The trail leads us to the mouth of a valley, where we soon come up with the caravan—all the animals have their heads in a brook, they have had to thirst so long. The valley must come down from a pass, so we march up it. It becomes narrower and narrower, till at length there is a passage only five yards broad between walls of schists tilted up vertically. By the brook lay the bleached skull of an Ammon sheep with fine horns (Illustrations 59, 60). We found shelter from the cutting wind at the foot of a precipitous wall of rock on the left side of the valley, and there set up our tent poles. Muhamed Isa climbed a height opposite, taking the field-glass. “A labyrinth of small mountains,” was his unsatisfactory report. By this time we had lost 29 horses and 6 mules, and had only 29 horses and 30 mules. “The strongest animals are still living,” was Muhamed Isa’s consolation.
October 13. The night with 39 degrees of frost deprived us of another horse and a mule. Their bones are bleaching in camp No. 37, and are tokens of our visit. A heavy march over very undulating ground. We had to cross over three small, trying passes. A good deal of snow still lay on the ground. To our right extended a red mountain crest, and in a gorge a waterfall was congealed into a mass of ice. Muhamed Isa had erected three cairns to show us the way where the track of the caravan became indistinct on pebbly ground. On the first pass the prospect was dreary, nothing but pink, purple, and yellow mountains. On the north the Turkestan mountains still dominated the landscape with their majestic peaks, a row of imperial crowns far above the rest. Fifty degrees east of north we fancied we perceived a large lake, but it might equally well be a plain transfigured by the mirage. Many of the hills and spurs consist of creeping soil from above, which in consequence of its slow motion is frozen into concentric rings and other patterns. The third pass rises in perfectly barren land. Here Tsering gave himself enormous trouble in setting up a cairn, which was quite unnecessary, for no one would come after us; but it was an act of homage to the gods of the mountains, an earnest prayer that they would let us pass safely.
At last we came down into open country, a main valley running eastwards, where there was a glimpse of yellow grass in the distance. Tundup Sonam shot two Ammon sheep, and their flesh prolonged the lives of our 18 sheep. In this cold, windy weather we are never properly warm. When I sit, sketching the panorama of the mountains or taking a solar observation, I must have the brazier beside me to warm my numbed hands a little, so that I can use them. Only Muhamed Isa, Tsering, Sonam Tsering, and Guffaru are exempt from night duty; all the rest are obliged to turn out into the cold, dark, wintry night. When darkness falls I fill up the drawings I have sketched in the day, study maps, or read light literature, or Supan’s Physische Erdkunde, and a couple of books on Buddhism and Lamaism. At nine o’clock Robert takes meteorological readings, and sets up the hypsometer, which I read off in my tent. Then we talk awhile and go to sleep. My bed is laid on an India-rubber sheet and two folded Turkestan frieze blankets. On these is laid a great square of goatskins sewed together. I lay myself down on one half of the square and cover myself with the other, and then Tsering tucks in the edges under the felt blankets, so that the whole is converted into a sack. Lastly, he spreads two more felt blankets, my ulster, and my fur coat over me. I have my fur cap on my head and a bashlik; otherwise I undress as usual. In stormy weather the morning bath is not exactly pleasant; my clothes have become icy cold during the night. The Ladakis have no notion of cleanliness, and consequently carry about with them small colonies of vermin, for which I have not the least use. But those who make my bed, clear up, and wait on me in my tent, cannot help giving me a most liberal share of their surplus, and therefore my underclothing has to be frequently washed in boiling water. My sensitiveness in this respect is a wonderful source of amusement to the Ladakis; I hear them laughing heartily at my horror of all kinds of blood-sucking creatures. But I tell them that I feel comfortable only when I am quite alone in my clothes.
The winter evenings grew longer and longer, and our life passed in monotonous solitude. The worst was that my light reading was put a stop to. To occupy the leisure hours I made the Ladakis relate to me traditions and legends of their own country, and noted some of them down. I also made each of my servants narrate his own experiences; but the notes I made of them were not very remarkable, for the men had not much to tell, and thought it all quite natural and unimportant. You must question and draw them out, and even then the result is unsatisfactory. They very seldom know the name of a European whom they have served for months, and they cannot state their own age. But they know exactly how many horses there were in a caravan they accompanied years ago, and the colour of each horse. One Ladaki, who has traversed the inhabited parts of western Tibet, can tell me the name of every camping-ground, describe it accurately, and tell me whether the pasture there was good or bad. They have also a marvellous memory for the character of the ground.
Having regard to the compass of this narrative, I cannot allow myself to wander into diffuse biographical notices, but I must very briefly introduce my little party to the reader. We will begin, then, with Rabsang, who went in search of the horse that was baited by the wolves. He is a Bod, or Buddhist, strictly speaking a Lamaist; his father is named Pale, his mother Rdugmo, from the village Chushut-yogma in Ladak. By occupation he is a zemindar or farmer, grows barley, wheat, and peas, owns two horses and two yaks, but no sheep, pays 23 rupees (about 31 shillings) in taxes to the Maharaja, but no contributions to the lamas. Once a year he travels in the service of Afghan merchants to Yarkand, and receives 50 rupees for the whole journey. The merchants carry clothing materials, coral, tea, indigo, etc., to Yarkand, where they put up in the serai of the Hindus, and stay twenty days to sell their goods and purchase silk, felt rugs, ordinary rugs, etc., which they get rid of in Peshawar. Rabsang had served chiefly the Hajji Eidar Khan, a rich merchant of Cabul. Six years ago he had an adventure on the Suget-davan, where twelve Badakshan men, who owed the Hajji money, met the caravan. The twelve men had led a wild life in Yarkand, and could not pay their debts The Afghans, who numbered five, fell upon them and a violent scuffle ensued, ending in bloodshed. That was Rabsang’s worst adventure. He had served Captain Deasy five months and another Englishman as long. When he was away himself, his wife and a brother tilled his land and looked after his affairs.
“Can you depend on your wife’s faithfulness for so long a time?”
“No,” he answered, “but we do not think much of that in Ladak.”
“What happens if she misconducts herself with another man?”
“Then he must give me a sheep as compensation.”
After this not a word more could be extracted from Rabsang.