# In the Forbidden Land/Chapter XLVII

    The Jong Pen's statements regarding me—Sects of Lamas—Lamaseries—Government allowance—Ignorance of the crowds—How Lamas are recruited—Lamas, novices, and menials—Dances and hypnotism—Infallibility—Celibacy and vice—Sculptors—Prayer-wheels and revolving instruments—Nunneries—Human bones for eating vessels and musical instruments—Blood-drinking.
BEFORE I left the monastery, the Lamas, who had now become more or less accustomed to me, asked me many questions regarding India and concerning medicine. These seemed to be subjects of great interest to them. They also questioned me as to whether I had heard that a young sahib had crossed over the frontier with a large army, which the Jong Pen of Taklakot had defeated, beheading the sahib and the principal members of the expedition.
I professed to be ignorant of these facts, and so I really was, though I naturally felt much amused at the casual way in which the Jong Pen of Taklakot had disposed of the bearskin before he had even caught the bear himself. The Lamas took me for a Hindoo doctor, owing to the colour of my face, which was sunburnt and had long remained unwashed, and they thought that I was on a pilgrimage of circumambulation round the Mansarowar Lake. They appeared anxious to know whether illnesses were cured by occult sciences in India, or by medicines only. I, who, on the other hand, was more interested in getting information than in giving it, turned the conversation on the Lamas themselves.
Of course I knew that there are sects of red, yellow, white and black Lamas, the red ones being the older and more numerous throughout the country; next to them come the yellow Lamas, the Gelupkas, equally powerful in political and religious matters, but not quite so numerous; and, lastly, the white Lamas and the black Lamas, the Julinba, who are the craftsmen in the monasteries, working at painting, printing, pottery and ornamentation, besides attending on the other Lamas and making themselves useful all round in the capacities of cooks, shepherds, water-carriers, writers, and last, but not least, executioners. The lamaseries are usually very rich, for the Tibetans are a deeply devout race, and the Lamas are not backward in learning how to extort money from the ignorant worshippers under pretences of all kinds. Besides attending to their religious functions, the Lamas are traders at large, carrying on a smart money-lending business, and charging a very high interest, which falls due every month. If this should remain unpaid, all the property of the borrower is confiscated, and if this prove insufficient to repay the loan the debtor himself becomes a slave to the monastery. It is evident, from the well-fed countenances of the Lamas, that, notwithstanding their occasional bodily privations, they as a rule do not allow themselves to suffer in any way, and no doubt can be entertained as to their leading a smooth and comfortable existence of comparative luxury—a condition which frequently degenerates into vice and depravity.
The larger lamaseries receive a yearly Government allowance, and considerable sums are collected from the oblations of the faithful, while other moneys are obtained by all sorts of devices which, in any country less religious than Tibet, would be considered hardly honourable and often even altogether criminal. To any one acquainted with Tibet, it is a well-known fact that, except in the larger towns, nearly all people besides brigands and Lamas are absolutely poor, while the monks themselves and their agents live and prosper on the fat of the land. The masses are maintained in complete ignorance, and seldom is a layman found who can write or even read. Thus everything has to go through the Lamas' hands before it can be sanctioned.
The lamaseries and the Lamas, and the land and property belonging to them, are absolutely free from all taxes and dues, and each Lama or novice is supported for life by an allowance of tsamba, bricks of tea, and salt. They are recruited from all ranks, and whether honest folks or murderers, thieves or swindlers, all are eagerly welcomed on joining the brotherhood. One or two male members of each family in Tibet take monastic orders, and by these means the monks obtain a great hold over each house- or tent-hold. It is hardly an exaggeration to say that in Tibet half the male population are Lamas.
In each monastery are found Lamas, Chibbis, and a lower grade of ignorant and depraved Lamas, slaves, as it were, of the higher order. They dress, and have clean-shaven heads like their superiors, and do all the handiwork of the monastery; but they are mere servants, and take no direct, active part in the politics of the Lama Government. The Chibbis are novices. They enter the lamasery when very young, and remain students for many years. They are constantly under the teaching and supervision of the older ones, and confession is practised from inferior to superior. After undergoing, successfully, several examinations they become effective Lamas, which word translated means "high priest." These Chibbis take minor parts in the strange religious ceremonies in which the Lamas, disguised in skins and ghastly masks, sing and dance with extraordinary contortions to the accompaniment of weird music made by bells, horns, flutes, cymbals and drums.
Each large monastery has at its head a Grand Lama, not to be confounded with the Dalai Lama of Lhassa, who is believed, or rather supposed, to have an immortal soul transmigrating successively from one body into another.
The Lamas eat, drink and sleep together in the monastery, with the exception of the Grand Lama, who has a room to himself. For one moon in every twelve they observe a strict seclusion, which they devote to praying, and during which time they are not allowed to speak. They fast for twenty-four hours at a time, with only water and butter-tea, eating on fast-days sufficient food only to remain alive, and depriving themselves of everything else, including snuff and spitting, the two most common habits among Tibetan men.
The Lamas have great pretensions to infallibility, and on account of this they claim, and obtain, the veneration of the people, by whom they are supported, fed and clothed. I found them, as a rule, very intelligent, but inhuman, barbarously cruel and dishonourable, and this was not my own experience alone: I heard the same from the overridden natives, who wish for nothing better than a chance to shake off their yoke.
Availing themselves of the absolute ignorance in which they succeed in keeping the people, the Lamas practise to a great extent occult arts, by which they profess to cure illnesses, discover murders and thefts, stop rivers from flowing, and bring storms about at a moment's notice. Certain exorcisms, they say, drive away the evil spirits that cause disease. It is certain that the Lamas are adepts at hypnotic experiments, by which means they contrive to let the subjects under their influence see many things and objects that are not there in reality. To this power are due the frequent reports of apparitions of Buddha, seen generally by single individuals, and the visions of demons, the accounts of which alone terrify the simple-minded folk, and cause them to pay all their spare cash in donations to the monastery.
Mesmerism plays an important part in their weird dances, during which extraordinary contortions are performed, and strange positions assumed, the body of the dancer being eventually reduced to a cataleptic state, in which it remains for a great length of time.
The Lamas swear to celibacy when they enter a lamasery; but they do not always keep these vows, and they are besides addicted to the most disgusting of all vices in its very worst forms, which accounts for the repulsive appearance of far-gone depravity so common among the middle-aged Lamas.
All the larger lamaseries support one or more Lama sculptors, who travel all over the district, and go to the most inaccessible spots to carve on rocks, stones, or pieces of horn, the everlasting inscription, "Omne mani padme hun," which one sees all over the country. Unseen, I once succeeded, after much difficulty and discomfort, in carrying away two of these very heavy inscribed stones, which are still in my possession, and of which reproductions are here given.
Weird and picturesque places, such as the highest points on mountain passes, gigantic boulders, rocks near the sources of rivers, or any spot where a mani wall exists, are the places most generally selected by these artists to engrave the magic formula alluding to the reincarnation of Buddha from a lotus flower.
The famous prayer-wheels, those mechanical contrivances by which the Tibetans pray to their god by means of water, wind and hand-power, are also manufactured by Lama artists. The larger ones, moved by water, are constructed by the side of, or over, a stream, and the huge cylinders on which the entire Tibetan prayer-book is inscribed are revolved by the flowing water. The wheels moved by wind-power are similar to those used by the Shokas, which I have already described, but the Tibetans often have prayers printed on the slips of cloth. The smaller prayer-wheels, revolved by hand, are of two different kinds, and are made either of silver or copper. Those for home use are cylinders, about six inches high. Inside these revolve on pivots, on the principle of a spinning top, the rolls of prayers which, by means of a projecting knob above the machine, the worshipper sets in motion. The prayers can be seen revolving inside through a square opening in the cylinder. The more universal prayer-wheel in everyday use in Tibet is, however, of the pattern shown in the illustration. It is usually constructed of copper, sometimes of brass, and frequently entirely or partly of silver. The cylinder has two movable lids, between which the prayer-roll fits tightly. A handle with an iron rod is passed through the centre of the cylinder and roll, and is kept in its place by means of a knob. A ring, encircling the cylinder, attaches it to a short chain and weight; this serves, when started by a jerk of the hand, to give a rotatory movement, which must, according to rule, be from left to right, and which is kept up indefinitely, the words "Omne mani padme hun," or simply "Mani, mani," being repeated all the time.
The more ancient wheels have the prayers written by hand instead of printed, and are contained in a small black bag. Charms, such as rings of malachite, jade, bone, or silver, are often attached to the weight and chain by which the rotary movement is given to the wheel. These praying-machines are found in every Tibetan family, and nearly every Lama possesses one. They keep them jealously, and it is very difficult to get the real ones. I was particularly fortunate, and during my journey in Tibet I was able to purchase as many as twelve, two of which were extremely old.
Besides the rosary, which the Lamas always use in a similar way to the Roman Catholics, they have a brass instrument which they twist between the palms of their hands while saying prayers, and this is used exclusively by Lamas. It is from 2½ to 3 inches in length, and is rounded so as to be easily held in the hollow of the two hands.
In Tibet, as in other Buddhist countries, there are nunneries besides lamaseries. The nuns, most unattractive in themselves, shave their heads and practise witchcraft and magic, just as the Lamas do. They are looked down upon by the masses. In some of these nunneries strict clausura is enforced, but in most of them the Lamas are allowed free access, with the usual result, that the nuns become the concubines of the Lamas. Even apart from this, the women of the nunneries are quite as immoral as their brethren of the lamaseries, and at their best they are but a low type of humanity.
The Lamas who, at certain periods of the year, are allowed an unusual amount of freedom with women, are those who practise the art of making musical instruments and eating-vessels out of human bones. The skull is used for making drinking-cups, tsamba bowls, and single and double drums, and the humerus, femur, and tibia bones are turned into trumpets and pipes. These particular Lamas are said to relish human blood, which they drink out of the cups made from men's skulls.