Tibet or Thibet

Religion.

Religion occupies a predominant position in the life of the Tibetan people. Their religion is the form of Bud dhism (see MAHAYANA and LAmAism), which was introduced into Tibet in the 7th century A.D. under King Song-tsen Gam-po. It includes a widespread belief in reincarnation. An incarnation may be born into any family, however humble ; for example, the Dalai Lama, the religious and secular ruler of the whole country, has often reincarnated in the family of a peasant. Hermits are found here and there throughout the land, in houses, in caves, in cliff-side dwellings. Oracles are in daily use, furnishing prophecies for the State and for the village, as well as for individuals.

Pilgrims are ubiquitous. A traveller in Tibet or on the border land is sure to meet them on their way to holy temples, to snow mountains inhabited by spirits, to the foot-prints of departed saints stamped on the rocks, and other sacred objects. Some will cover every yard of the way with their prostrate bodies. Lying on his face, the pilgrim makes a mark with his fingers a little beyond his head. Rising, he brings his feet to this point, and again, muttering a prayer, prostrates himself. Such a pilgrimage may well take two or three years. It would, perhaps, be safe to say that, judging by the amount of their time and their money which they devote to religion, the Tibetans are one of the most —if not the most—religious people in the world. A huge num ber, estimated by some at a seventh, by others as high as a fourth, of the entire male population, enters the priesthood. Great monasteries, often housing more than a thousand monks, are scattered over the countryside, as well as hermitages and smaller collections of priests.

The priesthood is divided into two main divisions. There is the original establishment known as Nying-ma, dating from the 7th century of the Christian era, when Buddhism first made real headway in Tibet. And there is the re formed sect, known as Ge-luk, which dates from the 14th century of the same era. The Nying-ma is divided into a number of sects, among whom the Ka-gyii have numerous adherents, especially in Bhutan. The different sects abstain from open dis pute with each other, so that the religion is not torn by sectarian disputes, but pre sents a united front to the outside world.

National Characteristics.

The Ti betans are a cheerful, pleasure-loving peo ple. Their chief forms of recreation include gambling, horse-racing, picnics (held es pecially in the parks which surround such few large towns as there are) and theatri cal entertainments. They are particularly

fond of the last, which often form part of their religious festivals. Another very marked characteristic is their insistence on ceremonial and eti quette. The form of address used towards a social superior, equal or inferior, the presentation of ceremonial scarves, and many other details of daily intercourse rest on rules which are observed by high and low.

The

Nobles.—The nobility are a class apart. The Tibetan no bleman traces his descent to one of three sources. It may be that an ancestor was ennobled for good work done for the country. The founder of the Pa-lha family, for example, was a Bhutanese ex-priest of the 17th century, whose work in the service of the Lhasa Government was rewarded by a place on the supreme coun cil and the gift of an estate near Gyantse containing 13o farms. Secondly, the family in which a Dalai Lama or a Tashi Lama takes re-birth, however lowly it may be, is ipso facto ennobled and re ceives large estates from the Government. Some of the leading Lhasa nobles are descended from the brothers of previous Dalai Lamas. The third section of the aristocracy is the oldest and smallest of all. They trace their ancestry right back to the early monarchs who ruled Tibet before the loth century of the Christian era. The houses of Lha-gyal-ri and Ra-ka-shar both claim un broken descent from these early rulers, who are known as the "Religious Kings." Thus the heads of these two families are even now greeted by their tenants with the forms of obeisance that are accorded only to Lamas.

The nobility of Tibet are wealthy by comparison with their fellow-subjects. For instance, on the Pa-lha estates there are at least 1,400 farms, as well as 13 grazing grounds, each of the latter supporting 15 to zo families of graziers. The tenantry pay rent in service, grain and cash. Out of this the nobleman pays a con siderable proportion to the Government, both in cash and in grain. He also passes on to the. Government some of the service of his peasants, to provide transport animals, etc., for travellers armed with a governmental authorization for the same. In addition to taxes, the nobleman's family is bound to supply one or two mem bers to work as Government officials at nominal salaries.