Works of grant allen, p.488
Works of Grant Allen, page 488
This decision delighted Hilda, who, since she came to India, had fallen a prey to the fashionable vice of amateur photography. She took to it enthusiastically. She had bought herself a first-rate camera of the latest scientific pattern at Bombay, and ever since had spent all her time and spoiled her pretty hands in “developing.” She was also seized with a craze for Buddhism. The objects that everywhere particularly attracted her were the old Buddhist temples and tombs and sculptures with which India is studded. Of these she had taken some hundreds of views, all printed by herself with the greatest care and precision. But in India, after all, Buddhism is a dead creed. Its monuments alone remain; she was anxious to see the Buddhist religion in its living state; and that she could only do in these remote outlying Himalayan valleys.
Our outfit, therefore, included a dark tent for Hilda’s photographic apparatus; a couple of roomy tents to live and sleep in; a small cooking-stove; a cook to look after it; half-a-dozen bearers; and the highly recommended guide who knew his way about the country. In three days we were ready, to Sir Ivor’s great delight. He was fond of his pretty wife, and proud of her, I believe; but when once she was away from the whirl and bustle of the London that she loved, it was a relief to him, I fancy, to pursue his work alone, unhampered by her restless and querulous childishness.
On the morning when we were to make our start, the guide who was “well acquainted with the mountains” turned up — as villainous-looking a person as I have ever set eyes on. He was sullen and furtive. I judged him at sight to be half Hindu, half Tibetan. He had a dark complexion, between brown and tawny; narrow slant eyes, very small and beady-black, with a cunning leer in their oblique corners; a flat nose much broadened at the wings; a cruel, thick, sensuous mouth, and high cheek-bones; the whole surmounted by a comprehensive scowl and an abundant crop of lank black hair, tied up in a knot at the nape of the neck with a yellow ribbon. His face was shifty; his short, stout form looked well adapted to mountain climbing, and also to wriggling. A deep scar on his left cheek did not help to inspire confidence. But he was polite and civil-spoken. Altogether a clever, unscrupulous, wide-awake soul, who would serve you well if he thought he could make by it, and would betray you at a pinch to the highest bidder.
We set out, in merry mood, prepared to solve all the abstruse problems of the Buddhist religion. Our spoilt child stood the camping out better than I expected. She was fretful, of course, and worried about trifles; she missed her maid and her accustomed comforts; but she minded the roughing it less, on the whole, than she had minded the boredom of inaction in the bungalow; and, being cast on Hilda and myself for resources, she suddenly evolved an unexpected taste for producing, developing, and printing photographs. We took dozens, as we went along, of little villages on our route, wood-built villages with quaint houses and turrets; and as Hilda had brought her collection of prints with her, for comparison of the Indian and Nepaulese monuments, we spent the evenings after our short day’s march each day in arranging and collating them. We had planned to be away six weeks, at least. In that time the monsoon would have burst and passed. Our guide thought we might see all that was worth seeing of the Buddhist monasteries, and Sir Ivor thought we should have fairly escaped the dreaded wet season.
“What do you make of our guide?” I asked of Hilda on our fourth day out. I began somehow to distrust him.
“Oh, he seems all right,” Hilda answered, carelessly — and her voice reassured me. “He’s a rogue, of course; all guides and interpreters, and dragomans and the like, in out-of-the-way places, always ARE rogues. If they were honest men, they would share the ordinary prejudices of their countrymen, and would have nothing to do with the hated stranger. But in this case our friend, Ram Das, has no end to gain by getting us into mischief. If he had, he wouldn’t scruple for a second to cut our throats; but then, there are too many of us. He will probably try to cheat us by making preposterous charges when he gets us back to Toloo; but that’s Lady Meadowcroft’s business. I don’t doubt Sir Ivor will be more than a match for him there. I’ll back one shrewd Yorkshireman against any three Tibetan half-castes, any day.”
“You’re right that he would cut our throats if it served his purpose,” I answered. “He’s servile, and servility goes hand in hand with treachery. The more I watch him, the more I see ‘scoundrel’ written in large type on every bend of the fellow’s oily shoulders.”
“Oh, yes, he’s a bad lot, I know. The cook, who can speak a little English and a little Tibetan, as well as Hindustani, tells me Ram Das has the worst reputation of any man in the mountains. But he says he’s a very good guide to the passes, for all that, and if he’s well paid will do what he’s paid for.”
Next day but one we approached at last, after several short marches, the neighbourhood of what our guide assured us was a Buddhist monastery. I was glad when he told us of it, giving the place the name of a well-known Nepaulese village; for, to say the truth, I was beginning to get frightened. Judging by the sun, for I had brought no compass, it struck me that we seemed to have been marching almost due north ever since we left Toloo; and I fancied such a line of march must have brought us by this time suspiciously near the Tibetan frontier. Now, I had no desire to be “skinned alive,” as Sir Ivor put it. I did not wish to emulate St. Bartholomew and others of the early Christian martyrs; so I was pleased to learn that we were really drawing near to Kulak, the first of the Nepaulese Buddhist monasteries to which our well-informed guide, himself a Buddhist, had promised to introduce us.
We were tramping up a beautiful high mountain valley, closed round on every side by snowy peaks. A brawling river ran over a rocky bed in cataracts down its midst. Crags rose abruptly a little in front of us. Half-way up the slope to the left, on a ledge of rock, rose a long, low building with curious, pyramid-like roofs, crowned at either end by a sort of minaret, which resembled more than anything else a huge earthenware oil-jar. This was the monastery or lamasery we had come so far to see. Honestly, at first sight, I did not feel sure it was worth the trouble.
Our guide called a halt, and turned to us with a sudden peremptory air. His servility had vanished. “You stoppee here,” he said, slowly, in broken English, “while me-a go on to see whether Lama-sahibs ready to take you. Must ask leave from Lama-sahibs to visit village; if no ask leave” — he drew his hand across his throat with a significant gesture— “Lama-sahibs cuttee head off Eulopean.”
“Goodness gracious!” Lady Meadowcroft cried, clinging tight to Hilda. “Miss Wade, this is dreadful! Where on earth have you brought us to?”
“Oh, that’s all right,” Hilda answered, trying to soothe her, though she herself began to look a trifle anxious. “That’s only Ram Das’s graphic way of putting things.”
We sat down on a bank of trailing club-moss by the side of the rough track, for it was nothing more, and let our guide go on to negotiate with the Lamas. “Well, to-night, anyhow,” I exclaimed, looking up, “we shall sleep on our own mattresses with a roof over our heads. These monks will find us quarters. That’s always something.”
We got out our basket and made tea. In all moments of doubt, your Englishwoman makes tea. As Hilda said, she will boil her Etna on Vesuvius. We waited and drank our tea; we drank our tea and waited. A full hour passed away. Ram Das never came back. I began to get frightened.
At last something stirred. A group of excited men in yellow robes issued forth from the monastery, wound their way down the hill, and approached us, shouting. They gesticulated as they came. I could see they looked angry. All at once Hilda clutched my arm: “Hubert,” she cried, in an undertone, “we are betrayed! I see it all now. These are Tibetans, not Nepaulese.” She paused a second, then went on: “I see it all — all, all. Our guide — Ram Das — he HAD a reason, after all, for getting us into mischief. Sebastian must have tracked us; he was bribed by Sebastian! It was HE who recommended Ram Das to Sir Ivor!”
“Why do you think so?” I asked, low.
“Because — look for yourself; these men who come are dressed in yellow. That means Tibetans. Red is the colour of the Lamas in Nepaul; yellow in Tibet and all other Buddhist countries. I read it in the book — The Buddhist Praying Wheel, you know. These are Tibetan fanatics, and, as Ram Das said, they will probably cut our throats for us.”
I was thankful that Hilda’s marvellous memory gave us even that moment for preparation and facing the difficulty. I saw in a flash that she was quite right: we had been inveigled across the frontier. These moutis were Tibetans — Buddhist inquisitors — enemies. Tibet is the most jealous country on earth; it allows no stranger to intrude upon its borders. I had to meet the worst. I stood there, a single white man, armed only with one revolver, answerable for the lives of two English ladies, and accompanied by a cringing out-caste Ghoorka cook and half-a-dozen doubtful Nepaulese bearers. To fly was impossible. We were fairly trapped. There was nothing for it but to wait and put a bold face on our utter helplessness.
I turned to our spoilt child. “Lady Meadowcroft,” I said, very seriously, “this is danger; real danger. Now, listen to me. You must do as you are bid. No crying; no cowardice. Your life and ours depend upon it. We must none of us give way. We must pretend to be brave. Show one sign of fear, and these people will probably cut our throats on the spot here.”
To my immense surprise, Lady Meadowcroft rose to the height of the situation. “Oh, as long as it isn’t disease,” she answered, resignedly; “I’m not much afraid of anything. I should mind the plague a great deal more than I mind a set of howling savages.”
By that time the men in yellow robes had almost come up to us. It was clear they were boiling over with indignation; but they still did everything decently and in order. One, who was dressed in finer vestments than the rest — a portly person, with the fat, greasy cheeks and drooping flesh of a celibate church dignitary, whom I therefore judged to be the abbot, or chief Lama of the monastery — gave orders to his subordinates in a language which we did not understand. His men obeyed him. In a second they had closed us round, as in a ring or cordon.
Then the chief Lama stepped forward, with an authoritative air, like Pooh-Bah in the play, and said something in the same tongue to the cook, who spoke a little Tibetan. It was obvious from his manner that Ram Das had told them all about us; for the Lama selected the cook as interpreter at once, without taking any notice of myself, the ostensible head of the petty expedition.
“What does he, say?” I asked, as soon as he had finished speaking.
The cook, who had been salaaming all the time, at the risk of a broken back, in his most utterly abject and grovelling attitude, made answer tremulously in his broken English: “This is priest-sahib of the temple. He very angry, because why? Eulopean-sahib and mem-sahibs come into Tibet-land. No Eulopean, no Hindu, must come into Tibet-land. Priest-sahib say, cut all Eulopean throats. Let Nepaul man go back like him come, to him own country.”
I looked as if the message were purely indifferent to me. “Tell him,” I said, smiling — though at some little effort— “we were not trying to enter Tibet. Our rascally guide misled us. We were going to Kulak, in the Maharajah’s territory. We will turn back quietly to the Maharajah’s land if the priest-sahib will allow us to camp out for the night here.”
I glanced at Hilda and Lady Meadowcroft. I must say their bearing under these trying circumstances was thoroughly worthy of two English ladies. They stood erect, looking as though all Tibet might come, and they would smile at it scornfully.
The cook interpreted my remarks as well as he was able — his Tibetan being probably about equal in quality to his English. But the chief Lama made a reply which I could see for myself was by no means friendly.
“What is his answer?” I asked the cook, in my haughtiest voice. I am haughty with difficulty.
Our interpreter salaamed once more, shaking in his shoes, if he wore any. “Priest-sahib say, that all lies. That all dam-lies. You is Eulopean missionary, very bad man; you want to go to Lhasa. But no white sahib must go to Lhasa. Holy city, Lhasa; for Buddhists only. This is not the way to Kulak; this not Maharajah’s land. This place belong-a Dalai-Lama, head of all Lamas; have house at Lhasa. But priest-sahib know you Eulopean missionary, want to go Lhasa, convert Buddhists, because... Ram Das tell him so.”
“Ram Das!” I exclaimed, thoroughly angry by this time. “The rogue! The scoundrel! He has not only deserted us, but betrayed us as well. He has told this lie on purpose to set the Tibetans against us. We must face the worst now. Our one chance is, to cajole these people.”
The fat priest spoke again. “What does he say this time?” I asked.
“He say, Ram Das tell him all this because Ram Das good man — very good man: Ram Das converted Buddhist. You pay Ram Das to guidee you to Lhasa. But Ram Das good man, not want to let Eulopean see holy city; bring you here instead; then tell priest-sahib about it.” And he chuckled inwardly.
“What will they do to us?” Lady Meadowcroft asked, her face very white, though her manner was more courageous than I could easily have believed of her.
“I don’t know,” I answered, biting my lip. “But we must not give way. We must put a bold face upon it. Their bark, after all, may be worse than their bite. We may still persuade them to let us go back again.”
The men in yellow robes motioned us to move on towards the village and monastery. We were their prisoners, and it was useless to resist. So I ordered the bearers to take up the tents and baggage. Lady Meadowcroft resigned herself to the inevitable. We mounted the path in a long line, the Lamas in yellow closely guarding our draggled little procession. I tried my best to preserve my composure, and above all else not to look dejected.
As we approached the village, with its squalid and fetid huts, we caught the sound of bells, innumerable bells, tinkling at regular intervals. Many people trooped out from their houses to look at us, all flat-faced, all with oblique eyes, all stolidly, sullenly, stupidly passive. They seemed curious as to our dress and appearance, but not apparently hostile. We walked on to the low line of the monastery with its pyramidal roof and its queer, flower-vase minarets. After a moment’s discussion they ushered us into the temple or chapel, which was evidently also their communal council-room and place of deliberation. We entered, trembling. We had no great certainty that we would ever get out of it alive again.
The temple was a large, oblong hall, with a great figure of Buddha, cross-legged, imperturbable, enthroned in a niche at its further end, like the apse or recess in a church in Italy. Before it stood an altar. The Buddha sat and smiled on us with his eternal smile. A complacent deity, carved out of white stone, and gaudily painted; a yellow robe, like the Lamas’, dangled across his shoulders. The air seemed close with incense and also with bad ventilation. The centre of the nave, if I may so call it, was occupied by a huge wooden cylinder, a sort of overgrown drum, painted in bright colours, with ornamental designs and Tibetan letters. It was much taller than a man, some nine feet high, I should say, and it revolved above and below on an iron spindle. Looking closer, I saw it had a crank attached to it, with a string tied to the crank. A solitary monk, absorbed in his devotions, was pulling this string as we entered, and making the cylinder revolve with a jerk as he pulled it. At each revolution, a bell above rang once. The monk seemed as if his whole soul was bound up in the huge revolving drum and the bell worked by it.
We took this all in at a glance, somewhat vaguely at first, for our lives were at stake, and we were scarcely in a mood for ethnological observations. But the moment Hilda saw the cylinder her eye lighted up. I could see at once an idea had struck her. “This is a praying-wheel!” she cried, in quite a delighted voice. “I know where I am now, Hubert — Lady Meadowcroft — I see a way out of this! Do exactly as you see me do, and all may yet go well. Don’t show surprise at anything. I think we can work upon these people’s religious feelings.”
Without a moment’s hesitation she prostrated herself thrice on the ground before the figure of Buddha, knocking her head ostentatiously in the dust as she did so. We followed suit instantly. Then Hilda rose and began walking slowly round the big drum in the nave, saying aloud at each step, in a sort of monotonous chant, like a priest intoning, the four mystic words, “Aum, mani, padme, hum,” “Aum, mani, padme, hum,” many times over. We repeated the sacred formula after her, as if we had always been brought up to it. I noticed that Hilda walked the way of the sun. It is an important point in all these mysterious, half-magical ceremonies.
At last, after about ten or twelve such rounds, she paused, with an absorbed air of devotion, and knocked her head three times on the ground once more, doing poojah, before the ever-smiling Buddha.
By this time, however, the lessons of St. Alphege’s rectory began to recur to Lady Meadowcroft’s mind. “Oh, Miss Wade,” she murmured in an awestruck voice, “OUGHT we to do like this? Isn’t it clear idolatry?”
Hilda’s common sense waved her aside at once. “Idolatry or not, it is the only way to save our lives,” she answered, in her firmest voice.
“But — OUGHT we to save our lives? Oughtn’t we to be... well, Christian martyrs?”
Hilda was patience itself. “I think not, dear,” she replied, gently but decisively. “You are not called upon to be a martyr. The danger of idolatry is scarcely so great among Europeans of our time that we need feel it a duty to protest with our lives against it. I have better uses to which to put my life myself. I don’t mind being a martyr — where a sufficient cause demands it. But I don’t think such a sacrifice is required of us now in a Tibetan monastery. Life was not given us to waste on gratuitous martyrdoms.”
