almost before
it has begun, and is compelled, in accordance with custom, to go,
accompanied by his father and mother, to the tent of the lady of his
heart. There he is received by her relations, who have been previously
notified of the intended call, and are found seated on rugs and mats
awaiting the arrival of their guests.

After the usual courtesies and salutations, the young man's father asks,
on behalf of his son, for the young lady's hand; and, if the answer is
favourable, the suitor places a square lump of yak _murr_ (yak butter) on
his betrothed's forehead. She does the same for him, and the marriage
ceremony is then considered over, the buttered couple being man and
wife.

If there is a temple close by, _Katas_, food and money are laid before
the images of Buddha and saints, and the parties walk round the inside of
the temple. Should there be no temple at hand, the husband and wife make
the circuit of the nearest hill, or, in default of anything else, the
tent itself, always moving from left to right. This ceremony is repeated
with prayers and sacrifices every day for a fortnight, during which time
libations of wine and general feasting continue, and at the expiration of
which the husband conveys his better half to his tent.

The law of Tibet, though hardly ever obeyed, has strict clauses
regulating the conduct of married men in their marital relations. So long
as the sun is above the horizon, no intercourse is permitted; and certain
periods and seasons of the year, such as the height of summer and the
depth of winter, are also proscribed.

[Illustration: WOMAN WHOSE FACE IS SMEARED WITH BLACK OINTMENT]

A Tibetan girl on marrying does not enter into a nuptial tie with an
individual but with all his family, in the following somewhat complicated
manner. If an eldest son marries an eldest sister, all the sisters of the
bride become his wives. Should he, however, begin by marrying the second
sister, then only the sisters from the second down will be his property.
If the third, all from the third, and so on. At the same time, when the
bridegroom has brothers, they are all regarded as their brother's wife's
husbands, and they one and all cohabit with her, as well as with her
sisters if she has any.

The system is not simple, and certainly not very edifying, and were it
not for the odd _savoir faire_ of the Tibetan woman, it would lead to
endless jealousies and unpleasantness: owing, however, largely, no doubt,