LITMIR.BIZ

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Tomos are merry people, hearty, and good-natured. They are wonderfully hardy and enduring. In the coldest winter months, when the thermometer is 20° below zero, they will camp out at night in the snow, forming a circle of their loads, and sleep contentedly inside with no tent or roofing. The women would be comely if it were not for the cutch that they smear over their faces. The practice is common to the Tibetans and Bhutanese, but no satisfactory reason has been found for it. The Jesuit Father, Johann Grueber, who visited Tibet in 1661, attributed the custom to a religious whim: – 'The women, out of a religious whim, never wash, but daub themselves with a nasty kind of oil, which not only causes them to stink intolerably, but renders them extremely ugly and deformed.' A hundred and eighty years afterwards Huc noticed the same habit, and attributed it to an edict issued by the Dalai Lama early in the seventeenth century. 'The women of Tibet in those days were much given to dress, and libertinage, and corrupted the Lamas to a degree to bring their holy order into a bad repute.' The then Nome Khan (deputy of the Dalai Lama), accordingly issued an order that the women should never appear in public without smearing their faces with a black disfiguring paste. Huc recorded that though the order was still obeyed, the practice was observed without much benefit to morals. If you ask a Tomo or Tibetan to-day why their women smear and daub themselves in this unbecoming manner, they invariably reply, like the Mussulman or Hindu, that it is custom. Mongolians do not bother themselves about causes.

      The Tomo women wear a flat green distinctive cap, with a red badge in the front, which harmonizes with their complexion – a coarse, brick red, of which the primal ingredients are dirt and cutch, erroneously called pig's blood, and the natural ruddiness of a healthy outdoor life in a cold climate. A procession of these sirens is comely and picturesque – at a hundred yards. They wrap themselves round and round with a thick woollen blanket of pleasing colour and pattern, and wear on their feet high woollen boots with leather or rope soles. If it was not for their disfiguring toilet many of them would be handsome. The children are generally pretty, and I have seen one or two that were really beautiful. When we left a camp the villagers would generally get wind of it, and come down for loot. Old newspapers, tins, bottles, string, and cardboard boxes were treasured prizes. We threw these out of our cave, and the children scrambled for them, and even the women made dives at anything particularly tempting. My last impression of Lingmathang was a group of women giggling and gesticulating over the fashion plates and advertisements in a number of the Lady, which somebody's memsahib had used for the packing of a ham.

      The Tomos, though not naturally given to cleanliness, realize the hygienic value of their hot springs. There are resorts in the neighbourhood of Chumbi as fashionable as Homburg or Salsomaggiore; mixed bathing is the rule, without costumes. These healthy folk are not morbidly conscious of sex. The springs contain sulphur and iron, and are undoubtedly efficacious. Where they are not hot enough, the Tomos bake large boulders in the ashes of a log fire, and roll them into the water to increase the temperature.

      Tomos and Tibetans are fond of smoking. They dry the leaves of the wild rhubarb, and mix them with tobacco leaves. The mixture is called dopta, and was the favourite blend of the country. Now hundreds of thousands of cheap American cigarettes are being introduced, and a lucrative tobacco-trade has sprung up. Boxes of ten, which are sold at a pice in Darjeeling, fetch an anna at Chumbi, and two annas at Phari. Sahibs smoke them, sepoys smoke them, drivers and followers smoke them, and the Tomo coolies smoke nothing else. Tibetan children of three appreciate them hugely, and the road from Phari to Rungpo is literally strewn with the empty boxes.

      There is a considerable Chinese element in the Chumbi Valley – a frontier officer, with the local rank of the Fourth Button, a colonel, clerks of the Customs House, and troops numbering from one to two hundred. These, of course, were not in evidence when we occupied the valley in December. The Chinese are not accompanied by their wives, but take to themselves women of the country, whose offspring people the so-called Chinese villages. The pure Chinaman does not remain in the country after his term of office. Life at Chumbi is the most tedious exile to him, and he looks down on the Tomos as barbarous savages. He is as unhappy as a Frenchman in Tonquin, cut off from all the diversions of social and intellectual life. The frontier officer at Bibi-thang told me that he had brought his wife with him, and the poor lady had never left the house, but cried incessantly for China and civilization. Yet to the uninitiated the Chinese villages of Gob-sorg and Bibi-thang might have been taken from the far East and plumped down on the Indian frontier. There is the same far-Eastern smell, the same doss-house, the same hanging lamps, the same red lucky paper over the lintels of the doors, and the same red and green abortions on the walls.

      Much has been written and duly contradicted about the fertility of the Chumbi Valley. If one does not expect orange-groves and rice-fields at 12,000 feet, it must be admitted that the valley is, relatively speaking, fertile – that is to say, its produce is sufficient to support its three or four thousand inhabitants.

      The lower valley produces buckwheat, turnips, potatoes, radishes, and barley. The latter, the staple food of the Tibetans, has, when ground, an appetizing smell very like oatmeal. The upper valley is quite sterile, and produces nothing but barley, which does not ripen; it is gathered for fodder when green, and the straw is sold at high prices to the merchants who visit Phari from Tibet and Bhutan. This year the Tibetan merchants are afraid to come, and the commissariat benefits by a very large supply of fodder which ought to see them through the summer.

      The idea that the valley is unusually fertile probably arose from the well-to-do appearance of the natives of Rinchengong and Chumbi, and their almost palatial houses, which give evidence of a prosperity due to trade rather than agriculture.

      The hillsides around Chumbi produce wild strawberries, raspberries, currants, and cherries; but these are quite insipid in this sunless climate.

      The Chinese Custom's officer at Yatung tells me that the summer months, though not hot, are relaxing and enervating. The thermometer never rises above 70°. The rainfall does not average quite 50 inches; but almost daily at noon a mist creeps up from Bhutan, and a constant drizzle falls. In June, July, and August, 1901, there were only three days without rain.

      At Phari I met a venerable old gentleman who gave me some statistics. The old man, Katsak Kasi by name, was a Tibetan from the Kham province, acting at Phari as trade agent for the Bhutanese Government. His face was seared and parchment-like from long exposure to cold winds and rough weather. His features were comparatively aquiline – that is to say, they did not look as if they had been flattened out in youth. He wore a very large pair of green spectacles, with a gold bulb at each end and a red tassel in the middle, which gave him an air of wisdom and distinction. He answered my rather inquisitive questions with courtesy and decision, and yet with such a serious care for details that I felt quite sure his figures must be accurate.

      If statistics were any gauge of the benefits Indian trade would derive from an open market with Tibet, the present mission, as far as commercial interests are concerned, would be wasted. According to Kasi's statistics, the cost of two dozen or thirty mules would balance the whole of the annual revenue on Indian imports into the country. The idea that duties are levied at the Yatung and Gob-sorg barriers is a mistake. The only Customs House is at Phari, where the Indian and Bhutanese trade-routes meet. The Customs are under the supervision of the two jongpens, who send the revenue to Lhasa twice a year.

      The annual income on imports from India, Kasi assured me, is only 6,000 rupees, whereas the income on exports amounts to 20,000. Tibetan trade with India consists almost entirely of wool, yaks'-tails, and ponies. There is a tax of 2 rupees 8 annas on ponies, 1 rupee a maund on wool, and 1 rupee 8 annas a maund on yaks'-tails. Our imports into Tibet, according to Kasi's statistics, are practically nil. Some piece goods, iron vessels, and tobacco leaves find their way over the Jelap, but it is a common sight to see mules returning into Tibet with nothing but their drivers' cooking utensils and warm clothing.9

      At present no Indian tea passes Yatung. That none is sold at Phari confirms the rumour I mentioned that the Chinese Amban, after signing the trade regulations between India and Tibet in Darjeeling, 1893, crossed the frontier to introduce new laws, virtually annulling the regulations. Indian tea might be carried into Tibet, but not sold there. Tibet has consistently broken all her promises and treaty obligations. She has placed every obstacle

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