Works of Grant Allen, page 489
“But... really... I’m afraid...”
“Don’t be afraid of anything, dear, or you will risk all. Follow my lead; I will answer for your conduct. Surely, if Naaman, in the midst of idolaters, was permitted to bow down in the house of Rimmon, to save his place at court, you may blamelessly bow down to save your life in a Buddhist temple. Now, no more casuistry, but do as I tell you! ‘Aum, mani, padme, hum,’ again! Once more round the drum there!”
We followed her a second time, Lady Meadowcroft giving in after a feeble protest. The priests in yellow looked on, profoundly impressed by our circumnavigation. It was clear they began to reconsider the question of our nefarious designs on their holy city.
After we had finished our second tour round the drum, with the utmost solemnity, one of the monks approached Hilda, whom he seemed to take now for an important priestess. He said something to her in Tibetan, which, of course, we did not understand; but, as he pointed at the same time to the brother on the floor who was turning the wheel, Hilda nodded acquiescence. “If you wish it,” she said in English — and he appeared to comprehend. “He wants to know whether I would like to take a turn at the cylinder.”
She knelt down in front of it, before the little stool where the brother in yellow had been kneeling till that moment, and took the string in her hand, as if she were well accustomed to it. I could see that the abbot gave the cylinder a surreptitious push with his left hand, before she began, so as to make it revolve in the opposite direction from that in which the monk had just been moving it. This was obviously to try her. But Hilda let the string drop, with a little cry of horror. That was the wrong way round — the unlucky, uncanonical direction; the evil way, widdershins, the opposite of sunwise. With an awed air she stopped short, repeated once more the four mystic words, or mantra, and bowed thrice with well-assumed reverence to the Buddha. Then she set the cylinder turning of her own accord, with her right hand, in the propitious direction, and sent it round seven times with the utmost gravity.
At this point, encouraged by Hilda’s example, I too became possessed of a brilliant inspiration. I opened my purse and took out of it four brand-new silver rupees of the Indian coinage. They were very handsome and shiny coins, each impressed with an excellent design of the head of the Queen as Empress of India. Holding them up before me, I approached the Buddha, and laid the four in a row submissively at his feet, uttering at the same time an appropriate formula. But as I did not know the proper mantra for use upon such an occasion, I supplied one from memory, saying, in a hushed voice, “Hokey — pokey — winky — wum,” as I laid each one before the benignly-smiling statue. I have no doubt from their faces the priests imagined I was uttering a most powerful spell or prayer in my own language.
As soon as I retreated, with my face towards the image, the chief Lama glided up and examined the coins carefully. It was clear he had never seen anything of the sort before, for he gazed at them for some minutes, and then showed them round to his monks with an air of deep reverence. I do not doubt he took the image of her gracious Majesty for a very mighty and potent goddess. As soon as all had inspected them, with many cries of admiration, he opened a little secret drawer or relic-holder in the pedestal of the statue, and deposited them in it with a muttered prayer, as precious offerings from a European Buddhist.
By this time, we could easily see we were beginning to produce a most favourable impression. Hilda’s study of Buddhism had stood us in good stead. The chief Lama or abbot motioned to us to be seated, in a much politer mood; after which he and his principal monks held a long and animated conversation together. I gathered from their looks and gestures that the head Lama inclined to regard us as orthodox Buddhists, but that some of his followers had grave doubts of their own as to the depth and reality of our religious convictions.
While they debated and hesitated, Hilda had another splendid idea. She undid her portfolio, and took out of it the photographs of ancient Buddhist topes and temples which she had taken in India. These she produced triumphantly. At once the priests and monks crowded round us to look at them. In a moment, when they recognised the meaning of the pictures, their excitement grew quite intense. The photographs were passed round from hand to hand, amid loud exclamations of joy and surprise. One brother would point out with astonishment to another some familiar symbol or some ancient text; two or three of them, in their devout enthusiasm, fell down on their knees and kissed the pictures.
We had played a trump card! The monks could see for themselves by this time that we were deeply interested in Buddhism. Now, minds of that calibre never understand a disinterested interest; the moment they saw we were collectors of Buddhist pictures, they jumped at once to the conclusion that we must also, of course, be devout believers. So far did they carry their sense of fraternity, indeed, that they insisted upon embracing us. That was a hard trial to Lady Meadowcroft, for the brethren were not conspicuous for personal cleanliness. She suspected germs, and she dreaded typhoid far more than she dreaded the Tibetan cutthroat.
The brethren asked, through the medium of our interpreter, the cook, where these pictures had been made. We explained as well as we could by means of the same mouthpiece, a very earthen vessel, that they came from ancient Buddhist buildings in India. This delighted them still more, though I know not in what form our Ghoorka retainer may have conveyed the information. At any rate, they insisted on embracing us again; after which the chief Lama said something very solemnly to our amateur interpreter.
The cook interpreted. “Priest-sahib say, he too got very sacred thing, come from India. Sacred Buddhist poojah-thing. Go to show it to you.”
We waited, breathless. The chief Lama approached the altar before the recess, in front of the great cross-legged, vapidly smiling Buddha. He bowed himself to the ground three times over, as well as his portly frame would permit him, knocking his forehead against the floor, just as Hilda had done; then he proceeded, almost awestruck, to take from the altar an object wrapped round with gold brocade, and very carefully guarded. Two acolytes accompanied him. In the most reverent way, he slowly unwound the folds of gold cloth, and released from its hiding-place the highly sacred deposit. He held it up before our eyes with an air of triumph. It was an English bottle!
The label on it shone with gold and bright colours. I could see it was figured. The figure represented a cat, squatting on its haunches. The sacred inscription ran, in our own tongue, “Old Tom Gin, Unsweetened.”
The monks bowed their heads in profound silence as the sacred thing was produced. I caught Hilda’s eye. “For Heaven’s sake,” I murmured low, “don’t either of you laugh! If you do, it’s all up with us.”
They kept their countenances with admirable decorum.
Another idea struck me. “Tell them,” I said to the cook, “that we, too, have a similar and very powerful god, but much more lively.” He interpreted my words to them.
Then I opened our stores, and drew out with a flourish — our last remaining bottle of Simla soda-water.
Very solemnly and seriously I unwired the cork, as if performing an almost sacrosanct ceremony. The monks crowded round, with the deepest curiosity. I held the cork down for a second with my thumb, while I uttered once more, in my most awesome tone, the mystic words: “Hokey — pokey — winky — wum!” then I let it fly suddenly. The soda-water was well up. The cork bounded to the ceiling; the contents of the bottle spurted out over the place in the most impressive fashion.
For a minute the Lamas drew back alarmed. The thing seemed almost devilish. Then slowly, reassured by our composure, they crept back and looked. With a glance of inquiry at the abbot, I took out my pocket corkscrew, and drew the cork of the gin-bottle, which had never been opened. I signed for a cup. They brought me one, reverently. I poured out a little gin, to which I added some soda-water, and drank first of it myself, to show them it was not poison. After that, I handed it to the chief Lama, who sipped at it, sipped again, and emptied the cup at the third trial. Evidently the sacred drink was very much to his taste, for he smacked his lips after it, and turned with exclamations of surprised delight to his inquisitive companions.
The rest of the soda-water, duly mixed with gin, soon went the round of the expectant monks. It was greatly approved of. Unhappily, there was not quite enough soda water to supply a drink for all of them; but those who tasted it were deeply impressed. I could see that they took the bite of carbonic-acid gas for evidence of a most powerful and present deity.
That settled our position. We were instantly regarded, not only as Buddhists, but as mighty magicians from a far country. The monks made haste to show us rooms destined for our use in the monastery. They were not unbearably filthy, and we had our own bedding. We had to spend the night there, that was certain. We had, at least, escaped the worst and most pressing danger. I may add that I believe our cook to have been a most arrant liar — which was a lucky circumstance. Once the wretched creature saw the tide turn, I have reason to infer that he supported our cause by telling the chief Lama the most incredible stories about our holiness and power. At any rate, it is certain that we were regarded with the utmost respect, and treated thenceforth with the affectionate deference due to acknowledged and certified sainthood.
It began to strike us now, however, that we had almost overshot the mark in this matter of sanctity. We had made ourselves quite too holy. The monks, who were eager at first to cut our throats, thought so much of us now that we grew a little anxious as to whether they would not wish to keep such devout souls in their midst for ever. As a matter of fact, we spent a whole week against our wills in the monastery, being very well fed and treated meanwhile, yet virtually captives. It was the camera that did it. The Lamas had never seen any photographs before. They asked how these miraculous pictures were produced; and Hilda, to keep up the good impression, showed them how she operated. When a full-length portrait of the chief Lama, in his sacrificial robes, was actually printed off and exhibited before their eyes, their delight knew no bounds. The picture was handed about among the astonished brethren, and received with loud shouts of joy and wonder. Nothing would satisfy them then but that we must photograph every individual monk in the place. Even the Buddha himself, cross-legged and imperturbable, had to sit for his portrait. As he was used to sitting — never, indeed, having done anything else — he came out admirably.
Day after day passed; suns rose and suns set; and it was clear that the monks did not mean to let us leave their precincts in a hurry. Lady Meadowcroft, having recovered by this time from her first fright, began to grow bored. The Buddhists’ ritual ceased to interest her. To vary the monotony, I hit upon an expedient for killing time till our too pressing hosts saw fit to let us depart. They were fond of religious processions of the most protracted sort — dances before the altar, with animal masks or heads, and other weird ceremonial orgies. Hilda, who had read herself up in Buddhist ideas, assured me that all these things were done in order to heap up Karma.
“What is Karma?” I asked, listlessly.
“Karma is good works, or merit. The more praying-wheels you turn, the more bells you ring, the greater the merit. One of the monks is always at work turning the big wheel that moves the bell, so as to heap up merit night and day for the monastery.”
This set me thinking. I soon discovered that, no matter how the wheel is turned, the Karma or merit is equal. It is the turning it that counts, not the personal exertion. There were wheels and bells in convenient situations all over the village, and whoever passed one gave it a twist as he went by, thus piling up Karma for all the inhabitants. Reflecting upon these facts, I was seized with an idea. I got Hilda to take instantaneous photographs of all the monks during a sacred procession, at rapid intervals. In that sunny climate we had no difficulty at all in printing off from the plates as soon as developed. Then I took a small wheel, about the size of an oyster-barrel — the monks had dozens of them — and pasted the photographs inside in successive order, like what is called a zoetrope, or wheel of life. By cutting holes in the side, and arranging a mirror from Lady Meadowcroft’s dressing-bag, I completed my machine, so that, when it was turned round rapidly, one saw the procession actually taking place as if the figures were moving. The thing, in short, made a living picture like a cinematograph. A mountain stream ran past the monastery, and supplied it with water. I had a second inspiration. I was always mechanical. I fixed a water-wheel in the stream, where it made a petty cataract, and connected it by means of a small crank with the barrel of photographs. My zoetrope thus worked off itself, and piled up Karma for all the village whether anyone happened to be looking at it or not.
The monks, who were really excellent fellows when not engaged in cutting throats in the interest of the faith, regarded this device as a great and glorious religious invention. They went down on their knees to it, and were profoundly respectful. They also bowed to me so deeply, when I first exhibited it, that I began to be puffed up with spiritual pride. Lady Meadowcroft recalled me to my better self by murmuring, with a sigh: “I suppose we really can’t draw a line now; but it DOES seem to me like encouraging idolatry!”
“Purely mechanical encouragement,” I answered, gazing at my handicraft with an inventor’s pardonable pride. “You see, it is the turning itself that does good, not any prayers attached to it. I divert the idolatry from human worshippers to an unconscious stream — which must surely be meritorious.” Then I thought of the mystic sentence, “Aum, mani, padme, hum.” “What a pity it is,” I cried, “I couldn’t make them a phonograph to repeat their mantra! If I could, they might fulfil all their religious duties together by machinery!”
Hilda reflected a second. “There is a great future,” she said at last, “for the man who first introduces smoke-jacks into Tibet! Every household will buy one, as an automatic means of acquiring Karma.”
“Don’t publish that idea in England!” I exclaimed, hastily— “if ever we get there. As sure as you do, somebody will see in it an opening for British trade; and we shall spend twenty millions on conquering Tibet, in the interests of civilisation and a smoke-jack syndicate.”
How long we might have stopped at the monastery I cannot say, had it not been for the intervention of an unexpected episode which occurred just a week after our first arrival. We were comfortable enough in a rough way, with our Ghoorka cook to prepare our food for us, and our bearers to wait; but to the end I never felt quite sure of our hosts, who, after all, were entertaining us under false pretences. We had told them, truly enough, that Buddhist missionaries had now penetrated to England; and though they had not the slightest conception where England might be, and knew not the name of Madame Blavatsky, this news interested them. Regarding us as promising neophytes, they were anxious now that we should go on to Lhasa, in order to receive full instruction in the faith from the chief fountainhead, the Grand Lama in person. To this we demurred. Mr. Landor’s experiences did not encourage us to follow his lead. The monks, for their part, could not understand our reluctance. They thought that every well-intentioned convert must wish to make the pilgrimage to Lhasa, the Mecca of their creed. Our hesitation threw some doubt on the reality of our conversion. A proselyte, above all men, should never be lukewarm. They expected us to embrace the opportunity with fervour. We might be massacred on the way, to be sure; but what did that matter? We should be dying for the faith, and ought to be charmed at so splendid a prospect.
On the day-week after our arrival time chief Lama came to me at nightfall. His face was serious. He spoke to me through our accredited interpreter, the cook. “Priest-sahib say, very important; the sahib and mem-sahibs must go away from here before sun get up to-morrow morning.”
“Why so?” I asked, as astonished as I was pleased.
“Priest-sahib say, he like you very much; oh, very, very much; no want to see village people kill you.”
“Kill us! But I thought they believed we were saints!”
“Priest say, that just it; too much saint altogether. People hereabout all telling that the sahib and the mem-sahibs very great saints; much holy, like Buddha. Make picture; work miracles. People think, if them kill you, and have your tomb here, very holy place; very great Karma; very good for trade; plenty Tibetan man hear you holy men, come here on pilgrimage. Pilgrimage make fair, make market, very good for village. So people want to kill you, build shrine over your body.”
This was a view of the advantages of sanctity which had never before struck me. Now, I had not been eager even for the distinction of being a Christian martyr; as to being a Buddhist martyr, that was quite out of the question. “Then what does the Lama advise us to do?” I asked.
“Priest-sahib say he love you; no want to see village people kill you. He give you guide — very good guide — know mountains well; take you back straight to Maharajah’s country.”
“Not Ram Das?” I asked, suspiciously.
“No, not Ram Das. Very good man — Tibetan.”
I saw at once this was a genuine crisis. All was hastily arranged. I went in and told Hilda and Lady Meadowcroft. Our spoilt child cried a little, of course, at the idea of being enshrined; but on the whole behaved admirably. At early dawn next morning, before the village was awake, we crept with stealthy steps out of the monastery, whose inmates were friendly. Our new guide accompanied us. We avoided the village, on whose outskirts the lamasery lay, and made straight for the valley. By six o’clock, we were well out of sight of the clustered houses and the pyramidal spires. But I did not breathe freely till late in the afternoon, when we found ourselves once more under British protection in the first hamlet of the Maharajah’s territory.
As for that scoundrel, Ram Das, we heard nothing more of him. He disappeared into space from the moment he deserted us at the door of the trap into which he had led us. The chief Lama told me he had gone back at once by another route to his own country.
