Sky Burial: An Epic Love Story of Tibet

by Xinran

  Wen and the rest of the company had no idea what was being said, but they were sure Zhuoma was trying to work out a way to save them. After many tense minutes, Zhuoma returned. The Tibetans, she said, wished to punish them. On its way westward, the People’s Liberation Army had extinguished the eternal flames in the monasteries and killed many of their herdsman. The Tibetans believed that 231 herdsman had been lost and they intended to take double that number of Chinese lives in compensation. Though Zhuoma had tried to negotiate with them, they refused to be merciful, arguing that to release the Chinese would allow them to kill more Tibetans. However, the Tibetan leader had said he would give them a chance if they agreed to three conditions. First, the Tibetans wanted to take ten Chinese as hostages, to be killed if the Liberation Army killed any more of their people; second, they wished the Chinese to return to their lands in the east and never to take another step westward again; third, the Chinese must leave behind all their weapons and equipment, including their trucks.

  The radio operator argued that having to walk back with no food or water was no different from dying. Zhuoma told him that the Tibetans were prepared to leave them some dried meat.

  All this time, the company commander had been very silent. Now he asked Zhuoma to return to the Tibetans and request permission for him to hold a meeting with his men. It was not long before Zhuoma came back. “They agree,” she said. “You are to put your weapons on the ground and stand over there.”

  The commander unbuckled his gun belt, gently laid it on the ground, then turned to address his men.

  “All Party members put their weapons on the ground as I have, and then follow me over there for a meeting. The rest remain here.”

  Twenty or thirty soldiers left the silent crowd, watched by the Tibetans. Several minutes later, some of the men returned to the ranks but twelve remained by the commander. The commander asked Zhuoma to tell the Tibetans that, although they had requested ten hostages, twelve Party members wished to live and die together. They would therefore provide an additional two hostages. Clearly moved by the self-sacrifice of the two extra hostages, the Tibetans gave the departing Chinese not only the promised meat, but a few waterskins and knives.

  The two women remained behind with the Tibetans. Wen had told Zhuoma something of her search for Kejun and her desire to head north toward Qinghai. Through Zhuoma’s influence, the leader of the Tibetans had agreed to let them accompany his men westward. When the time came for the women to go north, he would give them a guide. As Wen sat behind Zhuoma on one of the Tibetans’ horses, clinging to her waist for dear life, she asked how Zhuoma had managed to negotiate with the Tibetans. Zhuoma explained that her ornaments identified her as the head of an estate. Although Tibetans were divided into many different groups, each with its own culture and customs, they all made sacrifices to Buddha, and all leaders had identical ornaments, which were a symbol of their power. The leader of the Tibetans had immediately recognized her superior status. She was glad to have been able to use her power to help Wen, because she owed the Chinese menba her life.

  The group journeyed west for four and a half days. The leader then came to Zhuoma and Wen and told them that if they still wished to go to Qinghai, it was here that they should head north. They had just stopped to pack food and water for the women when three messengers on horseback came flying toward them reporting that the Chinese cavalry was up ahead. The Tibetan leader immediately ordered his men to hide their horses in the undergrowth nearby and Zhuoma guided their horse to follow.

  In the thicket, Wen could not help being excited at having come across Chinese forces so unexpectedly. Perhaps Kejun would be among them. Her elation was soon quelled by the fury on the faces of the Tibetans, and the sight of the twelve Chinese hostages being led into a mountain pass. Terrified, she watched as a large unit of Chinese cavalry pursued and killed the few Tibetans who had not hidden themselves quickly enough. Gunfire was all around. Men fell from their horses, spouting blood. Wen grasped Zhuoma’s hand, trembling at the gruesome scene. The Tibetan woman’s hand was clenched.

  Light drained from the sky. When the Tibetan leader finally gave the order that it was safe to move on, it was pitch-dark. Wen could feel the anxiety in Zhuoma’s body as she urged their horse to keep up with the rest. But the wind and the darkness conspired to separate them from their companions. As they struggled onward through the gale, the horse suddenly gave a long, frightened whinny and threw them from its back. Seconds later they heard a thud as its body hit the bottom of a ravine. By throwing them, it had loyally saved them from certain death. Stunned, they sat with their arms around each other in the wild wind, hardly able to believe they were still alive. Wang Liang’s words flashed through Wen’s mind: “War gives you no time to study and no chance to adapt.”

  4

  A TIBETAN FAMILY

  Still floating somewhere between life and death, Wen struggled to open her eyes. She was lying on the ground, but she was warm and comfortable. A shaft of strong light was beating down from above, making it difficult to see anything around her. With great effort she moved her weak body. Instinct told her that every part of her was there, but her head felt strangely absent.

  “Is this the sun of the human world,” Wen asked herself, “or the holy radiance of heaven?”

  A familiar face was bending over her.

  “How are you, menba?” It was Zhuoma.

  “Zhuoma?” Wen could feel herself returning to the land of the living. “Where are we?”

  “We are in the home of a nomad family; this is their tent. Luckily for us, we had walked to the edge of the lowlands, where they have spent the winter. You collapsed. I don’t know what I would have done if Gela, the head of the family, hadn’t noticed us.”

  Wen tried to heave herself up.

  “Don’t move,” Zhuoma warned. “They’ve put some ointment on your forehead. How are you feeling?”

  “My pack …” Wen felt around the ground where she was lying for the bundle of possessions that she had carried so carefully from Zhengzhou.

  “It’s lost,” said Zhuoma. “But the book you were carrying in your pocket is safe. I’ve put it beside your pillow. It must mean a lot to you. Even when you were unconscious, you were holding on to it.”

  A young girl of eleven or twelve entered the tent carrying an earthenware bowl, shyly handed it to Zhuoma, then ran back out again. Zhuoma told Wen that the bowl contained freshly drawn water, brought in by one of the daughters. The rest of the family were outside the tent working. They were planning to move on to spring pastures shortly, but in the meantime Wen could stay here and rest.

  “But how can I possibly impose myself on these people?” Wen asked. “Surely they have enough difficulties in their life without the burden of a sick person.”

  “The Tibetan people open their homes to all travelers,” said Zhuoma quietly, “whether they are rich or poor. It is the tradition of our country.” Then she went out to talk further with the family.

  As soon as she was gone, Wen opened her book of Liang Shiqiu’s essays and drew out Kejun’s photograph. Amid all this strangeness, he was still smiling at her. She then took the opportunity to gaze at the extraordinary dwelling in which she found herself. The four-sided tent was made from large pieces of coarse material woven from animal hair and supported by sturdy wooden pillars. At its apex was a skylight, which could be opened and closed by means of a flap. This was the origin of the shaft of light that had blinded Wen when she woke. Now she watched the smoke from the cooking stove dancing in and out of the light. The simple stove, made from a large, boat-shaped stone raised from the ground on two small rocks, sat in the center of the tent. Beside it were a pair of bellows and stacks of brightly painted bowls, dishes, and jars, along with a few household items Wen could not put a name to. On one side of the tent, Wen spotted what must be the family’s altar. Above a table set with religious objects hung an image of a Tibetan Buddha embroidered in colored brocade. To the right was a large cylindrica
l object made of bronze. Farther along there was a heap of felts and rugs, quilts and clothes. And on the other side of the altar, sacks filled with something that smelled like animal dung were piled high. The door to the tent was a flap through which an adult would have to stoop to enter. On either side of this flap were arranged a variety of household tools and equipment for animals.

  From her bed on the ground, Wen tried to make some deductions about her hosts, but found it impossible to guess how well-off the family was from the many gold and silver hanging decorations, the battered tools, the large number of bowls and jars, and the limited bedding. Everything felt very new and strange to her, not least the peculiar odor of dung, sweat, and animal hide.

  The sound of footsteps drifted in from outside and, for the first time in her life, Wen felt how peaceful it was to have one’s ear to the grass and hear the sound of the human tread. When Zhuoma reentered the tent, she was surrounded by a crowd of people of all heights and ages. As Wen lay there looking up at their unfamiliar faces, her head swam.

  Zhuoma introduced their hosts. There was Gela, the head of the family; his wife, Saierbao; and his brother, Ge’er. The family had six children but only four were present because two of the sons had entered a monastery. Wen found it impossible to follow the Tibetan names of the six children. They seemed even more inscrutable than the Latin names in the medical dictionary that she had never been able to memorize. Zhuoma explained that each of the names contained a syllable from the sacred mantra that every Tibetan uttered hundreds of times each day: Om mani padme hum. She suggested that Wen just call each child by the single syllable from the mantra: this would make the oldest son Om and the next son, who was at the monastery, Ma. The two daughters would be Ni and Pad. Me would refer to the other son who had gone to a monastery, and the youngest son would be Hum. Wen asked Zhuoma to thank the family for her and watched their shy smiles as Zhuoma translated.

  Over the following weeks, Wen was nursed back to health by Gela and his gentle wife, Saierbao, who fed her milk tea mixed with herbal medicine every day. Zhuoma told Wen that the family had delayed moving to their spring pastures until she was fit enough to manage the journey.

  The two women discussed at length how they should proceed in their search. Zhuoma thought that they should stay with the family until the warmer weather came. By summer, they would both have learned enough to survive outdoors, and the family would have built up their reserves of food and might be able to spare them some provisions and a couple of horses. Wen was alarmed by the idea of such a long wait. What might happen to Kejun in the meantime? But Zhuoma reassured her. The family was planning to travel northward to find spring pastures. Perhaps, she said, they would meet other nomads or travelers on the journey who would be able to give them news of Kejun and Tiananmen.

  Wen had no choice but to accept her situation, although, lying weakly in her bed, unable to join Zhuoma as she helped the family with their tasks, cut off from conversation by her inability to speak the language, each day felt endless. As she convalesced, she watched the Tibetan family’s routines. She was struck by the rigorous order of their days, which seemed to follow a pattern that had remained the same for generations. Each member of the family went about their business with very little verbal communication. Everyone seemed to know their place and their days were filled to overflowing with jobs to be done.

  Gela and Ge’er, assisted by the oldest son, Om, were responsible for important matters outside the home, such as pasturing and butchering their herds of yaks and sheep, tanning hides, and mending their tools and tent. Zhuoma told her that it was they who would go off and leave the family periodically in order to trade for household items that were needed. Saierbao and her two daughters did the milking, churned the milk for butter, cooked the meals, collected the water, and made the dung cakes that would provide heat, cooking fuel, and light for the tent. They also spun and made rope.

  Wen was full of admiration for the skills that made the family’s self-sufficient life possible, but was daunted by how much she had to learn. Even eating their meals involved learning a whole new set of rules. Except for the cooking utensils, there were no forks, spoons, or chopsticks in the tent. The only eating tool the family used was a ten-centimeter-long knife that hung from their waists. The first time Wen tried to use one of these knives to cut a hunk of mutton, she nearly speared her hand. The children, who had crowded around her in amused curiosity as if they were watching an animal at play, gasped with horror.

  The family ate the same three meals every day. In the morning they “licked jiaka.” A dough made from roasted barley flour and curds was heated on the stove and placed on one side of a bowl. Milk tea was then poured into the other half of the bowl. While they drank their tea, the family would turn their bowls so that the tea absorbed the jiaka, gradually washing it away. There was no need for cutlery. The first time Wen was given breakfast, she drank all the tea in the bowl in one go and then asked Zhuoma how to eat the jiaka. Once she was used to it, however, she enjoyed the sensation of partly drinking, partly eating her food, and found a way to avoid burning her mouth.

  The midday meal was “mixed.” This involved making tsampa out of ground roasted barley and curds. Holding the bowl in one hand, Wen used the other to roll the ingredients into little balls. “Rub first, turn second, and grasp third,” she would repeat to herself. The meal was always very generous: in addition to tsampa and milk tea, there would be dried meat boiled on the bone, which the family picked off with their knives. The little boy Hum showed Wen how to rip it apart with her hands and gnaw on it. There would also be delicious fritters fried in butter. Wen could see that this was an important meal for everyone: it could last for nearly two hours and the normally quiet family would spend some time discussing problems that had come up in the day. In the evening, the family ate meat and barley flour again, but cooked into a sort of gruel in a way that reminded Wen of the hula soup she had drunk in Zhengzhou.

  Each meal was so health-giving and nutritious that Wen’s cracked skin healed and her cheeks became rosier every day. Already she could feel her body getting stronger and her skin becoming tougher as it adapted to the harsh winds, the cold, and the sharp sunlight. The family appeared to accept her presence, but they never tried to speak to her. They would talk only to Zhuoma, of whom they appeared to be in great awe. Later, Zhuoma would tell Wen what had been discussed. Excluded from all conversation, Wen sometimes felt like one of the family’s animals: protected, gently treated, watered, and fed, but set apart from the human world.

  The religious practices of the family made her feel even more of an outsider. They prayed constantly, muttering the mantra “Om mani padme hum” under their breath even as they worked. They frequently came together for prayer ceremonies where the father, Gela, would turn the heavy bronze cylinder above the altar by means of a length of rope and lead the family’s incantations as they spun little wheels on sticks. Zhuoma explained to Wen that both the large cylinder and the smaller wheels were prayer wheels. She depended heavily on Zhuoma for explanations about everything and gave thanks that she had been fortunate enough to encounter such a brave, clever woman. Had it not been for Zhuoma, she could never have begun to understand this family who, with their deep spirituality and carefree self-sufficiency, was as different from the Chinese as heaven and earth.

  Misunderstandings, though, were still frequent. In the rare moments that Wen found herself alone, she would take out Kejun’s photograph and caress his smiling face. One day, the little boy Hum came into the tent when she had the photograph in her hand. He took one look at the picture and ran from the tent calling out in terror. Distraught, Wen went to find Zhuoma to ask how she had frightened the boy. Zhuoma explained that he didn’t know what a photograph was and was afraid of the man “sleeping” inside it.

  Eventually, the family felt that Wen had recovered sufficiently for them to move on. On the day of departure, Wen woke at dawn to see the shadows of Gela and Saierbao swaying in the weak l
ight. She noticed that many of the things from the tent had been parceled up into rolls to be carried by the yaks. Because she hadn’t yet learned to ride, Gela’s brother, Ge’er, had made a kind of saddle shaped like a round-backed chair for her out of a few luggage rolls, so that she would not fall off her horse if she went to sleep. He indicated to her that he would take charge of her reins.

  The path their journey followed was very hard going. Storms forced them to stop and they had to huddle among the yak herd. At night they slept in the open air, sheltered from the snow and wind by mountain rocks. They did not see another soul. Wen couldn’t imagine who the “bandits” were that the Liberation Army had been hunting in this deserted area.

  As the altitude, the hard riding, and the unfamiliar food began to gnaw away at her strength and spirit, she was plunged into depression. Was Kejun suffering as she did? And how would she ever find him in these snowy ice fields where she had neither language, survival skills, nor any means of transport? She had lost all sense of time. Each day was like the other and she did not know if they had been traveling for days or weeks. When finally they arrived at their destination, Zhuoma told her that they were close to the Bayan Har mountains and would set up their spring camp in the lush grassland near the Yalong River. For half a day, Gela and his sons hammered in poles, hung the tent, and secured the guy ropes. Once the tent was up, Saierbao and her daughters deftly arranged their household items. Wen sat by the luggage, clumsily helping them out with a few light tasks. Just as she was about to hand a prayer wheel to Saierbao, Zhuoma stopped her, warning her that outsiders shouldn’t touch objects of worship.

  According to their custom, after setting up house the family feasted on meat, tsampa, fritters, and barley wine. Just as she did while they were on the road, Saierbao prepared Wen some medicinal milk tea. After the feast, Gela led a prayer ceremony. That night, when they were all lying together on the ground, Wen wedged between Zhuoma and the daughter Ni, Zhuoma whispered to her that, as well as praying for the yaks and sheep to get fat and strong, Gela had prayed for the spirits to protect Wen. Wen was deeply moved and, when she thought no one was listening, quietly recited to herself the Buddhist mantra: Om mani padme hum.