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Tibet and Turkestan : vol.1 |
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tion of self, they ask riches, health, and the satisfaction
of covetousness and pride, they constrain him by the
most solemn of all ceremonies to produce the elixir of
longevity. Prayers are said for the dead, as if the de-
parted could escape the fatal consequences of their acts.
If Buddha is not to be moved, they address prayers to
one of the innumerable gods who surround him, each of
whom has his particular rôle, his special power, a shape
peculiar to him, horrible or agreeable, his personal char-
acter, peevish or kind, courteous chamberlains, gracious
ladies-in-waiting, generals, savage defenders of the faith,
fearful duennas, not to speak of the devilish beasts which
prowl in the neighbourhood, seeking something to de-
vour. The supernatural world is a court where good
and bad places are distributed for the life to come, as
well as spiritual graces and temporal goods, calamities
and misfortunes. To obtain the one, and to escape the
others, the Tibetans exhaust themselves in attempts, in
petitions, in intrigues, and in gifts. They build thou-
sands of temples, make thousands of statues, burn
myriads of sticks of incense, prostrate themselves, chant
hymns, murmur endless prayers, grind still greater num-
bers of them in water- or hand-mills, recite the rosary,
celebrate solemn services, make offerings and give ban-
quets to all the gods and devils, wear amulets and relics,
write talismans, and fly streamers covered with prayers
or emblems of good-luck, which the breeze scatters to
the four winds, accumulate countless heaps of stones
covered with pious inscriptions, turn around all the
objects which they consider sacred, mountains, lakes,
temples, stone piles, make processions and pilgrimages,
swallow indulgences in the shape of pills, which the
lamas have compounded with relics, imbibe with contri-
tion the heavenly nectar composed of the ten impurities,
such as human flesh, the excrements, and urine, practice
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