Among The Tibetans By Isabella L. Bird























































 - 

After leaving Shergol the signs of Buddhism were universal and
imposing, and the same may be said of the whole - Page 14
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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.

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