My informant about Tibetan civilization is a certain Japanese monk9 of the name of Kawaguchi, who spent three years in Tibet 107at the beginning of the present century. His account of the experience has been translated into English, and published, with the title Three Years in Tibet, by the Theosophical Society. It is one of the great travel books of the world, and, so far as I am aware, the most interesting book on Tibet that exists. Kawaguchi enjoyed opportunities in Tibet which no European traveller could possibly have had. He attended the University of Lhasa, he enjoyed the acquaintance of the Dalai Lama himself, he was intimate with one of the four Ministers of Finance, he was the friend of lama and layman10, of all sorts and conditions of Tibetans, from the highest class to the lowest—the despicable caste of smiths and butchers. He knew his Tibet intimately; for those three years, indeed, he was for all practical purposes a Tibetan. This is something which no European explorer can claim, and it is this which gives Kawaguchi’s book its unique interest.
The Japanese, like people of every other nationality except the Chinese, are not permitted to enter Tibet. Mr. Kawaguchi did not allow this to stand in the way of his pious11 mission—for his purpose in visiting Tibet was to investigate the Buddhist12 writings and traditions of the place. He made his way to India, and in a long stay at 108Darjeeling familiarized himself with the Tibetan language. He then set out to walk across the Himalayas. Not daring to affront13 the strictly14 guarded gates which bar the direct route to Lhasa, he penetrated15 Tibet at its southwestern corner, underwent prodigious hardships in an uninhabited desert eighteen thousand feet above sea-level, visited the holy lake of Manosarovara, and finally, after astonishing adventures, arrived in Lhasa. Here he lived for nearly three years, passing himself off as a Chinaman. At the end of that time his secret leaked out, and he was obliged to accelerate his departure for India. So much for Kawaguchi himself, though I should have liked to say more of him; for a more charming and sympathetic character never revealed himself in a book.
Tibet is so full of fantastic low comedy that one hardly knows where to begin a catalogue of its absurdities16. Shall we start with the Tibetans’ highly organized service of trained nurses, whose sole duty it is to prevent their patients from going to sleep? or with the Dalai Lama’s chief source of income—the sale of pills made of dung, at, literally17, a guinea a box? or with the Tibetan custom of never washing from the moment of birth, when, however, they are plentifully18 anointed with melted butter, to the 109moment of death? And then there is the University of Lhasa, which an eminent19 Cambridge philosopher has compared with the University of Oxford—somewhat unjustly, perhaps; but let that pass. At the University of Lhasa the student is instructed in logic20 and philosophy; every year of his stay he has to learn by heart from one to five or six hundred pages of holy texts. He is also taught mathematics, but in Tibet this art is not carried farther than subtraction21. It takes twenty years to get a degree at the University of Lhasa—twenty years, and then most of the candidates are ploughed. To obtain a superior Ph.D. degree, entitling one to become a really holy and eminent lama, forty years of application to study and to virtue22 are required. But it is useless to try to make a catalogue of the delights of Tibet. There are too many of them for mention in this small space. One can do no more than glance at a few of the brighter spots in the system.
There is much to be said for the Tibetan system of taxation23. The Government requires a considerable revenue; for enormous sums have to be spent in keeping perpetually burning in the principal Buddhist cathedral of Lhasa an innumerable army of lamps, which may not be fed with anything cheaper 110than clarified yak24 butter. This is the heaviest item of expenditure25. But a great deal of money also goes to supporting the Tibetan clergy26, who must number at least a sixth of the total population. The money is raised by a poll tax, paid in kind, the amount of which, fixed27 by ancient tradition, may, theoretically, never be altered. Theoretically only; for the Tibetan Government employs in the collection of taxes no fewer than twenty different standards of weight and thirty-six different standards of measure. The pound may weigh anything from half to a pound and a half; and the same with the units of measure. It is thus possible to calculate with extraordinary nicety, according to the standard of weight and measure in which your tax is assessed, where precisely28 you stand in the Government’s favour. If you are a notoriously bad character, or even if you are innocent, but live in a bad district, your tax will have to be paid in measures of the largest size. If you are virtuous29, or, better, if you are rich, of good family and bien pensant, then you will pay by weights which are only half the nominal30 weight. For those whom the Government neither hates nor loves, but regards with more or less contempt or tolerance31, there are the thirty-four intervening degrees.
111Kawaguchi’s final judgment32 of the Tibetans, after three years’ intimate acquaintance with them, is not a flattering one:
The Tibetans are characterized by four serious defects, these being: filthiness33, superstition34, unnatural35 customs (such as polyandry), and unnatural art. I should be sorely perplexed36 if I were asked to name their redeeming37 points; but if I had to do so, I should mention first of all the fine climate in the vicinity of Lhasa and Shigatze, their sonorous38 and refreshing voices in reading the Text, the animated39 style of their catechisms, and their ancient art.
Certainly a bad lot of vices40; but then the Tibetan virtues41 are not lightly to be set aside. We English possess none of them: our climate is abominable42, our method of reading the holy texts is painful in the extreme, our catechisms, at least in my young days, were far from animated, and our ancient art is very indifferent stuff. But still, in spite of these defects, in spite of Mr. Churchill and the state of contemporary literature, we can still look at the Tibetans and feel reassured43.
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1 reigns | |
n.君主的统治( reign的名词复数 );君主统治时期;任期;当政期 | |
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2 unreasonable | |
adj.不讲道理的,不合情理的,过度的 | |
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3 conspired | |
密谋( conspire的过去式和过去分词 ); 搞阴谋; (事件等)巧合; 共同导致 | |
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4 plunge | |
v.跳入,(使)投入,(使)陷入;猛冲 | |
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5 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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6 idiotic | |
adj.白痴的 | |
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7 refreshing | |
adj.使精神振作的,使人清爽的,使人喜欢的 | |
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8 prodigious | |
adj.惊人的,奇妙的;异常的;巨大的;庞大的 | |
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9 monk | |
n.和尚,僧侣,修道士 | |
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10 layman | |
n.俗人,门外汉,凡人 | |
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11 pious | |
adj.虔诚的;道貌岸然的 | |
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12 Buddhist | |
adj./n.佛教的,佛教徒 | |
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13 affront | |
n./v.侮辱,触怒 | |
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14 strictly | |
adv.严厉地,严格地;严密地 | |
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15 penetrated | |
adj. 击穿的,鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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16 absurdities | |
n.极端无理性( absurdity的名词复数 );荒谬;谬论;荒谬的行为 | |
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17 literally | |
adv.照字面意义,逐字地;确实 | |
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18 plentifully | |
adv. 许多地,丰饶地 | |
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19 eminent | |
adj.显赫的,杰出的,有名的,优良的 | |
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20 logic | |
n.逻辑(学);逻辑性 | |
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21 subtraction | |
n.减法,减去 | |
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22 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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23 taxation | |
n.征税,税收,税金 | |
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24 yak | |
n.牦牛 | |
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25 expenditure | |
n.(时间、劳力、金钱等)支出;使用,消耗 | |
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26 clergy | |
n.[总称]牧师,神职人员 | |
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27 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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28 precisely | |
adv.恰好,正好,精确地,细致地 | |
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29 virtuous | |
adj.有品德的,善良的,贞洁的,有效力的 | |
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30 nominal | |
adj.名义上的;(金额、租金)微不足道的 | |
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31 tolerance | |
n.宽容;容忍,忍受;耐药力;公差 | |
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32 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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33 filthiness | |
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34 superstition | |
n.迷信,迷信行为 | |
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35 unnatural | |
adj.不自然的;反常的 | |
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36 perplexed | |
adj.不知所措的 | |
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37 redeeming | |
补偿的,弥补的 | |
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38 sonorous | |
adj.响亮的,回响的;adv.圆润低沉地;感人地;n.感人,堂皇 | |
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39 animated | |
adj.生气勃勃的,活跃的,愉快的 | |
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40 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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41 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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42 abominable | |
adj.可厌的,令人憎恶的 | |
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43 reassured | |
adj.使消除疑虑的;使放心的v.再保证,恢复信心( reassure的过去式和过去分词) | |
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