All the members of the clergy of every rank take vows of chastity, which they are far from observing; for there are few priests who do not indulge in illicit intercourse with married women. The poor husband does what he can to prevent this, but when he discovers the actual existence of the evil, instead of resenting it, he appears to accept his mischance as an honour, such is his veneration for his spiritual superiors. The priest, however, is forced to use stratagem for the indulgence of his passion. The reverend personage usually goes by night and pushes against the kibitka of the woman on whom his choice has fallen; whereupon she pretends to believe that some animal is prowling about, gets up, takes a stick, and goes out to drive it away. The priest then absconds with her, and the husband suspects nothing. The princes share these privileges with the priests, only they carry matters with a higher hand. When a woman strikes their fancy, they take possession of her without ceremony, and send her back when they are tired of her company. As for the husband, his resignation under such circumstances is almost always exemplary. He knows, too, that he may count thenceforth on the patronage of the amorous prince, and commit sundry peccadilloes on the strength of it with impunity. The marital policy is the same with regard to the priests. Pallas, therefore, is wrong to express surprise at the fact that the Kalmuck hell provides no punishment for the sin of wantonness. This omission does honour to the sly sagacity of the Lamite priests, and proves how much they distrust their own virtue. As marriage is forbidden them, they are the more liable to sin in this way, and therefore it was not reasonable that in a religious system of their own making, they should inflict punishment on their own souls.
We have already described the ceremonial garb of the priests, their ordinary costume consists of a wide tunic with sleeves, and a flat broad-brimmed hat of cloth. Yellow and red are their favourite colours.
The priests always pitch their tents at a certain distance from the oulousse to which they are attached, and usually range them in a circle round a large open space, in the centre of which stand the kibitkas that serve them for temples. Such a camp is called a khouroul, and every evening the Kalmucks assemble there in great numbers to perform their religious duties. The temples are generally adorned with rich silk hangings, and with a great number of images. Opposite the door stands the altar with a little bronze image of Dchakdchamouni upon it, and a profusion of votive cups filled with grain and beans, as customary among the Brahmins; and one vessel of holy water in which several peacock's feathers are dipped. Holy water plays an important part in the religious ceremonies of Lamism; the ghetzuls distribute it in the great festivals to the people, who swallow some of it and wash their faces with the rest. It appears to be an infusion of saffron and sugar, but the Kalmucks attribute to it very marvellous properties. A lamp burns day and night before the idol, which is generally clad in brilliant silks, the head and hands alone remaining uncovered. A silk curtain hangs before the other images, and is only raised at the time of prayer.
The priests practise in a most scandalous manner on the credulity of the people. The first thing a Kalmuck does when he falls ill, is to have recourse to the prayers and invocations of his priest. If he is poor he is usually let off for a pelisse or a cloak, which the ghelung carries off on the pretext that it is the abode of some evil genius who has caused all the patient's suffering. But when the sick man is a prince, the proceedings are in accordance with his fortune. In that case it is not in a pelisse or a cloak the demon abides; he is lodged in the very body of the prince, and the business is how to provide him with another dwelling. The backshau must be paid handsomely for finding a man who will take the disaster upon himself. This is usually some poor devil who is brought by fair means or by force into the sick man's tent, where after a multitude of odd ceremonies, he receives the name of the prince, and so the evil spirit passes into his body. He is then driven out of the oulousse with his whole family, and forbidden ever to set foot within it again. Persons so treated are called Andin (fugitives). They may join another oulousse, but are always obliged to set up their tents at a distance from the general camp.
The Kalmucks have three great annual festivals, which they always take care shall last at least a fortnight each. The chief of the three called, Zackan Zara, is in celebration of the return of spring; the second (Urus Zara), which falls about June, consists in the benediction of the waters; and the third (Souloun Zara, or the feast of the lamp) takes place in December. An altar is then erected in the open air, and on it are set a great number of sacred lamps and candles, which are lighted by the priests at the moment the new moon is visible, in presence of the whole assembled clergy and laity. I borrow from Bergmann a description of the feast of Zackan Zara at which he was present.
"About noon," he says, "the sound of instruments gave token that the ceremony was about to begin, and I hastened to the khouroul, where the priests arranged in classes, and drawn up in line, were ready to begin the procession. The persons who only carried the instruments formed of themselves a considerable group. On the flanks of all those battalions of ghelungs, ghetzuls, and mandshis, floated sundry kinds of flags, some formed of strips of silk of many colours sewn in a ring, resembled the Roman ensigns; others like our banners were fixed to cross rods supported on long poles. We had not long to wait ere the chief priests, carrying with them large chests, came forth from a kibitka, and put themselves at the head of the multitude. They were closely followed by many others dressed in their richest attire, who eagerly pressed forward to assist in carrying the chests, or even to touch them with the tips of their fingers. As for the instruments, the timbrels were fixed on pieces of wood, and the great trumpets were supported by rods carried by some of the common people. The multitude that closed the procession were scarcely more numerous than the priests, and the old women alone testified their piety by sighs drawn from the bottom of their hearts. At some hundred paces from the khouroul, a scaffolding had been erected in the form of an altar thirteen or fourteen feet high, braced with ropes before and behind. In front of the altar was a circular space covered with carpets, and intended for the priests, with an immense red silk parasol to shade the high priest who filled the functions of Lama. The procession having reached the altar, the sacred chests were laid at its foot, and the images it contained were unmuffled. Everything was now ready to begin the ceremony when the Lama should arrive.
"I availed myself of this pause to examine the sanctuary. On a yellow cloth richly embroidered with sacred flowers of a red colour, I saw several votive cups, and the gilded images of some deities. Right and left of the altar stood the banners, and in front of it, but outside the carpeted circle, were the instruments. Suddenly the music struck up, and the Lama arrived, borne in triumph in a palanquin, from which he alighted at a little distance from the altar. A signal was then given; the curtain that hung before the images was raised, and the priests, the princes, and the whole people prostrated themselves three times.
"After this ceremony, the vice-khan Tchoutchei, who was present with his two sons, marched thrice with his whole suit round the circular space where the priests were squatted, and at last took his place beside the Grand Lama under the great parasol. His example was followed by his wife, only she took up her position outside the clerical circle, under a reserved pavilion where tea was presented to her. Large wooden vessels filled with tea, and cakes, were then set before the priests, and a great number of sheep intended for dinner were slaughtered. The repast, often interrupted by prayers and other ceremonies, was protracted until sunset. The images were then rolled up again, and the chests carried back in procession to the tents whence they had been taken. The same ceremonies were repeated on the two following days, but other bourkhans were exhibited to the worshippers."
This feast of Zackan was instituted in honour of a victory achieved by Djackdjamouni over six false doctors with whom he contended for more than a week. Besides their great festivals, the Kalmucks have also three days in every month (the 7th, 15th, and 30th) on which they kill no sort of animal, but every faithful follower of Lama must live only on milk diet. The priests spend those days in the temple, praying from morning till night, and the people generally attend.
The Kalmucks practise family devotions, consisting of prayers chanted with some degree of harmony, in an alternation of acute and grave sounds and slow and quick measures. They pray with a rosary somewhat like those used in Catholic countries, but oftener they perform that business by a mechanical process that does great honour to the inventive wit of the Lamites. To invoke Heaven in this way they have a drum or cylinder covered with Tangout characters, and containing several sacred writings in its interior, and the whole operation consists in making the cylinder revolve more or less rapidly by means of a cord. This very simple method of praying leaves the mind quite free, and does not hinder the Kalmucks from chatting, smoking, quarrelling, and abusing each other; provided the cylinder turns, the prayer is worked off of its own accord, and the bourkhans are quite satisfied. The followers of Lama believe this manual occupation to be highly meritorious, and imagine that the noise made by the sacred writings, when the cylinder revolves, rises to the throne of the deity and brings down his blessing. The princes have a still easier method of worshipping. Whenever they do not find it convenient to repeat their prayers orally, they plant before their tent a long pole to which is attached a flag inscribed with sacred verses; and thus they leave it to the winds to carry their homage to the throne of the bourkhans.