CHAPTER II
SHERGOL AND LEH
Table of Contents The chaos of rocks and sand, walled in by vermilion and orange mountains, on which the village of Shergol stands, offered no facilities for camping; but somehow the men managed to pitch my tent on a steep slope, where I had to place my trestle bed astride an irrigation channel, down which the water bubbled noisily, on its way to keep alive some miserable patches of barley. At Shergol and elsewhere fodder is so scarce that the grain is not cut, but pulled up by the roots.
The intensely human interest of the journey began at that point. Not greater is the contrast between the grassy slopes and deodar-clothed mountains of Kashmir and the flaming aridity of Lesser Tibet, than between the tall, dark, handsome natives of the one, with their statuesque and shrinking women, and the ugly, short, squat, yellow-skinned, flat-nosed, oblique-eyed, uncouth-looking people of the other. The Kashmiris are false, cringing, and suspicious; the Tibetans truthful, independent, and friendly, one of the pleasantest of peoples. I 'took' to them at once at Shergol, and terribly faulty though their morals are in some respects, I found no reason to change my good opinion of them in the succeeding four months.
The headman or go-pa came to see me, introduced me to the objects of interest, which are a gonpo, or monastery, built into the rock, with a brightly coloured front, and three chod-tens, or relic-holders, painted blue, red, and yellow, and daubed with coarse arabesques and representations of deities, one having a striking resemblance to Mr. Gladstone. The houses are of mud, with flat roofs; but, being summer, many of them were roofless, the poplar rods which support the mud having been used for fuel. Conical stacks of the dried excreta of animals, the chief fuel of the country, adorned the roofs, but the general aspect was ruinous and poor. The people all invited me into their dark and dirty rooms, inhabited also by goats, offered tea and cheese, and felt my clothes. They looked the wildest of savages, but they are not. No house was so poor as not to have its 'family altar,' its shelf of wooden gods, and table of offerings. A religious atmosphere pervades Tibet, and gives it a singular sense of novelty. Not only were there chod-tens and a gonpo in this poor place, and family altars, but prayer-wheels, i.e. wooden cylinders filled with rolls of paper inscribed with prayers, revolving on sticks, to be turned by passers-by, inscribed cotton bannerets on poles planted in cairns, and on the roofs long sticks, to which strips of cotton bearing the universal prayer, Aum mani padne hun (O jewel of the lotus-flower), are attached. As these wave in the wind the occupants of the house gain the merit of repeating this sentence.
A HAND PRAYER-CYLINDER The remaining marches to Leh, the capital of Lesser Tibet, were full of fascination and novelty. Everywhere the Tibetans were friendly and cordial. In each village I was invited to the headman's house, and taken by him to visit the chief inhabitants; every traveller, lay and clerical, passed by with the cheerful salutation Tzu, asked me where I came from and whither I was going, wished me a good journey, admired Gyalpo, and when he scaled rock ladders and scrambled gamely through difficult torrents, cheered him like Englishmen, the general jollity and cordiality of manners contrasting cheerily with the chilling aloofness of Moslems.
The irredeemable ugliness of the Tibetans produced a deeper impression daily. It is grotesque, and is heightened, not modified, by their costume and ornament. They have high cheekbones, broad flat noses without visible bridges, small, dark, oblique eyes, with heavy lids and imperceptible eyebrows, wide mouths, full lips, thick, big, projecting ears, deformed by great hoops, straight black hair nearly as coarse as horsehair, and short, square, ungainly figures. The faces of the men are smooth. The women seldom exceed five feet in height, and a man is tall at five feet four.
The male costume is a long, loose, woollen coat with a girdle, trousers, under-garments, woollen leggings, and a cap with a turned-up point over each ear. The girdle is the depository of many things dear to a Tibetan-his purse, rude knife, heavy tinder-box, tobacco pouch, pipe, distaff, and sundry charms and amulets. In the capacious breast of his coat he carries wool for spinning-for he spins as he walks-balls of cold barley dough, and much besides. He wears his hair in a pigtail. The women wear short, big-sleeved jackets, shortish, full-plaited skirts, tight trousers a yard too long, the superfluous length forming folds above the ankle, a sheepskin with the fur outside hangs over the back, and on gala occasions a sort of drapery is worn over the usual dress. Felt or straw shoes and many heavy ornaments are worn by both sexes. Great ears of brocade, lined and edged with fur and attached to the hair, are worn by the women. Their hair is dressed once a month in many much-greased plaits, fastened together at the back by a long tassel. The head-dress is a strip of cloth or leather, sewn over with large turquoises, carbuncles, and silver ornaments. This hangs in a point over the brow, broadens over the top of the head, and tapers as it reaches the waist behind. The ambition of every Tibetan girl is centred in this singular headgear. Hoops in the ears, necklaces, amulets, clasps, bangles of brass or silver, and various implements stuck in the girdle and depending from it, complete a costume pre-eminent in ugliness. The Tibetans are dirty. They wash once a year, and, except for festivals, seldom change their clothes till they begin to drop off. They are healthy and hardy, even the women can carry weights of sixty pounds over the passes; they attain extreme old age; their voices are harsh and loud, and their laughter is noisy and hearty.
TIBETAN GIRL After leaving Shergol the signs of Buddhism were universal and imposing, and the same may be said of the whole of the inhabited part of Lesser Tibet. Colossal figures of Shakya Thubba (Buddha) are carved on faces of rock, or in wood, stone, or gilded copper sit on lotus thrones in endless calm near villages of votaries. Chod-tens from twenty to a hundred feet in height, dedicated to 'holy' men, are scattered over elevated ground, or in imposing avenues line the approaches to hamlets and gonpos. There are also countless manis, dykes of stone from six to sixteen feet in width and from twenty feet to a fourth of a mile in length, roofed with flattish stones, inscribed by the lamas (monks) with the phrase Aum, &c., and purchased and deposited by those who wish to obtain any special benefit from the gods, such as a safe journey. Then there are prayer-mills, sometimes 150 in a row, which revolve easily by being brushed by the hand of the passer-by, larger prayer-cylinders which are turned by pulling ropes, and others larger still by water-power. The finest of the latter was in a temple overarching a perennial torrent, and was said to contain 20,000 repetitions of the mystic phrase, the fee to the worshipper for each revolution of the cylinder being from 1d. to 1s. 4d., according to his means or urgency.
The glory and pride of Ladak and Nubra are the gonpos, of which the illustrations give a slight idea. Their picturesqueness is absolutely enchanting. They are vast irregular piles of fantastic buildings, almost invariably crowning lofty isolated rocks or mountain spurs, reached by steep, rude rock staircases, chod-tens below and battlemented towers above, with temples, domes, bridges over chasms, spires, and scaffolded projections gleaming with gold, looking, as at Lamayuru, the outgrowth of the rock itself. The outer walls are usually whitewashed, and red, yellow, and brown wooden buildings, broad bands of red and blue on the whitewash, tridents, prayer-mills, yaks' tails, and flags on poles give colour and movement, while the jangle of cymbals, the ringing of bells, the incessant beating of big drums and gongs, and the braying at intervals of six-foot silver horns, attest the ritualistic activities of the communities within. The gonpos contain from two up to three hundred lamas. These are not cloistered, and their duties take them freely among the people, with whom they are closely linked, a younger son in every family being a monk. Every act in trade, agriculture, and social life needs the sanction of sacerdotalism, whatever exists of wealth is in the gonpos, which also have a monopoly of learning, and 11,000 monks, linked with the people, yet ruling all affairs of life and death and beyond death, are connected closely by education, tradition, and authority with Lhassa.
Passing along faces of precipices and over waterless plateaux of blazing red gravel-'waste places,' truly-the journey was cheered by the meeting of red and yellow lamas in companies, each lama twirling his prayer-cylinder, abbots, and skushoks (the latter believed to be incarnations of Buddha) with many retainers, or gay groups of priestly students, intoning in harsh and high-pitched monotones, Aum mani padne hun. And so past fascinating monastic buildings, through crystal torrents rushing over red rock, through flaming ravines, on rock ledges by scaffolded paths, camping in the afternoons near friendly villages on oases of irrigated alluvium, and down the Wanla water by the steepest and narrowest cleft ever used for traffic, I reached the Indus, crossed it by a wooden bridge where its broad, fierce current is narrowed by rocks to a width...
