens that an individual sells his portion to some Chinese; but the sale is always declared null and void if it comes in any shape before the tribunals.

It is in these pasturages of the Tchakar that are found the numerous and magnificent herds and flocks of the Emperor, consisting of camels, horses, cattle, and sheep. There are 360 herds of horses alone, each numbering 1200 horses. It is easy from this one detail, to imagine the enormous extent of animals possessed here by the Emperor. A Tartar, decorated with the white b.u.t.ton, has charge of each herd. At certain intervals, inspectors-general visit the herds, and if any deficiency in the number is discovered, the chief herdsman has to make it good at his own cost. Notwithstanding this impending penalty, the Tartars do not fail to convert to their own use the wealth of the Sacred Master, by means of a fraudulent exchange. Whenever a Chinese has a broken-winded horse, or a lame ox, he takes it to the imperial herdsman, who, for a trifling consideration, allows him to select what animal he pleases in exchange, from among the imperial herds. Being thus always provided with the actual number of animals, they can benefit by their fraud in perfect security.

Never in more splendid weather had we traversed a more splendid country.

The desert is at times horrible, hideous; but it has also its charms-charms all the more intensely appreciated, because they are rare in themselves, and because they would in vain be sought in populated countries. Tartary has an aspect altogether peculiar to itself: there is nothing in the world that at all resembles a Tartar landscape. In civilised countries you find, at every step, populous towns, a rich and varied cultivation, the thousand and one productions of arts and industry, the incessant movements of commerce. You are constantly impelled onwards, carried away, as it were, by some vast whirlwind. On the other hand, in countries where civilisation has not as yet made its way into the light, you ordinarily find nothing but primeval forests in all the pomp of their exuberant and gigantic vegetation. The soul seems crushed beneath a nature all powerful and majestic. There is nothing of the kind in Tartary. There are no towns, no edifices, no arts, no industry, no cultivation, no forests; everywhere it is prairie, sometimes interrupted by immense lakes, by majestic rivers, by rugged and imposing mountains; sometimes spreading out into vast limitless plains. There, in these verdant solitudes, the bounds of which seem lost in the remote horizon, you might imagine yourself gently rocking on the calm waves of some broad ocean. The aspect of the prairies of Mongolia excites neither joy nor sorrow, but rather a mixture of the two, a sentiment of gentle, religious melancholy, which gradually elevates the soul, without wholly excluding from its contemplation the things of this world; a sentiment which belongs rather to Heaven than to earth, and which seems in admirable conformity with the nature of intellect served by organs.

You sometimes in Tartary come upon plains more animated than those you have just traversed; they are those, whither the greater supply of water and the choicest pastures have attracted for a time a number of nomadic families. There you see rising in all directions tents of various dimensions, looking like balloons newly inflated, and just about to take their flight into the air. Children, with a sort of hod at their backs, run about collecting argols, which they pile up in heaps around their respective tents. The matrons look after the calves, make tea in the open air, or prepare milk in various ways; the men, mounted on fiery horses, and armed with a long pole, gallop about, guiding to the best pastures the great herds of cattle which undulate, in the distance all around, like waves of the sea.

All of a sudden these pictures, so full of animation, disappear, and you see nothing of that which of late was so full of life. Men, tents, herds, all have vanished in the twinkling of an eye. You merely see in the desert heaps of embers, half-extinguished fires, and a few bones, of which birds of prey are disputing the possession. Such are the sole vestiges which announce that a Mongol tribe has just pa.s.sed that way. If you ask the reason of these abrupt migrations, it is simply this:-the animals having devoured all the gra.s.s that grew in the vicinity, the chief had given the signal for departure; and all the shepherds, folding their tents, had driven their herds before them, and proceeded, no matter whither, in search of fresh fields and pastures new.

[Picture: Tartar Encampment]

After having journeyed the entire day through the delicious prairies of the Red Banner, we halted to encamp for the night in a valley that seemed full of people. We had scarcely alighted, when a number of Tartars approached, and offered their services. After having a.s.sisted us to unload our camels, and set up our house of blue linen, they invited us to come and take tea in their tents. As it was late, however, we stayed at home, promising to pay them a visit next morning; for the hospitable invitation of our new neighbours determined us to remain for a day amongst them. We were, moreover, very well pleased to profit by the beauty of the weather, and of the locality, to recover from the fatigues we had undergone the day before.

Next morning, the time not appropriated to our little household cares, and the recitation of our Breviary, was devoted to visiting the Mongol tents, Samdadchiemba being left at home in charge of the tent.

We had to take especial care to the safety of our legs, menaced by a whole host of watchdogs. A small stick sufficed for the purpose; but Tartar etiquette required us to leave these weapons at the threshold of our host's abode. To enter a man's tent with a whip or a stick in your hand is as great an insult as you can offer to the family; and quite tantamount to saying, "You are all dogs."

Visiting amongst the Tartars is a frank, simple affair, altogether exempt from the endless formalities of Chinese gentility. On entering, you give the word of peace _amor_ or _mendou_, to the company generally. You then seat yourself on the right of the head of the family, whom you find squatting on the floor, opposite the entrance. Next, everybody takes from a purse suspended at his girdle a little snuff-bottle, and mutual pinches accompany such phrases as these: "Is the pasturage with you rich and abundant?" "Are your herds in fine condition?" "Are your mares productive?" "Did you travel in peace?" "Does tranquillity prevail?"

and so on. These questions and their answers being interchanged always with intense gravity on both sides, the mistress of the tent, without saying a word, holds out her hand to the visitor. He as silently takes from his breast-pocket the small wooden bowl, the indispensable vade-mec.u.m of all Tartars, and presents it to his hostess, who fills it with tea and milk, and returns it. In the richer, more easily circ.u.mstanced families, visitors have a small table placed before them, on which is b.u.t.ter, oatmeal, grated millet, and bits of cheese, separately contained in little boxes of polished wood. These Tartar delicacies the visitors take mixed with their tea. Such as propose to treat their guests in a style of perfect magnificence make them partakers of a bottle of Mongol wine, warmed in the ashes. This wine is nothing more than skimmed milk, subjected for awhile to vinous fermentation, and distilled through a rude apparatus that does the office of an alembic.

One must be a thorough Tartar to relish or even endure this beverage, the flavour and odour of which are alike insipid.

The Mongol tent, for about three feet from the ground, is cylindrical in form. It then becomes conical, like a pointed hat. The woodwork of the tent is composed below of a trellis-work of crossed bars, which fold up and expand at pleasure. Above these, a circle of poles, fixed in the trellis-work, meets at the top, like the sticks of an umbrella. Over the woodwork is stretched, once or twice, a thick covering of coa.r.s.e linen, and thus the tent is composed. The door, which is always a folding door, is low and narrow. A beam crosses it at the bottom by way of threshold, so that on entering you have at once to raise your feet and lower your head. Besides the door there is another opening at the top of the tent to let out the smoke. This opening can at any time be closed with a piece of felt fastened above it in the tent, and which can be pulled over it by means of a string, the end of which hangs by the door.

[Picture: Interior of a Tartar Tent]

The interior is divided into two compartments; that on the left, as you enter, is reserved for the men, and thither the visitors proceed. Any man who should enter on the right side would be considered excessively rude. The right compartment is occupied by the women, and there you find the culinary utensils: large earthen vessels of glazed earth, wherein to keep the store of water; trunks of trees, of different sizes, hollowed into the shape of pails, and destined to contain the preparations of milk, in the various forms which they make it undergo. In the centre of the tent is a large trivet, planted in the earth, and always ready to receive the large iron bell-shaped cauldron that stands by, ready for use.

Behind the hearth, and facing the door, is a kind of sofa, the most singular piece of furniture that we met with among the Tartars. At the two ends are two pillows, having at their extremity plates of copper, gilt, and skilfully engraved. There is probably not a single tent where you do not find this little couch, which seems to be an essential article of furniture; but, strange to say, during our long journey we never saw one of them which seemed to have been recently made. We had occasion to visit Mongol families, where everything bore the mark of easy circ.u.mstances, even of affluence, but everywhere alike this singular couch was shabby, and of ancient fabric. But yet it seems made to last for ever, and is regularly transmitted from generation to generation.

In the towns where Tartar commerce is carried on, you may hunt through every furniture shop, every brokers, every p.a.w.nbroker's, but you meet with not one of these pieces of furniture, new or old.

At the side of the couch, towards the men's quarter, there is ordinarily a small square press, which contains the various odds and ends that serve to set off the costume of this simple people. This chest serves likewise as an altar for a small image of Buddha. The divinity, in wood or copper, is usually in a sitting posture, the legs crossed, and enveloped up to the neck in a scarf of old yellow silk. Nine copper vases, of the size and form of our liqueur gla.s.ses, are symmetrically arranged before Buddha. It is in these small chalices that the Tartars daily make to their idol offerings of water, milk, b.u.t.ter, and meal. A few Thibetian books, wrapped in yellow silk, perfect the decoration of the little paG.o.da. Those whose heads are shaved, and who observe celibacy, have alone the privilege of touching these prayer-books. A layman, who should venture to take them into his impure and profane hands, would commit a sacrilege.

A number of goats' horns, fixed in the woodwork of the tent, complete the furniture of the Mongol habitation. On these hang the joints of beef or mutton destined for the family's use, vessels filled with b.u.t.ter, bows, arrows, and matchlocks; for there is scarcely a Tartar family which does not possess at least one firearm. We were, therefore, surprised to find M. Timkouski, in his Journey to Peking, {51} making this strange statement: "The sound of our fire-arms attracted the attention of the Mongols, who are acquainted only with bows and arrows." The Russian writer should have known that fire-arms are not so foreign to the Tartars as he imagined; since it is proved that already, as early as the commencement of the 13th century, _Tcheng-Kis-Khan_ had artillery in his armies.

The odour pervading the interior of the Mongol tents, is, to those not accustomed to it, disgusting and almost insupportable. This smell, so potent sometimes that it seems to make one's heart rise to one's throat, is occasioned by the mutton grease and b.u.t.ter with which everything on or about a Tartar is impregnated. It is on account of this habitual filth, that they are called _Tsao-Ta-Dze_, (Stinking Tartars), by the Chinese, themselves not altogether inodorous, or by any means particular about cleanliness.

Among the Tartars, household and family cares rest entirely upon the woman; it is she who milks the cows, and prepares the b.u.t.ter, cheese, etc.; who goes, no matter how far, to draw water; who collects the argol fuel, dries it, and piles it around the tent. The making of clothes, the tanning of skins, the fulling of cloth, all appertains to her; the sole a.s.sistance she obtains, in these various labours, being that of her sons, and then only while they are quite young.

The occupations of the men are of very limited range; they consist wholly in conducting the flocks and herds to pasture. This for men accustomed from their infancy to horseback is rather an amus.e.m.e.nt than a labour. In point of fact, the nearest approach to fatigue they ever incur, is when some of their cattle escape; they then dash off at full gallop, in pursuit, up hill and down dale, until they have found the missing animals, and brought them back to the herd. The Tartars sometimes hunt; but it is rather with a view to what they can catch than from any amus.e.m.e.nt they derive from the exercise; the only occasions on which they go out with their bows and matchlocks are when they desire to shoot roebucks, deer, or pheasants, as presents for their chiefs. Foxes they always course. To shoot them, or take them in traps, would, they consider, injure the skin, which is held in high estimation among them.

They ridicule the Chinese immensely on account of their trapping these animals at night. "We," said a famous hunter of the Red Banner to us, "set about the thing in an honest straightforward way. When we see a fox, we jump on horseback, and gallop after him till we have run him down."

With the exception of their equestrian exercises, the Mongol Tartars pa.s.s their time in an absolute _far niente_, sleeping all night, and squatting all day in their tents, dosing, drinking tea, or smoking. At intervals, however, the Tartar conceives a fancy to take a lounge abroad; and his lounge is somewhat different from that of the Parisian idler; he needs neither cane nor quizzing gla.s.s; but when the fancy occurs, he takes down his whip from its place above the door, mounts his horse, always ready saddled outside the door, and dashes off into the desert, no matter whither. When he sees another horseman in the distance, he rides up to him; when he sees the smoke of a tent, he rides up to that; the only object in either case being to have a chat with some new person.

The two days we pa.s.sed in these fine plains of the _Tchakar_, were not without good use. We were able at leisure to dry and repair our clothes and our baggage; but, above all, it gave us an opportunity to study the Tartars close at hand, and to initiate ourselves in the habits of the nomad peoples. As we were making preparations for departure, these temporary neighbours aided us to fold our tent and to load our camels.

"Sirs Lamas," said they, "you had better encamp to-night at the Three Lakes; the pasturage there is good and abundant. If you make haste you will reach the place before sunset. On this side, and on the other side of the Three Lakes, there is no water for a considerable distance. Sirs Lamas, a good journey to you!" "Peace be with you, and fare well!"

responded we, and with that proceeded once more on our way, Samdadchiemba heading the caravan, mounted on his little black mule. We quitted this encampment without regret, just as we had quitted preceding encampments; except indeed, that here we left, on the spot where our tent had stood, a greater heap of ashes, and that the gra.s.s around it was more trodden than was usual with us.

During the morning the weather was magnificent, though somewhat cold.