In the Forbidden Land/Chapter LXVI
- Tibetan funerals—Disposal of their dead—By cremation—By water—Cannibalism—Strange beliefs—Revolting barbarity—Drinking human blood—The saints of Tibet.
TIBETAN funerals are interesting, but they so closely resemble those of the Shokas, which I have described at length, that any detailed account of them would be a mere repetition of what I have already written.
For the disposal of the dead body itself, however, the Tibetans have curious customs of their own. The most uncommon method, owing to the great scarcity of fuel, is that of cremation, which is only employed in the case of wealthy people or Lamas, and is effected in exactly the same fashion as among the Shokas. Another and more usual plan is to double up the body, sew it into skins, and let it be carried away by the current of a stream. But the commonest method of all is the revolting ceremony which I now proceed to describe.
The body of the deceased is borne to the top of a hill, where the Lamas pronounce certain incantations and prayers. Then the crowd, after walking seven times round the body, retire to a certain distance, to allow ravens and dogs to tear the corpse to pieces. It is considered lucky for the departed and his family when birds alone devour the greater portion of the body; dogs and wild animals come, say the Lamas, when the deceased has sinned during his life. Anyhow, the almost complete destruction of the corpse is anxiously watched, and, at an opportune moment, the Lamas and crowd, turning their praying-wheels, and muttering the everlasting "Omne mani padme hun," return to the body, round which seven more circuits are made, moving from left to right.[1] Then the relatives squat round. The Lamas sit near the body, and with their daggers cut to pieces what remains of the flesh. The highest Lama present eats the first morsel, then, muttering prayers, the other Lamas partake of it, after which all the relations and friends throw themselves on the now almost denuded skeleton, scraping off pieces of flesh, which they devour greedily; and this repast of human flesh continues till the bones are dry and clean!
The idea of this ghastly ceremony is that the spirit of the departed, of whom you have swallowed a piece, will for ever keep on friendly terms with you. When birds and dogs do not shrink from feeding, it is a sign that the body is healthy, and fit for themselves.
Revolting beyond words is the further fact that, when a man has died of some pestilential disease, and, owing to the odour, the birds will not peck at the body, nor will the famished dogs go near it, then a large number of Lamas, having made the usual exorcisms, sit down by it, and do not get up again until they have devoured the whole of the rotten human flesh! The relatives and friends are wiser and less brutal. They rightly believe that, if voracious animals will not partake of the meal proffered them, it is because the body is that of a sinner against whom God is angry. And who better than the Lamas could make peace between God and him? So let the Lamas eat it all.
In the case of not finding sufficient Lamas to perform these rites, the body is either disposed of by throwing it into the water, or else, the relations having first partaken of a morsel of the flesh, it is bound to a rock to let animals or time do the rest.
The Lamas are said to have a great craving for human blood, which, they say, gives them strength, genius and vigour. When sucking wounds that are not poisoned, they drink the blood, and also on certain occasions wounds are inflicted for the sake of sucking the blood. At other times the cups cut from human skulls, found in all monasteries, are filled with blood, and the Lamas in turn satisfy their thirst out of them.
But enough of this. It is sickening to set it down, though my book would be incomplete if I had made no mention of the cannibalism of the Lamas.
When a saintly Lama dies, or some old man much respected by the community, either parts of the flesh, or, if cremation has been applied, some of his ashes, are preserved and placed in a Chokden erected for the purpose; and, judging by the number of these structures one finds all over Tibet, one feels inclined to think that half the population of the country must have been saints, or else that the standard of saintliness in the sacred land of the Lamas is not prohibitively high.
Footnotes[edit]
- ↑ In the case of a sect called Bombos, the circuits are made in the reverse fashion, as also are their prayer-wheels turned from right to left.