Part 10 (1/2)
[Ill.u.s.tration: WOMEN DUSTING AND CARESSING THE LAY FIGURE]
Reaching home, it was inc.u.mbent on them to provide lavishly for the amus.e.m.e.nt of the dead man's soul. A lay figure crudely constructed of straw and sticks was attired by them in the clothes of the departed, and covered over with Indian fabrics embroidered in gold and red and blue, and a turban was stuck on the head, with a _panache_ made of a branch of fir-tree. The _Kalihe_ was at the side of the image. When the fire was extinguished, a visit was paid to the cremation spot by the relatives of the deceased, and such pieces of bone as the knee-joints, elbows, and the larger vertebrae of the spine, usually left undestroyed by the flames, were collected and deposited inside the clothes of the image. Wheat, rice, and flour were purchased in large quant.i.ties and cooked to provide food for the mult.i.tude of friends who remained the guests of the family during the whole time of the funeral. A sheep a day is usually killed and eaten on such occasions, and cask after cask of _chokti_ (wine), _zahn_ (a liquor distilled from barley, rice and wheat), and _anag_ (from fermented grain of various kinds) are emptied by the mourning crowd. The women folk of the dead man mourned round the effigy, resting their heads on it, crying and imploring the beloved one to return to life. Other rows of women, with their hoods turned inside out in sign of mourning, danced gracefully in circles round the dressed-up figure, left the house by one door in the bas.e.m.e.nt, described an arc in the open, and returned by another door, while men were dancing a doleful dance outside the house.
Beating of drums went on the whole day--languid and sad at moments; excited, violent and rowdy at others, according to the mood of the musicians and the quant.i.ty of liquor consumed by them. On each day of these proceedings, which lasted for three or four days, rice, baked wheat, and wine were placed before the effigy, until, when it was a.s.sumed that the soul of the dead had had a sufficiently amusing time, arrangements were made for its transmigration from the lay figure into a live sheep or yak. If the deceased is a man, the animal chosen to represent him is a male; if a woman, a female; but no ceremony of this sort follows the cremation of children under ten or twelve. In the case of the old man whose funeral I witnessed, a sheep was chosen, instead of the time-hallowed yak, the procuring of which from Tibet used to be a very costly business. The use of a sheep for these sacrifices is quite a recent innovation, brought into fas.h.i.+on by the greatest Shoka trader in Garbyang, called Gobaria, whose intention it was to put down the unnecessary waste of these ceremonies; but many pious Shokas, I was a.s.sured, are not satisfied with so small an offering as a single sheep, and slaughter two or even more on these occasions.
[Ill.u.s.tration: WOMEN DANCING ROUND THE LAY FIGURE]
[Ill.u.s.tration: DANCE IN FRONT OF DECEASED MAN'S HOUSE]
After several days' dancing and gorging indoors, a crowd collects, to the sound of the drums, outside the habitation. The lay figure is from the room transported either directly outside the dwelling or to some picturesque spot in the woods. This is generally on the fourth day. Bowls with food are placed in front of it, and the dancing is begun, to a curious sentimental strain, with a graceful series of contortions, by girls and women waving large pieces of white material. The legs keep time with the arms, and each leg is alternately bent at the knee until it nearly touches the ground. The head is inclined to the right or left, and thrown backwards or forwards according to the beating of the drum. The circular motion in the dancing begins first very slowly, and the speed then increases by degrees, abruptly ending in odd and suggestive postures. During the intervals of dancing the relatives go round and round the lay figure, dusting and fanning it with their white cloths.
[Ill.u.s.tration: THE GOAT WITH SOUL OF DECEASED BEING FED]
In the afternoon the men join the performance, and though their dancing has practically the same characteristics and motions as the women's dance, it is usually so much more violent that it almost partakes of the character of a war-dance. They hold in their right hands a sword, in the left a circular s.h.i.+eld, and some of the younger men show great skill in the rapid manipulation of their blades, twirling them round their heads and behind their backs. There are solos, duets and trios, in which the drummer or drummers take part, and when the dancing is collective, they head the procession, contorting their bodies and beating their drums with a stick on one side and the palm of the hand on the other.
[Ill.u.s.tration: GOAT, WITH SOUL AND CLOTHES OF DECEASED]
The whole crowd is constantly regaled by the family with corn baked with sugar, roasted Indian corn, rice, sweets, _ghur_ and _miseri_, when the lay figure is supposed to have had its fill. While the mob eat, the ladies of the house return to the effigy with quick beating of the drums, and again double themselves up in solemn lengthy curtsies. Perhaps the most interesting, because the most accomplished, were the solo male dancers, each performer displaying his own particular genius. The drummer beats his drum whimsically--fast and slow alternately, with no rule--just as it pleases his fancy, and the dancer always keeps time with him in all his frenzies and eccentricities, so that his movements are sometimes so slow as to be barely noticeable, and at others so rapid that his arms and legs can no longer be distinguished. I happened to witness no less than six funerals simultaneously in Garbyang, and a collective war-dance of as many as three hundred men. It went on during a whole day and the greater part of the following night, torches and a big bonfire burning.
[Ill.u.s.tration: SENDING THE GOAT AWAY FROM THE VILLAGE]
[Ill.u.s.tration: MARTIAL DANCE ROUND LAY FIGURE]
Eventually, amidst firing of guns, howls, yells and deafening hissing of the a.s.sembled crowd, the animal to be sacrificed is dragged before the lay figure. Long coloured ribbons are tied round its horns, and the ends left hanging by the side of its head. Sandal-wood is burnt under the beast's nostrils, which is supposed to induce the soul of the departed to enter and establish itself in the animal. The clothes, the turban, the s.h.i.+eld, the jewellery, are torn from the figure's back and piled on to the goat, which is now the impersonation of the deceased. It is fed until it can hold no more, wine and liquor being poured down its throat, and large dishes of all possible delicacies being placed before it. The women relatives devote to it their tenderest affection, and shed tears over it in the conviction that it holds the spirit of their lost protector.
Stuffed with food, and stupefied by the alcohol, the beast submits, emotionless and immovable, to the wild caresses, prayers, and salaams showered on it. Again the hissing, whistling and yelling begin, and a rush is made for the animal, which is seized by the horns, the neck, the tail, wherever it can be caught hold of, and dragged, pushed, beaten, and at last chased out of the village, but not until after the clothes, s.h.i.+eld, sword, turban, and ornaments have been torn from its back. It is eventually handed over to the Hunyas or Jumlis or Humlis, who on these occasions benefit by the simplicity and superst.i.tion of the Shokas, and who throw it down, rip the body open, and pull out the heart, or twist it in the inside with a jerk that kills instantly. This method applies to sheep or goat.
[Ill.u.s.tration: TEARING OUT THE HEART OF THE GOAT]
When a yak is sacrificed, very much the same rites take place up to the moment when the lay figure is deprived of its clothing and the yak invested with it. It is similarly beaten and dragged about, and left on the top of some mountain, the crowd calling after it, ”Go! go! We have feasted, feted and fed you. We have done all in our power for your welfare. We cannot do more! Go now!” With this the yak, with the soul that has been driven into it, is left to its own devices, and as soon as the Shokas have departed, is driven by the Tibetans over a precipice, it being against their faith to draw blood from a yak. In the fatal leap the animal is smashed to pieces, and the Tibetans, collecting the remains, gorge themselves with the prized meat of their cherished yak.
[Ill.u.s.tration: YAK DRIVEN OVER PRECIPICE]
As a mark of reverence the Shoka men remove their caps not only while following the corpse to cremation, but also during the feasting, the male relatives themselves even shaving their heads; and this practice is occasionally extended to the whole male community in the case of a particularly respected villager dying. The women remove their jewellery, and, as already noted, turn their hoods inside out.
When all is over, some rest.i.tution of his property is made to the dead, and odd articles, such as bra.s.s bowls or a gun or a s.h.i.+eld or sword, are placed in a sacred cave, which none dare desecrate by entering to remove anything. These caves are high up on the mountain-sides, and are said to be full of sacred offerings, which have acc.u.mulated there in the centuries.
I expressed the wish to see the cave on the mountain side above Garbyang, but the natives politely asked me not to do so, as the visit of a stranger to this sacred spot might bring misfortune on the Shoka living community. Therefore I abstained from going rather than cause unpleasantness.
CHAPTER XVIII
Touching Shoka farewell--Feelings curiously expressed--Sobs and tears--The start--A funereal procession--Distressed father and mother--Kachi and Dola the worse for drink--Anxious moments--The bridge destroyed.
THE day of my departure came. It was after dark. Outside my dwelling a crowd of Shokas had a.s.sembled. I bade farewell to my host Zeheram and to his wife and children, who with tears in their eyes wished me G.o.d-speed.
[Ill.u.s.tration: KACHI AND HIS RELATIONS]
”Salaam, sahib, salaam!” repeated Zeheram, sobbing and bringing his hand respectfully to his forehead. ”You know, sahib, that a horse goes to a horse, a tiger to a tiger, a yak to a yak, and a man to a man. A man's house is another man's house, no matter whether the colour of our skin differs or not. Therefore I thank Heaven that you have accepted shelter under my humble roof. You must have been uncomfortable, for all you sahibs are rich and accustomed to luxury. I am only a trader and a cultivator. I am poor, but I possess a heart. You, unlike other sahibs, have always spoken kindly to me and to all of us Shokas. We feel that you are our brother. You have given us presents, but we needed them not.
The only present we wish for is that, when you reach the end of your perilous journey, you will send us a message that you are well. We will all pray day and night for you. Our hearts are sore at your leaving us.”
This from the rough old boy, whom I had got really to like, was touching, and I told him I hoped I might some day be able to repay him for his kindness. When I descended the steps there was quite a crowd in the yard.