Then The Out-Patients Were Carefully And Gently Treated,
Leprous Limbs Were Bathed And Anointed, The Wards Were Visited At
Noon and again at sunset, and in the afternoons operations were
performed with the most careful antiseptic precautions, which are
Supposed to be used for the purpose of keeping away evil spirits from
the wounds! The Tibetans, in practice, are very simple in their
applications of medical remedies. Rubbing with butter is their great
panacea. They have a dread of small-pox, and instead of burning its
victims they throw them into their rapid torrents. If an isolated
case occur, the sufferer is carried to a mountain-top, where he is
left to recover or die. If a small-pox epidemic is in the province,
the people of the villages in which it has not yet appeared place
thorns on their bridges and boundaries, to scare away the evil
spirits which are supposed to carry the disease. In ordinary
illnesses, if butter taken internally as well as rubbed into the skin
does not cure the patient, the lamas are summoned to the rescue.
They make a mitsap, a half life-size figure of the sick person, dress
it in his or her clothes and ornaments, and place it in the
courtyard, where they sit round it, reading passages from the sacred
classics fitted for the occasion. After a time, all rise except the
superior lama, who continues reading, and taking small drums in their
left hands, they recite incantations, and dance wildly round the
mitsap, believing, or at least leading the people to believe, that by
this ceremony the malady, supposed to be the work of a demon, will be
transferred to the image. Afterwards the clothes and ornaments are
presented to them, and the figure is carried in procession out of the
yard and village and is burned. If the patient becomes worse, the
friends are apt to resort to the medical skill of the missionaries.
If he dies they are blamed, and if he recovers the lamas take the
credit.
At some little distance outside Leh are the cremation grounds - desert
places, destitute of any other vegetation than the Caprifolia
horrida. Each family has its furnace kept in good repair. The place
is doleful, and a funeral scene on the only sunless day I experienced
in Ladak was indescribably dismal. After death no one touches the
corpse but the lamas, who assemble in numbers in the case of a rich
man. The senior lama offers the first prayers, and lifts the lock
which all Tibetans wear at the back of the head, in order to liberate
the soul if it is still clinging to the body. At the same time he
touches the region of the heart with a dagger. The people believe
that a drop of blood on the head marks the spot where the soul has
made its exit. Any good clothing in which the person has died is
then removed. The blacksmith beats a drum, and the corpse, covered
with a white sheet next the dress and a coloured one above, is
carried out of the house to be worshipped by the relatives, who walk
seven times round it. The women then retire to the house, and the
chief lama recites liturgical passages from the formularies.
Afterwards, the relatives retire, and the corpse is carried to the
burning-ground by men who have the same tutelar deity as the
deceased. The leading lama walks first, then come men with flags,
followed by the blacksmith with the drum, and next the corpse, with
another man beating a drum behind it. Meanwhile, the lamas are
praying for the repose and quieting of the soul, which is hovering
about, desiring to return. The attendant friends, each of whom has
carried a piece of wood to the burning-ground, arrange the fuel with
butter on the furnace, the corpse wrapped in the white sheet is put
in, and fire is applied. The process of destruction in a rich man's
case takes about an hour. During the burning the lamas read in high,
hoarse monotones, and the blacksmiths beat their drums. The lamas
depart first, and the blacksmiths, after worshipping the ashes,
shout, 'Have nothing to do with us now,' and run rapidly away. At
dawn the following day, a man whose business it is searches among the
ashes for the footprints of animals, and according to the footprints
found, so it is believed will be the re-birth of the soul.
Some of the ashes are taken to the gonpos, where the lamas mix them
with clay, put them into oval or circular moulds, and stamp them with
the image of Buddha. These are preserved in chod-tens, and in the
house of the nearest relative of the deceased; but in the case of
'holy' men, they are retained in the gonpos, where they can be
purchased by the devout. After a cremation much chang is consumed by
the friends, who make presents to the bereaved family. The value of
each is carefully entered in a book, so that a precise return may be
made when a similar occasion occurs. Until the fourth day after
death it is believed to be impossible to quiet the soul. On that day
a piece of paper is inscribed with prayers and requests to the soul
to be quiet, and this is burned by the lamas with suitable
ceremonies; and rites of a more or less elaborate kind are afterwards
performed for the repose of the soul, accompanied with prayers that
it may get 'a good path' for its re-birth, and food is placed in
conspicuous places about the house, that it may understand that its
relatives are willing to support it. The mourners for some time wear
wretched clothes, and neither dress their hair nor wash their faces.
Every year the lamas sell by auction the clothing and ornaments,
which are their perquisites at funerals. {2}
The Moravian missionaries have opened a school in Leh, and the wazir,
finding that the Leh people are the worst educated in the country,
ordered that one child at least in each family should be sent to it.
This awakened grave suspicions, and the people hunted for reasons for
it.
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