THE MONGOLS OF SINKIANG

• Document Type: CREST
• Collection: General CIA Records
• Document Number (FOIA) /ESDN (CREST): CIA-RDP80-00809A000600030428-4
• Release Decision: RIPPUB
• Original Classification: C
• Document Page Count: 8
• Document Creation Date: December 22, 2016
• Document Release Date: July 26, 2011
• Sequence Number: 428
• Publication Date: January 19, 1953
• Content Type: REPORT

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v
sites M.1i,KI YVII a- 1-6
D,NTE
ACQUIRED
SUPPLEMENT
REPORT NO.
1. rM,.:, gr, sipL:"+" t The Wagele of Sinkiang are also referred tc, both in
Sinkiang and in 7inglie .language texts on that pro'inoe, as NOV, Yo-erh-10o-tau,
Khalkha sn Deungers. They are also often referred to by their tribal news.
The five Mongol tribes which are found in Sinkiang are the Chahar, Kboshot,
Cl.ety Torgut and Urisaiei. According to a 1941 survey the Mongols numbered
61,016 or slightly less than 1.69% of the total population of Stnkianjtl
2. Wtrher.h. ?e The Mongols of 3iWaeg are still nomads, their austow
and habito have not oha:gsd ln_a thousand years. They move coastaetly is
gnash of fresh pastures, their lives being governed by rainfall and the
charge of reason.
,i vat swoop of . o r4 devastation, which won them the throne of China and
amded their warfare as far west as the Danube, brought the Mongotj to
Siakisna. What Is now both Chinese and $L4sian Turkestan, once was. subjugated
by Jsnghis Qta's rkngola in the thirteenth century. Thor came under the role
of Jagatei, second son of Jenghi.e Ehaa, and he and his successors remained in
power eoti almnat two certuries. But in 1366 the nun (Mongol) Dynasty in
China was, overthrown by the House of Ming and soon afterward: 3 =kim=: -=ac
seceded from Mongol rule. Thus, temporarily, Mongol power seemed to have
declined and diffrrenoee 'ovwoen the peoples oi'Mongoli,a and those in =thorn
Sinkiang (Waite = 2 o ala) , :ragas to develop.
Thn subordinate lee o;4 the Weetw Niongola; ace a tribe called the !,,to
(also called tie Oirtt Frierai'.fon, the k grlisn -ritten form being Ughelet),
who km the fourtaamtis ce-tiV=y migrated into Sinkiang from the Angara Biver.
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CONFIDENr14
They soon came into military prominence in Sinkiang under a Khan by the name
of Golden. Galdan&s nephew, Rabdan, gave the name Jon Gar (Dzungars. sometimes
written Jungars, or Zungars and called Chun-ko-erh Pu by the Chinese), his
branch of the Olots, to the kingdom when :ie succeeded to the Mongol possessions.
xhe name has since stuck in geographies as Dzungaria and it has reference to
that part of Sinkiang which lies between the Tien Shan range and the Altai
Mountains, i.e., northern Sinkiang. These same Olots took advantage of
political differences to the south of them and came to dominate southern
Sinkiang, Tsinghai and Tibet for a brief historical period until 1566. This
period has even been viewed by one Chinese historian as a "Golden Age" for the
Western liegicns. Yet the center of Olot power, for the Clots and for o';her
Western Mongols, was Dzungaria end the steppes, not the oases of southein
Sinkiang, where Uighur civilization appears to have persisted.
In 1650 the Dzugars of the Clot Federation attempted to conquer the rest of
those who would not submit to them. A large number, including Torguts and
Khoshots, fought their way westward through territory held by Turkic tribes
until they reached the lower Volga, where they became known as Kalnuks,
probably deri7od from a Turkic word which means "remnant".
Eighty years later the Manchus invaded Sinkiang and in 1756 defeated and
almost annihilated the Dzungars, inviting those who had resi.?ted the Dzungara
to r,turn. Some did, including the anzestors of: moat of the present Torguts
of Sinkiang. The Chahars '?rare, at that time, brought to Sinkiang from their
old pastures around Kalgan (Wanchuan), in whit is now Chahar Province of
Inner Mongolia. As strangers who would not combine easily with the Western
Mongols, they were strategically phased to ac,=And the main rte between'
Urumohi (Tihtia) and Kuldja (Laing). The T]?:iangha3 of Sinkiang are also not
Western Mongols. An their name indicates, they are related to the bribes of
the territory formerly celled Urianghai, later changed to Tannnt Mavis md
eventually annexed bey the Soviet Union. They originally spoke a Turku
language, bewoming Mongolized only as late as the ninstseath osntury. All
other Mongols in Sinkiang are blsatern Mongols. They are related; b' their
dialects and hi,otorioal association, to tribes of the Mongolian People''c
Ropieblia, Tsinghai, the northern side of Tibetan plat"ua and to the lialnutka,
of the lower Volga.
A rjsb we of indications point to the probability that the majority of Western
i~;angcla are the desoonuwats of tribes which originally were fonsot tribes end
later moved into steppe country, whore they beeasae pastoral ntueades it has
been demonstrated that the Xongola only ruled southern Sinkiang and dAd not
occupy it as they in in northern Sinkiang (Uaungaria). Lite in
aeuthorn
Sin fang has boon that of the iaclatad= petty as ioultars of the calla. The
power of the nomadJ.o Mongols is their. nobilltty, The contrast in living conditions
of the i~L.agol no-Ad and the Uighurs of Sinkiang is even today one of the
ritioa~ble diiVarenoeu between life in, northern "Al southern Sinkiang.
Cntil the Chinese Revolution of 1911, the Mongol Princes had virtual autonomy
in administering their tribal, territories. Under the-Republic, the Chineae
authorities have upheld the power of the Princes over their subjects, but at
the same time have steadily increased Chinese control over the Prineen thwmanlveae-
The result of this policy boa been to make all Mongols antifendsl as well as
anti.-Chinese. Chinese policy in Sinkiar. has also been to encourageffrictioa
between the Mongols and the other naopies. Under the long regime of Governor
Yang Tsang-hair, the Kazakhs were provided with arms and were permitted to
drive a wedge of expansion into the Altai region in order to separate the
Mongols of Sinkiang from their brethren over the border in. the Mongolian
People's Republic. On the other hand, the Torguts of lara Shahr geoaraphi^,ally
separate from other Mongols and close to a region of Kazakh strength, were
allowed to develop a well-equipped cavalry force trained by White Russian
Cossacks who had left Siberia after the Soviet Rovolution.
Today the Mongols of Sinkiang are represented by the Chahar, Khcsho#, lr.ot,
Torgut and 17rianghai tribes. Of these the Torgut tribe is numerics..11,7 tide
most important.
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11i an: The Man ols are Lama Buddhists. Thou h their life is not much
hindered by religious customs, those ceremonies which are prescribed b? the
Lamas,.thei-- priests, are observed with every reverence and there is 's very
genuine religious feelir shown in their prayers. It is the ambition' of every
family to have a son in the Lamaist priesthood, bat much formality and expense
are involved in the ritual. Celibacy is supposedly required of the Lammas. In
accordance with this tradition, entrance to the Lama :monasteries is uaaially
forbidden to wome;., but on certain rare religious festivals each year women
are RAiA to be SAmitt-e -
On the death of his parents an only son, who has become a Lama, is permitted
to lay aside his priestly rank, for it is considered that it is important
that he should marry and continue his father's name. But though the continuation
of a family is considered of great importance, the Mangola never preserve a
family tree. Though their memories extend back to the great-grandfather, there
is no term in their lant;ua;,e for any acre remote ancestors than that, no one
ever thinks of going back any further save in the case of great leaders.
4. Physical Characteristics' The facial characteristics of the Mongols are
similar to those of the Chinese, but their cheek bones are slightly more emphasized
and the slant of the eyes is more noticeable. They are, in most cases, .much
taller than the Chinese, ualmer in speech and :Harmer and can be readily identified
by their general impassive characteristics. The i'on;ol men are extremely
picturesque horsemen and their women have a stirring, 'Wild Writ" attraetivenese
about their appearance even when performing household tasks such as preparing
cheese, ebepping wood, or aUking.
5. 2pp$t The clothing worn by 21ongol men is mostly deck in aolor. They wear
long woolen porno, short- leather jackets and broad grinned, cone-topped hats.
In winter the man wear sheepskin robes, fur wind-hoods and evea-eiaed-knee
boots., It is an excellent dress for cold weather on the plains and is imitated
by many Chinese. Thor only touch of color in their everyday dress in the rod
button on tor, of the woolen cant but ornaments of gold and silver are worn,
meetly in the form of earrings or bracelets. Pearls and coral are mush prized
and gold rings are worn on the fingers to indicate wealth. All in all, they
present a fascinating fi,,:;ro as they swum-j or about in their long :owns.
The Nongel women wear long, vari-color-fl skirts !made of cotton faltvic, the
trains of which sweep the floor; brocaded blouses; wide saucer shaped :ate;
and thick sturdy bolts that are life-long items of apparel. Innumerable
neek).aces and bracelets of precious atones and long false braids aro also
part of their see tune. They make their braids of horsehair, or, if they. ear.
affmrd it, even of human hair.
6. Concentrations: The ,4ongols of Sinkiang are badl split up env] unevenly
distributed in widely separated sections of the province. The largest,
concentrations are in the Ili, Tar,,, -atai and !Ilia- ?tegions. Another la:
?roi.n is found in the hi a ands of the Qara Shah:; ::et;inn and a f,:%.: ?r,1c;: ~ i."~~
*cortheasta:n section of the frontier ;.ietween Sinkiang; and the i?;on uiian Pecrle'::
Republic. The area most clearly dominated by the iion,ols is in the
northern part of the Utai :region, along the western end of the frontier with
the ::en.-olian People's Republic. Yet the ::ongols in this region consti:.uta
orsly a small fraction of the total nuaber in the province, while the areas
in which they are most heavily concentrated, such as the Tarbagatai and 11i
regions, are in turn dominated by Uighurs, or %azakhs.
The ~,eonap:::r. fr1-E;.rentation of the :3ongols in Sinkiang is explained by their
h story. The; are uivided into three major tribal: groups. The first. tribal
group is the, 7cstern !ongol3, who include the Clots, Tor?sts and
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7; t wice iii= The Me ols,*like the'Kirghiz and Ksaekhe, live in felt . all
the year around. - Nora detailed deaoription of a yiirt
As one entire ttxe h t&o disc :: a :.gal yurt, which clwiqs t& e. ;ti: eh,lteiid
side, directly in front is "the high side"; for here the earth is riiised. To
the right is the altar of Duddha, planed in a'reoeesi next to which is the place
where guests may be seated. Farther'to the right are the animal's cquertors
u"here dattle and lambs are kept. To the left is the bad of the master of the
family, hidden from view by a screen, beyond this is the kitchen. All the
processes of life are thus gathered together in one dwelling' hwnans and
animals mingling.' Only i%i the very wealthiest families is there any separation
of cattle and men. If at an encampment you find separate tents for cows and
sheep; for kitchen and for womenfolk, you know at once that there is' rat
prosperitys
d. 14 a The diet of the nomadic Hangoia eoniaisto of approximat?ly 5~k
milk, 30' moat and 20% cartel, Their day 'tar'ts with the'ontire family
drinking 'tea, with salt and %i.lk, and eating broad pasts! es, whisks are made of
flour andsrur milk. The noon seal, in most instances is identical. The
e7-enia meal is oaten around in open fire and usuel2.y includes excellent noodle
soup', Beef and mutton, their favorite meat, are added to the diot,.t mach
.reasons as they are plentiful, but the herds are very carefu71lr husbanded and
no snimal is killed unions it can be replaced. A plentiful supply of milk
is of. the utmoit Importance and is worked up into many forni, ail. very good and
exbeptionilly nutrit3:ous. They use milk to make cream cakes, Dream wafers
(thin sheets of biscuit), be,tear, chases and Dream wine (called kumis): For
the* faet$dioua, however, i hyas n M pxc u.otar wad pres:nt a t r!.r,ic fria~,`;
so filled are they with hair and s nci.'y a he_i debris.
9. Qc~?,,,`ti nx=' The Mongols of Sinkiang are pastoral nomads, they reuse cattle,,
sheep Mnd horses for their livelihood and at times become wmasingly rich.,
Despite their constant movemen?? in seeking new paetiirea; the rhytha of Wi"Ur
lives is reg=ular and.tliougii local changes may alter their mf.grations, broadly
speaking their mode of life= shows no change. In winter they establish their
encampments in sheltered spots an the south aide of a fountain so as to escape
the cold weather. They call their winter encampments tung-.4o (winter nests).
In the summer when burning ,'ands scorch the plaize, they dwell an the htgh
plateaus in order to get cool and take to what they call hsia-wo (summer
nests). Their v;nte.? and summer encampments are carefully chosen and these
connideratiens dominate their lives. The average day for a Mongol family
starts before dawn. After alight lreakfast, the elder of the family allots
to each member a task for that day. After the noon meal and a short rest
work is resumed until twilight,. at which hour the cattle are driven in from
the pasture for the women to milk them. The evening meal is eaten around a
fire, no candles ars ever lighted, and as soon as the embers cease to glow the
family retires for the eight.
Khosho s; th6 second is the Chahar i$ongois; and the third the Urianghai. The
political units, however, do not correspond with these tribal divisions. The
Mongols of Sinkiang am 'administratively crganized'into three leagues and two
sppecial groups.. Th?'Unen Susuktu League is made up' of ten banners 'of Torguts
who are widely distributed and separated from each other by non-Mongol peoples.
The most important Toigut group is in the Tien Shan above the oasis of Q a
3hehr. `Others are-on the northern skirts of the Tien Shan, in the vicinity
of Wusu, and"others on the southern slopes.of the Altai Mountains. The B to
Jp1i6i1"tu Lafigue is a dmposeu' Oa. three banners of _u3ouOtS Vu tun u" U%45
Plateau, in the heart of the center of the Tien Shan. The Ching Setkhiltu
League includes three banners of 'Khashots and seven of Urianghai, all located
in the Tarbagatai and Altai Regions with an especially large oonoentration in
the vicinity of Bur,chun (Pierhtsiri). T#ie'two groups which are'not included
in the aforementioned leagues are the Chahars, who live in'the Borotali Valley,
between Kuldja and Chuguchak, and the Olots,sometimes also known as Kalmuke,
iiho'live in the Tekes and Kash Rivers iii the Iii Region. These complications
of the "league and banner" system illustrate how effective it was as a Mipohu-
invented administrative device for weakening political' unity among the Mongols
in Sinkiang. '
CONFIDmI1
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CorFFIDEi'~'TIAL
10. Cuntorn-
a. = nPr 1: Th;? first duty of a Mongol woman or rising is to open the window
of the yurt; the next to pour water into the great jar for heating,'after?
which it is poured Into the washing-pot. When this is ready the dwellers
in the tents are roused and in turn ;our the hot-water over their-heads.
They use no basin, for they consider it sinful and daagerous-to let-the
same water touch their body twice, in which they-resemble Nohemaedans.
3y the time that this ceremony of ablution is completed the women have
made'tea. A cup is first served to the Buddha, after which all partake
freely. It is considered very important to keep the hands clean, so they
are wiped on the clothes. The dirtier their greasy robes become-the prouder
they are, for the stains on their chests denote prosperity, that is, much
eating.
The Mongols are a healthy people on the whole, but smallpox is frequent
among them. A child who has survived this illness is cai. ad a "ripe man",
one who has not yet had' it is called "raw". Only a "ripe man" can be
recommended for marriage, which gives some idea of the extent to which
smallpox is common. Their understanding of medicine is slight and it is to
their priest that they turn in case of illness. If a?reading from the
Buddhist scriptures does not improve the patient's condition certain drugs
are administered and if these fail the ear of the sick man is pierced by a
gold wire on which is hung a piece of coral. They have great faith in this
treatment and it is?a?saying among them that the child with a coral Barr&ng
is much blessed.
Hospitality is princely on the great plains. No sooner is the sound of-
hoof beats heard than the head of-the Mongol family hurries from the taut
to greet the traveller. He takes the rein-of the horse, while tha Other
-members of the household line up in sign of welcome, the woman to the 'cut,
the men to the west.' The .creen door ic raised end the guest is ~xvited
to, enter and sit beside the altar. Tea with milk and malt, is, then altered
to the visitor, followed by sour-milk cakes. If the guest i; to spend the
night, orders are given that a sheep be brought to 4he tent for slaughter.
It is always shown to the guest before being killed, as proof that good
most is to be given to him, and that the animal is young. Lumi's is drunk
at the meal and any stranger can be sure of unfailing ocurtasy even though
the visit may lam+ several days. ?.n fact,-if the weather is bacet.'te
traveller is pressed to o%k r, Tar ill fort=* must fall upon a:W?man' wto
allows a guest to depart in a storm. A noble guest is roasived 'with every
honor and all the neighbors are invited to great him and to share In the
eating of meat. But If the traveller is a? roung man it is he who must show
respect to his host and this he does by waking a circuit of the-tent before
entering and lays-aside his whip before he passes the door. ''If he ir?a
ttelativa, dome small gift is expected of him. A son-ire-law usuallybringe
& cooked sheep's head when loo pays a call. Bofors the- company ,sit drvsn'to
eat, the head a d-tail ' the sheep are presented to the L3uddha. This
ceremony is never omitted, for to do so would be to court disaster.
In the spring of every year great festivals are held, the communit;e
assembling round the Opui., a conical mound- of stones shaped like it pagida,
three or four feet high. When the ceremonies are concluded the young men
ccxapete in horse races, for which big prizes are awarded. At other seasons
the Eu.ddha is carried in procession among the tents, and all kneel-to
present the gifts, 0- these days no food must be taken, and only tea
passes the lips of young and old. Nor m+-.at any animal be killed, a
prohiei;ion which extends to the loss= insect or worm. The fury of heaven
will be visited upon any who breukn this law.
b. -Marriage: Mongol marriages are arranged by "brokers", who suggest likely
matches to both parties and arrange-the financial aspects of the affair.,
As sown as the contract is made the fPmi v of the bridegroom present Hate,
mutton, and kumis, a cream wines airs. betrothal gift. Hata is either a
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CCNF _.-=?e*
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a. rtgrgl_: The first duty of a Mongol woman on rising is to open the window
of the yurt; the next to pour water into the great jar for heating,' after,
which it S.s poured into the washing-pot. When this is ready the dwellers
in the tents are roused and in turn pour the hot water o ez' their" heads.
They use no basin, for they consider it sinful and dangerous- to let- the
same, water touch their body twice, in which they resemble Mohammedanan
sy the time that this ceremony of ablution is completed the women have
made tea. A cup is first served to the Buddha, after which all partake
freely. It is considtred very important to keep the hands clean, so they
are wiped on the clothes. The dirtier their greasy robes became-the prouder
they are, for the stains on their chests denote prosperity, that is, much
eating.
The Mongols are a healthy people on the whole, but smallpox is frequent
among them. A child who has survived this illness is called a "ripe man"i
one who has not yet had. it is called "raw". Only a "ripe man" can be
recommended for marriage, which gives some idea of the extent to which
smallpox is common. Their understanaiag of medicine is slight and it is to
their priest that they turn. In case of illness. If a?reading from the
Buddhist scriptures does not improve the patient's condition certkin drugs
are administered and if these fail the ear of the sick man is pierced by a
gold wi e on which iw of noral. They have Sweat faith in train
treatment and it is?a?saying among them that the child with a coral earring
is much blessed.
Hospitality is princely on the great plains- No sooner is the sound of-
hoof-boats hacrd than the read of- the Mongol?family hurxies from the tent
to great th(o traveller. He takes the rein ?oz the harms, while the other
-members of the household ling up in sign of wsloome, the women to the?sast,
the in +o the west., The sorgan door is raised and the guest is invited
to, art.& and sic beside the altar. Tea with milk and salt, is, then offered
to the visitor, followed by sour-milk cakes, If the guest is to spend the
night, orders are given that a cheep be brought to the tent for ela4ghtar.
It is always shown to the guest before being killad, we proof that good
meat is to be given to him. and that the animal is youngo lumii is drunk
at the meal and ary stranger can be sure of unfailing courtosy even thour;h
the visit may last several days. In tact, -if the wasther is baa-the
traveller is pressed to stay, for ill fortune must fall upon afp?man?wbc
allows a guest to depart in a storm. A noble guest is received 4411th sorry
honor and all the neighbors are invited to greet him and to share in-the
eating of mast. But if the traveller is a- young man it is he who mat-show
respect to his host and this he does by malting a oirouit of the tent b'eftra
entering and lays- aside his whip b,)fore he passes the door. It he ik a
relative, some small gift is expeot:.d of him. A ion-in-law usually'bri'ngs
a cookad sheep's head when he pays a oall. Bofors the-oompany?sit diwn?to
eat, the head ad tail. of the sheep are presented to the 3uddha. This
ceremony is never omitted, for to do so would be to court disaster.
In the spring of'every'year great festivals are held, the communkt
assembling round the Opul, a coniesl mound-.of stones shaped like h: pagoda,
..three or four feat high. When the ceremonies are concluded the young men
compete in horse races, for which big prizes are awarded. At other seasons
the Buddha is carried in procession among the tents, and all kneel to
prea4nt the, gifts. On these days no food must be taken, -rd orly tea
passes the lips of young and old. Nor must any animal ba killed, a
prohibition which es:tends to the least insect or worm. The ftirry~ of heaven
will. be visited upon any who breaks this law.
b. _Y A="": Mongol marriages are arranged by "brokers", who suggest likely
matches to both parties and arrange-the financial aspects of the affair,,
As soon as the contract is made the family of the bridegroom present Hata,
mutton, and kumis, a cream wine, as- a betrothal gift. Hata is either a
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piece of cloth or of silk, according to the wealth of the parties. _A piece
offerings. Next, the. "broker" takes the bridegroom to the house of, his bride
erd a Second piece of Hate. is _presented, s piece of gum being. placed within
the roll. This signifies that the marriage will be as binding as. though.
stuck with gum. Further gifts are then made to the bride's fami7.y, but ?
these are distributed by.tha.among their relatives and friends to indicate
that their daughter's. betrothal has been satisfactorily accomplished.
On the wedd.i.ng day the bride wears a red cap and a red gown, her face being
hidden by a.veil of thin cloth. The Lamas bless the happy couple, who kneel
in token of respect to the elders of her family.. Now she is net upon a horse
and led-tp her husband's tents, musicians walking befo'e her and all. the
onlookers giving cries of joy. At the gateway ':o the bridegroom's pasture
a passage from the Buddhist scriptures is read by a Lama and the couple
kneel once more, making obeisance to earth and to heaver, and then to the
altar of Buddha within the dwelling. When the bride and bridegroom are
seated upon the bed a sister-in-law of the house unbinds their hair and
plaits-the strands together, which signifies the closeness of the union.
After doing rbvarence to the Buddha the bride must kneel to the kitchen
god, and she is then taken by her sister-in-law to change into the dress
of a married.woman. Her hair is braided ir, two plaits which hang down
upon her.breasta. Once more she must salute the kitchen god and then she
is led back to her caamber,.where. from behind a screen she accepts the gifts
of the wedding guests, usually pieces of red cloth and sweetmeats or ease
other.dslic_,cy, The whole company now gather for the feast, consuming much
kumis and tea. Those who are eloquent, speak words of blessing and then
the guests sing and dance. For three days after the wedding all the duties
of the bride era performed by her sistsr-in--law, but after this period ohs
becomes a member of the household and enters upon her daily task..
Monogamy is strictly observed amaAg the Mongols, and no mar& is summed to
tics a second wife while the first it ctill in hi. houisb It is,2onsidered
disgraceful for, a ;pan not to be married and if he and him intended bride
are tea poor to wed, the aldsrs of the community give what aisimtano? is
needed to make th9 wedding possible*
o. iu* ttit Death is followed by fire burial, When a rich loan dies his
body is washed and wra-mod in white clothes. Then it is borno to is high
place? and. there, in the pressnos .f a Lama, is committed to the flume VASl.1i
its burns the priest~pronounos. i blessing, and the tam1.,y crowd round eta
observe hew complete is the burning. If all the bones are burned away this
in accepted as a .in that the dead man was not guilty of any mecv.t offenao
and that him body has been received into heaven. The bane a.h.is min4ledt
with incense and olisn xarth and from this is made a figure of,the dead
man, which is buried at a spot shown by the Lama. A pagoda i. always
built over the grave.
When a poor man dies these rites are not possible. The corpse i3 set apoa
the back of a horse and a oooopsny* of friends and relatives ride with it far
intu.the desert. It is now laid upon a heapp of stones and a smell fire is
kindled beside it, after which all ride rapidly away, never casting a?
glance behind theca. After three days the place is again visited and-if
the body haa.been completely devoured by-wild beasts the friends of the
dead man rejoice, knowing him to have been pure of heart. If the corpse
is found still unconsumed there is great distress and the Lamas are
called upon to make intercession for one so stained by sin that even the
wild beasts reject his fleob.- Ths.,?prissta call; upon the beasts and birds
of the desert to do t} r work qujckiy, cryinguout that tiae dead man is
less sinful than they think him. E entuaL.Lyi,)4he flesh is consumed and
all are-at peace. This ceremony is known as $heaven-buria].", far the birds
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are considered to be the servants of heaven. The tent of the dean man is
always considered unlucky by those who knew him. They move elsewhere and
none would willingly return to the place. In return for their services
the Lamas ere rewarced by the goods 'of the dead man being shared among
A son mourns one hundred days for nis parents and a wife the same length
of time fur her husband. For others the period is forty nine days, during
which there must be no feasting, no wearing of bright colors, and no
dressing of the hair. On the anniversary of a parentis death'the sdn burns
an oil-lamp in front of the Buddha, incense is mrned.and friends' are invited
to partake of wine. If 'Chore is a pagoda the sons and grandsons invite Lamas
to perform their ceremonies there but if there has been "heaven-burial" the
service is held in the son's tent and while tho scriptuire is read he'crids
towards the sky. There is no compulsion' for a widow to remarry, but she
often does so. 'Inheritance is simple and if there is son a
another aephev or a anv
male of near kinship'is adopted by the family, but one
is ever accepted:
U. mod 9, 7i ties: The Mongols of Sinkiang are not only a very hospitable people,
but are also carefree and if opportunity presents itself, scholarly. It is
not unusual for prosperous Mongol families, in Sinkiang, to send their children
to the coast of China, or even to Europe, for, an education. A'Mongol princess
of Tihwa, for example, has studied SnB,lieh in.eiping, French and medicine at
Brussels and in' addition speaks Bues$p as well .s her native tongue.
She, and other Mongol intelligentsia, are alert and modest enoughto adAit that
out 'of the c- ativeneae of the Ooaident new light is being shed' on how"man might
beet live. But they also feel that from their history customs and pE p le, the
Occident too has a great deal to learn.
1g. AW&M, In their ?oenaaio life the'Mongola of Siskiacg closely resembld the
basakhs of Sinkiang: In their aocial'organieationi the hereditary ?rinoles'of
the Mos?,ols enjoy s muoh atrongsr and much morn institutionalised feudal lower
than the sultans of the KasW tribes. One result'of this diflereaae is that
gar Flo ole ar? muoh corer Chas oor Rasakhs.
A-. tcc their future, while' Chevy are nut unintelligent e_M.d show exoelieat sense'
in the management of their own affa.irc 'they have no usu for any progress.
Their simple "castors having remained unaltee d for many ? hundred years. They
are not tostile to progress, brt are camplel;ely'unmoved by it. They preferred
to dote rather-than to'submit to the first reforms which the Soviets dOright to
thrust upon-them. Pasture is this far plentiful and the nomad, if left alone,
may play a useful part in the econom`, of Central Asia, for hb has 'knowledge
and skill which the scientific agriculturist does not poaseaa.
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