In the Forbidden Land Part 29

[Ill.u.s.tration: BLACK TENT]

The Tibetan is a born nomad, and s.h.i.+fts his dwelling with the seasons, or wherever he can find pasture for his yaks and sheep; but, though he has no fixed abode, he knows how to make himself comfortable, and he carries with him all that he requires. Thus, for instance, in the centre of his tent, he begins by making himself a _goling_, or fireplace of mud and stone, some three feet high and four or five long, by one and a half wide, with two, three, or more side ventilators and draught-holes. By this ingenious contrivance he manages to increase the combustion of the dried dung, the most trying fuel from which to get a flame. On the top of this stove a suitable place is made to fit the several _raksangs_, or large bra.s.s pots and bowls, in which the brick tea, having been duly pounded in a stone or wooden mortar, is boiled and stirred with a long bra.s.s spoon. A portable iron stand is generally to be seen somewhere in the tent, upon which the hot vessels are placed, as they are removed from the fire. Close to these is the _toxzum_ or _dongbo_, a cylindrical wooden churn, with a lid through which a piston pa.s.ses. This is used for mixing the tea with b.u.t.ter and salt, in the way I have described as also adopted by the Jogpas.

[Ill.u.s.tration: A DONGBO OR TEA CHURN]

The wooden cups or bowls used by the Tibetans are called _puku, fruh_, or _cariel_, and in them _tsamba_ is also eaten after tea has been poured on it, and the mixture worked into a paste by means of more or less dirty fingers. Often extra lumps of b.u.t.ter are mixed with this paste, and even bits of _chura_ (cheese). The richer people (officials) indulge in flour and rice, which they import from India and China, and in _ka.s.sur_, or dried fruit (namely, dates and apricots) of inferior quality. The rice is boiled into a kind of soup called the _tukpa_, a great luxury only indulged in on grand occasions, when such other cherished delicacies as _gimakara_ (sugar) and _shelkara_ (lump white sugar) are also eaten. The Tibetans are very fond of meat, though few can afford such an extravagance. Wild game, yak and sheep are considered excellent food, and the meat and bone cut in pieces are boiled in a cauldron with lavish quant.i.ties of salt and pepper. The several people in a tent dip their hands into the pot, and having picked up suitable pieces, tug at them with their teeth and fingers, grinding even the bone, meat eaten without bone being supposed to be difficult to digest.

The Tibetan tents are usually furnished with a few _tildih_ (rough sitting-mats) round the fireplace, and near the entrance of the tent stands a _dahlo_, or basket, in which the dung is stored as collected.

These _dahlos_, used in couples, are very convenient for tying to pack-saddles, for which purpose they are specially designed. Along the walls of the tent are the _tsamgo_ or bags of _tsamba_, and the _dongmo_ or b.u.t.ter-pots, and among ma.s.ses of sheepskins and blankets can be seen the little wooden chests in which the store of b.u.t.ter is kept under lock and key.

[Ill.u.s.tration: THE INTERIOR OF A TENT]

The first thing that strikes the eye on entering a Tibetan tent is the _chokseh_ or table, upon which are lights and bra.s.s bowls containing offerings to the _Chogan_, the gilt G.o.d to whom the occupiers of the _gurr_ (tent) address their morning and evening prayers. Prayer-wheels and strings of beads are plentiful, and lashed upright to the poles are the long matchlocks belonging to the men, their tall props projecting well out of the aperture in the roof of the tent. Spears are kept in a similar manner, but the swords and smaller knives are carried about the person all day, and laid on the ground by the side of their owners at night.

[Ill.u.s.tration: TSAMGO]

[Ill.u.s.tration: SMALL TSAMBA BAG, CARRIED ON THE PERSON BY TIBETANS]

CHAPTER LXIV

Refusal to sell food--Women--Their looks and characteristics--The _Tchukti_--A Lha.s.sa lady.

THE inhabitants of this encampment were polite and talkative.

Notwithstanding their refusal to sell us food on the plea that they had none even for themselves, their friendliness was so much beyond my expectation that I at first feared treachery. However, treachery or not, I thought that while I was there I had better see and learn as much as I could. Women and men formed a ring round us, and the fair s.e.x seemed less shy than the stronger in answering questions. I was particularly struck, not only in this encampment but in all the others, by the small number of women to be seen in Tibet. This is not because they are kept in seclusion; on the contrary, the ladies of the Forbidden Land seem to have it all their own way. They are actually in an enormous minority, the proportion being, at a rough guess, backed by the wise words of a friendly Lama, from fifteen to twenty males to each female in the population; nevertheless, the fair s.e.x in Hundes manages to rule the male majority, playing thereby constantly into the hands of the Lamas.

The Tibetan female, whether she be a lady, a shepherdess, or a brigandess, cannot be said to be prepossessing. In fact, it was not my luck to see a single good-looking woman in the country, although I naturally saw women who were less ugly than others. Anyhow, with the acc.u.mulated filth that from birth is undisturbed by soap, scrubbing or bathing; with nose, cheeks and forehead smeared with black ointment to prevent the skin cracking in the wind; and with the unpleasant odour that emanates from never-changed clothes, the Tibetan woman is, at her best, repulsive to European taste. After one has overcome one's first disgust she yet has, at a distance, a certain charm of her own. She walks well, for she is accustomed to carry heavy weights on her head; and her skull would be well-set on her shoulders were it not that the neck is usually too short and thick to be graceful. Her body and limbs possess great muscular strength and are well developed, but generally lack stability, and her b.r.e.a.s.t.s are flabby and pendent--facts due, no doubt, to s.e.xual abuse. She is generally of heavy frame, and rather inclined to stoutness.

Her hands and feet show power and rude strength, but no dexterity or suppleness is noticeable in her fingers, and she has therefore no ability for very fine or delicate work.

[Ill.u.s.tration: TIBETAN HAIR BRUSHES AND FLINT AND STEEL POUCH]

The Tibetan woman is, nevertheless, far superior to the Tibetan man. She possesses a better heart, more pluck, and a finer character than he does.

Time after time, when the males, timid beyond all conception, ran away at our approach, the women remained in charge of the tents, and, although by no means cool or collected, they very rarely failed to meet us without some show of dignity.

[Ill.u.s.tration: TIBETAN WOMEN AND CHILDREN]

On the present occasion, when all were friendly, the women seemed much less shy than the men, and conversed freely and incessantly. They even prevailed upon their masters to sell us a little _tsamba_ and b.u.t.ter.

Tibetan women wear trousers and boots like the men, and over them they have a long gown, either yellow or blue, reaching down to their feet.

Their head-dress is curious, the hair being carefully parted in the middle, and plastered with melted b.u.t.ter over the scalp as far down as the ears; then it is plaited all round in innumerable little tresses, to which is fastened the _Tchukti_, three strips of heavy red and blue cloth joined together by cross bands ornamented with coral and malachite beads, silver coins and bells, and reaching from the shoulders down to the heels.

[Ill.u.s.tration: THE TCHUKTI]

They seemed very proud of this ornamentation, and displayed much coquetry in attracting our notice to it. Wealthier women in Tibet have quite a small fortune hanging down their backs, for all the money or valuables earned or saved are sewn on to the _Tchukti_. To the lower end of the _Tchukti_ one, two or three rows of small bra.s.s or silver bells are attached, and therefore the approach of the Tibetan dames is announced by the tinkling of their bells, a quaint custom, the origin of which they could not explain to me, beyond saying that it was pretty and that they liked it.

[Ill.u.s.tration: A LADY FROM LHa.s.sA]

The ill.u.s.tration that I give here of a travelling Tibetan lady from Lha.s.sa was taken at Tucker. She wore her hair, of abnormal length and beauty, in one huge tress, and round her head, like an aureole, was a circular wooden ornament, on the outer part of which were fastened beads of coral, gla.s.s and malachite. The arrangement was so heavy that, though it fitted the head well, it had to be supported by means of strings tied to the hair and others pa.s.sed over the head. By the side of her head, and hanging by the ears and hair, were a pair of huge silver earrings inlaid with malachite, and round her neck three long strings of beads with silver brooches.

Considerable modifications necessarily occurred in these garments and ornaments, according to the locality and the wearer's condition in life, but the general lines of their clothing were practically everywhere the same. Often a loose silver chain belt was worn considerably below the waist, and rings and bracelets were common everywhere.

[Ill.u.s.tration: MONEY BAGS]

CHAPTER LXV

Polyandry--Marriage ceremonies--Jealousy--Divorce--Identification of children--Courts.h.i.+p--Illegitimacy--Adultery.

THAT the Tibetans legally recognise polyandry and polygamy is well known.

Very little, however, has. .h.i.therto transpired as to the actual form of these marital customs, so that the details which follow, startling as they may seem when regarded from a Western standpoint, will be found not without interest.

First of all, I may say that there is not such a thing known in Tibet as a standard of morality amongst unmarried women of the middle cla.s.ses; and, therefore, from a Tibetan point of view, it is not easy to find an immoral woman. Notwithstanding this apparently irregular state of affairs, the women's behaviour is better than might be expected. Like the Shoka girls, they possess a wonderful frankness and simplicity of manner, with a certain reserve which has its allurements; for the Tibetan swain, often a young man, being attracted by the charms of a damsel, finds that his flirtation with her has become an accepted engagement almost before it has begun, and is compelled, in accordance with custom, to go, accompanied by his father and mother, to the tent of the lady of his heart. There he is received by her relations, who have been previously notified of the intended call, and are found seated on rugs and mats awaiting the arrival of their guests.

After the usual courtesies and salutations, the young man's father asks, on behalf of his son, for the young lady's hand; and, if the answer is favourable, the suitor places a square lump of yak _murr_ (yak b.u.t.ter) on his betrothed's forehead. She does the same for him, and the marriage ceremony is then considered over, the b.u.t.tered couple being man and wife.

If there is a temple close by, _Katas_, food and money are laid before the images of Buddha and saints, and the parties walk round the inside of the temple. Should there be no temple at hand, the husband and wife make the circuit of the nearest hill, or, in default of anything else, the tent itself, always moving from left to right. This ceremony is repeated with prayers and sacrifices every day for a fortnight, during which time libations of wine and general feasting continue, and at the expiration of which the husband conveys his better half to his tent.

The law of Tibet, though hardly ever obeyed, has strict clauses regulating the conduct of married men in their marital relations. So long as the sun is above the horizon, no intercourse is permitted; and certain periods and seasons of the year, such as the height of summer and the depth of winter, are also proscribed.

[Ill.u.s.tration: WOMAN WHOSE FACE IS SMEARED WITH BLACK OINTMENT]

A Tibetan girl on marrying does not enter into a nuptial tie with an individual but with all his family, in the following somewhat complicated manner. If an eldest son marries an eldest sister, all the sisters of the bride become his wives. Should he, however, begin by marrying the second sister, then only the sisters from the second down will be his property.

If the third, all from the third, and so on. At the same time, when the bridegroom has brothers, they are all regarded as their brother's wife's husbands, and they one and all cohabit with her, as well as with her sisters if she has any.

The system is not simple, and certainly not very edifying, and were it not for the odd _savoir faire_ of the Tibetan woman, it would lead to endless jealousies and unpleasantness: owing, however, largely, no doubt, to the absolute lack of honour or decency in Tibetan males and females, the arrangement seems to work as satisfactorily as any other kind of marriage.

I asked what would happen in the case of a man marrying a second sister, and so acquiring marital rights over all her younger sisters, if another man came and married her eldest sister. Would all the brides of the first man become the brides of the second? No, they would not; and the second man would have to be satisfied with only one wife. However, if the second sister were left a widow, and her husband had no brothers, then she would become the property of her eldest sister's husband, and with her all the other sisters.

[Ill.u.s.tration: TIBETAN WOMAN]

It must not be inferred from these strange matrimonial laws that jealousy is non-existent in Tibet among both men and women; trouble does occasionally arise in Tibetan house- or tent-holds. As, however, the Tibetan woman is clever, she generally contrives to arrange things in a manner conducive to peace. When her husband has several brothers, she despatches them on different errands in every direction, to look after yaks or sheep, or to trade. Only one remains and he is for the time being her husband; then when another returns he has to leave his place and becomes a bachelor, and so on, till all the brothers have, during the year, had an equal period of marital life with their single wife.

Divorce is difficult in Tibet and involves endless complications. I inquired of a Tibetan lady what would she do in case her husband refused to live with her any longer.

[Ill.u.s.tration: THE LADY IN QUESTION]

"'Why did you marry me?' I would say to him," she exclaimed. "'You found me good, beautiful, wise, clever, affectionate. Now prove that I am not all this!'"

This modest speech, she thought, would be quite sufficient to bring any husband back to reason, but all the same a number of Tibetans find it convenient occasionally to desert their wives, eloping to some distant province, or over the boundary. This procedure is particularly hard on the man's brothers, as they all remain the sole property of the abandoned bride. On the same principle, when a husband dies, the wife is inherited by his brothers.

[Ill.u.s.tration: TIBETAN CHILDREN]