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<body>
<div>*** START OF THE PROJECT GUTENBERG EBOOK 68898 ***</div>
<div class="front">
<div class="div1 cover"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody">
<p class="first"></p>
<div class="figure cover-imagewidth"><img src="images/front.jpg" alt="Original Front Cover." width="472" height="720"></div><p>
</p>
</div>
</div>
<div class="div1 frenchtitle"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody">
<p class="first center large">JOURNEY TO LHASA AND CENTRAL TIBET.
</p>
</div>
</div>
<div class="div1 frontispiece"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody">
<p class="first"></p>
<div class="figure frontispiecewidth" id="frontispiece"><img src="images/frontispiece.jpg" alt="SARAT CHANDRA DAS, C.I.E." width="407" height="617"><p class="figureHead">SARAT CHANDRA DAS, <abbr title="Companion of the Most Eminent Order of the Indian Empire">C.I.E.</abbr></p>
</div><p>
</p>
</div>
</div>
<div class="div1 titlepage"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody">
<p class="first"></p>
<div class="figure titlepage-imagewidth"><img src="images/titlepage.png" alt="Original Title Page." width="481" height="720"></div><p>
</p>
</div>
</div>
<div class="titlePage">
<div class="docTitle">
<div class="mainTitle">JOURNEY<br>
TO<br>
LHASA AND CENTRAL TIBET.</div>
</div>
<div class="byline">BY<br>
<span class="docAuthor">SARAT CHANDRA DAS, C.I.E.,</span><br>
<i>Of the Bengal Educational Service, Member of the Asiatic Society, Bengal, etc.</i>
<br>
EDITED BY<br>
<span class="docAuthor">THE HON. W. W. ROCKHILL.</span></div>
<div class="docImprint">LONDON:<br>
JOHN MURRAY, ALBEMARLE STREET.<br>
1902.</div>
</div>
<p></p>
<div class="div1 imprint"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody">
<p class="first center small">PRINTED BY<br>
WILLIAM CLOWES AND SONS, LIMITED,<br>
LONDON AND BECCLES.
<span class="pageNum" id="pb.v">[<a href="#pb.v">v</a>]</span></p>
</div>
</div>
<div class="div1 introduction"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead">
<h2 class="main">INTRODUCTION.</h2>
</div>
<div class="divBody">
<p class="first">Sarat Chandra Das was born in the town of Chittagong, in Eastern Bengal, in 1849,
in a Hindu family of the <i>vaidya</i>, or medical caste. He received his education in the Presidency College at Calcutta,
where he became favourably known to Sir Alfred Croft, the present Director of Public
Instruction of Bengal, who ever since has been his friend and guide in his geographical
and literary work, and by whose representations to the Indian Government it became
possible for him to perform his important journeys into Tibet.
</p>
<p>While still in the engineering department of the college he was appointed in 1874
head master of the Bhutia Boarding School, just opened at Darjiling by order of the
Lieutenant-Governor of Bengal, Sir George Campbell. Sarat Chandra at once applied
himself with characteristic energy to the study of the Tibetan language, and established
friendly relations with the Raja of Sikkim and many of the leading lamas in that country,
to which he made several short trips in the succeeding years.
</p>
<p>In 1878, lama Ugyen-gyatso, who was attached to his school as Tibetan teacher, was
sent to Tashilhunpo and Lhasa with tribute from his monastery, and advantage was taken
of this opportunity to ascertain whether permission could not be obtained from the
Tibetan authorities for Sarat Chandra to visit Tibet. The lama was so fortunate as
to obtain from the Prime Minister of the Panchen rinpoche of Tashilhunpo an invitation
for Sarat Chandra to visit that great centre of lamaist learning, of which George
Bogle and Samuel Turner have left us such interesting descriptions; and, so as further
to insure his safety and justify his presence in the country in the eyes of the suspicious
lamas and Chinese, the Minister had the Babu’s name entered as a student of theology
in the Grand Monastery of that <span class="pageNum" id="pb.vi">[<a href="#pb.vi">vi</a>]</span>place. A passport was also brought Sarat Chandra by the lama, issued to him by the
Prime Minister, by which a choice of roads to enter Tibet was given him, and his safe
conduct insured to Shigatse.
</p>
<p>Armed with these credentials, Sarat Chandra set out for Tashilhunpo in June, 1879,
accompanied by lama Ugyen-gyatso, and there he remained for nearly six months, the
guest of the Prime Minister, with whose assistance he was able to make a careful examination
of the rich collections of books in the great libraries of the convent, bringing back
with him to India a large and valuable collection of works in Sanskrit and Tibetan.
He also explored during this journey the country north and north-east of Kanchanjinga,
of which nothing was previously known, noting with great care observations of bearing
and distances. Not the least valuable result of this journey was, however, the friendly
relations which the traveller was able to establish with the liberal and powerful
Prime Minister, who, deeply interested in western civilization and its wonderful discoveries,
of which he had learned much from the mouth of Sarat Chandra, requested him to come
back again to Tashilhunpo, to instruct him further in the wonders of the west.
</p>
<p>An account of this first journey was printed by the Bengal Government some time after
the author’s return, with a prefatory note by the traveller’s friend, Sir Alfred Croft.
As the route therein described is the same as that followed by the traveller in his
second and more extended journey of 1881–82, and as the results of his studies in
Tibet in 1879, as shown in this report, bear nearly exclusively on historical and
religious subjects, it has been deemed advisable to omit it from the present publication,
embodying in footnotes all such details as have been found in it bearing on the geography
and ethnology of Tibet, and which are not in the later and fuller report.
</p>
<p>The year 1880 was passed by Sarat Chandra at his home in Darjiling, working on papers
on the history, religion, ethnology, and folk-lore of Tibet, drawn from the data collected
during his journey. These papers, most of them of great value to Oriental students,
have since appeared in the <i>Journal</i> of the Bengal Asiatic Society and in that of the Buddhist Text Society of India,
which Sarat Chandra founded in 1892, and of which he has since remained the secretary.
<span class="pageNum" id="pb.vii">[<a href="#pb.vii">vii</a>]</span></p>
<p>In November, 1881, in fulfilment of the promise previously made to the Prime Minister
of the Panchen rinpoche, Sarat Chandra started on his second journey to Tibet, again
accompanied by Ugyen-gyatso, who acted as secretary, collector, and surveyor, though
much of the later work, including the extremely important survey of Lake Palti (Yamdo
tso), was done by the traveller himself. Sarat Chandra again established his headquarters
at Tashilhunpo, whence he made various excursions along both banks of the great Tsangpo,
from Sakya in the west to Samye and Tse-tang in the east. He was also so fortunate
as to be able to make a short visit to Lhasa, which had only been done twice by native
explorers prior to his time, once in 1866 by Nain Singh, and again in 1880 by Kishen
Singh, the latter making a detailed map of the whole city and its environs. He was
present at an audience of the Tale lama, and visited a number of the important monuments
of the city; but for various reasons, especially of a prudential nature, he was prevented
from seeing many places of great interest in and around the city; but his valuable
notes are a most important addition to the descriptions left us by previous travellers.
</p>
<p>After this brief visit to the capital of Tibet, Sarat Chandra explored the valley
of the Yalung, where Tibetan civilization is said to have first made its appearance,
gathering everywhere, with the usual thoroughness which distinguishes his work, valuable
information concerning each locality traversed. In January, 1883, he re-entered India
after an absence of about fourteen months.
</p>
<p>The report of this journey was printed in two separate publications by order of the
Government of Bengal. They are entitled, “Narrative of a Journey to Lhasa,” and “Narrative
of a Journey Round Lake Palti (Yamdok), and in Lhokha, Yarlung, and Sakya.” For various
reasons these reports were kept as strictly confidential documents by the Indian Government
until about 1890, when selections from them, bearing exclusively upon the ethnology
of Tibet, however, appeared in an article in the July number of the <i>Contemporary Review</i>, and five years later further extracts from them were published in the August number
of the <i>Nineteenth Century</i>. It is these reports which, with only such slight modifications as have <span class="pageNum" id="pb.viii">[<a href="#pb.viii">viii</a>]</span>seemed absolutely necessary to make the narrative connected, are published in the
present volume.
</p>
<p>In 1885, when the Government of India contemplated sending a mission to Tibet, and
the late Honourable Colman Macauley was sent by it to Peking to obtain the necessary
authorization of the Chinese Government to the projected embassy, Sarat Chandra accompanied
him to the Chinese capital, where he remained several months in the early part of
the year. It was during this visit to Peking that I became acquainted with the Babu,
to whom I felt strongly drawn by my lifelong interest in Tibetan studies. Sarat Chandra
lived, while at Peking, in the lamasery outside the An-ting gate, known as the Hsi
Huang ssu, and in which all Tibetan traders stop when at Peking. He wore the dress
common to lamas in China, and was always called the “Ka-che lama,” or “the lama from
Kashmir.” His knowledge of Tibetan, his extensive travels, and his courteous manners
gained for him the friendship of many of the lamas, among others of the Chang-chia
Hutuketu, the Metropolitan of the lama church in China. Had the mission ever been
sent to Tibet, it was understood that Sarat Chandra was to accompany it, and he would
have rendered it valuable service; but the project was abandoned, and since then the
Babu has bent all his energies to the publication of Tibetan texts and to the preparation
of other works on Buddhism while living in Darjiling, where he holds the position
of Tibetan translator to the Government of Bengal.
</p>
<p>The services he rendered Mr. Macauley while in Peking were deemed, however, of such
value by the Indian Government, that on his return to Bengal he was given the title
of Rai Bahadur, and created a Companion of the Order of the Indian Empire, and in
1887 the Royal Geographical Society awarded him the “Back Premium” for his geographical
researches.
</p>
<p>The amount of literary work accomplished by Sarat Chandra since his return from Tibet
in 1883 is enormous in bulk, and its value to students cannot be over-estimated. He
brought back with him from his travels over two hundred volumes, manuscripts or block-prints,
obtained from the great libraries in Tibet, a number of them in Sanskrit, and for
many centuries past lost in India. From these <span class="pageNum" id="pb.ix">[<a href="#pb.ix">ix</a>]</span>sources he has drawn for the preparation of the valuable papers which he has since
published, a list of which would occupy several pages. Besides a large number of translations
into English of Tibetan texts, he has edited in Sanskrit for the ‘Bibliotheca Indica’
Kshemendra’s poem, entitled “Avadana Kalpalata,” which he was so fortunate as to discover
in Lhasa, and in Tibetan an historical work of great value, another giving the history
of the pre-Buddhist or Bon religion of Tibet, a very valuable native grammatical work,
and others too numerous to mention. He is now engaged, and has well on through the
press, a Tibetan-English dictionary, which, he tells me, will be of about two thousand
pages, exclusive of a Sanskrit-English appendix of Buddhist terms.
</p>
<p>This brief notice of Sarat Chandra’s literary work will suffice, however, to show
that his labours in this field are as important as those which he has rendered to
geography. Personally, I am under a lasting debt of gratitude to him for the valuable
information which he gave me while in Peking, and which was later on of great use
to me during my explorations in Tibet, and I hold myself particularly fortunate in
having been chosen by the Royal Geographical Society to edit his reports, as it is
a means of publicly expressing my indebtedness to him, and also, I trust, of helping
him to take the place he so justly deserves beside Csoma de <span class="corr" id="xd31e199" title="Source: Koros">Kőrös</span>, as one of the greatest pioneers of exploration and discovery in Tibet.
</p>
<p>This introductory note would not be complete if further reference were not made to
the Babu’s faithful companion and assistant in his two journeys to Tibet, lama Ugyen-gyatso.
The lama, who is a Tibetan from Sikkim and connected with the reigning family of that
State, was born in 1851 at Yangang, and at the age of ten entered the lamasery of
Pema-yangtse, where he took the usual course of monastic studies for twelve years.
In 1873 he visited, for the first time, Darjiling in the suite of the Raja of Sikkim,
and a little later on in the same year he was designated by that Prince, and at the
request of the Deputy-Commissioner, Mr. Edgar, to fill the post of Tibetan teacher
at the Bhutia school at Darjiling, which it was proposed to open. For a time the lama
was employed in the office of the Deputy-Commissioner, and accompanied that officer
on a visit to <span class="pageNum" id="pb.x">[<a href="#pb.x">x</a>]</span>Sikkim. In 1874 he entered upon his duties as teacher in the school, and continued
there until 1878, when he went to Tibet, as previously noted, to bear tribute from
his lamasery to the heads of the church. During the lama’s residence at Darjiling
he had been instructed in the use of such surveying instruments as it is customary
for the trans-frontier surveyors to use, and the accurate work which he did during
his various journeys bears witness to the thoroughness with which he was instructed
and to his own ability. From this journey of 1878, the lama brought back with him
the passport which enabled Chandra Das to make his two journeys to Tibet, in both
of which he accompanied him, rendering him everywhere true and valuable service.
</p>
<p>The discovery by Sarat Chandra in 1882 of the true dimensions and shape of Lake Palti,<a class="noteRef" id="xd31e208src" href="#xd31e208">1</a> seemed to Sir Alfred Croft so important that in June, 1883, he despatched the lama
to cover the same ground in order to check off, verify, and complete the survey of
the Babu. This he successfully did, adding only to the latter’s work a small portion
to the south-east of the lake, but establishing the great accuracy of the previous
survey. He also explored the Lhobrak (Manas) valley, and again visited Lhasa, returning
to India by way of the Tang la and Chumbi valley, and reaching Darjiling in December
of the same year. A report of this work was prepared by Colonel, now Sir Thomas, Holdich,
and appeared in the “Report of the Explorations in Sikkim, Bhutan, and Tibet from
1856 to 1886,” which was published in 1889 by the Trigonometrical Survey of India,
and is frequently quoted in the notes to the present narrative.
</p>
<p>Since then the lama, whose services have been rewarded by the Indian Government with
the title of Rai Bahadur, a silver medal and a grant of money, has been employed as
chief Tibetan translator to Government, serving in that capacity during the late Sikkim
expedition, and has also given valuable assistance to Sarat Chandra in editing Tibetan
texts.
</p>
<p class="signed">W.&nbsp;W. ROCKHILL.
</p>
<p class="dateline"><span class="sc">Block Island</span>, <abbr title="United States of America">U.S.A.</abbr>,<br>
<i>July 27, 1899</i>.<a class="noteRef" id="xd31e227src" href="#xd31e227">2</a>
<span class="pageNum" id="pb.xi">[<a href="#pb.xi">xi</a>]</span></p>
</div>
<div class="footnotes">
<hr class="fnsep">
<div class="footnote-body">
<div class="fndiv" id="xd31e208">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e208src">1</a></span> Sarat Chandra has, in honour of Sir Alfred Croft, named the lake Yamdo Croft. See
<i>Journ. Buddh. Text Soc.</i>, iv. pt. iii. p. iv.&nbsp;<a class="fnarrow" href="#xd31e208src" title="Return to note 1 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e227">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e227src">2</a></span> The publication of this volume has been unavoidably delayed.&nbsp;<a class="fnarrow" href="#xd31e227src" title="Return to note 2 in text.">↑</a></p>
</div>
</div>
</div>
</div>
<div id="toc" class="div1 contents"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead">
<h2 class="main">CONTENTS.</h2>
<table class="tocList">
<tr>
<td class="tocDivNum">CHAPTER</td>
<td class="tocDivTitle" colspan="7">
</td>
<td class="tocPageNum">PAGE</td>
</tr>
<tr>
<td class="tocDivNum">I.</td>
<td class="tocDivTitle" colspan="7"> <a href="#ch1" id="xd31e244"><span class="sc">Journey from Darjiling to Tashilhunpo</span></a> </td>
<td class="tocPageNum">1</td>
</tr>
<tr>
<td class="tocDivNum">II.</td>
<td class="tocDivTitle" colspan="7"> <a href="#ch2" id="xd31e254"><span class="sc">Residence at Tashilhunpo</span></a> </td>
<td class="tocPageNum">45</td>
</tr>
<tr>
<td class="tocDivNum">III.</td>
<td class="tocDivTitle" colspan="7"> <a href="#ch3" id="xd31e264"><span class="sc">Journey to Dongtse</span></a> </td>
<td class="tocPageNum">69</td>
</tr>
<tr>
<td class="tocDivNum">IV.</td>
<td class="tocDivTitle" colspan="7"> <a href="#ch4" id="xd31e274"><span class="sc">Residence at Tashilhunpo, and preparations for Journey to Lhasa</span></a> </td>
<td class="tocPageNum">104</td>
</tr>
<tr>
<td class="tocDivNum">V.</td>
<td class="tocDivTitle" colspan="7"> <a href="#ch5" id="xd31e284"><span class="sc">From Tashilhunpo to Yamdo Samding, and thence to Lhasa</span></a> </td>
<td class="tocPageNum">122</td>
</tr>
<tr>
<td class="tocDivNum">VI.</td>
<td class="tocDivTitle" colspan="7"> <a href="#ch6" id="xd31e294"><span class="sc">Residence at Lhasa</span></a> </td>
<td class="tocPageNum">148</td>
</tr>
<tr>
<td class="tocDivNum">VII.</td>
<td class="tocDivTitle" colspan="7"> <a href="#ch7" id="xd31e304"><span class="sc">Government of Lhasa—Customs, Festivals, etc.</span></a> </td>
<td class="tocPageNum">171</td>
</tr>
<tr>
<td class="tocDivNum">VIII.</td>
<td class="tocDivTitle" colspan="7"> <a href="#ch8" id="xd31e314"><span class="sc">Return to Tashilhunpo and Ugyen-gyatso’s visit to the Bonbo Sanctuary of Rigyal Sendar</span></a> </td>
<td class="tocPageNum">195</td>
</tr>
<tr>
<td class="tocDivNum">IX.</td>
<td class="tocDivTitle" colspan="7"> <a href="#ch9" id="xd31e324"><span class="sc">Funeral of the Panchen Rinpoche—Visit to the Great Lamasery of Samye and to Yarlung</span></a> </td>
<td class="tocPageNum">213</td>
</tr>
<tr>
<td class="tocDivNum">X.</td>
<td class="tocDivTitle" colspan="7"> <a href="#ch10" id="xd31e334"><span class="sc">Visit to Sakya and Return to India</span></a> </td>
<td class="tocPageNum">237</td>
</tr>
<tr>
<td class="tocDivNum">XI.</td>
<td class="tocDivTitle" colspan="7"> <a href="#ch11" id="xd31e345"><span class="sc">Social Divisions—Marriage—Funerals—Medicine—Festivals</span></a> </td>
<td class="tocPageNum">246</td>
</tr>
</table>
<p><span class="pageNum" id="pb.xiii">[<a href="#pb.xiii">xiii</a>]</span></p>
</div>
</div>
<div class="div1 contents"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead">
<h2 class="main">LIST OF ILLUSTRATIONS.</h2>
<table class="tocList">
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"> </td>
<td class="tocPageNum">PAGE</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#frontispiece"><span class="sc">Portrait of Sarat Chandra Das</span></a> </td>
<td class="tocPageNum"><i>Frontispiece</i></td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p001"><span class="sc">Map showing the Routes of Sarat Chandra Das through Sikkim and Tibet</span></a> </td>
<td class="tocPageNum">1</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p009"><span class="sc">A Kirati Woman of the Limbu Tribe</span></a> </td>
<td class="tocPageNum">9</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p025"><span class="sc">Sikkim Soldier</span></a> </td>
<td class="tocPageNum">25</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p042"><span class="sc">Sarat Chandra crossing the Donkhya Pass</span></a> </td>
<td class="tocPageNum">42</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p045"><span class="sc">Town of Shigatse</span></a> </td>
<td class="tocPageNum">45</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p050"><span class="sc">The Grand Monastery of Tashilhunpo</span></a> </td>
<td class="tocPageNum">50</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p058"><span class="sc">Khandro Ye-shes. Padma Sambhava. Lha-cham Mandara sa</span></a> </td>
<td class="tocPageNum">58</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p073"><span class="sc">Chang-sa Rgyab-pa, Wine-drinking concluding Wedding Ceremonies</span></a> </td>
<td class="tocPageNum">73</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p115"><span class="sc">Black-hat Dance (Shanag Cham)</span></a> </td>
<td class="tocPageNum">115</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p120"><span class="sc">A Lhacham, or Lady of Rank</span></a> </td>
<td class="tocPageNum">120</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p125"><span class="sc">Tibetan Nobleman</span></a> </td>
<td class="tocPageNum">125</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p136"><span class="sc">Nam Tos-sras (Vaisravana), the Guardian King of the North</span></a> </td>
<td class="tocPageNum">136</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p140"><span class="sc">The Disposal of the Dead (by cutting the Corpse into pieces)</span></a> </td>
<td class="tocPageNum">140</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p149"><span class="sc">Plan of Lhasa</span></a> </td>
<td class="tocPageNum">149</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p151"><span class="sc">Plan of the City of Lhasa</span></a> </td>
<td class="tocPageNum">151</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p154"><span class="sc">Potala, the Residence of the Dalai Lama, at Lhasa</span></a> </td>
<td class="tocPageNum">154</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p158"><span class="sc">Paldan Lhamo (srimati-devi)</span></a> </td>
<td class="tocPageNum">158</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p160"><span class="sc">Cho-Khang, the Grand Temple of Buddha, at Lhasa</span></a> </td>
<td class="tocPageNum">160</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p164"><span class="sc">Funeral Procession</span></a> </td>
<td class="tocPageNum">164</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p166"><span class="sc">Potala, the Palace of the Grand Lama</span></a> </td>
<td class="tocPageNum">166</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p175"><span class="sc">Lama delivering an Oracle</span></a> </td>
<td class="tocPageNum">175</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p200"><span class="sc">A Little Girl, daughter of a Tibetan Nobleman</span></a> </td>
<td class="tocPageNum">200</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p201"><span class="sc">Picnic in a Grove</span></a> </td>
<td class="tocPageNum">201</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p215"><span class="sc">Glaciers of Kanglachan Pass</span></a> </td>
<td class="tocPageNum">215</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p219"><span class="sc">River Zemu, Chatangla Pass</span></a> </td>
<td class="tocPageNum">219</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p223"><span class="sc">Glacial Lake and Moraines at the Source of the Zenni</span></a> (?) </td>
<td class="tocPageNum">223</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p229"><span class="sc">Cane Bridge on the Rungit River</span></a> </td>
<td class="tocPageNum">229</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p233"><span class="sc">Bridge at Bri, near Yangyang</span></a> </td>
<td class="tocPageNum">233</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p239"><span class="sc">Waterfall below Pachungri, between Gera-tang and Metang</span></a> </td>
<td class="tocPageNum">239</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p243"><span class="sc">Khamba Djongpon’s Encampment on a Moraine beyond Kangchan Jang Mountain</span></a> </td>
<td class="tocPageNum">243</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p249"><span class="sc">Semarinu and adjoining Snowy Mountain</span></a> </td>
<td class="tocPageNum">249</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#p253"><span class="sc">Snow Mountains beyond Chattayla Pass</span></a> </td>
<td class="tocPageNum">253</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><a href="#map"><span class="sc">Map of Tibet and the surrounding Regions</span></a> </td>
<td class="tocPageNum"><i>At end</i></td>
</tr>
</table>
<p></p>
</div>
</div>
<div class="div1 last-child map"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody">
<p class="first"></p>
<div class="figure p001width" id="p001"><a href="images/p001h.png"><img src="images/p001.png" alt="MAP SHOWING THE ROUTES OF SARAT CHANDRA DAS THROUGH SIKKIM AND TIBET 1879 AND 1882" width="720" height="488"></a><p class="figureHead">MAP SHOWING THE ROUTES OF SARAT CHANDRA DAS THROUGH SIKKIM AND TIBET 1879 AND 1882</p>
<p class="first">Published by the Royal Geographical Society</p>
</div><p>
<span class="pageNum" id="pb1">[<a href="#pb1">1</a>]</span></p>
</div>
</div>
</div>
<div class="body">
<div id="ch1" class="div1 chapter"><span class="pageNum">[<a href="#xd31e244">Contents</a>]</span><div class="divHead">
<h2 class="super">JOURNEY TO LHASA AND CENTRAL TIBET.</h2>
<h2 class="label">CHAPTER I.</h2>
<h2 class="main">JOURNEY FROM DARJILING TO TASHILHUNPO.</h2>
</div>
<div class="divBody">
<p class="first"><i>November 7, 1881.</i>—On the night of my departure from Darjiling,<a class="noteRef" id="xd31e618src" href="#xd31e618">1</a> the moon was shining brightly, though some dark clouds presaged a slight fall of
rain. Our eyes often turned with anxiety towards the mountain-tops on the eastern
outskirts of Nepal, to see if snow was falling on them; and the fear of death in the
snows and the hope of overcoming the obstacles of nature alternated within me as I
left my home in Darjiling, soon to bid a long farewell to my native land, with but
faint hope that I would ever see it again.
</p>
<p>I rode on silently, and, to my great relief, unnoticed by any one, save one or two
Bhutias on their way towards Darjiling, and in the stillness of the night we could
hear the songs of the workwomen of Takvar and the music of their pipes and drums.
Coming to the river, which was rather broad at this season of the year, I met lama
Ugyen-gyatso, who was waiting to help me across. Three or four bamboos loosely laid
over the main stream enabled us to cross, though with some difficulty, and with the
help of an intelligent Bhutia attendant I was able to push on over the narrow slippery
path till half-past one, when I reached Gok, now a deserted village, where, in place
of the dozen shops and pretty Buddhist shrine which formerly marked the place, I found
but a cow-shed where a Nepali was snoring fast asleep. It was here that the up-country
grain-sellers used to come to buy large quantities of Indian corn and cardamom seed
to resell in the Darjiling bazar.
<span class="pageNum" id="pb2">[<a href="#pb2">2</a>]</span></p>
<p>Spreading our rugs in the long grass near the cow-shed, we tried to rest for a while;
but what with the unevenness of the ground, insects creeping over me, the prickly
points of brambles and weeds penetrating the thin rug on which I lay, and a shower
of rain which wetted us through, we could get no sleep, so we started again at four
in the morning. The path, hardly a foot broad, was choked with weeds and long grass.
Lighting my lantern, I followed Phurchung, my shot-gun tied across the top of the
load he carried, and with many a slip and tumble we reached the valley of the Rummam
at daybreak.
</p>
<p><i>November 8.</i>—The Rummam, one of the principal feeders of the Great Rungit, rises in the Singli
mountains, and forms the boundary between British territory and independent Sikkim
on the north-west, all the country to the right (south) of it belonging to the former
Government. We found it a raging torrent, and only spanned by a light footbridge of
bamboo poles resting on a huge boulder in the middle of the stream, and held down
by rocks. The Lepchas and Limbus catch fish, sometimes of considerable size, in the
cold season in the pools in the river-bed, which the former sell in the Darjiling
bazar. <i>Sal</i> trees were abundant, and on the hill-slopes we saw cardamom and cotton now ready
to be picked. On the larger patches of cultivation, guards were stationed in bamboo
watch-houses to scare away the monkeys and bears with bamboo clappers. I was told
that a large species of monkeys, besides the small variety of which we saw a few,
are found in this valley, and that they are a terror to the peasants and to solitary
female travellers.<a class="noteRef" id="xd31e630src" href="#xd31e630">2</a> To kill these the Lepchas use dogbane and other poisonous roots, which they mix with
cooked edible roots or rice.
</p>
<p>On nearing the bridge, we fell in with some twenty men carrying oranges to Darjiling,
but I was fortunately able to pass by unnoticed. After a short rest, during which
I had some breakfast, and changed my Indian dress for a Tibetan one, we resumed our
journey uphill, leaving the Mitogang road on our right. Antelope and wild goat abound
hereabout, but the villagers shoot but little: they are so poor <span class="pageNum" id="pb3">[<a href="#pb3">3</a>]</span>that they have hardly a dozen matchlocks among them all. Nepalese settlers are numerous
here, and I noticed some Brahmans and Chetris who live chiefly by selling milk and
butter. We passed several paddy fields made on terraces along the hillsides, where
ploughs drawn by bullocks were used; but the Bhutias neither terrace the hillsides
nor do they use ploughs, but keep to their time-honoured implements, hoes and clubs
(<i>in</i>) of oak, by which they get but scanty returns. The Limbus<a class="noteRef" id="xd31e645src" href="#xd31e645">3</a> till the ground for three consecutive years, and then leave it fallow for three,
when the weeds are cut and burnt, and it is again put under cultivation.
</p>
<p>After ascending several hills by steep paths, we came to the top of a ridge marked
by a <i>mendong</i> and a <i>chorten</i>,<a class="noteRef" id="xd31e656src" href="#xd31e656">4</a> and from whence a picturesque view of the valley of Dhuramdien, dotted with numerous
houses, and of the surrounding country is obtained. This spot is called <i>Mani-dara</i> by the Pahirias, and <i>Chorten-gang</i> by the Bhutias, both names meaning “the ridge of the sacred <i>stupa</i>.” Here we halted by the side of a rill, and purchased two bottles of <i>murwa</i> beer<a class="noteRef" id="xd31e685src" href="#xd31e685">5</a> and vegetables from some Limbus.
</p>
<p><i>November 9.</i>—Our way led along an easy path by Limbu houses with sheepfolds and pigsties in front
of them, and around which a few goats and cows were also seen. The Limbu fowls, by
the way, are not so large as those of the Bhutias. As I journeyed on we talked of
some of the Limbu<a class="noteRef" id="xd31e697src" href="#xd31e697">6</a> customs, the most remarkable of which is that <span class="pageNum" id="pb4">[<a href="#pb4">4</a>]</span>of beating drums on every trivial occasion. Every Limbu family, be it poor or rich,
possesses, as a rule, three or four tambourine-shaped drums, which they beat on going
out of or returning to their villages. The wife or children beat them in honour of
the husband when he goes out, and the latter when he leaves the house.
</p>
<p>Crossing the range we entered a richer country, as was evidenced by the vegetation
and the abundance of trees. We saw long canes growing luxuriantly, and there was quite
a large grove of plantation trees, showing the warm climate the country enjoys.
</p>
<p><i>November 10.</i>—The sky was cloudy and the atmosphere filled with fog when we set out. Along the
banks of the streams we had to cross grew tall pines and giant ferns, while thick
brushwood, ferns and rattans lined the banks, the water dashing down from the hill-tops
in cascades. Pushing our way through the dense forests of the Hi range, the sky scarcely
visible through the lofty oaks, pines and magnolias, we reached after an hour’s hard
ascent the Rishi chorten, near which is a moss-covered <i>mendong</i>. The Hi La commences here, and from it one commands an excellent <span class="pageNum" id="pb5">[<a href="#pb5">5</a>]</span>view of South-Western Sikkim, including Tonglo and Singli, and the hills of Darjiling.
In the thickets roundabout were to be seen the tracks of wild pigs, and the woods
were alive with monkeys which feed on acorns.
</p>
<p>At about 1 p.m. we reached the top of the range, some 6000 feet above the level of
the sea. Crossing a number of brooks which empty into the Rishi, we came to some cowsheds,
where I would have liked to have rested; but no rest was possible, for I could see
the leeches<a class="noteRef" id="xd31e730src" href="#xd31e730">7</a> spanning their length with swift but measured paces, making for me with haste.
</p>
<p>At 4 p.m. we commenced our descent from the top of the ridge, which is marked by a
<i>lartsé</i><a class="noteRef" id="xd31e740src" href="#xd31e740">8</a>—here a bush of dwarf bamboos, with scraps of red cloth tied to it, near which Phurchung
uttered his <i>lha sol</i>,<a class="noteRef" id="xd31e748src" href="#xd31e748">9</a> or invocation to the mountain deities. We halted for the night in a little clearing
in the jungle at the foot of a gigantic oak, a few miles above the village of Lingcham.
The giant nettle creeper here attains its largest growth, some more than 100 feet
long. The tree nettle also abounds in this forest, and our servants found also the
common nettle, the tender leaves of which make excellent soup.<a class="noteRef" id="xd31e756src" href="#xd31e756">10</a>
</p>
<p><i>November 11.</i>—The sky was overcast, and there was rain and sunshine at the same time, a phenomenon
the Bhutias call <i>metog-charpa</i>, or “flowery shower.” The village of Hi, by which we passed, contains several Bhutia,
Lepcha, and Limbu houses.<a class="noteRef" id="xd31e774src" href="#xd31e774">11</a> The latter <span class="pageNum" id="pb6">[<a href="#pb6">6</a>]</span>people seem to be prosperous; they cultivate rice on irrigated terraces, and use a
plough drawn by buffaloes. A few hundred yards above the River Kalai (also called
Kalhait) we saw cardamom patches carefully fenced. The Kalai river, which we found
rapid at even this season of the year, rises in the Singli pass, and after a circuitous
course of about 20 miles, empties into the great Rungit near the foot of Tashiding
hill. Villages are numerous along the river for many miles; they are situated on ridges,
which look like lateral ribs of a range running on either side of the Kalai from west
to east, generally sending out southerly spurs.
</p>
<p>The Kalai is overhung on both sides by lofty trees growing on steep banks apparently
inaccessible when looked at from the river bank. The river is bridged by two long,
stout bamboos resting on a huge boulder in the middle of the stream, and weighted
down with slabs of stone.
</p>
<p>In the shallow part of the stream piles have been driven to hold bamboo nets for capturing
fish. This torrent is well known for its delicious fish; and we saw growing by some
of the Limbu houses the <i>na-dag-shig</i>,<a class="noteRef" id="xd31e800src" href="#xd31e800">12</a> a tree, the leaves of which are used to poison fish which swarm in the stagnant pools
in the river.
</p>
<p>There are five classes of priests among the Limbu people, who perform their religious
and secular ceremonies. They are called <i>Phedangba</i>, <i>Bijua</i>, <i>Dami</i>, <i>Baidang</i>, and <i>Srijanga</i>.<a class="noteRef" id="xd31e826src" href="#xd31e826">13</a>
</p>
<p>The Phedangba enjoy the privilege of conducting the religious ceremonies, and of dealing
in omens and fortune-telling. The <span class="corr" id="xd31e833" title="Source: Bijuba">Bijua</span> are trained to the Shamanic worship, of which fantastic dances are the characteristic
feature. The third order practice witchcraft exclusively, and are said to be able
to expel evil spirits through the <span class="pageNum" id="pb7">[<a href="#pb7">7</a>]</span>mouth. The fourth class, called Baidang, are physicians, the name Baidang being undoubtedly
derived from the Sanskrit <i>Baidya</i>. The fifth, which is the most important of the five orders, has the exclusive privilege
of interpreting the religious books, and of studying religious observances and rites.
My informant, though a Srijanga, combined in his person the qualifications of the
other four orders; hence his great reputation among the Limbus, who considered him
endowed with divine attributes.
</p>
<p>Leaving the banks of the Kalai, we pushed on uphill through long grass and reed thickets,
where wild pigs were numerous and the porcupine abounds.<a class="noteRef" id="xd31e842src" href="#xd31e842">14</a> The latter animal is said to do much harm to pulse and radish fields, and destroys
a great many of the wild yams on which the people chiefly subsist. On ascending about
3000 feet above the Kalai valley, we enjoyed distant views of Pema-yangtse, Yantang,
Hi, Sakyang, and other villages on the high flat ridges on either side of the Kalai
and Ratong rivers, and on our right was the village of Lingcham with its orange groves
and numerous <i>murwa</i> fields. We halted near a Limbu house, and the coolies plucked wild onions (<i>lagog</i>)<a class="noteRef" id="xd31e851src" href="#xd31e851">15</a> growing in the crevices of the rocks, with which they seasoned their curries. This
<i>lagog</i>, though smelling like the common garlic, is not half so strong, and gives a peculiar
flavour to meat. It is said to produce coughing.
</p>
<p><i>November 12.</i>—We continued to ascend by a hardly discernible trail, passing patches of Indian corn
and a few miserable Limbu houses: one woman we saw was carrying a basketful of wild
apricots. At 2 p.m. we reached the top of the ridge, on the furthest extremity of
which to our right was the Sangnag Choiling (pronounced Changachelling) monastery,
while near the path we were following was an old moss-covered <i>chorten</i>.
</p>
<p>Passing through dense woods of oaks and pines, and pushing our way through thickets
of tree-nettle and underbrush, we reached, after two hours, the little village of
Tale, where there are some twenty houses, and around which some mares, buffaloes,
pigs, and a large number of cows were feeding. The inhabitants were anxious <span class="pageNum" id="pb8">[<a href="#pb8">8</a>]</span>to get salt from us in exchange for <i>chang</i>,<a class="noteRef" id="xd31e871src" href="#xd31e871">16</a> for the October fall of snow had prevented the Yangpung salt dealers from reaching
this place, and salt was in consequence scarce; but we had to decline their offers,
as we had no more than we required ourselves.<a class="noteRef" id="xd31e884src" href="#xd31e884">17</a>
</p>
<p><i>November 13.</i>—Our way led us through the village of Tale to the Ringbi river, a stream as rapid
as the Kalai. There is a strong bamboo bridge over it, but we crossed by some bamboos
laid side by side where the river was narrowest. To the north-west of the village,
on a parallel ridge trending northward from the same range of hills, is the village
of Nambura. We followed the stream up for 5 miles by a circuitous trail, and then
crossed over again to the right bank, a little below Nambura. The path led along the
side of a cliff, and we had great difficulty in making our way along its slippery
side, placing our feet in fissures of rocks and holding fast by creepers and grass.
Then, following the course of the river, we ascended towards the village of Ringbi,
and looking back we saw Tale, Nambura, and many other villages perched high up on
the mountain sides several thousand feet above us.
</p>
<p>Passing under a huge rock, below which the stream had cut gullies, we crossed over
by means of bamboos and wooden ladders. Looking up once I saw some stuffed pheasants
and a Tibetan shirt of red cloth hidden in a fissure of the rock, evidently by some
bird-<i>shikaris</i>. Birds of various hues, especially several varieties of pheasants, abound in these
woods, which are frequented by <i>shikaris</i> who earn a livelihood by selling stuffed birds at Darjiling.
</p>
<p>A mile further on we came to the village of Ringbi,<a class="noteRef" id="xd31e903src" href="#xd31e903">18</a> situated in a beautiful plain, behind which rose cragged rocks; to the north and
east the Ringbi river roared far down below us. The wild plantain, a gigantic rattan,
and numerous pines and oaks covered the hills on the other side of the torrent. There
are here a half-dozen houses inhabited by Limbus, who raise rice, Indian corn, murwa,
and other varieties of millet.
</p>
<p>As soon as Phurchung had laid his load on the ground, he ran off to the house of an
acquaintance to buy for me some bottles of <span class="pageNum" id="pb9">[<a href="#pb9">9</a>]</span>beer, and presently returned with three, of which he well knew one would be given
him. Our tent was pitched on the flat near the river, and my rugs being spread, I
stretched myself at my ease, forgetting the fatigues of the journey. The servants
had dispersed, some to collect firewood, some to pick edible wild plants, others to
buy vegetables for our evening meal—nothing broke the silence save the sound of the
rushing torrent below. I slept soundly, my mind more occupied with the future than
the past.
</p>
<div class="figure p009width" id="p009"><img src="images/p009.jpg" alt="A KIRATI WOMAN OF THE LIMBU TRIBE." width="503" height="720"><p class="figureHead">A KIRATI WOMAN OF THE LIMBU TRIBE.</p>
</div><p>
</p>
<p><i>November 14.</i>—The morning was clear, the view on all sides superb, and, though familiar with mountain
scenery, my eye never tired of its wild grandeur. We waited and waited for hours for
<span class="pageNum" id="pb10">[<a href="#pb10">10</a>]</span>Phurchung, whom I had sent to Nambura to buy provisions; but, as he had not appeared
by noon, we had to give up all thoughts of travelling that day. In the afternoon he
made his appearance, loaded with rice, maize, murwa, eggs, vegetables, etc., and leading
a ewe, which he said had cost him Rs. 4. He was very drunk, but conscious of his condition.
He begged to be excused, and, after numerous salams and lollings of the tongue after
the Tibetan fashion, he vanished from our sight.
</p>
<p>We were asked by the Limbus to exchange salt, of which they stood much in need, for
<i>tsuo</i>,<a class="noteRef" id="xd31e922src" href="#xd31e922">19</a> a dyeing creeper which grows here in abundance, and of which they had collected many
large bundles; but again we had to refuse.
</p>
<p>Phurchung much regretted that one of his best friends among the Limbus of this place
had gone to a distant village to attend a marriage, for he might have rendered great
assistance in many ways.
</p>
<p>The marriage customs of this people are very curious and interesting. Some among them
at the time of marriage consult astrologers. When a man and a girl think of marrying,
they meet, without consulting their parents, at some place—a market, if there be one
near—in order to sing witty songs, in which test the man is required to excel his
fair rival. If he is beaten in this contest by the maiden whose hand he covets, he
runs away in deep shame at his defeat; but if he wins, he seizes her by the hand and
takes her to his home without further ceremony, but usually accompanied by a female
companion. If the man has had some previous knowledge of the girl’s superior attainment
in singing, he sometimes bribes the maiden’s companion to declare him the winner in
the singing competition.
</p>
<p>Another means of wife-winning is by courting her in the house of her parents, to which
free access is readily gained by presenting the girl’s nearest relative living in
the house with a pig’s carcass, a present called in their language <i>phudang</i>. When the marriage ceremony takes place, the bridegroom, if rich enough, kills a
buffalo or a pig, which is presented to the bride’s parents, a native coin fixed on
its forehead. Among the lower people, the parents of the bride seldom know anything
about the marriage till the return of the girl from her captor’s house. Then the marriage
ceremony takes place. The <span class="pageNum" id="pb11">[<a href="#pb11">11</a>]</span>friends and relatives assemble in some spacious courtyard, each bringing a present
of a basket of rice, a bottle of murwa or arrack. The bridegroom then beats a drum,
to the music of which the bride dances, outsiders also taking part in the dance. This
over, a Phedangba priest conducts certain religious ceremonies beginning with the
following <i>mantra</i>: “According to the commands handed down to us from ancient times and the doings of
the patriarchs, we bind our son and daughter to-day in marriage.”
</p>
<p>As the priest repeats the formula, the bridegroom places his palm on that of the bride,
holding at the same time a cock, and she a hen, which they afterwards hand over to
the Phedangba. When the above formula has been recited, the fowls’ throats are cut,
and they are thrown away for any one to pick up and keep, and the blood is collected
on a plantain leaf, and from it omens are drawn. In another leaf is some vermilion
paint, in which the bridegroom dips his middle finger, which he passes across the
forehead of the priest to the tip of the bride’s nose. The bridegroom then says, “Henceforth,
maiden, thou art my wife;” and shouting repeatedly, “Maiden, thou art my wife,” he
puts a vermilion mark on her brow.
</p>
<p>The following morning the priest invokes some friendly spirit, and says to the newly
married couple, “You two should henceforth live as husband and wife as long as you
remain on this earth;” to which the parties suitably reply, “We will do as you command.”
Unless this period of a lifetime is mentioned, the marriage is held to be unlucky;
and to make it fortunate further ceremonies, which open new sources of profit for
the priest, are considered necessary.
</p>
<p>At the marriage feast, where first murwa is served to each guest, the meat is generally
pork, and finally a dish of rice is presented to every one of the party.
</p>
<p>When the marriage ceremony is over, the bride, released from her captor’s hands for
the first time, returns to her parents, who are supposed to have been in ignorance
of the previous proceedings. Two or three days after her return comes a go-between,
or <i>parmi</i>,<a class="noteRef" id="xd31e954src" href="#xd31e954">20</a> to settle differences with the bride’s parents. He brings, as a rule, three things—a
bottle of arrack, the carcass of a pig, and a silver coin, as presents to the bride’s
parents. Just as he is about to make them the presents, they are bound to fly into
a passion and threaten <span class="pageNum" id="pb12">[<a href="#pb12">12</a>]</span>to beat him, whereupon he entreats them not to do so, and tries to pacify them with
the present of another rupee. Then they ask him in an angry tone, “Why did you steal
away our daughter?” and such-like questions. When their anger has subsided, he pays
the price of the bride, which, according to the wealth of the groom, varies from Rs.
10 to Rs. 120, or the equivalent; but in all cases a pig is an indispensable part
of the price. Then a further present of usually Rs. 12, or its equivalent, is made
to the <i>soffas</i> (subahs) and village headmen.
</p>
<p>This present is known in Limbu as <i>turayimbag</i>, meaning satisfaction to the parents for stealing their daughter; and though it is
really due to the bride’s parents, it is nowadays appropriated by the village officials.
</p>
<p>Like the Tibetans, the Limbus present white cotton <i>khatag</i> to all who are interested in the marriage. When the time comes for delivering up
the bride to the <i>parmi</i>, the parents must say, “Oh, our daughter is lost! She is not to be found! Some one
must go and find her!” Then a couple more silver coins are paid, and one of the relatives
discovers the lost bride, who has usually hidden herself in the storeroom, and she
is handed over to the <i>parmi</i>. Nowadays, however, it is more common for the bride to come forth of herself as soon
as the money has been paid, but not before.<a class="noteRef" id="xd31e978src" href="#xd31e978">21</a>
</p>
<p><i>November 15.</i>—The villagers tried to dissuade us from attempting to cross the passes where the
paths were hidden by the snow, saying that it would be more convenient to stay at
Ringbi, where provisions were easily procurable. If I remained here, however, various
reports would be spread to prejudice the frontier guards of Tibet against us, and
we would, moreover, be unable to ascertain when the snow should have hardened sufficiently
to admit of our setting out on our journey, as the passes were three or four days’
march from the village. We determined to try the Yampung la, which still remained
free from snow. Our coolies gave the villagers to understand that we shikaris (for
Phurchung, with his fowling-piece and load of cartridges, was enabled to pass us off
as such) had very little to do with the passes, except for going to Kangpa-chan, where
game <span class="pageNum" id="pb13">[<a href="#pb13">13</a>]</span>was more abundant: if we failed entering Namga-tsal, we should most probably return
by Jongri to Darjiling.
</p>
<p>We passed behind the village, where there are some tall cypresses and a solitary juniper
tree, which the people erroneously call <i>chandan</i>, or sandal wood.<a class="noteRef" id="xd31e992src" href="#xd31e992">22</a> A short distance from the village we passed the road leading to Dechan phug, “the
cavern of bliss,” a huge rock, the hollow in which is haunted by numerous demons and
evil spirits. Now and then we saw Limbus making bamboo mats or collecting osiers to
thatch their houses. The road along the river was easy, the rills falling into it
bridged, and the steep banks carefully crossed by stone dykes, while steps were cut
in the rocks where necessary.
</p>
<p>By one o’clock we reached Paongtang, where, in a wretched shed for travellers (<i>dong-khang</i>), we made our camp. A light rain was falling, so we had to cook our food in the miserable
shed, where we could not stand erect, where ants and centipedes were creeping over
everything, and the smoke and dust raised by the bellows nearly suffocated us. Though
we had a tent, the obstinacy of my servants compelled me to forego the comfort it
afforded, for to them the <i>dong-khang</i> was a comfortable dwelling, and they insisted that I should enjoy it too.
</p>
<p>Phurchung bought some milk, cheese, murwa, and excellent fish from one of the neighbouring
herdsmen, a cousin of his; and when we had refreshed ourselves with the beer, we sat
listening to two of our companions, Jordan and Tonzang, as they sang and declaimed
over their drink. Though these men carried our loads, they were men of much respectability
in their own country, and had been induced to do menial work only to oblige me, as
I did not care to trust outsiders with the secret of my movements. I amused myself
listening to Jordan, and really wondered that even among the uncivilized dwellers
of the hills wine could inspire such eloquence. Among the volleys of his eloquence
were quotations from a book called ‘<i>Rinchen Tenwa</i>,’ or ‘The Precious Rosary.’
</p>
<p>“All here assembled, pray attend.
</p>
<p>“The eagle is the king of birds; when he rises, all rise.
</p>
<p>“The lion is the king of beasts; when he leaps, all leap.
<span class="pageNum" id="pb14">[<a href="#pb14">14</a>]</span></p>
<p>“He who drinks is the prince of speech; when he speaks, all hear.”
</p>
<p>Here Jordan’s analogy broke down, for he should have said, “When he speaks, all speak;”
but as his were quotations, he could take no liberties with the text.<a class="noteRef" id="xd31e1024src" href="#xd31e1024">23</a>
</p>
<p><i>November 16.</i>—After having started Jordan and Tonzang to Darjiling with letters and my Indian clothing,
we resumed our journey, and after a mile along the course of the Ringbi we climbed
the Lungmo la, which is thickly covered with dwarf bamboos and mossy oaks of immense
size.
</p>
<p>At 2 p.m. we came to Chonjom, the junction of the two head-streams of the Ringbi,
where there is a well-made bridge across the river with strong boulder-made buttresses;
its bed is here covered with thick green moss. A little later on we halted at a place
called Keta, in the midst of dark woods, the abode of bears, pigs, and Sikkim leopards.
As I had sent my tent back, we had to make a shelter against the inclemency of the
weather by a contrivance made with our bed-clothes, and on the branches of a neighbouring
tree we hung our meat and fish, which attracted owls and mice during the night.
</p>
<p><i>November 17.</i>—Our hearts quaked as we continued our way through the dense wood and thick undergrowth,
for a man-eater was reported to have killed two Nepalese wood-cutters in the Singli
la. The year before last a tiger came up to Jongri, where it killed a dozen yaks,
and we feared lest now it might have come back to make havoc on the Yampung yaks.
While crossing one of the numerous fences dividing different pieces of property, we
found a pheasant caught by the neck in a hair-trap. The way was steep and stony, and
the cold piercing.
</p>
<p>At noon we reached the zone of rhododendrons, and, passing through the pines, where
we startled pheasants and some other birds of beautiful plumage, we came to a snow-covered
ridge. Then we began the ascent of a steep spur, where we were told the Lepcha <span class="pageNum" id="pb15">[<a href="#pb15">15</a>]</span>troops of Sikkim had repelled the Gurkha invaders, shooting their arrows at them,
and then rolling rocks down on the enemy. After this difficult piece of road, the
ascent became more gradual and easier. On the way we saw some beehives, which differ
in shape from those of the plains, being like great white fungi projecting from the
rock.
</p>
<p>At 2 p.m. we reached the Dok of Yampung, situated on the lee side of the range. Long
<i>mendong</i> mark the approach to the village, and flying flags show the whereabouts of the yak-sheds
and houses; patches of snow and ice glistening in the sun gave, from a distance, a
fine appearance to the village, but, on approaching, the beauty vanished, as we perceived
the forlorn and deserted condition of the place. Not a living being, not a yak, nor
a dog, only some hungry crows perched on the flag-poles and the roofs. The village
is composed of a dozen houses built very rudely of loose stone slabs, the roofs made
of long pine planks kept in their places by stones. The larger houses were locked
up, and the doors of those without locks were sealed by strings. Heaps of red dye-creepers
were in every house, which the people exchange for salt brought here from Eastern
Nepal in the summer months and in November after the first snows. The Limbus and Lepchas
of Western Sikkim come here annually to buy salt, wool, tea, and Tibetan earthenware,
in exchange for murwa, maize, dye-creepers, and other little commodities of the Darjiling
bazar.
</p>
<p><i>November 18.</i>—The Yampung la, though not lofty, presented much difficulty in the ascent, the vegetation
on its sides not so luxuriant as that on the Jongri la, which is nearly of equal height.
To the north the range skirts the snows of the famous Kangchan, the dreaded Khumba
Karna of the hillmen. The eye, on all sides but the east, met only snow, and as I
descended to the south-western flank of the Du la, “Demon Mount,” I looked down towards
the deep gorge through which the Ringbi leaps with ceaseless roar. The snow-streams
from the Yampung la flow into a lake some half-mile in circumference, called Tama
chu, on account of its crescent shape; the Nepalese call it Lampokri.
</p>
<p>With the Du la the difficulties of the ascent began. Ugyen complained of headache
and shortness of breath, and said he was sick with <i>la dug</i> (mountain-sickness); and to add to our troubles, such a gale was blowing that I was
thrown to the ground several times. One of the coolies fell helpless to the ground,
his feet frost-bitten. I gave him my shoes and Kabul socks, putting on myself a new
pair of <span class="pageNum" id="pb16">[<a href="#pb16">16</a>]</span>Tibetan boots. The direct way to Gumo tang was blocked with snow, so we had to make
a detour by the northern and western flanks of the pass. The snow was frozen, and
walking became very dangerous. I made my way as best I could, using both hands and
feet. The gorge along which we advanced was so deep that the eye tired of following
its windings. The snows from the pass supply the headwater of the Yong-dso chu, which
runs past the Jongri (la). The descent was even more dangerous than the ascent; my
coolies, used to such work, had soon left me far behind.
</p>
<p>Leaving the snows of the Du la, we again came in sight of deep gorges filled with
pines, with here and there bits of pasture-land overhung by rugged cliffs.
</p>
<p>Again we had to cross a spur, beyond which lay Gumo tang, our next halting-place,
in a deep gorge, some 2000 feet below us. We followed a glacier, and by six in the
evening I reached the beautifully wooded Gumo tang gorge, and found it flooded by
a torrent coming from the melting snows to the north-east. On the other side of the
precipice which overhangs Gumo tang is Lachmi pokri, “The Lake of Fortune,” said to
contain gold and precious stones. It is a mile in circumference, deep black in colour,
and in its depths are water-elephants, the people say.
</p>
<p><i>November 19.</i>—Crossing a stream, with water knee-deep, flowing eastward to feed the Ratong, we
began the ascent of the Bogto la. Firs and junipers of various species overhung our
way, which lay along the sides of a dry, glacial channel, with a stream flowing down
it, and <i>débris</i> on either side. There are two tracks from here leading to the only shed on the slope
of the Bogto; one follows the course of the stream which comes down from the Tso-nag
lake, and is usually taken by the Yampung herdmen and the salt traders from Yangma;
but the one we followed is not liked by them, as there grows along it a plant called
<i>Dug shing</i>,<a class="noteRef" id="xd31e1071src" href="#xd31e1071">24</a> a deadly poison if eaten by yaks or sheep. Pheasants were feeding on the rhododendron
berries, and we also saw herds of wild sheep; but before we reached the summit the
rhododendrons and junipers disappeared, and we only saw now and then some lichens
or moss-like vegetation in the clefts of the rocks.<a class="noteRef" id="xd31e1077src" href="#xd31e1077">25</a>
</p>
<p>Reduced for the last few days to a miserable diet of rice and tea, <span class="pageNum" id="pb17">[<a href="#pb17">17</a>]</span>we were but ill prepared to go through the exertion of climbing up to such high altitudes.
I pushed on for half a mile, my head aching violently and with continual retching;
I finally fell to the ground, and lay there breathless and utterly exhausted. The
coolies suffered even more than I, for while I had only my heavy clothing to carry,
they had their loads besides. The wind was piercingly cold, and clouds scudded across
the sky. One of the men prepared some tea; I drank a little, but I had no desire for
food, though Phurchung insisted on my eating a frozen egg and a little dried fruit.
Wrapped in all my blankets, I lay prostrate, my feet resting against one of the loads
to prevent me rolling into the abyss. I passed the night in a troubled sleep, while
close by me my companions were snoring in deep slumber.
</p>
<p><i>November 20.</i>—The sky was overcast and a gentle breeze was blowing, and the guide, who saw signs
of a snowstorm, took up his load reluctantly, after chanting some <i>mantras</i>, and, leaving this dreadful place, called the Noga slope, we began the ascent of
the pass.
</p>
<p>A few hundred yards of ascent brought us to the Tso-nag tso, a lakelet now frozen
to the bottom, of oval shape, and about 400 yards long and 200 broad; passing this
we crossed from ridge to ridge, each covered with sheets of ice, the scenery of the
wildest grandeur, the solitude appalling, no sound of water, not even the fall of
an occasional avalanche was heard, no one spoke, all were intent on making their way
over the slippery surface.
</p>
<p>After a mile ascent we reached another frozen lake. The guide ran forward, and, collecting
some snow and pieces of ice, he sprinkled them across the lake to show us the path
and prevent us from slipping. This lakelet, of about the same size as the one just
referred to, is held in the sacred books of the Sikkimese to be an object of special
sanctity. It is called Tso dom-dongma, “The Lake of Peacock’s Spots,” and the eye
of the enchanted devotee can see something like spots in the bubbles in the icy sheets
of the lake. The glorious peak of Chum-bok la rose right before us. Clouds now swept
swiftly across the sun, and within half an hour the whole vault of heaven was hidden
from our view. Courage then failed our hitherto intrepid guide. “Why proceed further
up, sir?” said he. “Death awaits us in this desolate place. One hour more and we shall
be gone.” “What do you mean by this, Phurchung?” said I. “Where see you death?” “Sir,
look at the sky; those clouds will shortly fall in heavy snow on us, from which no
human means can enable us to escape. If you <span class="pageNum" id="pb18">[<a href="#pb18">18</a>]</span>escape the snows on this side of the path, you cannot do so on the other.” He trembled
and looked pale and depressed. He cried, and said, “Oh, sir, we <i>pon-yog</i> [master and servant] will perish if we go not back to Bogto. The skies are ominous,
and tell you to return towards the Bogto la.” He repeated his entreaties with childish
tears, but in vain. I told him and the coolies that I was determined not to retrace
a single step, and that all his entreaties were to no purpose. In an hour’s time we
could scarcely reach Bogto, and if the snow began falling in the mean time, we could
hardly escape; besides, such a course would not lessen our troubles, as we should
have the risk of recrossing the distance we had now travelled over. There might be
a second snowfall, when we should again have to turn back.
</p>
<p>Ceding finally to my arguments, Phurchung pushed forward. I took the lead, and with
fresh energy clambered on, till after an hour we stood on the pass. The skies had
cleared up, the azure heavens again smiled on us, and the welcome reappearance of
the brilliant sun dispelled all our fears. To our left was Sundub phug, to the right
the towering pinnacles of Kangla jang-ma, while the rounded form of the lofty Lap-chyi
in the Shar-Khambu district of Nepal rose above the haze. The valley of the Chum-bok
la is called Chu lonkyok, “The Water-spoon,” because it receives the waters of the
surrounding mountains in a spoon-like basin.
</p>
<p>I had hardly time to congratulate myself on having reached the summit, when our guide,
now smiling, put his arms in the straps (<i>nambo</i>) of his load, and uttering the usual prayer (<i>lha sol</i>), resumed his journey. The descent was fraught with immense dangers, for it lay through
trackless snows. The guide sounded the snow everywhere for a path, and not finding
one, he took a circuitous direction which seemed practicable to his experienced eye.
</p>
<p>After walking about an hour we found we had made but little progress, when we came
on the tracks of a Tibetan long-tailed leopard (<i>sah</i>).<a class="noteRef" id="xd31e1109src" href="#xd31e1109">26</a> I wondered how the animal had been able to walk along over the soft snow without
ever sinking in it, but my men explained this by attributing supernatural powers to
this beast, which they said was indeed the goblin of leopards. An hour’s struggle
in the snow exhausted my strength, and I could proceed no further. The guide opened
the loads and repacked them, putting all the breakable <span class="pageNum" id="pb19">[<a href="#pb19">19</a>]</span>objects in one, all the clothing and provisions in the other. The latter he threw
down the slope, and it ploughed a path, down which I followed till the load brought
up against a rock. Then I let myself slide down the half-hardened snow, guiding myself
with my elbows so as to escape any crevasse across my path.
</p>
<p>By 3.30 p.m. we had descended so far in the gorge of Chu lonkyok that patches of grass
showed here and there amidst the snow, and I saw an alpine shrub called <i>upala</i>,<a class="noteRef" id="xd31e1120src" href="#xd31e1120">27</a> with large pink leaves at the top like those of the water-lily, waved in the wind,
which had again begun to blow. The coolies now pushed rapidly ahead, leaving me far
behind, but the gradual reappearance of grass, rhododendrons, and juniper bushes revived
my spirits as I walked on, frequently halting to catch my breath. Continuing down
the gorge through rhododendrons, junipers, and several species of prickly, sweet-scented
shrubs, we finally reached, about dark, a great boulder, underneath which we camped.
In front of it ran a brook about four feet wide, said to be the head-stream of the
famous Kabili of Nepal, which receives the waters from the Chum-bok and the Semarum
mountains.
</p>
<p><i>November 21.</i>—Though I still felt, when I awakened, greatly exhausted, I had to start without breakfast,
as the coolies had left early, fearing lest the fine morning might be followed by
a bad afternoon. Dressed very lightly in order to be able to climb more easily, I
set out, following in Phurchung’s footsteps. The trail at first presented no great
difficulty, though it was continually up and down over mountain ridges five or six
hundred feet high; but our previous day’s experience made us think little of such
a road. After a few miles we reached a kind of gateway lying between two rocky cliffs,
where began the region of scanty vegetation that invariably is found just below the
snow-line. Here we halted for a while and drank some tea; then, resuming our journey,
we reached the summit of Semarum after a couple of hours of most trying climbing over
ice and melting snow. The pass is protected to the south and west by a very rugged
cliff resembling the outspread wings of an eagle both in colour and shape, and inspired
me with a strange feeling of dread. Sitting on the summit of the pass, I enjoyed,
though tired and unwell, the <span class="pageNum" id="pb20">[<a href="#pb20">20</a>]</span>grandeur and sublimity of the scene. No poet could adequately describe Nature’s exploits
in this part of the world, no pencil could delineate these romantic scenes.
</p>
<p>Legend has it that many years ago, on this very pass, a certain cunning and designing
Limbu of Tambur Khola concealed under the rocks a red earthen jar filled with charcoal,
with the object of establishing his heirs’ right over the whole easternmost part of
Nepal, called Yangoro, which includes Singli la, and in his will he made mention of
this bequest. A few years later hostilities broke out between the Limbus of Tambur
Khola and Yangoro, which lasted for nearly twelve years, during which time the Gurung
were the chief sufferers. Pasturing their cattle on the disputed land, both parties
stole them as a rent for the right of pasture. Finally the Chambisi Rajah, who ruled
at Bhatgaong, settled the dispute in favour of the Yangoro Limbus, the trick of the
Tambur Khola Limbus having been found out.
</p>
<p>From the Semarum pass I saw the Choma Kankar, or “Lord of Snows,” the famous sacred
mountain of the Buddhists which overhangs Lap-chyi, the highest of its three peaks,
dome-shaped, the two others standing side by side, of truncated cone shape; then to
the north-west of these appeared the Shar Khambu Mountains, half lost in the rising
mist; to the west, beyond the great chasm formed by the Tambur valley, were the valleys
of Feylep, Yalung, Dhunkota, all indistinct in the general haze.
</p>
<p>Phurchung endeavoured in vain to find a way down through the deep snow which everywhere
covered the ground, and finally we had to slide down through the snow for several
hundred feet; and then, finding a foothold, we waded on, dragging the loads behind
us. I saw tracks of rabbits,<a class="noteRef" id="xd31e1143src" href="#xd31e1143">28</a> snow-leopards, and a species of bird called <i>chamdang</i>, probably the snow-pheasant. After a little while we could advance no further down
the slope, so Phurchung made a detour over a ridge to our right, its summit a huge
bare rock some forty to fifty feet high. From this we descended with great difficulty,
throwing the loads down ahead of us and sliding down ourselves in the deep, soft snow.
</p>
<p>By 4 p.m. we were clear of the snow, and once more found vegetation. After a short
rest we resumed our journey along the gentle rill which leaps down from here with
a pleasant murmur, and <span class="pageNum" id="pb21">[<a href="#pb21">21</a>]</span>is known as the second headwater of the Kabili, although the brook which we followed
empties into the Namga stream which rises in the Kangla Nangmo pass near Jongri. The
snow, reaching several miles below the Kangla pass on either side of the Namga, showed
us that this pass was inaccessible. These early snows are called <i>shingsa pahmo</i>. The road led through dwarf rhododendrons, bushy junipers, and prickly shrubs bearing
a red fruit. The river was frozen over, except in the narrow parts. In the distance
the pine-clad flanks of Juonga, through which the Yalung dashes, were seen resplendent
in the rays of the setting sun. We plodded on to 6 p.m., when we reached a broad flat
called Namga tsal, “The Grove of Joy,” and shortly after crossed the river by a wooden
bridge of the East Nepalese type, and some forty feet long, and came to the halting-place
under the widespread branches of a high <i>dung shing</i> or cedar. Namga tsal received its name, I was told, from Lha-tsun, the great Buddhist
patriarch of Sikkim, having spent a few days here to rest from his fatigue when travelling
for the first time from Tibet to convert the Lhopas (Southerners). He so enjoyed his
rest here that he ordered his disciples to hold the place sacred, and to celebrate
their annual inaugural religious ceremonies at the cavern in which he had spent a
few days. We could see the cave from where we were camped, and were told that the
Buddhists of Sikkim and Eastern Nepal still resort to this place on pilgrimage.
</p>
<p><i>November 22.</i>—Crossing two streams with swampy banks, the way led uphill for a while through thickets
of rhododendrons, where we saw numerous green pheasants of the colour of a green parrot,
with spurs on their legs and a deep, thick red line round their eye. In size they
were larger than a domestic fowl.<a class="noteRef" id="xd31e1159src" href="#xd31e1159">29</a> Next we came to the Yalung river, which we crossed by a substantial bridge of cedar
logs and silver-fir planks, and then we began the ascent of the steep and lofty Chunjorma,
or “Collection of Cascades.” In the wooded solitudes on the lower slopes of the great
Kanchanjinga stood the little monastery of Dechan rolpa. The predecessor of the present
abbot, it is said, was able to visit Na-Pematang, the Lepcha Paradise, which has only
been entered by seven families, and which lies between the Cho-kanchan and Cho-kanchanjinga.
<span class="pageNum" id="pb22">[<a href="#pb22">22</a>]</span></p>
<p>Some three miles to the west of the Dechan rolpa gomba is the village of Yalung, where
twelve families live who spend their summer in tending yaks at Yalung, and their winter
at Yanku tang, in the valley of the Kabili.<a class="noteRef" id="xd31e1168src" href="#xd31e1168">30</a>
</p>
<p>Passing by the two lakelets of Tso chung donka, we ascended the mountains of the same
name, and finally reached by the Nango la the summit of Chunjorma, which name applies
to the portion of the pass between the Nango la and the Mirkan la, where the road
from Nepal by Khan-do-phug joins it.
</p>
<p>From Mirkan la we passed some lofty crags, called Ta-miran kukyab, the principal of
which is said to be the image of the horrible deity Tamdrin, or <span class="corr" id="xd31e1176" title="Source: Haryagriha">Hayagriva</span>. In shape it resembles a horse’s head (Ta-mgrin) facing towards Kanchanjinga. Descending,
we found grass growing on the Pangbo la, and on the Zinan la were junipers and rhododendrons.
At about 7 p.m. we reached Mudang phug, Phurchung carrying me on his back for part
of the way,
</p>
<p><i>November 23.</i>—Our way led along an extensive moraine, the huge reddish boulders of which were covered
with creeping tamarisks and dwarf junipers. After about a mile we reached Manda phug,
a hollow between two gigantic boulders, the one inclined towards the other; and here
we took our breakfast of rice and buttered tea. The vegetation improved as we neared
Manda la, and the sight of thick forest growth in the deep glens refreshed our eyes,
so long tired with looking on barren rocks. From Tama la, where we saw some shepherds
tending their flocks and some yaks, one descends the Yamatari valley, the top of the
slope being held sacred to the dreaded Mamo goddesses; on the rhododendron bushes
were white and red flags offered to them by wayfarers. From this point I obtained
a good view of the Kangpa-chan valley.
</p>
<p>Finding that I was greatly exhausted, Dao Namgyal, Phurchung’s brother-in-law, took
me on his back and carried me till we reached the north-west flank of the Tama la.
Soon after this we came to a flat, grass-covered valley with tall rhododendrons and
ferns growing about. Phurchung held this spot to have been a singularly lucky one
for him, for it was here that his parents had met Hooker some thirty-five years ago,
while the great botanist was exploring Nepal. Phurchung’s father, suffering from snow-blindness,
was led by his wife to the Doctor, who not only gave him excellent medicine, but presented
her <span class="pageNum" id="pb23">[<a href="#pb23">23</a>]</span>with a pretty coin to hang about the neck of her child, Phurchung, then a baby in
the arms.<a class="noteRef" id="xd31e1186src" href="#xd31e1186">31</a>
</p>
<p>At about 2 p.m. we reached the Yamata ri, formed by the streams which issue from Kanchanjinga.
The gorge in which this river flows is singularly beautiful. Above the steep crags
on either side were blue glaciers, and at their feet forests of native firs and larches,
covered with pendant mosses waving like feathers in the breeze. Just before reaching
Kangpa-chan (Gyunsar) village, the Yamata ri river is crossed by a little bridge,
and then the village with its wooden huts comes in view. Some of the houses were empty;
a few old hags with goitre sat on their thresholds basking in the sun and spinning.
</p>
<p>Phurchung had reached this, his native village, ahead of us, and he now came, much
the worse for drink, to greet us, and led us into his mother’s house, where a fire
of rhododendron boughs and aromatic firs blazed in the middle of the room. <i>Chang</i><a class="noteRef" id="xd31e1195src" href="#xd31e1195">32</a> was ready in wooden bottles, and his mother poured some boiling water into them as
soon as we were seated on the cushions placed for us. Some dry junipers and pines
were burnt as incense, and two joss-sticks smoked before us. Then two brass plates
full of boiled, red-skinned potatoes were offered us, followed by rice and boiled
mutton, the rice being served wrapped up in the broad leaves of some kind of hill
plant. When night came on we sat around the fire, each with a bottle of murwa before
him; but drowsiness soon overtook me, and I fell asleep.
</p>
<p><i>November 24.</i>—The village of Kangpa-chan<a class="noteRef" id="xd31e1210src" href="#xd31e1210">33</a> is built on several terraces facing the south-west, the houses enclosed in low stone
walls. Several small streams empty into the Kangchan below the village, and mountains
covered with snow and ice rise precipitously on either side of it, their lower slopes
clad with thick forest growth of moss-covered silver firs, deodars, and larches. Juniper
and <span class="pageNum" id="pb24">[<a href="#pb24">24</a>]</span>rhododendron bushes surround the village. Round about it are patches of barley,<a class="noteRef" id="xd31e1217src" href="#xd31e1217">34</a> from one to the other of which flew flocks of wild pigeons.
</p>
<p>Coming back from a stroll, I found two men waiting to invite me to drink <i>chang</i> at their houses; and having accepted their invitation, I went first to that of a
man called Jorgya. Taking my seat on a thick mattress-like seat covered with a piece
of Khamba carpet, a bamboo bottle filled with murwa, with a little piece of butter
placed on top of it, was set before us.<a class="noteRef" id="xd31e1226src" href="#xd31e1226">35</a> Tea was first drunk, the housewife serving mine in a china cup, a form of Tibetan
politeness only shown to persons of superior social standing, those of equal or inferior
rank to the host using the wooden bowls each one carries about in the breast of his
gown. After this, a brass plate filled with potatoes was placed before us on a little
table, together with parched Indian corn, milk, and butter, of all of which we ate
heartily.
</p>
<p>Our host advised me not to attempt to go by Wallung, as I would be sure to meet with
much difficulty, but rather to enter Tibet by Yangma and the Kangla chen pass, which
was still possible, he said, even at this advanced season of the year.
</p>
<p>I next went to the house of Pemazang, Phurchung’s uncle, which I found well plastered
and with a tastefully painted chapel. His son and wife received me at the head of
the ladder, and led me into the house. Pemazang had long, thick, and tangled hair.
He wore gold earrings in the shape of magnolia flowers, and his looks and talk were
grave and serious. He often sits in deep meditation for the purpose of arresting hail
or other storms by the potency of the charms he is able to pronounce.<a class="noteRef" id="xd31e1232src" href="#xd31e1232">36</a>
</p>
<p>Leaving Pemazang, we crossed the river and paid a visit to the Tashi-chos ding monastery,
which we found nearly deserted, one or <span class="pageNum" id="pb25">[<a href="#pb25">25</a>]</span>two old women here and there turning the prayer-wheels outside the temple. Ascending
two flights of ladder-stairs, we entered the lama’s house. He and his <i>ani</i><a class="noteRef" id="xd31e1242src" href="#xd31e1242">37</a> received us most kindly, and the latter asked me for some medicines for the old gentleman,
who was suffering with dyspepsia (<i>pakan</i>).
</p>
<div class="figure p025width" id="p025"><img src="images/p025.jpg" alt="SIKKIM SOLDIER." width="505" height="720"><p class="figureHead">SIKKIM SOLDIER.</p>
</div><p>
</p>
<p>Returning to our lodgings, we found that the lock of the bag in which I kept my money
had been tampered with, but I did not <span class="pageNum" id="pb26">[<a href="#pb26">26</a>]</span>open it, as six other persons were living in the room we occupied, and I feared lest
they might see the contents. Whatever the loss might be, I made up my mind to bear
it silently, and keep my suspicions to myself.
</p>
<p><i>November 25.</i>—Phurchung’s brother, Dao Namgyal, brought me a quantity of presents—potatoes, murwa,
millet, butter, and last, but not least, a kid, for which I gave him a return present
of five rupees. The poor people of the village all followed with various presents,
not that they had any great respect for me, but solely with an eye to return presents,
which they hoped would be greater than the value of theirs. Fortunately there were
but few people in the village, otherwise they would have drained me of all my cash.
</p>
<p>By noon Phurchung had sufficiently slept off his drunkenness to procure for me several
pair of <i>kyar</i>,<a class="noteRef" id="xd31e1271src" href="#xd31e1271">38</a> or snowshoes, from the people of the village. I had learnt from a newly engaged coolie
that he had lately crossed the Kangla pass on <i>kyar</i>, and had reached Jongri, where he had met Captain Harman, who had been much struck
by the great usefulness of this rude contrivance.
</p>
<p>In the evening the men killed two kids; the blood was poured into the intestines,
which had been washed and cleaned, barley-flour (<i>tsamba</i>) being mixed with it.<a class="noteRef" id="xd31e1286src" href="#xd31e1286">39</a> These blood puddings were boiled and packed away with the tripe in a small wicker
basket for my use on the journey.
</p>
<p>It is told of the upper Kangpa-chan valley that it was first peopled by Tibetans,
called Sharpa (Easterners), whose original home was in the mountains of Shar Khambu,
or Eastern Kirata.<a class="noteRef" id="xd31e1293src" href="#xd31e1293">40</a> Lower down the valley lived the Magar tribe from Nepal, whose chief extended his
sway over the Sharpa, and exacted such oppressive taxes from them that they decided
to avenge themselves. The Magar chief, going to the village of Kangpa-chan, he and
his followers were <span class="pageNum" id="pb27">[<a href="#pb27">27</a>]</span>murdered, and their bodies buried. No clue could be had of the missing men, so the
chief’s wife went herself to Kangpa-chan, but she also failed to discover what had
become of them. While going along the river bank, a boulder, undermined by the current,
tumbled down, when a swarm of flies flew buzzing out. Attracted by this, the queen
had the earth removed, and discovered the bodies of her husband and his followers.
Returning home with the chief’s body, she ordered great funeral ceremonies to be held
at a place some six miles up the river, near the Rapa-chan torrent, midway between
the two great villages of the Kangpa-chan valley—Gyunsar and Yarsa,<a class="noteRef" id="xd31e1317src" href="#xd31e1317">41</a> as being more accessible for the people, for whose entertainment great bowls of wine
were to be provided. In the wine poison was mixed; and as soon as the Magars had finished
drinking, they passed it to the Kangpa-chan people, who drank deeply, and fell asleep
to awake no more. Nearly a thousand people were in this way done to death, and the
babies were carried away by the queen’s followers. The place where this foul deed
was done became known as Tong-shong phug, “the place which witnessed a thousand murders.”
</p>
<p>The few who escaped carried the news to Tibet, and soon returned with a large army
to wage war against the Magars. The queen shut herself up in one of her castles, and,
though ill-prepared to stand a siege, she and her people defended it for three months.
The Tibetans decided to reduce the place by famine and by cutting off the water-supply.
Then the queen, to deceive them, opened the reservoir in the castle and let the water
flow towards the Tibetan camp; and the enemy, thinking that she must have a great
store of it and that their attempt was vain, raised the siege, and withdrew to a distance.
The queen now attacked them in turn, but fell in the first skirmish, fighting valiantly.
The Tibetans finally expelled the Magars from the Kangpa-chan and Tambur valleys,
and restored them to their former possessors.
</p>
<p>It was among the Kangpa-chan tribe that I had found Phurchung, the most devoted and
faithful of all the men I ever came across in the Himalayas. Although Ugyen distrusted
him, and he abhorred Ugyen, yet I placed implicit confidence in his loyalty and ability,
and his devotion and fidelity to me were boundless.
</p>
<p><i>November 26.</i>—We left Kangpa-chan, our party now comprising <span class="pageNum" id="pb28">[<a href="#pb28">28</a>]</span>four coolies. Phurchung marched along with my gun as a sign of his importance, but
its red cloth cover, its principal beauty, had been stolen the night before; his younger
brother, Sonam-dorj, carried his pack. Ugyen-gyatso and I rode ponies, hired for eight
annas each, to take us halfway up the Nango la. The old women (<i>ama</i>) of the village waited our approach at the east end of the bridge to give us the
stirrup cup (<i>chang kyel</i>) (a custom invariably observed in Tibet at the parting of friends setting out on
a long journey), with bowls of wine in their right hand, and plates full of parched
barley flour (<i>tsamba</i>) in their left. Each of the old women poured a little wine into a china cup, to which
a pinch of flour was added, and we were asked to take a sip, with the wish of “May
we offer you the like on your return.” We thanked them for their kindness, and put
a couple of rupees in one of their plates, to be divided amongst them.
</p>
<p>We rode slowly on by the bounding river, into which a number of little rills empty,
flowing down from behind the monastery, and over which were several prayer-wheels
turned by the water. Our way lay amidst thick woods up to Daba ngonpo, where the natives
used to get blue clay to make images. This clay they held to be exceptionally good,
as it came from the summit of a holy mountain. From this point we followed up the
bed of a former glacier, passing Kamai phugpa, and reaching at Khama kang tung, the
timber line. A mile beyond the latter place we came to the end of the pasture-lands
on this side the Nango la, not far from which we saw a flock of spotted birds, called
<i>sregpa</i>,<a class="noteRef" id="xd31e1347src" href="#xd31e1347">42</a> which Ugyen tried, without success, to shoot.
</p>
<p>The ascent of the Nango la now began over deep snow, in some places its surface frozen,
in others so soft that we sunk knee-deep in it. I soon became so exhausted that I
had to get one of the coolies to carry me on his back, and so we reached the summit
of the pass.<a class="noteRef" id="xd31e1352src" href="#xd31e1352">43</a>
</p>
<p>Two miles to the west of the pass is Sayong kong, a plateau whence there is a direct
road leading to Yangma. A mile below this place is Sayong-hok,<a class="noteRef" id="xd31e1359src" href="#xd31e1359">44</a> where vegetation begins again, and <span class="pageNum" id="pb29">[<a href="#pb29">29</a>]</span>gradually increases as one advances along the Lungkyong chu. We camped on the river
bank under a great boulder, spreading our rugs on beds of long dry grass, which covered,
but very imperfectly, the rough, stony soil.
</p>
<p><i>November 27.</i>—We followed down the Lungkyong chu (the only way of communication between Kangpa-chan,
Yangma, and Wallung), the mountains on our left nearly hidden in the morning mists.
For part of the way our road led along a steep path through thick woods of firs, feathery
larches, and deodars, amidst which I saw many pheasants and other kinds of birds,
and the coolies told me that musk deer and wild sheep were also found there.
</p>
<p>About two miles above the junction of the Yangma with the Lungkyong, we crossed the
former stream by a wooden bridge, and finally arrived at the village of Tingugma,
where we rested a while and ate a light meal.
</p>
<p>Shortly after starting again we met a party of Yangma natives driving before them
a few sheep and a dozen yaks laden with blankets, yak hides, barley, and salt. They
were going to a village called Chaini, in the Tambur valley, to exchange their goods
for rice and Indian corn. Phurchung asked them if the Kangla chen pass was still open.
Some said we could easily cross it; others expressed doubts about it, for they said
three feet of snow had fallen on it a few days previously.
</p>
<p>Passing by Maya phug (a cavern sacred to the goddess Mamo), we crossed a little juniper-covered
plateau called Shugpa thang (“Juniper plain”), and after a short but steep climb reached
the summit of the pass, from whence I had a most extended and beautiful view of the
surrounding country—behind me great reddish granite rocks, looking like the ruins
of gigantic ramparts; before me a plain some two miles long, the bed of a former glacier,
encircled by snowy mountains rising the one above the other; while to the south-east
was the Nango la, and behind it the plain of Sumdongma. Crossing the Djari thang,
or “Plain of Gravel,” and the Do la, or “Rocky pass” (round the base of which the
Yangma flows), I reached by dusk the monastery of Yangma, or Manding gomba, situated
on a broad, shrub-covered terrace some 40 to 50 feet above the stream; where Phurchung
found me lodgings in a wretched cell, where I settled myself as best I could for the
night. He obtained a few eggs and some milk from the lamas; and while one of the nuns
(<i>ani</i>) <span class="pageNum" id="pb30">[<a href="#pb30">30</a>]</span>helped Dao Namgyal to cook the food, another blew the bellows. The lamas were engaged
in their annual reading of the Kahgyur, which occupied them daily from 5 in the morning
to 7.30 p.m., when they retired to their respective cells. There were fifteen monks
and seven ani in the lamasery.<a class="noteRef" id="xd31e1382src" href="#xd31e1382">45</a>
</p>
<p>Ugyen had been suffering most of the day with violent pains in the bowels; he now
wrapped himself in all the blankets I could spare, and lay groaning and crying, “<i>Achi-che apa-ouh!</i>” so that I felt grave apprehensions for him, and feared that his illness might oblige
us to stop over in this wretched place.
</p>
<p><i>November 28.</i>—Phurchung had been away on a drunken bout all night, and I arose full of fear lest
he might have disclosed our plans to his companions, and Ugyen shared my alarm. After
a while Phurchung and Phuntso appeared, and with much salaaming and lolling of the
tongue asked me to wait here a day, the latter assuring me that he hoped to obtain,
without much difficulty or the payment of custom duty (called <i>chua</i> in this part of Nepal), permission for us to proceed on our journey. Shortly after
the elders arrived, the richest man among them recognizable by his <i>tamuski</i> hat, a long earring, and a deep red serge robe of <i>purug</i>.<a class="noteRef" id="xd31e1400src" href="#xd31e1400">46</a> He had come from the village of Yangma riding a half-breed yak (<i>jo</i>), which, with the saddle still on its back, stood tied at the gate of the monastery.
I anxiously awaited the result of their conference with my men, and in great anxiety
prayed to the Supreme Dispenser of our destinies that nothing might happen unfavourable
to ourselves and our enterprise.
</p>
<p>The Manding gomba, or Nub Man-ding gomba, “The Western Flying-Medicine Monastery,”
owes its name to the fact that lama Lha-tsun once lived for three years in a cave
close by called the Zimphug, to discover medicines of wonderful potency, and that
he there obtained three wonderful pills. One came to him through the air, falling
on the spot where the lamasery now stands. The second pill fell a little above the
monastery, where the people of the village now burn their dead; and the third alighted
on the spot where the great <i>chorten</i> now stands.
<span class="pageNum" id="pb31">[<a href="#pb31">31</a>]</span></p>
<p>Manding gomba is held in great sanctity, for it is one of the first cis-Himalayan
lamaseries founded by the great red-hat Lama Lha-tsun; but Wallung ranks first, and
Kangpa-chan second, in point of wealth and power. Manding possesses a fine copy of
the Kahgyur in 125 volumes.
</p>
<p>The <i>Lha-khang</i>, or temple, has massive and neatly painted walls and doors, after the manner of the
Sikkim <i>donpa</i>. The huts or cells of the monks in its immediate vicinity, all painted red with clay
obtained from the adjacent mountains, are of irregular and ugly style, the doors,
windows, and cornices being roughly made; each house has around it a low stone wall,
inside of which the sheep and yak find shelter.
</p>
<p>After a little while Phurchung and Puntso came back to me in high spirits over the
result of their conference with the village elders. They had told them that I was
only a pilgrim (<i>nakorpa</i>) who spoke Tibetan and dressed in Tibetan fashion. The head lama said that he knew
of no order from the Nepalese Government for stopping pilgrims on their way to Tibet,
and that he would certainly not prevent me doing so, as I spoke Tibetan with greater
fluency and accuracy than many Nepalese. The headman (<i>gopa</i>) asked that Phurchung should give bond, holding himself personally responsible for
my character as a traveller, and a custom duty of eight annas a head was levied on
our party. Phurchung also told me that the headman and head lama were coming to bid
me farewell, and that I must not forget, after exchanging compliments with them, to
say <i>sangpoi ja chog</i>, “May we meet again next year.”
</p>
<p>In a little while the big men arrived. The headman, conspicuous by his earring, boots,
and red serge robe, nodded to me slightly, and took off his hat. He asked me why I
had chosen such a bad season for going to Tibet. I told him that I did so in obedience
to the command of our holy and learned chief lama (<i>Tsawai</i>), and not by my own wish. His object in coming to see me was to find out if I spoke
Tibetan and understood the Buddhist religion. My fluency in Tibetan, and the citing
of one or two proverbial sayings in course of conversation, made him form a high opinion
of my knowledge of the sacred texts and histories, as well as of my character and
holiness. “<i>Laso, laso</i>” (yes, yes), he said, and then he apologized for not having brought me some presents;
but I answered him that our acquaintance was only just begun, and there would be time
in the future to <span class="pageNum" id="pb32">[<a href="#pb32">32</a>]</span>cultivate it, and, handing him a scarf (<i>khatag</i>), I expressed the hope that we might meet the next year (<i>sangpoi ja chog</i>). Many of the bystanders made wishes for our welfare, but some one in the crowd said
that I was certainly not a Tibetan. Then another swore I was an Indian; and a third
said that they would soon have news of me: “That Hindu will surely die in the snows,
and his servants will soon return here with the news of his death.”
</p>
<p>It was past noon when the coolies picked up their loads, and I set out in excellent
spirits, having now escaped the much-feared obstruction from the Yangma people, on
whose mercy and good-will our success entirely depended.
</p>
<p>We passed by some <i>mendong</i> and <i>chorten</i> at the entrance to the convent, and then followed up the course of the Yangma, passing
by a pretty lakelet, the Miza, or “man eating,”<a class="noteRef" id="xd31e1456src" href="#xd31e1456">47</a> now filled with ice, and seeing on the way some very high <i>chorten</i>, known as <i>thongwa kundol</i>,<a class="noteRef" id="xd31e1467src" href="#xd31e1467">48</a> “bringing deliverance when seen,” which had a few years previously been repaired
by the head lama of Wallung. Near these we saw a half-dozen wild sheep (<i>nao</i>), but we gave up all idea of shooting them when told that the Yangma people think
the gods of the land and mountains (<i>Shi-bdag</i>, <i>ri-lha</i>) would be deeply offended if any one molested them.
</p>
<p>By 3 p.m. we got sight of the village of Yangma,<a class="noteRef" id="xd31e1483src" href="#xd31e1483">49</a> whose houses could only be distinguished from the boulders everywhere strewing the
ground by the smoke issuing from the roofs. There were not more than a hundred houses
in the village, and the fields round about were enclosed within low stone walls. Buckwheat,
barley, turnips, radishes, and potatoes are grown here, and rice brought from Yang-ku
tang and other villages in the warmer valleys is procurable. The village was founded
by Tibetans from Tashi-rabka, one of them having discovered the valley and its comparative
fertility while hunting for a lost yak calf. The name Yangma was given it on account
of the breadth of the valley.<a class="noteRef" id="xd31e1488src" href="#xd31e1488">50</a>
</p>
<p>The male part of the population is idle in the extreme, but the <span class="pageNum" id="pb33">[<a href="#pb33">33</a>]</span>women are correspondingly busy; some I saw were threshing corn, some gathering fuel,
others engaged in various kinds of household work.
</p>
<p>By 5 p.m. we got off from this wretched valley, where Phurchung and the coolies, by
the way, were most desirous to remain to continue drinking <i>chang</i>, though Phurchung showed unmistakable signs of having already imbibed too much. After
an hour’s march we reached Ki phug, where we found, under an overhanging rock, a bit
of ground free from snow on which to camp; but Phurchung remained behind in Yangma,
in a helplessly drunken condition.
</p>
<p><i>November 29.</i>—The way lay along the Yangma, which was scarcely visible, snow and ice covering entirely
its bed. There was nothing to give life to the scenery; the river flowed in a deep
gorge, or else opened out into lake-like expanses; on either side the mountains seemed
to reach to the sky; not a bird, not even a cloud in the heaven, not a sound save
that of our feet crushing the light dry snow. It was 11 a.m. when we came to an unfrozen
pool, by which we ate our breakfast of tea and meal. This place, which is in a broad
portion of the valley, is a favourite summer pasture-ground (<i>tser chan</i>) for the Dokpas, who, from July to September, bring their herds of yaks here.
</p>
<p>Po phug was reached after a march of three miles through the snow, then the ascent
became steeper and freer from snow, and we came to Luma goma, “Fountain head,” the
source of the Yangma river; and after an easy ascent of half an hour we arrived at
Tsa-tsam, the limit of vegetation.<a class="noteRef" id="xd31e1508src" href="#xd31e1508">51</a>
</p>
<p>Here we began climbing a huge glacier, a quarter of a mile wide and more than three
miles long, the Chyang-chub gya-lam, or “Highway to Holiness,” over which I was carried
on Phurchung’s back wherever the snow lay deep. Then we climbed a huge mass of bare
black rocks (<i>Dsama nagmo</i>), and darkness had overtaken us before we reached the “White Cavern” (<i>Phugpa karpo</i>), where we proposed passing the night. The fog added to the obscurity of the night,
our feet were benumbed by the cold, and we frequently slipped into crevasses or between
the clefts of rocks. Finding it impossible to reach the cavern, we scraped away the
snow from between some rocks, and there I sat, my knees drawn up, hugging myself during
the long night.
<span class="pageNum" id="pb34">[<a href="#pb34">34</a>]</span></p>
<p>How exhausted we were with the fatigue of the day’s journey, how overcome by the rarefication
of the air, the intensity of the cold, and how completely prostrated by hunger and
thirst, is not easy to describe. The very remembrance of the sufferings of that dreadful
night makes me shudder even now, but I quickly recover under the inexpressible delight
I feel at the consciousness of my great success. This was the most trying night I
ever passed in my life. There was a light breeze blowing, attended with sleet, which
fortunately weighed my blankets down and made them cover me closer than they otherwise
would have done. And so with neither food nor drink, placed as if in the grim jaws
of death in the bleak and dreary regions of snow, where death alone dwells, we spent
this most dismal night.
</p>
<p><i>November 30.</i>—The coolies once more picked up their loads, and our guide began in his gravest tones
to recite his <i>Pema-jung-ne samba duba</i> and other <i>mantras</i>. The morning was gloriously radiant, and the great Kangla chen glittered before us,
bathed in a glory of golden light. Fortunately for us, there was no fresh snow on
the ground; for, had there been any, we could not possibly have advanced. We found
that we had stopped not more than a furlong from the Phugpa karpo, which, by the way,
is not a cave at all, but only a crevasse between two detached rocks. Our guide, leaving
his load in charge of his brother, took the lead, driving his long stick into the
snow at each step, and digging footholds in the soft snow. From the White Cavern the
top of the pass bore due east, and was distant about two miles. Just at the base of
the final ascent there is a little sandy plain, in the middle of which is a huge boulder:
this is the “Place of Salvation” (<i>Tarpa gang</i>), thus called because, when once this point is reached, travellers may be confident
of attaining the summit of the pass.
</p>
<p>I steadily followed in the footsteps of the guide, and would not let him take me on
his back; for if I succeeded in ascending to the highest summit of Kangla chen without
any help, I could look to the achievement with greater pride. Ugyen here gave out,
and it was with difficulty that I persuaded Phurchung to carry him on his back, for
they were far from being on the best of terms. An hour’s hard climbing brought us
to the summit of the pass. The sky was cloudless and of the deepest blue; against
it a snow-clad world of mountains stood out in bold relief. Far beyond the maze of
snow-clad peaks we saw in the north-west the mountains of Pherug, <span class="pageNum" id="pb35">[<a href="#pb35">35</a>]</span>in Tibet, while those of Shar Khambu stood gloriously out to the west.
</p>
<p>The summit of Kangla chen is a plateau, some two miles from east to west, and one
mile and a quarter from north-west to north-east; it inclines towards the west, while
to the north-west it is bounded by a mountain of considerable height. Our snowshoes
(<i>kyar</i>) now stood us in good need; unfortunately we had but three pairs, so Phurchung and
I had to wade through the deep snow in the footsteps of the others, with many slips
and more than one narrow escape from falling into the deep crevasses. On all sides
there was nothing visible but an ocean of snow. Innumerable snowy peaks touched with
their white heads the pale leaden skies, where stars were shining. The rattling roar
of distant avalanches was frequently heard; but, after having succeeded in crossing
the loftiest of snowy passes, I felt too transported with joy to be frightened by
their thunder.
</p>
<p>These splendid scenes of wonderland, the grandest, the most sublime my eyes have ever
beheld, which bewildered me so that even now my pen finds no words to describe them,
inspired me with feelings of deep gratitude to Heaven, by whose mercy my life had
been spared thus far.
</p>
<p>We camped on a rock bare of snow, and passed another miserable night with nothing
to drink, and but a couple of dry biscuits to stave off our hunger. To add to my misery,
Ugyen was still suffering, and I had to give him half my covering, for he had none
of his own; and so, with not even enough room to lie down, we passed the night huddled
together, the loads placed on the lower side of the rock so as to prevent our falling
off in our sleep.
</p>
<p><i>December 1.</i>—’Twas not yet dawn when all were on foot and busy packing up. The track was hardly
visible; below our path lay the great glacier, extending for miles, which feeds the
Tashi-rabka river. The snowy sides of the mountains beyond this were furrowed by glacial
streams, very noticeable in their varied shades of blue and green, and on the surface
of the glacier itself rose huge rounded surfaces, or hummocks, evidently produced
by boulders concealed under the ice.
</p>
<p>Following carefully in the footsteps of Phurchung, we crossed some six spurs of the
Dorjetagh range, and then came to an easy path down the central moraine of a former
glacier, now only a huge heap of boulders and <i>débris</i>. The mountains lost, as we advanced, <span class="pageNum" id="pb36">[<a href="#pb36">36</a>]</span>the whitish colour peculiar to the Indian ranges, and assumed the blackish or ochre
colour distinctive of the Tibetan region. ’Twas with a feeling of intense relief that
we finally discerned vegetation and heard the babbling of a little brook, near which
flew birds feeding on rhododendron and juniper berries, and a little way off we saw
some herds of yaks grazing, and smoke rising from a camp fire. Here we stopped at
the foot of a great rock, and enjoyed, after our long fast of two days, a meal of
rice and buttered tea.
</p>
<p>We continued down the course of the stream, passing with some apprehension near a
huge bull-yak or <i>shalu</i>, though low stone walls separated us from him and kept him away from the she-yaks
(<i>di</i>) in the adjacent pasturage. This part of the valley is frequently visited by packs
of wolves, which kill large numbers of yaks, but the bulls are able to drive them
off with their long sharp horns.
</p>
<p>At 3 p.m. we passed Dsongo, the extreme border of the district of Tashi-rabka, and
where are the ruins of a stone house built on a huge boulder. This was formerly a
stage-house used by the Sikkim Raja’s people, when the Yangma and Wallung districts
still belonged to him, when going to or returning from Tibet. A little way beyond
this point we met some herdsmen, who made inquiries as to whence we came and where
we were going. Near by were their tents, where I noticed two swarthy women and a fierce
Tibetan mastiff. Phurchung entered one of the tents, sat down to chat and drink a
cup of <i>tara</i>, a sort of thin curd.<a class="noteRef" id="xd31e1561src" href="#xd31e1561">52</a>
</p>
<p>Ugyen was much preoccupied about our getting by Tashi-rabka and escaping its headman
(<i>Tongzungpa</i>). At about 6 o’clock we were close to the village, and so we hid till dusk in a gully,
where we boiled our tea and ate some <i>tsamba</i>. The moon shone out brightly when we resumed our march and passed along a portion
of a high stone wall, erected by the Tibetans during the Nepalese war, when, it is
said, they put up five miles of it in a day under orders of their general, the Shape
Shata.<a class="noteRef" id="xd31e1581src" href="#xd31e1581">53</a> This wall is carried across the <span class="pageNum" id="pb37">[<a href="#pb37">37</a>]</span>river on a bridge, where it has eight small watch towers. It crosses the whole valley,
its ends being high up on the sides of the mountains. On the farther side of the wall
is the village. Ugyen and Phurchung stood trembling, not knowing whether to turn back
towards the Kangla chen pass or to proceed onward towards the <i>chorten</i>, near which the headman resides. Phuntso alone was equal to the occasion. “If the
guards are awake, we will sing some of our national Wallung songs, and pass ourselves
off for Wallungpa.” After a few words of encouragement to the others, we set out.
Before we had reached the <i>chorten</i>, a voice from a yak-hair tent cried out, “Whence are you, and where are you going?”
To which Phuntso replied that we were Wallungpa going to Shigatse, asked them where
they were going, and without waiting for a reply we hurried on and passed by the dreaded
headman’s house without awakening any one, not even the fierce mastiffs tied up in
front of the dwelling.
</p>
<p>About 30 yards beyond the house we came to the bridge, a rough structure of logs and
stone slabs. The Tashi-rabka river was partly frozen, and its swift current was sweeping
down blocks of ice. We crossed over unnoticed, and I then broke the silence with thanks
to merciful God who had enabled us to overcome this the most dreaded of all difficulties,
one which had frightened my staunch friend Phurchung, that the snows of the Kangla
chen had not daunted.
</p>
<p>We followed the river in an easterly direction, passing on the way two poor traders
(<i>Gyagar Khamba</i><a class="noteRef" id="xd31e1602src" href="#xd31e1602">54</a>) who were going to Wallung to sell a wild sheep (<i>nao</i>) they had killed. Then we came to Ri-u, where is a large Nyingma<a class="noteRef" id="xd31e1608src" href="#xd31e1608">55</a> monastery, and three miles further on to a bridge over the two branches of the river.
’Twas nearly midnight when we reached a sand-covered hillock called Shara, where we
halted for the night, and slept in a sheepfold, near which two hunters with a hound
(<i>shyakhi</i>) were also camped.
</p>
<p><i>December 2.</i>—At sunrise we resumed our journey, and after an hour’s march got sight of the village
of Guma Shara, at the foot of a range of mountains trending north-west and south-east.
Leaving <span class="pageNum" id="pb38">[<a href="#pb38">38</a>]</span>this village some miles away (on our right?), we turned a little to the north and
made for the Langbu la. There was not a soul to be seen on the vast table-land we
were traversing, only a few little birds like swallows twittered on the hillsides
by the way, and some kites were soaring in the sky near Guma Shara. We ascended steadily
till we came to the foot of the pass, from which point the summit was reached by a
zigzag cut in the rocks, the whole surface of which was inscribed with the mystic
syllables, <i>Om mani padmé hum</i>.<a class="noteRef" id="xd31e1625src" href="#xd31e1625">56</a> I became so fatigued before the summit (some 700 feet above the plateau) was reached,
that Phuntso had to carry me up; and Ugyen also made the ascent on Phurchung’s back,
as he was still feeling very badly and was quite unable to keep up with us. From the
summit we could see due north, perched on a lofty peak, the Lhakha of Sakya, and to
our west were snow-clad peaks of the lofty Perugh mountains.
</p>
<p>On the northern slope of the Langbu we found much drifted sand, and a short distance
from the foot of the pass we came to the source of the Ge river,<a class="noteRef" id="xd31e1632src" href="#xd31e1632">57</a> where we met a party of rice-collectors (<i>dadubpa</i>) on their way to Tashi-rabka with a dozen yaks and some donkeys, there to buy rice
from the Wallung traders. While Phurchung talked to one of them, a former acquaintance,
I slipped by without attracting their attention; for had they spoken to me, they would
certainly have detected my nationality by my appearance and speech.
</p>
<p>Proceeding onward, we met other parties of swarthy Tibetans, in which the women were
conspicuous by their headdress (<i>patug</i>). Their dirt-covered faces, their white teeth and eyeballs, made them look exceedingly
wild. Crossing the rivulet by a bridge made of two stone slabs, the valley broadened
as we advanced, till we found ourselves on a plateau several miles broad, where the
rivulet turned to the west, to empty probably farther on into the great Arun. Phurchung
here pointed out a place where there is a large underground monastery,<a class="noteRef" id="xd31e1641src" href="#xd31e1641">58</a> the chief temple (<i>tsugla khang</i>) of which is cut <span class="pageNum" id="pb39">[<a href="#pb39">39</a>]</span>out of the massive rock. There are twenty inmates to this lamasery, and the church
furniture and images are said to be of great antiquity.
</p>
<p>Fording the little Tibgyu chu, said to rise in the Chabug la, we proceeded in an easterly
direction, and passed the little village of Wena, a mile from which stands the village
of Chani, where lives the Chyugpo mepang family, or the “rich men who never reply
nay.” When travellers passing by this way have asked the rich men (<i>chyugpo</i><a class="noteRef" id="xd31e1651src" href="#xd31e1651">59</a>) if there was such and such a thing to be had at their place, they have never replied
in the negative. One day, in the month of August, a traveller who had heard the story
concerning this family came to test its truth, and asked the housewife to give him
a piece of ice, when she at once produced a piece from the butter-cask. On another
occasion a traveller asked for a chile pepper in February, and the mistress of the
house gave it to him at once.
</p>
<p><i>December 3.</i>—At about a mile from our camp of last night we came to a rivulet some fifteen feet
broad, flowing in a north-easterly direction. We selected a shallow part of it, across
which Phurchung waded, carrying me on his back. Irrigation ditches led the water of
this stream on to the neighbouring barley-fields. We stopped towards 7 o’clock at
the camp (<i>dok</i><a class="noteRef" id="xd31e1664src" href="#xd31e1664">60</a>) of Pole, situated in the middle of a plain extending from east to west some ten
miles, and bounded to the north by the Arun river. There were several sheep-folds
with walls of sun-dried bricks six or seven feet high and two feet thick; in the corners
of these folds were turret-like houses, in which the shepherds sought shelter from
the severity of the weather. Here we hired two yaks for a <i>tanka</i><a class="noteRef" id="xd31e1681src" href="#xd31e1681">61</a> a-piece to carry us to the village of Tebong, about six or seven miles away. This
whole plateau was covered with a species of briar, amidst which grew long fine grass,
on which cows and <i>jo</i> (half-bred yaks) were feeding, and whence innumerable hares and foxes ran, startled
by our approach. Midway between Pole and Tebong, but on the mountain side, lies the
village of Mug, with some forty families (<i>mitsang</i>). Before reaching Tebong, <span class="pageNum" id="pb40">[<a href="#pb40">40</a>]</span>which is the first village this way on Tashilhunpo soil, we crossed the dry bed of
the Chorten Nyima river, forming the boundary, and which I had already passed over
on my first journey to Shigatse in 1879.<a class="noteRef" id="xd31e1691src" href="#xd31e1691">62</a> Near here we were overtaken by a violent dust-storm, which hid the whole country
from our view and forced us for a while to remain motionless.
</p>
<p>Once on Tashilhunpo territory, all my fears of being arrested were over, and I walked
on to the village of Tanglung<a class="noteRef" id="xd31e1696src" href="#xd31e1696">63</a> with a light heart. An hour’s walk brought us to the door of my old acquaintance,
Nabu<a class="noteRef" id="xd31e1699src" href="#xd31e1699">64</a> Wanga, who led me with much ceremony into the best room of his home, apologizing
for his not being able to lodge me in his chapel, which was filled with carcasses
of sheep and goats drying for winter use.
</p>
<p><i>December 4.</i>—Our host appeared early in the morning to inquire what we required in the way of
food for our journey, and Ugyen gave him a list of articles, comprising mutton, barley-meal
(<i>tsamba</i><a class="noteRef" id="xd31e1709src" href="#xd31e1709">65</a>), butter, etc. He also undertook to procure us three ponies, for which I was to pay
Rs. 4 each as far as Shigatse. While we were breakfasting a number of old acquaintances
came in, bringing me presents of <i>tsamba</i>, mutton, butter, and <i>chang</i>. One man, a doctor (<i>amchi</i>), brought a fox-skin cap of ingenious make, which he offered to sell me. It was so
contrived that it protected every part of the head, leaving only the eyes and nose
exposed, or it could be turned up and used as an ordinary hat.<a class="noteRef" id="xd31e1732src" href="#xd31e1732">66</a>
</p>
<p>In the evening Delah Tondub, the head of the militia or village police (<i>yulmag</i><a class="noteRef" id="xd31e1739src" href="#xd31e1739">67</a>), received an order from Khamba djong, which he brought me to decipher. It was to
the effect that he must hold himself and force in readiness to proceed at once to
the Lachan boundary, fully equipped with matchlocks, lances, swords, slings, etc.,
<span class="pageNum" id="pb41">[<a href="#pb41">41</a>]</span>in view of the fact that a “very important European official, deputy of the Lieut.-Governor
of Bengal, was on his way to the Tibetan frontier. This information was communicated
by the frontier guards, in consequence of which necessary precautions were urgently
needed.” I told them that the official referred to was probably Captain Harman of
the Survey Department, with whom he was acquainted, having met him the year before
at Tangu, near Lachan.
</p>
<p><i>December 5.</i>—Our arrangements being completed and the ponies at the door, we hastened to finish
our breakfast. From the sheep-pen close by the house we saw some fifty sheep led to
the slaughtering-place behind the village. The butchers mutter some <i>mantras</i> over each one before killing it, and they receive as their perquisite the heads.
</p>
<p>Following the same route I had taken in 1879, we left the village of Mende<a class="noteRef" id="xd31e1751src" href="#xd31e1751">68</a> on our left, and, crossing several frozen streams, we came to the village of Targye,
where we stopped in the house of an old man, who invited us to be his guests in the
hope of getting some medicine for dyspepsia from which he was suffering. He put us
up in his storehouse, amidst his barley, yak-hair bags, farming implements, etc. He
had manufactured some rugs, and I bought one from him for a couple of rupees. The
villagers, hearing of my purchase, brought me a number of their choicest carpets,
but the price asked was larger than I cared to give.
</p>
<p><i>December 6.</i>—I learnt with pleasure from my host that the Minister of Temporal Affairs (<i>Kyab ving</i><a class="noteRef" id="xd31e1758src" href="#xd31e1758">69</a>) of Ulterior Tibet (<i>Tsang</i>) was Phendi Khangsar, to whom I was well known. My host and his wife came and begged
some medicine, and I prepared for him an effervescent draught, which the old man swallowed
with much difficulty. “Oh, sir,” he exclaimed, “it boiled and foamed even as it ran
down my throat; it must be a medicine of wonderful potency! I never took such a drink
in my life, nor heard of its like before!” And the spectators all said, in amazement,
“This <i>amchi</i> is a miracle-worker (<i>tulpa</i>); his medicine boils in cold water.” And so my fame was noised abroad.
<span class="pageNum" id="pb42">[<a href="#pb42">42</a>]</span>
</p>
<div class="figure p042width" id="p042"><img src="images/p042.jpg" alt="SARAT CHANDRA CROSSING THE DONKHYA PASS." width="720" height="559"><p class="figureHead">SARAT CHANDRA CROSSING THE DONKHYA PASS.</p>
</div><p>
</p>
<p>Crossing the Yaru la, we made for Kurma, before reaching which place we experienced
some difficulty in crossing the broad bed of the frozen river.<a class="noteRef" id="xd31e1777src" href="#xd31e1777">70</a> Near the village we saw in the fields several wild asses (<i>kyang</i>), some wild goats (<i>ragyo</i>), and wild sheep (<i>nao</i>). At Kurma we put up in the house of a doctor, an acquaintance of Phurchung, who
had brought him a quantity of medicines the <i>amchi</i> had the year past commissioned him to buy at Darjiling. Our supply of meat being
exhausted, Ugyen bought a sheep’s carcass (<i>pagra</i>). When the sheep get very fat, the people, for fear of losing any of the fat by skinning
them, roast the whole as they would a pig.<a class="noteRef" id="xd31e1791src" href="#xd31e1791">71</a>
<span class="pageNum" id="pb43">[<a href="#pb43">43</a>]</span></p>
<p><i>December 7.</i>—Leaving Kurma early in the morning, we arrived at Iago<a class="noteRef" id="xd31e1806src" href="#xd31e1806">72</a> by 6 p.m., where we got accommodations in the house of a rich farmer, paying him
a <i>tanka</i> as room-rent (<i>nala</i>). I had been feeling very badly all day, but Phurchung whispered to me to let no
one know I was ill, as sick men are not admitted into people’s dwellings in this country.
</p>
<p><i>December 8.</i>—By 10 a.m. we reached Tamar,<a class="noteRef" id="xd31e1816src" href="#xd31e1816">73</a> in the valley of the Re chu, here thickly dotted with hamlets. Numerous flocks of
pigeons and swallows were picking worms and grain in the fields, and Ugyen told me
that the pigeons were a serious nuisance to the people, for they are not allowed to
kill them, animal life being held sacred.
</p>
<p>We passed the foot of the hill on which the Regyinpai lamasery<a class="noteRef" id="xd31e1821src" href="#xd31e1821">74</a> is situated, and by 2 p.m. came to Labrang dokpa; but finding all the houses closed,
we continued on to the Nambu la,<a class="noteRef" id="xd31e1824src" href="#xd31e1824">75</a> crossing which we reached the village of Nambu, where we stopped in the house of
a friend of Phurchung.
</p>
<p><i>December 9.</i>—We arose by 3.30 in the morning, and put on our best clothes, for to-day we were
to enter Tashilhunpo. Travellers were more numerous now; we met several parties of
traders with yaks and donkeys or laden sheep going to or coming from Shigatse. The
day was cold, and there was a light wind blowing. I alternately rode and walked, and
though I was by this time greatly reduced in flesh by the hardships I had had to encounter,
I was in high spirits at the success which had so far attended me. Not so Ugyen: he
was ill, and fretted fearfully, his appearance was repulsive, and his language to
the Tang-lung men, whose ponies we rode, was most abusive, but they bore patiently
with him. At 9 o’clock we passed through Chuta, and an hour later came to the village
of Jong Luguri,<a class="noteRef" id="xd31e1830src" href="#xd31e1830">76</a> where I was <span class="pageNum" id="pb44">[<a href="#pb44">44</a>]</span>most kindly received by my former host of 1879, Lobdon puti. I ate a couple of eggs
and drank a few cups of tea; then, reloading our ponies, we paid our bill (<i>jaltse</i>) and set out for Tashilhunpo, where we arrived by half-past four, entering it by
the small western entrance marked by two <i>chortens</i>.<a class="noteRef" id="xd31e1839src" href="#xd31e1839">77</a>
<span class="pageNum" id="pb45">[<a href="#pb45">45</a>]</span></p>
</div>
<div class="footnotes">
<hr class="fnsep">
<div class="footnote-body">
<div class="fndiv" id="xd31e618">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e618src">1</a></span> On the origin of Darjiling as a sanatorium, see Hooker, ‘Himalayan Journals,’ (1854)
i. 115.&nbsp;<a class="fnarrow" href="#xd31e618src" title="Return to note 1 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e630">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e630src">2</a></span> Hooker, <i>op. cit.</i>, ii. 37, mentions seeing a troop of large monkeys in the Lamteng valley (alt. 9000
feet) in Sikkim. <i>Ibid.</i>, p. 108, he says that in the most snowy part of Sikkim (near the Tunkra la) “large
monkeys are also found on the skirts of the pine forests, and a curious long-tailed
animal, <i>Ailurus ochraceus</i>, peculiar to the Himalaya, something between a diminutive bear and a squirrel.” Large
monkeys are also found in Eastern Tibet at about 9000 feet alt.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e630src" title="Return to note 2 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e645">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e645src">3</a></span> Called Chung by the Lepchas. Though not divided into castes, they belong to several
tribes. All consider themselves as the earliest inhabitants of the Tambur valley,
though they have a tradition of having originally emigrated from Tibet. See Hooker,
<i>op. cit.</i>, i. 137.&nbsp;<a class="fnarrow" href="#xd31e645src" title="Return to note 3 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e656">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e656src">4</a></span> It would, perhaps, be better to transcribe this <i>mangdong</i> (from Tibetan <i>mang</i>, “many;” and <i>dong</i>, “stones”). <i>Chorten</i> is <i>mchod</i>, “offering;” <i>rten</i>, “receptacle.” It is usually pronounced <i>chürten</i>. See <i>infra</i>, 37, 40.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e656src" title="Return to note 4 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e685">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e685src">5</a></span> Made from half-fermented millet. <i>Murwa</i> is <i>Eleusine coracana</i>. See Hooker, <i>op. cit.</i>, i. 133, 175.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e685src" title="Return to note 5 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e697">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e697src">6</a></span> The country between the Arun and Tambur is called Limbudu by the Nepali natives, and
the aboriginal people who have dwelt there from time immemorial are designated by
the name of Limbu, though they call themselves by the name of Yakthanga. In the same
manner the tribes inhabiting Kiranta, or the regions between Dudkosi and the Arun,
are called Kirat, which name is as old as that of the great Hindu deity Mahadeva.
The Kirat of the north and the Limbu of the south were known to the ancients by the
name of Kirata, on account of their living by hunting and carrying on trade with the
natives of the plains in musk, yak-tails, shellac, cardamoms, etc., from the earliest
Hindu periods. See also <i>infra</i>, p. 26.
</p>
<p class="footnote cont">The Tibetans and the Bhutias of Nepal and Sikkim call the Limbus by the name of Tsang,
probably on account of their having emigrated from the Tsang province of Tibet. Both
tradition and written Limbu works relate that the Limbu people partly <span class="pageNum" id="pb4n">[<a href="#pb4n">4</a>]</span>emigrated thither (to Limbuan) from Tsang in Thibet and Kashi in the Madhya Desh,
and partly sprang from underneath a huge rock in the village of <span class="sic">Khedab</span>, to the north-east of Tsanpur. So that the Limbu people were divided into three great
tribes, according to their original homes, Tsang, Kashi, and Phedah. The first branch
from Tsang spread over Tambur-Khola, Phalung, Mirva Khola itself, Mayiwa, and Yangrub,
being designated by the Tibetans as Tsang Monpa, or the Limbus inhabiting the defiles.
Those who came from Kashi occupied Chaibisa, Kaikhola, and Tsolkar. Those that sprang
from underneath the great rock of Phedah were also called Baiphuta. The name of the
place in the middle of which stands the huge slab of rock, measuring a hundred fathoms
on either side, was Phedah Pangi-loma, which is evidently a corruption of the name
<i>Pheduh Pangi-lungpa</i>, or “the pasture land in Pheduh.” See also <i>infra</i>, p. 26.
</p>
<p class="footnote cont">The Baiphuta Limbu were the most powerful and numerous; their chief, Baiphuta Han
Raja, ruled over Eastern Nepal. All the Limbu tribes, as well as the Kiratas, paid
him tribute and military service, in a manner resembling the feudal system of Europe.
The power of this family having declined, the third tribe assumed the supremacy, and
massacred the adherents of the former rulers. After the fall of the Han dynasty there
was anarchy all over Eastern Nepal, until there arose in the Srisobha tribe a mighty
man called Marang, who succeeded in reconciling the different tribes, and was elected
king over all the aboriginal tribes of Eastern Nepal, the southern portion being ruled
by a Newar chief. After the death of the most distinguished of his successors, Mohani
Raja, the Limbu tribes again fell into anarchy, and continued in this state for more
than a century. At last, probably in the ninth century, appeared the famous Srijanga,
the deified hero of the Limbus. The cis-Himalayan Bhutias identify him with an incarnation
of Padma Sambhava, and attribute to him the introduction of the art of writing by
the invention of an alphabet. Tradition also attributes the introduction of this art
to Marang Raja, and its revival to Srijanga.—(S.&nbsp;C. D.) See <i>Gazetteer of Sikkim</i>, pp. 36–38.&nbsp;<a class="fnarrow" href="#xd31e697src" title="Return to note 6 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e730">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e730src">7</a></span> Cf. Hooker, <i>op. cit.</i>, i. p. 107: “They puncture through thick worsted stockings, and even trousers, and
when full roll in the form of a little soft ball into the bottom of the shoe.…” <i>Ibid.</i>, p. 167, he makes mention of them swarming below 7000 feet, “a small black species
above 3000 feet, and a large yellow-brown solitary one below that elevation.”—(W.
R.) Leeches are found at all elevations up to 10,000 feet at least.&nbsp;<a class="fnarrow" href="#xd31e730src" title="Return to note 7 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e740">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e740src">8</a></span> <i>La</i>, “pass;” <i>rtse</i>, “point, summit;” usually a pile of stones with brush stuck in it, on which rags
are hung.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e740src" title="Return to note 8 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e748">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e748src">9</a></span> <i>Lha</i>, “god;” <i>gsol</i>, “to beg.” The invocation I have always heard used is “<i>lha gya lo, lha gya lo</i>,” meaning, “god (give me) an hundred years, god (give me) an hundred years!”—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e748src" title="Return to note 9 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e756">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e756src">10</a></span> The giant nettle is the <i lang="la">Urtica heterophylla</i>. Hooker, <i>op. cit.</i>, i. 182. The fibres of some nettles are twisted for bowstrings, others as thread
for sewing and weaving, while many are eaten raw and in soups, especially the numerous
little succulent species. The <i lang="la">Urtica crenulata</i>, or great shrubby nettle, grows also in these parts. Hooker, <i>op. cit.</i>, ii. 188.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e756src" title="Return to note 10 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e774">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e774src">11</a></span> On the Lepchas, see Dr. A. Campbell, <i>Jour. Anth. Inst.</i>, i. 128, <i>et seq.</i> Dr. Campbell has also written several valuable papers on the Limboos in the <i>Jour. Asiat. Soc. of Bengal</i> for 1855 and other years, and in the <i>Jour. Anth. Inst.</i>, vol. i.; also papers on the Murnis and Haius of Nepaul and Sikkim, in the same collection,
I believe; but <span class="pageNum" id="pb6n">[<a href="#pb6n">6</a>]</span>they are not accessible to me. Dr. Hooker, <i>op. cit.</i>, i. 127–136, says of the Lepchas: “They, or at least some of their tribes, call themselves
Rong and Arratt, and their country Dijong. <span class="corr" id="xd31e789" title="Source: Polyandy">Polyandry</span> is unknown among them, and polygamy rare. Marriage is by purchase. The dead are burnt
or buried. Omens are sought in the entrails of fowls (p. 135). They have no religion,
though acknowledging the existence of good and bad spirits.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e774src" title="Return to note 11 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e800">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e800src">12</a></span> Perhaps Nya-dug-shing (<i>nya</i>, “fish;” <i>dug</i>, “poison;” <i>shing</i>, “tree”). Dr. Hooker (<i>op. cit.</i>, i. 168) mentions as growing in Sikkim, aconite and convallaria yielding the <i>bikh</i> poison.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e800src" title="Return to note 12 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e826">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e826src">13</a></span> Dr. Hooker (<i>op. cit.</i>, i. 138) says that in their funeral ceremonies “the Bijooa of the Lepchas is employed;
but the Limboo has also priests of his own, called ‘Phedangbos,’ who belong to rather
a higher order than the Bijooas.” Dr. Hooker’s description of the Bijua and of the
Lepchas’ religious beliefs prove them conclusively to profess nearly the same religion
as the Bonbo of Tibet.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e826src" title="Return to note 13 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e842">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e842src">14</a></span> Cf. Hooker, <i>op. cit.</i>, i. 205.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e842src" title="Return to note 14 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e851">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e851src">15</a></span> The Tibetan word <i>lagog</i> is usually translated garlic. I have always heard onion called by its Chinese name
<i>tsung</i>. Wild onions are very common in Northern Tibet, at elevations of 15,000 feet and
upwards.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e851src" title="Return to note 15 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e871">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e871src">16</a></span> <i>Chang</i> is made from half fermented barley, and is the national drink of Tibet. On its preparation,
see Jaeschke, ‘<abbr title="Tibetan-English">Tib.-Engl.</abbr> Dictionary,’ <i>s.v.</i> <i>chang</i>, and <i>infra</i> 34, note 1.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e871src" title="Return to note 16 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e884">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e884src">17</a></span> On the salt trade <i>viâ</i> the Rathong valley, see Hooker, <i>op. cit.</i>, i. 340, 350.&nbsp;<a class="fnarrow" href="#xd31e884src" title="Return to note 17 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e903">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e903src">18</a></span> Hooker’s Ringbee.&nbsp;<a class="fnarrow" href="#xd31e903src" title="Return to note 18 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e922">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e922src">19</a></span> <i>Tsos</i> (pron. <i>tso</i>) means “dye” in Tibetan. The dye here referred to is probably the yellow one prepared
from the <i>symplocos</i>. See Hooker, <i>op. cit.</i>, ii. 41, and <i><abbr title="Journal of the Royal Asiatic Society">J.R.A.S.</abbr></i>, 1891, 218.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e922src" title="Return to note 19 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e954">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e954src">20</a></span> <i>Parmi</i> seems to be Tibetan <i>bar</i>, “middle;” <i>mi</i>, “man.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e954src" title="Return to note 20 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e978">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e978src">21</a></span> Cf. Hooker, <i>op. cit.</i>, i. 137, 138. Speaking of their burial ceremonies, he says, “They mourn, burn, and
bury their dead, raising a mound over the corpse, erecting a headstone, and surrounding
the grave with a little paling of sticks; they then scatter eggs and pebbles over
the ground.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e978src" title="Return to note 21 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e992">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e992src">22</a></span> Trees or shrubs, with aromatic wood or having sweet-smelling flowers, are frequently
called <i>chandan</i> in Tibet. At Kumbum, for example, the famous tree, which is said to have sprung from
the hair cut from the head of Tsongkhapa, and which is in all probability a <i>Syringa</i>, is called <i>Tsandan</i> (or <i>Chandan</i>) <i>karpo</i>.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e992src" title="Return to note 22 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1024">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1024src">23</a></span> This work of Sakya Pandita, the Sanskrit title of which is ‘<i>Subhashita ratna nidhi</i>,’ is well known to Oriental scholars by the translation, accompanied by the Tibetan
text, published by Csoma de <span class="corr" id="xd31e1028" title="Source: Koros">Kőrös</span> in vols. xxiv. and xxv. of the <i>Journ. Bengal Asiat. Soc.</i>, and by the French translation of a selection from it made by Ph. E. Foucaux, Paris,
1858, 8vo., under the title of ‘<span lang="fr">Le trésor des belles paroles.</span>’ The original work is in 454 stanzas. Csoma only translated the 234 first. Sakya
Pandita’s Indian name was Ananda Dhwadja; he lived in the thirteenth century. His
Tibetan name is derived from that of the lamasery of Sakya, near Tashilhunpo, where
he resided.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1024src" title="Return to note 23 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1071">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1071src">24</a></span> <i>Dug</i>, “poison;” <i>shing</i>, “tree or wood.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1071src" title="Return to note 24 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1077">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1077src">25</a></span> Cf. Hooker, <i>op. cit.</i>, i. 254.&nbsp;<a class="fnarrow" href="#xd31e1077src" title="Return to note 25 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1109">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1109src">26</a></span> Written, I believe, <i>gsha</i>.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1109src" title="Return to note 26 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1120">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1120src">27</a></span> <i>Utpala</i>, or <i>Udpala</i>, is the blue lotus of India, also used medicinally. Mr. Jaeschke, ‘Tib.-Engl. Dict.,’
<i><abbr title="sub verbo">s.v.</abbr></i>, says, “In Lhadak this name seems to be transferred to <i lang="la">Polemonium caeruleum</i>.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1120src" title="Return to note 27 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1143">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1143src">28</a></span> Hares, I take it, are meant.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1143src" title="Return to note 28 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1159">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1159src">29</a></span> Dr. Hooker, <i>op. cit.</i>, i. 255, states having found similar pheasants near the Nango la. The male bird had
two to five spurs on each of its legs, according to its age.—(W. R.) <i>Ithagenes Cruentus.</i>&nbsp;<a class="fnarrow" href="#xd31e1159src" title="Return to note 29 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1168">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1168src">30</a></span> Cf. Hooker, <i>op. cit.</i>, i. 275.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1168src" title="Return to note 30 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1186">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1186src">31</a></span> See Hooker, <i>op. cit.</i>, i. 263.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1186src" title="Return to note 31 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1195">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1195src">32</a></span> Tibetan beer. Its preparation is thus described by Jaeschke, <i>op. cit., s.v.</i>, <i>Chang</i>: “When the boiled barley has grown cold, some <i>phabs</i> (yeast or dry barm prepared in Balti of flour, mixed with some ginger and aconite)
is added, after which it is left standing for two or three days, until fermentation
commences, when it is called <i>glum</i>. Having sufficiently fermented, some water is poured to it, and the beer is considered
to be ready for use.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1195src" title="Return to note 32 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1210">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1210src">33</a></span> Hooker’s Kambachen (<i>op. cit.</i>, i. 257). He gives its altitude at 11,380 feet above sea-level.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1210src" title="Return to note 33 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1217">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1217src">34</a></span> Hooker (<i>loc. cit.</i>) says that the only cultivation here consists of radishes, potatoes, and barley:
no wheat is grown.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1217src" title="Return to note 34 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1226">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1226src">35</a></span> This custom of putting a little piece of butter on the mouth of a bottle or neck of
a jug of wine when offered to any one is observed by all Tibetans, and by most of
the Mongol tribes with which I am acquainted.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1226src" title="Return to note 35 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1232">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1232src">36</a></span> From this description of Pemazang, it may be inferred that he was a Khamba, a Tibetan
from the north-east. We know by Hooker, <i>op. cit.</i>, i. 137, that many Khamba came to Sikkim with the first Sikkim rajah. They are, as
a people, famous “rain-makers;” while the people from other parts of Tibet are not
much given to performing rain-making or rain-dispelling ceremonies. Cf. ‘The Land
of the Lamas,’ p. 188.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1232src" title="Return to note 36 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1242">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1242src">37</a></span> The term <i>ani</i> (also pronounced <i>aneh</i>) is used to designate a wife, concubine, or nun. In the present case it certainly
means a nun living in a state of concubinage with a lama. It is a common practice
in Tibet, and in many places lamas (<i>graba</i>) and <i>ani</i> live in the same convent. See ‘Report on Explorations in Sikkim, Bhutan, etc., from
1856 to 1886,’ pp. 9 and 12, and <i>infra</i>, p. 42.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1242src" title="Return to note 37 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1271">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1271src">38</a></span> Written, according to Jaeschke, <i>op. cit.</i>, <i><span class="corr" id="xd31e1276" title="Source: dykar">dkyar</span></i>. The word and the thing are unknown, I believe, in other parts of Tibet.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1271src" title="Return to note 38 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1286">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1286src">39</a></span> Throughout Tibet and the greater part of Mongolia, the intestines, stuffed with the
hashed heart, liver, and lights, compose the first meal made from a freshly killed
sheep or kid. The head and pelt are usually given to the person who has sold the sheep,
this not being included in the price paid. Cf. <i>infra</i>, p. 41.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1286src" title="Return to note 39 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1293">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1293src">40</a></span> The Kirata are well known as a tribe of non-Brahmanical people (<i><span class="corr" id="xd31e1296" title="Source: Mlecha">Mleccha</span></i>) in the Veda. See Chr. Lassen, ‘<span lang="de">Indis. Alterthumskunde</span>,’ vol. i. p. 78: “The land between the San Roci and Kankaji is approximately the
same as that of the Kiratas.” A complete discussion on the Kiratas is to be found
in ‘<span lang="de">Zeitschrift für <span class="corr" id="xd31e1304" title="Not in source">die </span>Kunde des <span class="corr" id="xd31e1306" title="Source: Morgenlander">Morgenlandes</span></span>,’ vol. <span class="corr" id="xd31e1309" title="Source: i">ii</span>. p. 35 ff. See <i>supra</i>, p. 3.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1293src" title="Return to note 40 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1317">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1317src">41</a></span> <i>Yarsa</i> probably means “upper (<i>yar</i>) land (<i>sa</i>).” <i>Yara mara</i>, or <i>yarka marka</i>, meaning “upper and lower,” are terms used throughout Tibet.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1317src" title="Return to note 41 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1347">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1347src">42</a></span> <i>Tetraogallus Tibetanas.</i>&nbsp;<a class="fnarrow" href="#xd31e1347src" title="Return to note 42 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1352">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1352src">43</a></span> Cf. Hooker, <i>op. cit.</i>, i. 250–254. He made the altitude of this pass to be 15,770 feet above sea-level.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e1352src" title="Return to note 43 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1359">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1359src">44</a></span> <i>Hok</i> (or <i>og</i>) means “lower,” <i>kong</i> or <i>gong</i> means “upper.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1359src" title="Return to note 44 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1382">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1382src">45</a></span> See <i>infra</i>, p. 37, note 2.&nbsp;<a class="fnarrow" href="#xd31e1382src" title="Return to note 45 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1400">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1400src">46</a></span> <i>Purug</i> is rather a poor transcription of the word <i>phrug</i> (pronounced <i>truk</i>), but better known by the Chinese name of <i>pulo</i>. <i>Pulo</i>, though now a Chinese word, is a borrowed term, probably the Tibetan name. Phrug
is native Tibetan cloth made in pieces usually nine or ten fathoms (<i>damba</i> in Tibetan) long and about fourteen inches broad.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1400src" title="Return to note 46 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1456">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1456src">47</a></span> <i>Mi</i>, “man;” <i>za</i>, “to eat.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1456src" title="Return to note 47 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1467">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1467src">48</a></span> <i>Mthong-wa</i>, “seen;” <i>kun</i>, “entire;” <i>grol</i>, “freedom.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1467src" title="Return to note 48 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1483">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1483src">49</a></span> Also visited by Hooker. He says that it was (in 1848) a miserable collection of 200
to 300 stone huts. Its altitude is about 13,500 feet above sea-level. See Hooker,
<i>op. cit.</i>, i. 238. On p. 242 of his work is a “diagram of the glacial terraces at the fork
of the Yangma valley.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1483src" title="Return to note 49 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1488">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1488src">50</a></span> <i>Yang-ma</i>, meaning “broad.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1488src" title="Return to note 50 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1508">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1508src">51</a></span> <i>Rtsa</i>, “grass;” <i>mtsams</i>, “boundary-line, limit.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1508src" title="Return to note 51 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1561">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1561src">52</a></span> <i>Tara</i>, or <i>tarak</i>, is made of curdled milk slightly cooked and stirred up in the process. It is a favourite
dish throughout Tibet and Western Mongolia, in which latter country it is also known
as <i>tarak</i>. It is generally eaten just before meals. In Eastern Tibet and the Kokonor it is
called <i>djo</i> (pr. <i>sho</i>). It is the same as the <i>yaurt</i> of the Turks and the people of the Balkanic States.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1561src" title="Return to note 52 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1581">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1581src">53</a></span> <i>Shape</i> is the colloquial title given to the ministers of State (Kalon) of the Tale lama.
The word is possibly <i>gshags</i>, “justice;” <i>dpe</i>, “model,” though it is now written as in the text. See <i>infra</i>, p. 174.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1581src" title="Return to note 53 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1602">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1602src">54</a></span> <i>Gyagar Khamba</i> means “Indian Khamba,” the same as probably Hooker’s Khumba of Sikkim. See p. 107,
note; and Hooker, i. 136.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1602src" title="Return to note 54 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1608">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1608src">55</a></span> <i>Nyingma</i>, or <i><span class="corr" id="xd31e1612" title="Source: Nyingma">Ngangyur</span></i>, the old or red-hat sect of lamas. Their chief stronghold is Ulterior Tibet, Sikkim,
and Bhutan.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1608src" title="Return to note 55 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1625">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1625src">56</a></span> The famous “six-syllable prayer.” See my ‘Land of the Lamas,’ p. 326 <i>et sqq.</i>—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1625src" title="Return to note 56 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1632">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1632src">57</a></span> A small stream emptying into the Taya Tsangpo of our maps.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1632src" title="Return to note 57 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1641">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1641src">58</a></span> Ugyen-gyatso visited in 1883 another rock-cut hermitage in this neighbourhood, at
a place called Kyil-khor ta dub, some 10 miles from the She-kar gomba, at the foot
of the Lama la. It was about a quarter mile long. Padma Sambhava is said to have lived
in it. See ‘Report on Explorations in Bhutan, etc.,’ p. 20, § 20.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1641src" title="Return to note 58 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1651">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1651src">59</a></span> Written <i>phyug-po</i>. <i>Med</i> (from <i>me</i>), “no.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1651src" title="Return to note 59 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1664">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1664src">60</a></span> Written <i>hbrog</i>, and usually pronounced <i>dru</i>, <i>du</i>, or <i>do</i>. The name <i>dopa</i> or <i>drupa</i> applies equally to all pastoral tribes, and they, when speaking, use it with the
acceptation of “house, dwelling, tent, home.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1664src" title="Return to note 60 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1681">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1681src">61</a></span> Three Tibetan tankas are the equivalent of one rupee. There were four varieties of
tankas then current in Tibet, two of Nepalese minting, two made at Lhasa, the best
being that known as Gadan tanka, and made at the Castle of Gadan.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1681src" title="Return to note 61 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1691">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1691src">62</a></span> In 1879 Chandra Das crossed the Chorten nyima la, probably 20 to 30 miles south of
the village of Tebong (called then by him Thekong). He followed the Chorten nyima
river from its source in the mountain of the same name to near its mouth at Tebong,
where his route joined the one described in the present narrative.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1691src" title="Return to note 62 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1696">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1696src">63</a></span> Or, more correctly, Drang-lung; for he says, in his diary for 1879, that it means
“cold valley.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1696src" title="Return to note 63 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1699">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1699src">64</a></span> <i>Nabu</i>, or, more correctly, <i>Nabo</i>, means “host, landlord.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1699src" title="Return to note 64 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1709">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1709src">65</a></span> Called <i>satu</i> by Anglo-Indian writers. This word is also found in <span class="corr" id="xd31e1713" title="Source: Georgii">Georgi</span>, ‘<span lang="la">Alphabetum Tibetanum</span>’ (1762), p. 445: “<span lang="la">Hordei farinam in jentaculi, pultisque formam subactam <i>Satù</i> communi vocabulo dicunt.</span>”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1709src" title="Return to note 65 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1732">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1732src">66</a></span> This is the ordinary style of Mongol fur cap, very generally used in Tibet.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1732src" title="Return to note 66 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1739">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1739src">67</a></span> On this organization, see chap. vii. p. 180.&nbsp;<a class="fnarrow" href="#xd31e1739src" title="Return to note 67 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1751">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1751src">68</a></span> In his journey of 1879, he speaks of Mende as “the pretty village of Mende.… Facing
the village is a flower-garden, in which are also dwarf willows, stunted birch and
juniper trees.” He also says that Targe (Targye) is on the Yaru-tsang-po (the Taya
tsang-po of the maps), probably a local appellation for the upper Arun. Taya tsang-po
is probably Targye tsang-po, “the river of the Tar-gye.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1751src" title="Return to note 68 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1758">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1758src">69</a></span> Probably <i>Khyab-dvang</i>, “all-powerful,” a title in frequent use in Tibet.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1758src" title="Return to note 69 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1777">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1777src">70</a></span> This river is the Che chu (or Chi chu), the great Arun. Kurma, the author tells us
in his journal of 1879, is a “Dokpa town containing about six hundred families.… All
supplies are brought here from Shigatse.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1777src" title="Return to note 70 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1791">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1791src">71</a></span> Hence the name <i>phag</i>, “pig;” <i>ra</i>, “goat.” S.&nbsp;C.&nbsp;D. says they roast them alive. This must be a mistake. I never heard
of meat being roasted in Tibet. He evidently means that the sheep are cooked without
the skin being removed. The Mongols do the same thing, throwing the carcass (some
say the live sheep) in boiling water. These <span class="pageNum" id="pb43n">[<a href="#pb43n">43</a>]</span>carcasses are sold in a frozen state by the Mongols in Peking in winter, and are known
as <i>Tang-yang</i>, or “scalded sheep,” in Chinese. Cf. C.&nbsp;R. Markham’s ‘Narrative of the Mission of
Geo. Bogle,’ 86.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1791src" title="Return to note 71 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1806">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1806src">72</a></span> It is called Ya-go on the maps. S.&nbsp;C.&nbsp;D. says, in the account of his first journey,
that this village is on the boundary-line between Lhasa and Ulterior Tibet, belonging
to the former country.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1806src" title="Return to note 72 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1816">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1816src">73</a></span> The Tagmar of our maps. The writer says elsewhere that it has about two hundred houses.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e1816src" title="Return to note 73 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1821">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1821src">74</a></span> The Bra-gyin pa gomba of the maps.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1821src" title="Return to note 74 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1824">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1824src">75</a></span> The Ngambu dung la of our maps, altitude 14,800 feet; but in the account of his first
journey S.&nbsp;C.&nbsp;D. says it is 13,500 feet high. The descent on the north side, he adds,
is very steep.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1824src" title="Return to note 75 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1830">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1830src">76</a></span> Or Luguri jong, as he calls it elsewhere.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1830src" title="Return to note 76 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1839">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1839src">77</a></span> S.&nbsp;C.&nbsp;D. reached this city for the first time on July 7, 1879.&nbsp;<a class="fnarrow" href="#xd31e1839src" title="Return to note 77 in text.">↑</a></p>
</div>
</div>
</div>
</div>
<div id="ch2" class="div1 chapter"><span class="pageNum">[<a href="#xd31e254">Contents</a>]</span><div class="divHead">
<h2 class="label">CHAPTER II.</h2>
<h2 class="main">RESIDENCE AT TASHILHUNPO.</h2>
</div>
<div class="divBody">
<p class="first">We entered the monastery of Tashilhunpo by the little western gate, in front of which
stand two <i>chortens</i>—one very large with a gilt spire, the other smaller but neatly constructed. I walked
along the narrow lane, lined on either side by lofty buildings, with the measured
steps and grave demeanour which all wearers of the sacred costume are supposed to
have. The rays of the setting sun shone on the gilded spires of the houses and tombs
in the monastery, and made a most enchanting picture.<a class="noteRef" id="xd31e1852src" href="#xd31e1852">1</a>
</p>
<p>The minister, I learned from his head cook (<i>Machen</i><a class="noteRef" id="xd31e1858src" href="#xd31e1858">2</a>), whom I now met, had gone to Dongtse, his native town, but he had left instructions
that I be lodged in the Targod chyi-khang until his return.
</p>
<p>Though the news of the absence of my friend Phendi Khang-sar somewhat damped my spirits,
yet the pleasing thought of having been able for the second time to visit Tashilhunpo
was a source of infinite gratification. The Machen opened the padlock which closed
the great door of the house, and ushered me in with outstretched hands and greetings
of “<i>Pundib la, chyag-pheb nang</i>,” “Welcome, Mr. Pundit.”<a class="noteRef" id="xd31e1865src" href="#xd31e1865">3</a>
</p>
<div class="figure p045width" id="p045"><img src="images/p045.jpg" alt="TOWN OF SHIGATSE." width="593" height="720"><p class="figureHead">TOWN OF SHIGATSE.</p>
<p class="first">THE JONG <i>or</i> FORT <i>of</i> SHIGATSE
</p>
<p class="small">EXPLANATION.
</p>
<ul class="left xs">
<li class="numberedItem"><span class="itemNumber"><i>3.</i></span> Norgya khangsar. <i>The residence of the chief noble of Tashi Lhunpo.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>9.</i></span> Chinese burial ground.</li>
<li class="numberedItem"><span class="itemNumber"><i>11.</i></span> Tondub khangsar. <i>The residence of Shapeh Rompa.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>12.</i></span> Panja or gyami khang. <i>Quarters for the Chinese militia.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>13.</i></span> Amban’s residence. <i>The house of the Imperial Chinese resident<span class="corr" id="xd31e1904" title="Not in source">.</span></i></li>
<li class="numberedItem"><span class="itemNumber"><i>20.</i></span> Jong Samdub-tse. <i>The fort and court of the Magistrate of Shigatse.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>21.</i></span> Road to the Tsang po (<i>River Brahmaputra</i>).</li>
<li class="numberedItem"><span class="itemNumber"><i>22.</i></span> Shigatse. <i>The town (called Digar che by the Nepalese).</i></li>
<li class="numberedItem"><span class="itemNumber"><i>23.</i></span> Thom or Market.</li>
<li class="numberedItem"><span class="itemNumber"><i>24.</i></span> Tse-yang-tse. <i>Garden for the Chinese.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>25.</i></span> Changlo khangsar. <i>The park belonging to the estate of Changlo char.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>26.</i></span> Daloyeh Chyangra. <i>The park for the use of the Commandant of the Chinese militia.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>27.</i></span> Jah-hu-thang. <i>The camp and field for exercise.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>28.</i></span> Kesar Lhakhang. <i>The Temple of the War god called Kesar.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>29.</i></span> Pachal-para. <i>The Northern division of the town of Shigatse.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>30.</i></span> Cha-o-para. <i>The Southern division of the town of Shigatse.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>31.</i></span> Phari-para. <i>The General division of the town of Shigatse.</i></li>
</ul><p>
</p>
<p>W. &amp; A.&nbsp;K. Johnston, Limited, Edinburgh &amp; London
</p>
<p>Published by the Royal Geographical Society</p>
</div><p>
</p>
<p>The building was a three-storied one, the ground floor, adjoining which were two stables,
being used as a godown. The rooms on the first floor were spacious and neat, but very
cold on account of the <span class="pageNum" id="pb46">[<a href="#pb46">46</a>]</span>height of the roof and the absence of sunlight. The third story, though it looked
snug, was exposed to the wind, and therefore uninhabitable. The minister’s steward
(<i>Nerpa</i><a class="noteRef" id="xd31e1975src" href="#xd31e1975">4</a>), coming in while we were looking over the house, recommended the first floor for
our residence, as it would be warm in winter, when much air is not desirable. Having
made up my mind to occupy it, he had the rooms dusted, and removed some two hundred
volumes, a pile of printing-blocks, boards, and tables with which the rooms were encumbered;
and then, some thickly stuffed cushions having been spread, on which our carpets and
rugs were placed, he begged us to be seated. Cups were placed on some small tables
before us, and tea was brought from the minister’s kitchen and served us by the head
cook. A few twisted biscuits,<a class="noteRef" id="xd31e1980src" href="#xd31e1980">5</a> some pieces of mutton and <i>tsamba</i> were put before me, and from another teapot tea, of evidently an inferior quality,
was served to my companions.
</p>
<p>The Nerpa told me that we were to be lodged here by the minister’s order, but if we
did not like the place we might write to him on the subject, and he would have the
letter forwarded to Dongtse. The remoteness of the house, with only that of the minister
near it, and, above all, its location near the western gate, gave it peculiar advantages,
which appeared to me very essential for my purposes, and we had every reason to be
delighted at the forethought of our patron, who had shown himself so anxious about
our safe arrival and comfort.
</p>
<p>When the Nerpa and Machen had left us, I consulted with Ugyen about making presents
to the servants of the minister and to our former acquaintances. Money, being very
scarce in Tibet, is valued above all things, so that for the renewal of our former
acquaintance we could do nothing better than to make presents of silver coin and scarves
(<i>khatag</i>).
</p>
<p>Later on in the evening we returned the visits of the steward and his comrades, and
presented them with rupees, eight-anna or four-anna pieces, according to the importance
of their respective offices. With difficulty we persuaded them to accept the presents,
for they feared lest the minister might be vexed at their taking money from me.
<span class="pageNum" id="pb47">[<a href="#pb47">47</a>]</span></p>
<p><i>December 10.</i>—Ugyen and Phurchung were up by daylight, arranging things and buying firewood and
other necessaries. Shortly after I had arisen the men we had hired at Tang-lung to
lead our ponies came in for their rewards. I gave each of them six <i>tankas</i>, and some twisted biscuits to carry home to their children, all of which pleased
them greatly. It felt strange to me not to have a day’s journey before me, so accustomed
had I become to daily travel, instead of which I could sit peacefully reclining on
my cushions on the balcony, lighted up by the rays of the morning sun. Phurchung was
the only servant I now had to attend on both myself and Ugyen, so it was decided to
hire a man to help him in fetching water and in blowing the bellows. We had to wait
till the Shigatse market (<i>tom</i>) opened at 11 o’clock before we could get any breakfast, for our provisions were
exhausted. Both Ugyen and Phurchung went to the market, from which they shortly returned
with butter, salt, mutton, <i>tsamba</i>, <i>phing</i>,<a class="noteRef" id="xd31e2008src" href="#xd31e2008">6</a> and a few Chinese cakes for me. They had been surrounded on the way by two parties
of beggars (<i>Rogyaba</i>), who, recognizing Ugyen as a new arrival from Sikkim, had by alternate threats and
solicitations succeeded in squeezing from him several silver pieces. They had also
seen an altercation between a woman selling salt and some Khamba traders. One of the
latter had bought several <i>seers</i> of salt from the woman, and had offered her a debased <i>tanka</i> in payment, which she had refused. The Khamba would not return the salt or pay in
better coin; he called six or seven of his friends to him, threw the salt on the ground,
and wanted to beat the woman, whom there was no police to protect. It ended by the
savage Khamba walking off unmolested, and the poor woman losing her salt. Ugyen was
greatly surprised at the lawlessness of the people in the market, their violence towards
the helpless, and the absence of police supervision. I smiled at his fears, and told
him to take a hearty breakfast. In the evening I called at the Phuntso Khangsar, and
learnt from the steward that Kusho Tung-chen,<a class="noteRef" id="xd31e2022src" href="#xd31e2022">7</a> the minister’s secretary, would be back on the following afternoon.
<span class="pageNum" id="pb48">[<a href="#pb48">48</a>]</span></p>
<p><i>December 11.</i>—My breakfast consisted of a cup of broth (<i>tugpa</i>), with <i>tsamba</i>, radishes, marrow, and minced mutton, a little salt and some dried cheese (<i>chura</i>) in it. When it was over Ugyen and Phurchung went to market, and on the way they
met Choi-tashi, a Mongol monk, whom I had once helped at Darjiling with food and money.
The faithful Mongol had not forgotten my kindness: as soon as he saw Ugyen he threw
his arms around him and led him to his home in the lamasery. Ugyen learnt from him
of the whereabouts of some of my old acquaintances—Lob-zang Tanzing and other Mongol
friends. Lob-zang had failed to pass his final examination for admission into the
monastery, in which it is required of candidates to repeat without a single omission
or mistake 120 pages of selected sacred texts,<a class="noteRef" id="xd31e2038src" href="#xd31e2038">8</a> so he had been deprived of subsistence allowances, and had seen his name struck off
the roll of monks. He had in consequence left Tashilhunpo four months before my arrival
for his native land, proposing to visit Lhasa on the way.
</p>
<p>In the market Ugyen met another old acquaintance, the Chinese head of the Shigatse
police, who invited him into his house, where his mistress (<i>ani</i>) served them <i>chang</i> and a dish of vermicelli (<i>jya tug</i>).<a class="noteRef" id="xd31e2050src" href="#xd31e2050">9</a> Then the Chinaman told Ugyen of the recent row in which the junior Amban had been
involved, and of his own incredibly swift ride to Lhasa to carry dispatches to the
senior Amban. As the senior Amban, together with the Shape Sa-wang rampa and Lhalu,
had come to Shigatse to settle the trouble, the head constable claimed for himself
no small share in the successful termination of the affair. It was also said that
the Shape, together with the Amban, had decided to enforce the circulation of every
kind of silver coin, no matter how debased. The distinction made in the Shigatse market
between good and bad coin was considered to be productive of much inconvenience to
trade, and so they had forbidden it. The same order had been recently enforced at
Lhasa, to the great convenience and satisfaction of the people. Secret orders were
issued to arrest the few respectable monied men who might offer objections to the
enforced circulation of debased coin, by which means all trouble in the matter, it
was hoped, would be averted. In consequence of this Ugyen took care not to get into
trouble by changing <span class="pageNum" id="pb49">[<a href="#pb49">49</a>]</span>our Indian coins for Tibetan <i>tanka</i>, by exchanging them in the monastery itself.
</p>
<p>In the market-place my men saw several parties of prisoners loaded with chains weighing
twenty pounds and upwards. Some had their hands manacled, others their arms passed
through blocks of wood, not a few had their eyes put out. The Government does not
provide these miserable wretches with food, but lets them beg their sustenance in
the market-place. They are more troublesome than even the Ragyabas, and pour out curses
and vile abuse on all who do not at once give them alms. At 4 p.m. I was told that
the minister’s secretary, the Kusho Tung-chen, had arrived, and wanted to see me;
so I dressed myself in my lama costume, and, accompanied by Ugyen carrying a few coins
and some <i>khatag</i>, I went to the Puntso Khangsar.
</p>
<p>Being conducted into his presence, I presented him with a scarf and a couple of rupees,
and Ugyen did the same. We were then given fine <i>khatag</i>, and asked, with an air of genuine cordiality and kindness which greatly pleased
me, to be seated beside him. A stuffed raised seat, covered with a Chinese rug, was
given me, and a small table placed before me. Ugyen occupied a lower seat, and the
table given him was also lower than mine, to show the difference of rank between us.
Plates of dried and boiled mutton, together with bowls of <i>tsamba</i>, were served us. An attendant then brought from the minister’s shelves handsome china
cups, and, filling them with tea, asked me to drink with “<i>Pundib la, sol-ja-she</i>” (“Please drink, Mr. Pundit”), at which I drank about a third of the contents; for
it is customary in Tibet not to drink more than this at first, while to drink less
would be a reflection on the cook or the host. After a short conversation of no importance
I returned to my dwelling.
</p>
<p><i>December 12.</i>—The secretary sent to inform us that he would be despatching a messenger to Dongtse
in the evening, and that if we had any letters to send they should be ready before
noon. We at once applied ourselves to drafting a letter to the minister, which was
no easy matter, as the form of the paper, the margin to be left at the top and bottom
of the sheet, and the choice of complimentary words at the beginning, had all to be
carefully weighed. We tried to convey to the minister how sorry we were in not having
had the honour and pleasure of meeting him at Tashilhunpo, and how thankful we felt
to him for his great kindness in arranging for our comfort <span class="pageNum" id="pb50">[<a href="#pb50">50</a>]</span>and accommodation. We begged him, if possible, to return to the capital for the good
of all living beings, and particularly for ourselves, who depended solely on his mercy
for the security of our lives. We also told him that the lithographic press he had
ordered me on my first visit to buy for him in India had arrived at Lachan, where
it was held by the prefect of Khamba djong. Ugyen wrote a separate letter to the minister,
and then we took them to the secretary, who added a few lines to our notes, asking
his master to vouchsafe his sacred protection and mercy to us who had come so far
and had encountered such incredible hardships and dangers.
</p>
<p>Returning home, I found Lupa gyantsaan (gyaltsan?), a former acquaintance, awaiting
me. He presented me some provisions and other things, and offered his services to
buy what I might require, and see that I was not cheated. He also agreed to send me
a good servant.
</p>
<p>In the evening I called on another old friend, a most respectable man, Kusho Dechang.
He was delighted to see me. Rising from his cushion, he begged me come in, saying,
“<i>Chyag-pheb-nang-chig</i>.” The steward (<i>solpon</i><a class="noteRef" id="xd31e2087src" href="#xd31e2087">10</a>) then served tea, replenishing my cup from a silver teapot (<i>chambim</i>) as soon as it was about a third empty. Kusho Dechang then questioned me concerning
the present condition of affairs in Aryavarta (India), and about its government under
the <i>Frang</i> (Europeans). The conversation then turned on the recent row with the Chinese and
its settlement, reached to-day.
</p>
<div class="figure p050width" id="p050"><img src="images/p050.jpg" alt="THE GRAND MONASTERY OF TASHI-LHUNPO." width="595" height="720"><p class="figureHead">THE GRAND MONASTERY OF TASHI-LHUNPO.</p>
<p class="first small">EXPLANATION.
</p>
<ul class="left xs">
<li class="numberedItem"><span class="itemNumber"><i>1.</i></span> Labrang Phodang. <i>The palace of the Tashi Lama.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>2.</i></span> Labrang Gyal-tshan thonpo. <i>The Court of the Tashi Lama.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>3.</i></span> Kyil Khang. <i>The central congregation or Church.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>4.</i></span> Thoisamling. <i>The chief college for the monks to study Buddhist Metaphysics.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>5.</i></span> Shartse. <i>The general college, situated at the Eastern quarter of the monastery, where the monks
receive this Buddhist education.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>6.</i></span> Nag khang. <i>The college of Mantras, where the Esoteric part of Buddhism is taught.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>7.</i></span> Dukhang Chen-mo. <i>The grand congregation hall, where 5000 monks assemble to perform religious service.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>10.</i></span> Dukhang Chung. <i>The small hall of congregation.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>14.</i></span> De-chan Phodang. <i>The summer palace of the Grand Lama, in</i> Saust <i>Sukhavatipur</i>.</li>
<li class="numberedItem"><span class="itemNumber"><i>15.</i></span> Chag chekhan (gate). <i>The chapel at the entrance of the monastery, where people make their profound salutations.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>16.</i></span> Kiki Naga. <i>The garden attached to the monastery, where the Grand Lama’s parents reside. The park
of happiness.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>17.</i></span> Dolmai-ri. <i>The top of the mountain on the southern slope of which the monastery of Tashi Lhunpo
is situated.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>18.</i></span> Lhakha. <i>The extreme summit where an altar is erected for burning incense to the Gods.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>19.</i></span> Kiku Tamsa. <i>The nine storeyed stone structure, about 120 feet high, 100 feet long, and 60 feet
wide, to the western face a tapestry is hung during the prayer time every year.</i></li>
<li class="numberedItem"><span class="itemNumber"><i>32.</i></span> <span class="corr" id="xd31e2177" title="Source: Mausolia">Mausolea</span> <i>or grand Temple, in which relics of the Four Grand Lamas are deposited.</i></li>
</ul><p>
</p>
<p>W. &amp; A.&nbsp;K. Johnston, Limited, Edinburgh &amp; London
</p>
<p>Published by the Royal Geographical Society</p>
</div><p>
</p>
<p>The two Chinese Residents at Lhasa inspect each year in turn the Nepal-Tibet frontier,
in order to ascertain the discipline of the garrison at Tingri and the state of the
defences and military resources of the several frontier posts. As the task is a most
tedious and fatiguing one, owing to the desert-like condition of the country, the
Ambans draw lots to find out who is to go on the inspection tour. In the latter part
of October of this year it fell to the junior Amban’s lot to visit Tingri djong and
Shigatse. He started accordingly, accompanied by an experienced Tibetan civil officer
with the rank of Tsipon (accountant), who was to arrange, as usual, for the transportation
of the Amban and his retinue by sending messengers (<i>ngondo</i>) ahead to the different stations along the road. The Amban decided to follow the
northern road (<i>chang lam</i>) <i>viâ</i> Toilung Tsorphu. <span class="pageNum" id="pb51">[<a href="#pb51">51</a>]</span>Now, according to pre-established custom, the Tibetan treasury has to pay the Amban
a daily travelling allowance of four <i>doche</i>, or Rs. 500;<a class="noteRef" id="xd31e2198src" href="#xd31e2198">11</a> but the Government of Lhasa, instead of paying it out of the Government treasury,
raises it from the people at the time of the Amban’s journey and along his route.
The obligation of raising the Amban’s allowance then devolved on the Tsipon Kong chyang-lochan.
On arriving at Shigatse, the Amban demanded six <i>doches</i>, or Rs. 750, instead of four. The Tsipon notified the people (<i>misser</i>) between Shigatse and Tingri, and when they refused to give this amount, the headmen
(<i>tsog-pon</i>) were flogged, and their ponies and property sold to make up the amount.
</p>
<p>Returning to Shigatse on his way back to Lhasa, the Amban stopped there several days,
during which he insisted on a daily allowance of Rs. 750, which, the people protesting
they could not pay, the Chinese soldiery, by various oppressive means, tried to squeeze
out of them. The Tsipon tried to resign his commission, and then the Amban visited
his anger on him. In the mean time the people combined in a body to resist the exaction,
and, with the connivance of the two prefects (<i>Djongpon</i>) of Shigatse, openly refused payment of the Amban’s unjust demands. The Amban, furious,
ordered his Chinese soldiers to arrest the Djongpon and put the Tsipon in irons; but
the former fled, and the soldiery were stoned by the mob. The next day the Tsipon
was tied to a pillar of the Amban’s house and flogged. After he had received some
fifteen cuts, volleys of stones were thrown, and the Amban severely hurt before he
could escape into the house, and he was only saved from the infuriated populace by
the prompt arrival of the Tibetan general (<i>Dah-pon</i>) with the troops under his command. Then it was that a messenger was sent post-haste
to Lhasa, and the senior Amban, the ministers (Shape) Rampa and Lhalu having arrived,
formed, with the temporal minister of the Tashi lama (<i>Kyab-dvang chenpo</i>) and the paymaster of the forces, a commission to investigate the matter.
</p>
<p>Their judgment in the case was made known on the 12th. It bore that the two Djongpon
of Shigatse should be degraded from the third to the fourth class of Chinese official
rank, losing also their position as Djongpon for that of Djongnyer under new Djongpon;
<span class="pageNum" id="pb52">[<a href="#pb52">52</a>]</span>and that, furthermore, each of them should receive two hundred blows with the bamboo.
The village headmen (<i>tsog-pon</i>) were to receive four hundred blows with the bamboo, and be imprisoned for two months
in the jails of Re and Khamba djong. Eight elders (<i>gampo</i>) were to receive fifty blows of the bamboo, and wear the cangue for six months.
</p>
<p>As to the junior Amban, it being proven that he had attempted to extort more than
his allowance from the people, the Commissioners decided to petition the Court of
Peking to no longer allow the payment by the Tibetan people of the Chinese travelling
allowance (<i>jya-tal</i><a class="noteRef" id="xd31e2244src" href="#xd31e2244">12</a>) in such cases, only supplying the usual travelling <span class="corr" id="xd31e2251" title="Source: acilities">facilities</span>. To obtain this concession, it is said that two Lhasa Shape paid the Amban fifteen
<i>doche</i>, or Rs. 1875.
</p>
<p>Dechang then inquired what medicines I had brought, as he was suffering from a cold
and cough, and I promised to give him some later on. Then, pouring the contents of
my cup into the slop-bowl (<i>shalu</i><a class="noteRef" id="xd31e2259src" href="#xd31e2259">13</a>), as a sign of taking leave, I arose and went home.
</p>
<p><i>December 13.</i>—To-day some 15,000 persons assembled at noon in the market-place to see the arrival
of the Kashmir Envoy with his guards and escort in military dress. All the alleys
of Shigatse, the courtyard of Kesar Lhakhang, and the adjacent gardens were filled
with people all eagerly waiting for the <i>temo</i> (sight). There was the Envoy of the Maharaja with some fifty sowars, all in uniform,
besides a hundred mounted followers of various nationalities, some Sikhs, Mohammedans
with flowing beards and white turbans, Ladakis in clumsy lambskin dresses, Murmis
from Nepal, Dokpas from Chang, a few Nepalese, and some Tibetans from Kirong. There
were also with the Envoy a number of merchants dressed in princely style, and attended
by servants in liveries of silk and broadcloth. Some of their ponies were also richly
caparisoned with ornaments of silver and brocade of gold. The Kashmir Government,
I learnt, sends an envoy to Lhasa every three years with presents (called tribute)
to the Grand Lama. The Tibetan Government, on receiving notice of the proposed setting
out of the mission, has relays (<i>ta-u</i>) of ponies and mules, about 500 head, and also coolies, prepared at all the towns
and post-stations <span class="pageNum" id="pb53">[<a href="#pb53">53</a>]</span>along the road from the Ladak frontier to Lhasa. Although so large a number of ponies
and men is hardly necessary for the Envoy, who only brings presents of precious things
of little bulk, the party avails itself of the privilege for the carriage of personal
property and merchandise to and from Lhasa. As the mission passed by, we heard the
people remark that all this splendour and ostentation was at the expense of the Government
of Lhasa, and to the ruin of the poor people of Tibet.
</p>
<p>The origin of this tribute from Kashmir to Lhasa is as follows: After the conquest
of Ladak, Balti, and Skardo, Zorwar Sing, the famous Sikh general of Maharaja Golab
Sing, turned his arms against Rudok and Gar in the year 1840–41. These two provinces,
which produce the finest wool of Tibet, and contain the wealthiest and most sacred
of its monasteries, were held by the great Buddhist ruler of Tibet as his most valued
possessions, and the Sikh general, by attempting their conquest, excited the wrath
of the Lhasa Government, who, applying to their suzerain, the Emperor of China, was
able to put more than 10,000 men in the field. Zorwar Sing, with some 5000 men, invaded
these two provinces, and the governor (<i>garpon</i>) fled to the Chang tang,<a class="noteRef" id="xd31e2282src" href="#xd31e2282">14</a> leaving the fort (of Rudok?) and the whole country at the mercy of the enemy. The
general established himself near the sacred lake Mapham (Manasarowar), and sent detachments
all over the country to pillage and spread desecration in the holiest of Buddhist
sanctuaries at Mapham and Kailas; and one body of troops he posted at Purang, near
the Nepal frontier, to watch the Lhasa forces. The combined forces of Lhasa and China
now marched on Rudok under the leadership of one of the Shape; and Zorwar Sing, whose
contempt for the Tibetan soldiery was great, and who underrated the strength of the
forces opposed to him, sent some small detachments of his troops to oppose their advance.
These were cut to pieces, when he himself, at the head of his troops, advanced to
encounter the Lhasa forces. The two armies fought for two days and nights without
any decisive result, but on the third day the Sikh general fell, and victory declared
itself for the lamas. The defeat was complete, and the number of slain on both sides
immense. The victorious troops now threatened Ladak, and the Maharaja sued for peace.
A treaty was concluded by the agent of Golab Sing and the Government of Lhasa, of
which one of the terms was the payment of a triennial tribute.
<span class="pageNum" id="pb54">[<a href="#pb54">54</a>]</span></p>
<p>Talking with the Kusho Tung-chen of the severity of the punishment inflicted yesterday
on the Djongpon of Shigatse and the circle headmen (<i>tsog-pon</i>), he told me that, besides those mentioned above, the Djongpon had had the flesh
and skin stripped off their hands. The tsog-pon had offered to pay the mandarin Rs.
2000 a-piece to escape the 400 blows of the bamboo, but the Chinese had been inexorable.
</p>
<p><i>December 14.</i>—The Tung-chen sent me one of his acquaintances, Norpu Tondub, a Donnyer of Dongtse,
with a request that I would let him have some medicine, as he was suffering from dyspepsia.
At first I refused, as I had but very few drugs with me, and only in quantity sufficient
for myself; but, the Tung-chen insisting, I took my medicine-chest with me and went
to his house. Lifting up the lid, I displayed the various bottles with their sparkling
contents, the secretary, his friends, and the servants all looking on with amazement,
while Norpu Tondub, at the very sight of the bottles, seemed to become certain of
recovery, and said he would pay as much money as I might ask. I replied that even
then I could not let him have any medicine, as no amount of money could get me a fresh
supply of drugs from India once these finished, for the passes were all closed by
the Tibetan Government. At this the Tung-chen looked anxious, so I opened one of the
bottles and called for a china cup, and three or four persons ran to the kitchen and
brought me half a dozen large and small ones. I weighed the medicine in my brass balance;
the drams and scruples, which glittered like gold coins, perplexed them much, as they
thought I was a miracle-worker who used gold coins for weights. I now told them that
the two medicines when mixed would boil. The very announcement of this filled the
spectators with mute amazement, and made the patient tremble with fear; he looked
at the Tung-chen and then to heaven with anxiety, evidently repenting him for having
pressed me for medicine, and seemed anxious to escape from my hands. The secretary,
too, looked aghast; but the medicines were mixed, and to his mind they were too valuable
to be thrown away; so, having examined if the two mixtures were hot, and finding that
they were not, he encouraged the patient, saying that I was a great physician, and
he had no cause to apprehend danger from my hands. I told the patient that he could
depend on me that I was not going to administer poison to him, and to be ready to
take the draught as soon as it frothed up. All waited with eager expectation <span class="pageNum" id="pb55">[<a href="#pb55">55</a>]</span>to see the phenomenon, when lo! the mixture foamed with a hissing noise, which made
the patient shrink back. I told him to dip his finger in the boiling mixture; and
when he found it cold he uttered the mystic sentence, “<i>Om mani padme hum</i>,” and swallowed it, and said it was agreeable and refreshing. He then drew from the
breast of his gown a <i>khatag</i> and a few coins, and offered them to me, laying the scarf on the ground before me.
“Great physician,” he said, “accept this little token of my gratitude, though it is
not worthy of your acceptance. Considering, however, that you are a pious man to whom
money is of no value, I venture to hope you will accept it.” I declined the money,
but at the request of the Tung-chen accepted the scarf. With looks of open-mouthed
astonishment and feelings of endless admiration for the marvellous properties of the
medicine and for the wonderful <i>amchi</i> (physician) who disdained money, the little circle of spectators returned to their
houses and work.
</p>
<p>The punishment of the Djongpon had filled the people with fear of the Chinese. They
apprehended new insults at the hands of the Chinese swaggering about the streets of
Shigatse. People who had come to the market from a distance to sell their goods were
packing them up to hurry off home. No provisions could be had, no purchases could
be made. Ugyen met some grain-dealers whom he knew, and begged them to sell him some
rice, but none would acknowledge even that they had any for sale. An old woman who
had sold us rice on our first visit here said, “Do not talk of rice before the Chinese
and their friends, for they will come and take what I have away and throw some bad
coins in my cloth. Come in an hour or two, when the rascals have gone away, and I
will let you have what you want.” On one side of the market-place is a large <i>zakhang</i>, or restaurant, where Phurchung and Ugyen went to appease their hunger. While they
were busy with their chopsticks the proprietor came in. He was a nobleman of Tashilhunpo,
head of the Tondub Khangsar family, and held the office of Chyangjob of the Tashi
lama. He asked Ugyen whence he had come, where he had put up, and what merchandise
(<i>chong</i>) he had for sale. The lady, under whose immediate supervision this establishment
is, is no less a personage than the wife of this dignitary. Her manners were gentle
and dignified, and she spoke in a sweet and polite manner. Her head-dress was covered
with innumerable strings of pearls, worth certainly not less than Rs. 3000, and besides
these there were on it coral beads, rubies, turquoises, and <span class="pageNum" id="pb56">[<a href="#pb56">56</a>]</span>other precious stones. Although she belongs to one of the richest and noblest families
in Tsang (Ulterior Tibet), besides being connected with the family from which the
Tashi lama has sprung, yet she does not feel it beneath her dignity to keep the accounts
of the inn and superintend the work of the servants.
</p>
<p><i>December 15.</i>—To-day was the twenty-fifth of the tenth Tibetan moon, and one of the greatest holidays
of the Gelugpa Church, being the anniversary of the death of Tsongkhapa. It is known
as <i>Gadan namchoi</i>. In every chapel new <i>torma</i><a class="noteRef" id="xd31e2315src" href="#xd31e2315">15</a> of <i>tsamba</i> take the place of the old ones, which are now thrown away.
</p>
<p>Late in the afternoon the Mongol monk Lobzang tanzing, to whom I have previously referred,
came to pay me his respects, and presented me a long <i>khatag</i> and the carcass of a large sheep. He had only a few days before been released from
a two-months’ imprisonment, under suspicion of being implicated in a case of forgery,
and had been repeatedly flogged. His tutor had been sentenced to three years of imprisonment,
and had been sent to the prison of Khamba djong.
</p>
<p>In the evening the monks of Tashilhunpo busied themselves illuminating their chapels.
Hundreds of butter-lamps were tastefully placed in rows on the roof of every building
in the lamasery. The Government supplies butter to every house in the town and to
every resident monk, to enable them to contribute towards the illumination. From the
roof of my house I saw the illuminations to great advantage. The fantastic roofs of
the four tombs (<i>gyophig</i>) of the Tashi lamas were beautifully lit up. The mitre-shaped spires, the upturned
eaves of the temple looked most gorgeous, and resembled the illuminated tajiahs in
a mohurum procession in India. The great monastery of Tashilhunpo, situated as it
is at the foot of a hill, presented a magnificent appearance. For an hour the illumination
was beautiful, but towards 7.30 o’clock the wind began to blow a gale, and had soon
extinguished all the lights and driven me into my house shivering with cold.
</p>
<p>One of the newly incarnated lamas of Tashilhunpo, who had just arrived from the province
of Tu-kham, in Eastern Tibet,<a class="noteRef" id="xd31e2334src" href="#xd31e2334">16</a> took advantage <span class="pageNum" id="pb57">[<a href="#pb57">57</a>]</span>of to-day being a holiday to get himself admitted into the tu-kham tsan order of monks.
He invited the Panchen from Kun-khyab ling, and presented to 3800 monks a <i>tanka</i> each, making also large presents to the Grand Lama (of Lhasa?), his court, and the
College of Incarnate Lamas. At about 8 a.m. his holiness, the Panchen,<a class="noteRef" id="xd31e2341src" href="#xd31e2341">17</a> arrived, and was received with due honours by the monks and State officials. The
road for about 300 yards was lined with red broadcloth and banners. Some old lamas
stood in a profoundly reverential attitude on either side of the road, bearing divers
sacred objects to receive the Panchen’s <i>chyag-wang</i> (blessing<a class="noteRef" id="xd31e2347src" href="#xd31e2347">18</a>). Chinese trumpets, melodious flutes (<i>gyaling</i>), and great resounding horns (<i>dung ch’en</i>) sounded in his honour. He took his seat on an altar in the grand hall of worship
(<i>Tso khang</i>), to preside over the inaugural ceremonies. By 10 o’clock the ceremony was over,
and we saw the monks returning cheerfully to their cells, each bearing a large flat
cake, sticks of candy, and strings of beads. The new incarnation, now admitted as
a novice in Tashilhunpo, had gone through the usual course of moral discipline and
study like any other monk. Within a year from the date of admission, every monk is
required to pass an examination in selections from the sacred books, of which he must
repeat from memory, and without a single mistake, 125 leaves. Candidates coming from
outside Tibet are generally allowed three years to prepare for their final admission,
which gives them the privileges of a resident monk, with an allowance of food. Any
one failing to pass the final examination forfeits his rights to residence and his
allowances. Once admitted, the monk may rise, by dint of industry and study, to the
various degrees of lamahood.<a class="noteRef" id="xd31e2358src" href="#xd31e2358">19</a>
<span class="pageNum" id="pb58">[<a href="#pb58">58</a>]</span></p>
<p></p>
<div class="figure p058width" id="p058"><img src="images/p058.png" alt="KANDRO YE-SHES. PADMA SAMBHAVA. LHA-CHAM MANDARASA." width="555" height="720"><p class="figureHead">KANDRO YE-SHES. PADMA SAMBHAVA. LHA-CHAM MANDARASA.</p>
</div><p>
</p>
<p>At noon there was a large crowd between Tashilhunpo and the Shigatse <i>djong</i> (fort)—men and women in holiday dress, monks from the lamaseries, and not a few Chinese,
to witness the annual rope-dancing. A long rope was stretched from the top of the
fort to the foot of the lower castle bridge, a distance of 300 feet or more. Then
an athlete appeared, a white <i>khatag</i> tied around his neck, and took his place at the upper end of the rope. With his face
turned upwards, he invoked the gods; then, looking downwards, he invoked the <i>nagas</i> of the nether world, raising his voice to its highest pitch, and at times shrieking
in a terrific manner. Then he scattered flour on all sides, <span class="pageNum" id="pb59">[<a href="#pb59">59</a>]</span>and sang a snatch of a song, to which some one in the crowd sang out a laughable reply.
He then let himself slide down the rope, exchanging jokes thrice with the crowd on
his way down, and finishing with a shriek.<a class="noteRef" id="xd31e2376src" href="#xd31e2376">20</a>
</p>
<p>Phurchung and Ugyen, whom I had sent out to buy books for me, returned towards 2 o’clock
with a quantity, and later on, while I was sitting making my choice of volumes, the
bookseller’s son came in to carry back those I did not require. I had a talk with
him about different books, and he gave me some very interesting information.
</p>
<p>I engaged also, to-day, a new cook in place of Phurchung, whom I proposed sending
to Khamba djong to arrange for the conveyance from the Lachan barrier to Khamba of
the lithographic press bought for the minister.
</p>
<p><i>December 16.</i>—Getting up from bed at 7 a.m., I spread two mattresses on the third floor, opened
the shutters, and, while basking in the sun and sipping tea placed on a little table
before me, began to turn over the leaves of one of my newly purchased volumes. The
residents of the neighbouring houses peeped out from their windows to observe my manners
and habits. Henceforth I was careful to conduct myself like a good <i>gelong</i> (priest). Reading attentively, writing and making notes was the chief occupation
of my days. It was not my habit to chant <i>mantras</i>, or hymns, or say my beads, for in the former practice I was never proficient, and
with my beads I could only separate one bead from another without any knowledge of
the prayers meant to accompany that mechanical action.
</p>
<p>The new cook has proved no improvement on Phurchung; he is a sloven, and though I
promised him a reward for cleanliness, he neither washed his face nor cleaned his
teeth,<a class="noteRef" id="xd31e2395src" href="#xd31e2395">21</a> and always smelled most offensively. Finally I got Phurchung to make him wash his
clothes and face. Our breakfast usually consisted of a few pieces of bread, tea, and
one or two cups of a thin paste made of boiled <i>tsamba</i>, mutton, and dried milk, and called <i>yatug</i>. In the evening I met the Tung-chen, the minister’s secretary, and talked to him
about getting the lithographic press here. Two of his friends were sitting with <span class="pageNum" id="pb60">[<a href="#pb60">60</a>]</span>him, one of them engaged in munching a piece of boiled mutton. He told me that the
Tung-chen had toothache, caused by worms in the root of a tooth, and could only eat
hashed or pounded meat. The secretary showed me the cavities made, he said, by thread-shaped
worms (<i>ringpa</i>). He had killed several, he added, by inserting red-hot pins in the cavities.<a class="noteRef" id="xd31e2409src" href="#xd31e2409">22</a>
</p>
<p><i>December 17.</i>—A messenger arrived from Dongtse with a letter from the minister asking <span class="corr" id="xd31e2415" title="Source: Uygen">Ugyen</span> and me to come to Dongtse, a distance of about 40 miles, which town he was unable
to leave, for various reasons, for some time to come. Before leaving I was anxious
to start off Phurchung for Khamba djong, and also to get winter clothes for myself,
as the cold was getting keener every day. Our house, like all houses in Tibet, had
no chimney, and as the ceiling was covered with fine Chinese satin, dung-fuel was
most objectionable, so I had charcoal burnt in the room in nicely made earthen stoves
(<i>jalang</i>), paying about a rupee four annas a <i>maund</i> weight.
</p>
<p>At about noon a great procession arrived from Dechan Phodang<a class="noteRef" id="xd31e2424src" href="#xd31e2424">23</a> to pay homage before the image of the Emperor of China kept in the monastery. From
the roof of the minister’s house I commanded an excellent view of the southern and
western quarters of the town. The Tung-chen told me that to-day was a Chinese holiday,
the anniversary of their present Emperor’s accession to the throne, when all Chinese
and subjects of the Emperor are required to offer him homage and to pray to Heaven
for his long life and prosperity. Within the monastery there exists an image of the
Emperor of China, probably Chien-lung, to pay reverence to which the procession I
now saw, headed by the Lhasa Shape, the Ambans, the Shape Bora of Tsang, was now advancing.
Flag-bearers and a mounted troop came first, then Tibetan officials, in their best
apparel of brocaded satin (<i>kinkab</i>), painted with the dragon of the Tartars, and Chinese satins of various colours and
patterns, riding on richly caparisoned ponies, were marching slowly and solemnly towards
the western gate of the monastery. The Chinese were conspicuous by their pigtails
and petticoats, and, though very well dressed, were all black and <span class="pageNum" id="pb61">[<a href="#pb61">61</a>]</span>of villainous appearance, greatly contrasting with the respectable Tibetan gentry,
which forced me to think that they were all recruited from low-class people from Western
China; and the Tung-chen told me that these men were noted in Tibet for their dissipated
and licentious habits.
</p>
<p>Some men carried boards about two feet square, on which were written the Amban’s titles
and his commission to supreme authority over the whole of Tibet.<a class="noteRef" id="xd31e2433src" href="#xd31e2433">24</a> Some of these inscriptions were in Chinese, and were carried by Chinamen; others,
in the Tibetan language, were carried by Tibetans. The Shape also rode, their advance
heralded by two men who warned passers-by to keep out of the way. Each was escorted
by three mounted men, one on either side of him, and one marching in front, keeping
off the crowd with whips, which they freely used, while two grooms ran behind holding
his horse’s tail. There were about three hundred dignitaries and gentlemen of the
provinces of U and Tsang, besides the followers and retainers of the Ambans. The Ambans’
sedan chairs were carried by eight Chinese soldiers to each, and some fifty Tibetan
soldiers helped to drag them with long cords attached to the bars of the chairs.<a class="noteRef" id="xd31e2436src" href="#xd31e2436">25</a> After paying homage at the sacred chapels and tombs of the departed saints, the procession
came out of the monastery by the eastern gate, and, headed by the Shape Bora, marched
across the market-place towards Kun-khyab ling. First came the officers of state,
then followed the paymaster’s (<i>Pogpon</i><a class="noteRef" id="xd31e2444src" href="#xd31e2444">26</a>) party, then the Chinese officials, followed by the chief Amban in his state chair.
The flags, carried in tasteful array, were all of China silk, those at the point of
the lances of the guard being of brocade, and inscribed in Chinese and Tibetan. Throughout
the march the Tibetans occupied a subordinate position, and the Chinese displayed
their superiority in every possible way. Though the crowd had reason to fear a whipping
from the Chinese, who ran on all sides, they did not suffer from the Amban’s guard.
The junior Amban, as he followed on horseback, seemed pleased to <span class="pageNum" id="pb62">[<a href="#pb62">62</a>]</span>see the heavily chained prisoners, the recently punished headmen groaning under the
weight of their cangues. His sedan chair was carried by the same number of soldiers
as that of the senior Amban, and his retinue and followers resembled his. Then came
the other Shape with their respective retinues. The guards were all armed with Chinese
matchlocks and long spears. Following them came the captains and lieutenants of the
army, with a hundred men; and behind these marched the yellow and black turbaned officers
of Labrang and the Djong. The Ambans were received by his Holiness, the Panchen, with
due honours, and they paid him the reverence due to his exalted position and holy
character.
</p>
<p>In the evening I saw the Tung-chen, who gave me a very valuable manuscript entitled
<i>Dsamling gyeshe</i>, or “General account of the world.”<a class="noteRef" id="xd31e2458src" href="#xd31e2458">27</a> I carried it off with me to my house to read.
</p>
<p><i>December 18.</i>—The Tung-chen sent one of his storekeepers, Tsering-tashi by name, to Tondub Khangsar
to get a passport (<i>lam-yig</i>) to enable me to send Phurchung to Khamba djong and Lachan, to bring here our heavy
luggage. The tailor came at 7 o’clock this morning to begin work on my winter clothes.
We kept ready for him a kettle of tea on an earthen stove. A cup, a few pieces of
boiled mutton, and a wooden bowl filled with tsamba remained all the time before him,
and he drank some tea every hour or so, making also three meals a day. His breakfast
consisted of mutton, <i>tsamba</i>, and tea; at noon we gave him a dish of rice and mutton curry, <i>tsamba</i>, and tea; and at 6 o’clock he ate a few balls of <i>tsamba</i>, put on his yellow turban (<i>bakto</i>), and, making a low bow, walked off towards his home at Tashi-gyantsa. I was much
pleased with his steady work, which had earned for him the proud title of Uje chenpo,
or “head craftsman,”<a class="noteRef" id="xd31e2477src" href="#xd31e2477">28</a> and secured for him a <i>tanka</i> a day wages, exclusive of food.
</p>
<p><i>December 19.</i>—Tsering-tashi was despatched again after the passport. The delay in securing it was
occasioned by the Tung-chen not having tipped the clerks and officials who had charge
of the <span class="pageNum" id="pb63">[<a href="#pb63">63</a>]</span>matter. The senior Amban started to-day for Lhasa <i>viâ</i> Gyantse and Nangartse djong. All the ponies of Shigatse had been requisitioned to
supply his numerous retinue with riding and pack animals, so the junior Amban and
the Shape could not get off for want of <i>ula</i>, and the local authorities of Gyantse were ordered to supply what they could to them
as soon as the senior Amban reached their place. In the meanwhile the Chinese were
strolling about the Shigatse market, carrying off the best of everything, paying nothing,
or only a nominal price for the things they took. People coming into town saw their
ponies seized by the <i>ta-u</i> officers for the Amban’s service, and started off with loads to Gyantse. My men could
buy nothing, for most of the people had packed up their wares and fled; but they managed
to purchase some mutton and rice inside the monastery, and we found out that good
things could be had there at comparatively moderate prices.
</p>
<p><i>December 20.</i>—I passed most of my day reading a collection of hymns, the composition of the second
Dalai lama,<a class="noteRef" id="xd31e2500src" href="#xd31e2500">29</a> which I had bought from a Lhasan bookseller. To-day there arrived five men from Gyantse,
whose advent was at once detected by the Rogyabas, for these pests are always on the
look-out for new-comers, whom they at once surround with clamorous solicitations for
alms. Few can escape from their hands without paying them something. As soon as the
Rogyabas saw these Gyantse men, they informed all the fraternity of the new prey,
on which vulture-like they pounced. Well do they deserve their name, which means “corpse-vultures,”
though, to speak the truth, they prey on the living.<a class="noteRef" id="xd31e2503src" href="#xd31e2503">30</a> These Gyantse men brought news about the orders issued by the Lhasa Government stopping
the egress and ingress of all traders at the frontier passes. The two Djongpon of
Phagri were busy executing these orders; no one, it was said, had eluded their vigilance
and reached Darjiling. Even some Bhutanese traders on their way to Lhasa were stopped
at Phagri; but another party of these people had started <span class="pageNum" id="pb64">[<a href="#pb64">64</a>]</span>out, in defiance of the Djongpon, for Lhasa. The Bhutan Government resented such unusual
interference on the part of the Tibetans in a trade which had been carried on from
ancient times.
</p>
<p><i>December 21.</i>—To-day is the new moon (<i>nam-gang</i>, or “full night”), one of the holiest days of the month. The conch-shells called
loudly the lamas to prayers. From break of day to an hour after sunset large numbers
of men and women circumambulated the monastery, some carrying strings of beads, others
prayer-wheels. Early in the morning the Nepalese, beating cymbals and chanting Sanskrit
<i>mantras</i>, walked around the great monastery.
</p>
<p>Towards 10 o’clock my attention was attracted by an unusual scene to the east of the
monastery, where the entire space between the great <i>mendong</i> of the market-place and the eastern gateway of Tashilhunpo was filled with beggars,
both men and women. Among them were people from Amdo and Khams, whose eyes had been
put out for crimes such as murdering lamas; some were cripples and walked with crutches,
some in heavy chains and drawn on wheelbarrows, some maimed, others deaf and dumb,
others, again, still bearing traces of the torture to which they had been subjected—a
vast concourse of misery and pain. In their midst stood the well-known Lhagpa-tsering
distributing alms, an anna to each one. For ten years past he had done thus on the
first of every moon. The circumstances which led this worthy man to undertake giving
alms to the indigent is very remarkable and instructive.
</p>
<p>Lhagpa-tsering had been a silversmith, and had by patient work amassed such wealth
that he established himself as a jeweller and banker. His business prospered; in his
shop were all kinds of goods—fine china, besides pearls, coral, turquoises, and jade;
and here came all the great men of the country. He became noted also for his munificent
gifts to the lamasery of Tashilhunpo. Some ten years ago there lived at Shang a saintly
lama called Chyabtam lama; the purity of his life and his vast learning had made him
an object of worship for all classes of people in Tsang. The jeweller Lhagpa, believing
that if he made offering to so holy a personage his profits in trade would increase
a hundred-fold, went to Shang and offered the lama Rs. 1250, besides numerous objects
of value. The saint refused them all, telling him that they represented dishonest
earnings, and were the property of a dishonest man. “In a previous existence you were
a great sinner, and in your next you will be a crocodile.”
<span class="pageNum" id="pb65">[<a href="#pb65">65</a>]</span></p>
<p>On the following morning Lhagpa, filled with horror at his impending fate, came and
begged the sage to tell him how he might avert the horrible punishment—what acts of
charity, what good deeds would save him; but the lama made no reply. Again the next
day he came, and the saint looked in his magic mirror, and said, “If henceforth you
give alms to the poor and helpless, of whatever station, creed, or country they may
be, on every new moon throughout the year till your death, you will surely get immense
wealth, as well as escape from rebirth as a crocodile. There are no other means to
save you;” and he sent Lhagpa away without accepting his gifts. Since then he has
been in the habit of distributing alms on the first day of the moon. His example has
produced a wholesome influence on the merchants of Khams, who now show some hesitation
in cheating. A trader, when he cheats others, thinks, as a general rule, if he is
a Buddhist, that the amount thus gained was due to him in a previous existence. This
is a dangerous principle.
</p>
<p>Close to the cemetery of Shigatse, called Kega tsal, is the Chinese graveyard, where
there are about three hundred tombs of varying size and very rude construction. At
a short distance from this is the parade-ground, about half a mile square, called
Jah-hu-tang, and touching it a walled enclosure, used for target practice with bow
and gun, in the centre of which is a large house used by the Ambans. On the sides
are high towers for the drum-beaters and trumpet-blowers. The headmen of the whole
country had assembled here to-day to muster the porters and pack-ponies required by
the junior Amban and the Tibetan officials returning to Lhasa. Three hundred ponies
were ready, and it was decided that one man should accompany each horse. Orders had
been given by the Amban to requisition all the ponies in the province, no matter whether
they belonged to subjects, traders, or pilgrims.
</p>
<p><i>December 22.</i>—To-day, at 9 a.m., the junior Amban, with a retinue of 300 men on horseback, left
for Lhasa. The owners of the relay ponies followed them on foot, keeping pace with
the ponies, or if they lagged behind they were whipped by the men on horseback; so
that some dropped out and disappeared, abandoning their property to the Chinese rather
than undergo their ill treatment. Of the six village headmen exiled to Re and Khamba
djong for their share in the recent trouble, I learnt to-day that one had died on
the road, and another is hanging between life and death.
<span class="pageNum" id="pb66">[<a href="#pb66">66</a>]</span></p>
<p><i>December 23.</i>—To-day the Shape Lhalu and 100 followers, all on horseback, left for Lhasa. The ponies
and the men who have to accompany them on the <i>ula</i> are treated with great hardship. They have to carry their food with them, as well
as provender for their beasts. In the present case they had received but short notice,
and are ill prepared for the long journey. This forced service is, however, patiently
borne by the people, as it is a recognized custom of the country.
</p>
<p>The market to-day received a large supply of pottery from the village of Tanag and
Lholing, on the Tsang-po, a few miles north-west of Shigatse. In these localities
excellent potter’s clay is obtainable, and the people carry on a profitable trade
in earthenware with the surrounding districts. The Tanag pottery has not only an extensive
sale in Tibet, but in the cis-Himalayan countries as well, where most utensils are
of untinned copper, and the Sikkim and Darjiling people use them exclusively in preference
to the earthenware made by the Nepalese inhabiting the Lower Himalayas. The Tanag
earthenware is carried to the banks of the Tsang-po on donkeys, and there transferred
to hide-boats (<i>kodru</i>), in which it is brought down to the Patama ferry, about four miles to the north-east
of Shigatse. The Patama dealers, who, by the way, raise fine crops on the alluvial
soil along the river banks, and make a good deal of money by fishing and ferrying,
carry the earthenware to Shigatse on donkeys that jog slowly along the road to the
jingle of big bells fastened around their necks. The Lholing pottery is brought to
Shigatse <i>viâ</i> Tanag; this locality manufactures very large vessels for keeping wine or water in,
and so heavy that two men can hardly lift them. The Tanag pottery is so highly glazed
that it compares favourably with the Chinese and European earthenware sold in the
Calcutta shops.<a class="noteRef" id="xd31e2550src" href="#xd31e2550">31</a>
</p>
<p>There were on the market-place many wildly dressed Dokpas of the Chang province. The
women wore such heavy and fantastic <span class="pageNum" id="pb67">[<a href="#pb67">67</a>]</span>apparel that one who had not before seen them might well be taken aback. From a distance
these savages looked as if they wished to imitate the peacock’s gaudy plumes in their
costume; they had so many beads of glass, coral, amber, and turquoise suspended from
their headdress that one could hardly see their faces.
</p>
<p>To-day the tailor finished our winter suits, consisting of a Chinese coat (<i>kwa-tse</i>) and trousers (<i>pishu</i>).<a class="noteRef" id="xd31e2563src" href="#xd31e2563">32</a> The lambskin lining in all the suits was quite neatly sewed. I was also furnished
with a foxskin (<i>wapa</i>) cap, made after the Lhasa fashion. Provided with these, I felt well equipped for
my journey to Dongtse. To make the linings of the coat, I had bought about sixty fine
lamb-skins at a cost of Rs. 7.8. These skins appeared to have been obtained from very
young lambs, which must have died shortly after birth, for the cost of a single piece
of skin was not more than three or four annas, and as the live lambs would fetch at
least double that price, it is not likely that they had been killed for their skins.
It is, however, not unusual for the shepherds to kill ewes for the soft skin of their
unborn lambs, for they fetch a high price. The demand from China for this kind of
lamb-skin has, however, of late years much decreased, and the practice of killing
ewes for the purpose of obtaining them is becoming rare.<a class="noteRef" id="xd31e2575src" href="#xd31e2575">33</a>
</p>
<p>In the evening Tsering-tashi brought us the passport from the Tondub Khangar, to enable
us to bring our things from Lachan to Tashilhunpo. Though it is customary to issue
passports in open covers, this one was enclosed in a letter to the Djongpon of Khamba,
and we were therefore unable to know its wording, but feared from this fact that some
orders, probably to examine closely our packages, were contained in it. The Tung-chen,
however, did not apprehend that any trouble would arise from this fact, but we could
not share his confidence.
</p>
<p><i>December 24.</i>—In the morning, after washing, I went upstairs to sit in the sun. The cook brought
tea and placed the pot on the stove before me. I had emptied three or four cups, warming
my numbed hands against the warm cup, when Dungyig Phurching, a copyist, arrived,
and was shortly followed by the Khamba Dungyig.<a class="noteRef" id="xd31e2585src" href="#xd31e2585">34</a> I <span class="pageNum" id="pb68">[<a href="#pb68">68</a>]</span>received the first with “<i>chyag-pheb nang-chig</i>” (“Please come in”), extending my right hand towards him, and, as an additional mark
of respect to the latter, I half raised myself from my seat and placed him on my left
hand on the same rug on which I was sitting. After an exchange of the usual compliments,
he opened a bundle of papers and showed me an almanac he was engaged in copying for
the minister.
</p>
<p>He said he was sorry that he was unable to copy the manuscript of the <i>Dsam-ling-gyeshe</i>, but recommended Dungyig Phurching; and the latter agreed to do the copying at the
rate of six leaves for a <i>tanka</i>, exclusive of ink and paper.
</p>
<p>To-day news arrived of the death of the Tsopon Shanku, one of the six headmen, and
the richest among them, punished on account of the late riot. I saw several monks
and laymen carrying from the monastery to Shigatse three huge copper caldrons, about
five feet in diameter, and I learnt that tea and <i>tugpa</i> (a soup of <i>tsamba</i>, minced meat, and radishes) were to be prepared in them for the entertainment of
upwards of a thousand beggars in honour of the deceased. The caldrons belong to the
lamasery, and were loaned for the occasion.
</p>
<p>During market-time Ugyen visited a Nepalese (Balpo)<a class="noteRef" id="xd31e2611src" href="#xd31e2611">35</a> friend in Shigatse, from whom he learnt that Nepalese trade was suffering greatly
by the introduction of Calcutta goods on the Tibetan market. “The Balpo traders,”
he said, “used to make a hundred per centum profit in former times, but nowadays the
introduction of Calcutta goods by shorter routes than the Katmandu one we have to
follow has caused a great falling off in our profits and the bulk of our trade.”
</p>
<p>Later on in the day the Tung-chen’s men came and told us of the arrangements made
for our journey to Dongtse, and that we were to be ready to start on the following
morning. As we would only remain at Dongtse a very short while—for the minister was
expected to return in a few days to Tashilhunpo—we were told not to take many things
with us, and were not to hire donkeys, as we had intended, to carry our luggage. I
passed the evening writing letters to send home by Phurchung, who was to start at
the same time as we did for the Sikkim frontier.
<span class="pageNum" id="pb69">[<a href="#pb69">69</a>]</span></p>
</div>
<div class="footnotes">
<hr class="fnsep">
<div class="footnote-body">
<div class="fndiv" id="xd31e1852">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1852src">1</a></span> “If the magnificence of the place was to be increased by any external cause, none
could more superbly have adorned its numerous gilded canopies and turrets than the
sun rising in full splendour directly opposite. It presented a view wonderfully beautiful
and brilliant; the effect was little short of magic, and it made an impression which
no time will ever efface from my mind.”—Captain Samuel Turner, ‘Embassy to the Court
of the Teshu Lama,’ 230.&nbsp;<a class="fnarrow" href="#xd31e1852src" title="Return to note 1 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1858">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1858src">2</a></span> This word is colloquially used to designate the cook of any dignitary or official.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e1858src" title="Return to note 2 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1865">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1865src">3</a></span> Or rather, “Please walk in, Mr. Pundit.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1865src" title="Return to note 3 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1975">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1975src">4</a></span> Or Nyer-pa (<i>gnyer-pa</i>); this word is generally used to designate the procurator or manager of the temporal
affairs of a lamasery.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1975src" title="Return to note 4 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e1980">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1980src">5</a></span> Called <i>ma-hua</i> by the Chinese; made of thin strips of dough thrown into boiling grease for a minute
or two. They are eaten all over China, Mongolia, and Tibet. I do not know the Tibetan
name; Mongols call them by the Chinese term of <i>ma-hua-erh</i>.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e1980src" title="Return to note 5 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2008">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2008src">6</a></span> This appears to be the Chinese <i>ping</i>, meaning “cake or pastry.” In North-West China and Szechuan this word designates
a thin cake of wheat-flour the size of a plate, cooked on a hot iron or in a shallow
dish. In Tibetan it is called <i>palé</i>.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2008src" title="Return to note 6 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2022">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2022src">7</a></span> <i>Kusho</i> is the Tibetan equivalent of “Mr.”; Tung-chen is <i>Drung (yig) chen-po</i>, “chief secretary,” not a name, as one might suppose by the way it is used in this
narrative. The minister’s residence, S.&nbsp;C.&nbsp;D. says elsewhere, was at the northern
end of the town. It is a stone building three stories high, the exterior painted yellow.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e2022src" title="Return to note 7 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2038">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2038src">8</a></span> Farther on (p. 57) our author says 125 pages.&nbsp;<a class="fnarrow" href="#xd31e2038src" title="Return to note 8 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2050">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2050src">9</a></span> Called in Chinese <i>mien</i>, and nearly the same as the Italian <i>spaghetti</i>. The word is also frequently used for the Chinese <i>kua-mien</i>.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2050src" title="Return to note 9 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2087">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2087src">10</a></span> Or, more correctly, “the cup-bearer, or teapot-bearer.” The Solpon chen-po is one
of the great officers of State both at Tashilhunpo and Lhasa.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2087src" title="Return to note 10 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2198">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2198src">11</a></span> <i>Rdo-tsad</i>, an ingot of silver weighing fifty Chinese ounces (taels), and also called <i>yambu</i> (from the Chinese <i>yuan-pao</i>), <i>tarmima</i> (<i>rta-rmig-ma</i>, also pronounced <i>tänpema</i>), or simply <i>do</i>. A <i>do</i> is usually exchanged for Rs. 160. Turner, ‘Embassy,’ p. 345, speaks of masses of
pure bullion called <i>Tariema</i>.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2198src" title="Return to note 11 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2244">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2244src">12</a></span> The colloquial name for Chinese in Tibet is <i>Gya</i>. In the official language they are called <i>Gya-nag</i>.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2244src" title="Return to note 12 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2259">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2259src">13</a></span> Or <i>ja-lu</i> (<i>ldug</i>); also called <i>ja lu-sa</i>, “bowl (or place) to pour tea in.” Usually a cup with a metal cover.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2259src" title="Return to note 13 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2282">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2282src">14</a></span> The northern part of Tibet, inhabited by a few pastoral tribes only.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2282src" title="Return to note 14 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2315">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2315src">15</a></span> A <i>torma</i> is a small cone varying in height from a few inches to a foot and more, made of tsamba,
butter, sugar, etc. Sometimes the surface is coloured, and some tormas are of great
size. They are placed on the front of the altars in rows, and are propitiatory offerings.
On the celebration of this feast, cf. <i>J.R.A.S.</i>, vol. xxiii. (1891), p. 214.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2315src" title="Return to note 15 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2334">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2334src">16</a></span> Tu-Kham is probably Stod Khams, or “Upper Khamdo”—in all probability Dérgé is meant.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e2334src" title="Return to note 16 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2341">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2341src">17</a></span> During his first visit to Tashilhunpo, Chandra Das was received by the Panchen rinpoche.
He describes him as follows: “The Grand Lama is twenty-six years of age, of a spare
frame and middling stature. He has a remarkably broad forehead and large eyes, slightly
oblique. The expression of his face, although highly intelligent, is not engaging,
and lacks that sympathy and dignity so conspicuous in the minister’s countenance.
The old monks of Tashilhunpo informed me that, unlike his predecessor, the present
Grand Lama was more feared than liked, on account of his cold and self-reliant spirit.
He is strict in the observance of ceremonies and in the administration of justice,
and slow to forgive.” Kun-kyab ling is the name of the residence of the Panchen lama,
the great lama of Tashilhunpo.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2341src" title="Return to note 17 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2347">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2347src">18</a></span> Bogle thus describes the ceremony of blessing by the Panchen rinpoche: “Upon the gylongs,
or laymen of very high rank, he lays his palm; the nuns (<i>anni</i>) and inferior laymen have a cloth interposed between his hand and their heads; and
the lower class of people are touched, as they pass by, with the tassel which he holds
in his hands.”—C.&nbsp;R. Markham, ‘Narrative of the Mission of Geo. Bogle,’ p. 85.&nbsp;<a class="fnarrow" href="#xd31e2347src" title="Return to note 18 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2358">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2358src">19</a></span> For further details on the subject see S.&nbsp;C. D.’s ‘Indian Pundits in the Land of Snow,’
and Waddell, ‘Buddhism of Tibet,’ p. 173.&nbsp;<a class="fnarrow" href="#xd31e2358src" title="Return to note 19 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2376">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2376src">20</a></span> W. Moorcroft, ‘Travels in the Himalayan Provinces,’ i. 17, describes this feast as
witnessed in Kashmir. It is there called <i>Barat</i>, and is celebrated to avert impending evil. Chinese authors say it is celebrated
at Lhasa a few days after the New Year. See <i>J.R.A.S.</i>, vol. xxiii. (1891), p. 209.&nbsp;<a class="fnarrow" href="#xd31e2376src" title="Return to note 20 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2395">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2395src">21</a></span> Tibetan cooks have invariably soot-covered faces; this seems as indispensable a part
of their make-up as the white cap is to the French <i>chef</i>.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2395src" title="Return to note 21 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2409">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2409src">22</a></span> This idea is common to Chinese, Mongols, and Tibetans, among whom “A worm has bored
a hole in my tooth” is equivalent to “I have a cavity in my tooth.” The extraction
of the dead nerve confirms them in the idea.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2409src" title="Return to note 22 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2424">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2424src">23</a></span> In the narrative of his first journey, Chandra Das says this is the Panchen rinpoche’s
summer residence. There is no image of the Emperor, but an imperial tablet and a throne,
or chair of state.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2424src" title="Return to note 23 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2433">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2433src">24</a></span> Such tablets are always carried in official processions in China.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2433src" title="Return to note 24 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2436">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2436src">25</a></span> This is known in China as <i>la chiao</i>, “to drag the chair.” It is rather a mark of respect to the official being carried
in the chair than assistance to the bearers. It is a form of <i>corvée</i> throughout the empire. In Tibet the Emperor’s representatives and the Tale lama and
Panchen rinpoche alone have the right to be carried in green sedan chairs.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2436src" title="Return to note 25 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2444">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2444src">26</a></span> <i>Spogs-dpon.</i> Spogs (pron. <i>pog</i>) means “salary of officials,” and more especially, <span class="corr" id="xd31e2449" title="Not in source">“</span>that allowed lamas by Government or the monastic authorities.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2444src" title="Return to note 26 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2458">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2458src">27</a></span> Chandra Das has given a translation of an extract from this work in the <i>Journal of the Asiatic Society of Bengal</i>, vol. lv. pp. 201–203, and in part vii. of his ‘Narrative of a Journey round Lake
Yamdo’ (Palti), pp. 117–130. Though full of interesting details, it has been thought
advisable to omit it from the present work, most of the Tibetan names of places being
still unidentified. He says the work is by Lama Tsanpo Nomenkhan, of Amdo.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2458src" title="Return to note 27 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2477">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2477src">28</a></span> Or rather “master-tailor,” <i>Wu-jé (Dwu-rje) tsem-po</i> on Tashi-gyantsa, see <i>infra</i>, p. 67.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2477src" title="Return to note 28 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2500">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2500src">29</a></span> The second Tale lama was known by the name of Gedun-gyatso. Born in 1476.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2500src" title="Return to note 29 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2503">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2503src">30</a></span> Our author says their name is written Rogyo-pa, meaning “corpse-vulture.” According
to Jaeschke, the “vulture” is <i>go-vo</i>, while <i>ro</i> means “corpse.” Further on (p. 163) S.&nbsp;C.&nbsp;D. calls them <i>ragyabas</i>, and tells us that their houses (at Lhasa at all events) must have walls made of
horns. From the fact that “horn” in Tibetan is <i>ra-cho</i>, we might suppose that the name of this class of people is <i>Ra-cho-pa</i>, “the horny ones.” I have never met with the name in writing.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2503src" title="Return to note 30 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2550">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2550src">31</a></span> I have never seen pottery made in Tibet, but know that no wheel is used. Capt. R.&nbsp;B.
Pemberton, in his ‘Report on Bootan’ (in ‘Political Missions to Bootan,’ p. 74), gives
a minute description of the mode of making pottery among the Butia. He remarks that
“a lump of the compost was placed on a flat board, supported on the top of three sticks,
and was kneaded from the centre outwards, until an opening had been effected through
the mass; the orifice thus made was gradually enlarged by the person who preserved
its circular form by walking round the board on which the mass rested.… The mass thus
prepared formed the upper section of the vessel; and the lower half being wrought
by a similar process, the two parts were united together, and the vessel completed.”
The whole paragraph is very interesting.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2550src" title="Return to note 31 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2563">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2563src">32</a></span> <i>Kwa-tse</i> (or <i>kua-tzŭ</i>) is a Chinese term for a short riding-jacket. The Tibetans of the better class have
adopted this article of Chinese clothing, and also their name for it. I have never
heard trousers called anything but <i>ma-yo</i> (<i>smad-gyogs</i>).—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2563src" title="Return to note 32 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2575">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2575src">33</a></span> Cf. Sam. Turner, <i>op. cit.</i>, p. 303.&nbsp;<a class="fnarrow" href="#xd31e2575src" title="Return to note 33 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2585">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2585src">34</a></span> Or <i>drung-yig</i>, “clerk, secretary.” Khamba <span class="corr" id="xd31e2589" title="Source: Tungyig">Dungyig</span> means “the clerk from Khams” (or Eastern Tibet).—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2585src" title="Return to note 34 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2611">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2611src">35</a></span> They are usually called Peurbu in Tibetan, and by the Chinese these people are known
as <i>Pe-</i> (or <i>Pieh-</i>) <i>pung-tzu</i>. They are not to be confounded with the Gorkhas, who are called <i>Korhka</i>. Abbé Huc, ‘<span lang="fr">Souvenirs d’un Voyage, etc.</span>,’ ii. 267, calls them Péboun. Speaking of those of Lhasa, he says, “<span lang="fr">Les Péboun sont les seuls ouvriers métallurgistes de Lha-Ssa. C’est dans leur quartier
qu’il faut aller chercher les forgerons, les chaudronniers, les plombiers, les étameurs,
les fondeurs, les <span class="corr" id="xd31e2627" title="Source: orfévres">orfèvres</span>, les bijoutiers, les mécaniciens, <span class="corr" id="xd31e2630" title="Source: meme">même</span> les physiciens et les chimistes.</span>”—(W. R.) <i>Balpo</i>, or properly Palpa, is the chief district in Western Nepal.&nbsp;<a class="fnarrow" href="#xd31e2611src" title="Return to note 35 in text.">↑</a></p>
</div>
</div>
</div>
</div>
<div id="ch3" class="div1 chapter"><span class="pageNum">[<a href="#xd31e264">Contents</a>]</span><div class="divHead">
<h2 class="label">CHAPTER III.</h2>
<h2 class="main">JOURNEY TO DONGTSE.</h2>
</div>
<div class="divBody">
<p class="first"><i>December 26.</i>—We were up early, finishing our letters and getting Phurchung ready for his journey
to the Sikkim frontier. After tea I sent Ugyen to the market to buy provisions for
our journey, and he brought back a large quantity of <i>ping</i>, a piece of mutton, and vegetables, and also purchased some fresh <i>gya-tug</i> (vermicelli), of which I had become very fond. Two strong ponies were waiting saddled
for us in charge of a groom at the western gateway (<i>gyalgo</i>) of the monastery. Our traps and bags being made over to the charge of the Tung-chen’s
men, we left Tashilhunpo at 3 p.m., and rode off at a gentle trot towards the village
of Tashi-gyantsa. The Tung-chen wore his church raiment, and a silk-lined <i>chosa</i>,<a class="noteRef" id="xd31e2655src" href="#xd31e2655">1</a> or clerical hat, covered his head; but as soon as we had reached this village he
changed it for a fox-skin cap lined with brown satin. The view of Tashilhunpo from
Tashi-gyantsa was most beautiful, and the four gilded tombs of the former Tashi lamas,
situated in the middle of the lamasery, blazed in the rays of the sun.<a class="noteRef" id="xd31e2660src" href="#xd31e2660">2</a>
</p>
<p>One approaches Tashi-gyantsa by a lane cut through a hillock some 20 feet high, on
top of which the village stands. The alleys are crooked and dirty, the houses of comfortable
appearance, are painted with clay in bands of red, black, and blue colour, and surrounded
by walls forming a courtyard in front of each. On the left of the road is a neatly
constructed <i>mendong</i>. The whole village is inhabited by clerks, copyists, painters, and artisans from
Tashilhunpo, most of whom get allowances (<i>pod</i>) from Labrang. Cattle (<i>jo</i>) are plentiful <span class="pageNum" id="pb70">[<a href="#pb70">70</a>]</span>in the village, and as we passed, a few yaks with pack-saddles on their backs were
being led off from the village by two tall, savage-looking men dressed in goatskin
gowns (<i>bokhu</i>). The old people sat in their doorways, warming themselves in the sun, and a caravan
of yaks and donkeys had halted at the <i>chorten</i> just outside the village.
</p>
<p>We passed by Perong shavea, a group of hamlets, in the midst of which is a little
garden and a willow grove; then by the village of Deki-rabdan; and when two miles
from Tashi-gyantsa we reached the large village of Khara Tedong, the chief of which
is a Dahpon (general), lately dismissed from a command at Gartok, near Rudok. Judging
from the outward appearance of the houses, the village is prosperous. Passing the
villages of Sunapara and Sarsha, and leaving Doring and Semaron on our right, we came,
after two miles, to the Num chu, now a nearly dried-up stream, which comes down from
the mountains to the north-west of Nartang, which border the plateau-like valley of
Chyugpu shung. A little to the east of this stream is the large village of Gyatso-shar,
composed of a dozen hamlets forming two or three groups.
</p>
<p>At 5 p.m. we reached the village of Chyang chu, about a quarter of a mile from the
Num chu, belonging to our friend the minister. To the east of the hamlet is a little
garden, and in it a small house called Lobding; here the minister spends a few days
during the autumn holidays, and takes the baths. Chyang chu is the birthplace of the
Tung-chen, and we put up in his house, at the gate of which were chained two big mastiffs.
Two servants assisted us to alight from our ponies, and two held the dogs back while
we walked in. The headman of the village, the Deba Shikha,<a class="noteRef" id="xd31e2681src" href="#xd31e2681">3</a> received us, and recognized me as an old acquaintance. We were conducted to the central
room of the upper story, where we found two stuffed seats (<i>bu-dan</i>) spread for us. The room, though spacious, was dark and dusty, and a heap of yak-hair
bags, resembling Indian <i>gunnies</i>, filled a corner of the room. My servant, Lhagpa-sring, spread my khamba rug on the
seats, and busied himself fetching our bags and traps from the courtyard. The Deba
presently arrived, and begged us to refresh ourselves with tea and <i>chang</i>. Lhagpa, looking with peculiar eagerness at the maid-servant who was pouring <i>chang</i> in Ugyen’s cup, winked at her to fill his cup from her bowl, but to his disappointment
she turned away; but shortly after another maid appeared with a large <span class="pageNum" id="pb71">[<a href="#pb71">71</a>]</span>bowl, and poured out wine to the servants. Then the Deba’s wife, with a very pretty
jug in her hand, came to serve me, but I declined. After a few minutes dinner was
served in tin-lined copper dishes resembling salad-bowls, the first course consisting
of minced mutton and <i>tsamba</i>. This was followed by minced mutton and vermicelli, the Deba waiting upon me himself,
to show me the attention due to a guest from a distant country.
</p>
<p>After dinner the Tung-chen, who had taken his meal in a separate room, led me to his
mother’s room, where old lady Angla<a class="noteRef" id="xd31e2701src" href="#xd31e2701">4</a> and the Deba’s son, Damdul, were sitting around a blazing fire in a stove (<i>jalang</i>). The old lady had seen upwards of eighty summers, and her hair was snowy white.
I joined the party, which was shortly added to by the entrance of several other members
of the household, and we sat drinking tea and talking of the sacred cities of India,
of Vajrashena, Varanasi, and Kapilavastu, and the state of Buddhism in modern India.
Angla sighed repeatedly when she heard that all their sacred places in India were
now in ruins. I then gave her a short history of ancient India and Tibet, which delighted
the whole party, and the Tung-chen expressed himself highly pleased with my narrative.
Before taking leave for the night of my kind host, I presented the Tung-chen with
a couple of rupees, and his mother with one. They very reluctantly accepted them,
saying, however, that as it was their duty to please me, they would not deny me the
pleasure of making them presents. Lhagpa led me to my bed, which was spread in a corner
of the room where we had dined; and the Deba, coming in to see if I was comfortable,
found my wraps rather light, and brought me two thick blankets, in which my servant
wrapped me up.
</p>
<p><i>December 26.</i>—The Deba has a dozen <i>jomo</i> and cows yielding plenty of milk. A <i>jomo</i> yields four times the quantity of milk which a cow or female yak gives. The <i>di</i> yak cow, which pastures on mountain-tops, yields ordinarily two <i>seers</i> of milk a day, is not much prized, though yak milk is both sweet and wholesome; but
the Tibetans value very highly the <i>jo</i>, which is, besides a good milker, most useful in husbandry.
<span class="pageNum" id="pb72">[<a href="#pb72">72</a>]</span></p>
<p>The women of the house were up by four and busy milking and churning. The village
looked from afar like one big house, but it is in reality composed of a number of
houses, each with a courtyard in front. The place is vulgarly called the “Anthill”
(<i>Dog tsang</i><a class="noteRef" id="xd31e2726src" href="#xd31e2726">5</a>), on account of the great number of serfs inhabiting it. After breakfast, which consisted
of boiled mutton, minced radish, and <i>pa-tug</i>, or balls of flour cooked in mutton broth, we mounted our ponies and started off.
</p>
<p>To the south-west of Gyatsho-shar<a class="noteRef" id="xd31e2737src" href="#xd31e2737">6</a> is the plateau of Chyugpu Shung, dotted with numerous hamlets, chief of which is
Lhena djong. About two miles from Chyang chu is Norgya Nangpa, with numerous hamlets
surrounding it, and one mile and a half to the east of Norgya, where the valley approaches
the edge of the mountains to the south, is Kena,<a class="noteRef" id="xd31e2742src" href="#xd31e2742">7</a> composed of a dozen hamlets. The houses of Kena are well built and prosperous looking,
the door-frames and windows showing considerable taste, and the walls of most of them
painted with long blue and red stripes, the favourite colours of the Tibetans. From
Kena the mountains of Pankor-shornub,<a class="noteRef" id="xd31e2745src" href="#xd31e2745">8</a> notorious as a lair of brigands, were clearly discernible, and far to the east, across
the Nyang chu, we could just discern the village of Sanga-ling. At Kena we crossed,
by a culvert some fifteen feet long, an irrigation canal which comes down from Nyang
chu. From this point our way lay over a barren plateau more than two miles broad;
in the upper part of it are several villages, in the largest of which is the Shalu
monastery. A little above the junction of the Shalu with the Nyang chu stands the
hamlet of Chuta Chyangma, three or four dilapidated mud hovels, the ground everywhere
overgrown with thistles and briars. Here, we were told, the Grand Lama’s<a class="noteRef" id="xd31e2752src" href="#xd31e2752">9</a> camels are pastured in winter. The Nyang chu flows here in several channels, and
some cranes were seeking for food in the ice along the banks.
</p>
<p>Going south-eastward for nearly two miles and a half, we reached a fertile tract of
land, in which stand the villages of Panam-gang, Jorgya, Pishi, Penagangdo, and Natog,<a class="noteRef" id="xd31e2757src" href="#xd31e2757">10</a> which, we were told, belonged <span class="pageNum" id="pb73">[<a href="#pb73">73</a>]</span>to Hamdang Kam-tsan of Tashilhunpo. At Jorgya, which belongs to the Djongpon of Pagri,
the same who stopped Sir Richard Temple near Chumbi, there is an irrigation canal
running from the Nyang chu, and on its bank is a beautiful garden bordered with poplars,
willows, and other fine trees. Its walks are tastefully laid out, and the two-storied
building in its centre is the finest one this side of Tashilhunpo. In the principal
lane of this village is a deep well about four or five feet in circumference at the
mouth, and a number of women were drawing water from it in sheep’s paunches.
</p>
<p></p>
<div class="figure p073width" id="p073"><img src="images/p073.jpg" alt="CHANG-SA RGYAB-PA, WINE-DRINKING CONCLUDING WEDDING CEREMONIES." width="720" height="550"><p class="figureHead">CHANG-SA RGYAB-PA, WINE-DRINKING CONCLUDING WEDDING CEREMONIES.</p>
</div><p>
</p>
<p>A short distance beyond Jorgya we came to Pishi Mani Lhakhang in a grove of poplars
and willows, with a large orchard and several hamlets close by. This place, which
belongs to the Pishi Deba, is famous for its manufacture of a superior quality of
serge and broadcloth called <i>unam</i>.<a class="noteRef" id="xd31e2771src" href="#xd31e2771">11</a> At the entrance to the Mani Lhakhang, a <span class="pageNum" id="pb74">[<a href="#pb74">74</a>]</span><i>chorten</i>-shaped edifice, are rows of drum-shaped prayer-wheels.<a class="noteRef" id="xd31e2783src" href="#xd31e2783">12</a> Five furlongs farther on we passed through Panam-doi,<a class="noteRef" id="xd31e2792src" href="#xd31e2792">13</a> and two miles beyond this place we came to the village of Taugang (or Tagong). The
trail—for there is no regular road—then led by Patsal, Belung, to Penjang, from which
village we could see, on the hillside beyond the Nyang chu, the large monastery of
Kadong. We were now in the district of Panam,<a class="noteRef" id="xd31e2796src" href="#xd31e2796">14</a> said to be very fertile, and to this the numerous hamlets scattered about give testimony.
A mile to the south of Tagong we came to Tashigang, around which there is no vegetation,
not a blade of grass nor a tree, nothing but sand and gravel. Here we were to spend
the night. We were kindly received by an old lady, Angputi by name, and shown by the
servant up a flight of stone steps to the top floor, where rugs were spread for us.
Angputi had a headdress (<i>patug</i>) studded with flawed turquoises and faded coral; she had worn it, she said, for nearly
twenty years, and purposed leaving it as a legacy to her second son. Shortly after
we were seated, her daughter, a nun who had lately arrived on leave from her convent,
brought us a kettle of tea and two wooden bowls of <i>tsamba</i>.<a class="noteRef" id="xd31e2807src" href="#xd31e2807">15</a> The Tung-chen was given the room the minister uses when travelling along this road.
It was provided with curtains, silk-covered ceiling, some nice tables, and had in
it several volumes of <i>Yum</i> scriptures,<a class="noteRef" id="xd31e2822src" href="#xd31e2822">16</a> a small chapel, two dozen bells, oblation cups, a sofa-like altar, and a number of
pictures. The rugs in this room were made of the finest Panam wool, and were the best
articles of furniture in the house. After drinking tea, the hostess brought me some
boiled and dried mutton, <i>tsamba</i>, and tea. This kind of present is usually offered to guests on their arrival in a
house, and is called <i>solichi</i>,<a class="noteRef" id="xd31e2830src" href="#xd31e2830">17</a> or “first show.”
<span class="pageNum" id="pb75">[<a href="#pb75">75</a>]</span></p>
<p><i>December 27.</i>—Leaving the Tashigang valley, we came to the foot of the range which here borders
the left bank of the Nyang. Two and a half miles to the south-west (east?) there is
a precipice called Ritong, where some twenty years ago two generals of Lhasa were
murdered by the usurper Gadan Gyahu. At this point we obtained a fine view of the
fort of Panam, of Gontai, of Takar, Palri,<a class="noteRef" id="xd31e2839src" href="#xd31e2839">18</a> and various other monasteries. Up to this point the river banks are overgrown with
furze, brambles, and various thorny plants of which it is said camels are very fond.
</p>
<p>Two miles to the west (east?) of this place we came to a large village, called Tsog-chi,<a class="noteRef" id="xd31e2844src" href="#xd31e2844">19</a> with an imposing castle, formerly the residence of several noted generals, but now
the property of one of the chief civil officers (<i>Dung-khor</i><a class="noteRef" id="xd31e2848src" href="#xd31e2848">20</a>) of Lhasa. Close by is Dukpa-nagpa, formerly a town of Sorcerers or Nagpa,<a class="noteRef" id="xd31e2855src" href="#xd31e2855">21</a> but now mostly in ruins, and inhabited by only a half-dozen families.
</p>
<p>A mile and a half farther on we came to Norpa khyung-djin (“Eagle’s Gem”<a class="noteRef" id="xd31e2862src" href="#xd31e2862">22</a>), where there was once an important lamasery of the Karmapa sect. Its ruins crown
the hilltop, and the village, of a hundred houses, is scattered along the slope and
the base of the hills. Near this place is Nembotong and Pangang.<a class="noteRef" id="xd31e2869src" href="#xd31e2869">23</a>
</p>
<p>In the upland near Taimen,<a class="noteRef" id="xd31e2874src" href="#xd31e2874">24</a> a hamlet of three huts, where the wind that sweeps the broad plateau on which this
place is built has drifted the sand in long waves, are the villages of Phola and Wangdan.
The former place is the birthplace of King Miwang, and the latter is noted for the
excellence of its rugs. Due south from Taimen, and at the head of the broad valley
which opens between that place and Norpa khyung-djin, is the Gingu la, over which
a trail runs to Retoi, or Upper Re, near Iago, and also the fort of Darchung djong.<a class="noteRef" id="xd31e2877src" href="#xd31e2877">25</a>
</p>
<p>A little more than a mile in a southerly direction from Taimen <span class="pageNum" id="pb76">[<a href="#pb76">76</a>]</span>brought us to Shar-chyog Aniung, also called Isa.<a class="noteRef" id="xd31e2884src" href="#xd31e2884">26</a> The poplar and willow groves around it give it a most prosperous appearance. Here
we overtook a monk of the Dongtse monastery, sent by the minister to fetch him some
books from the Kahdong gomba, near Panam djong. His tall, lithe frame, but poorly
covered with torn raiment, his curious boots and headdress, and the bundle of incense-sticks
slung like a quiver across his back, evoked smiles from our party as he walked swiftly
along, keeping pace with our ponies. Across numerous frozen irrigation ditches, and
through various little hamlets of three and four houses, the road led us by Taling,
Dao-targe,<a class="noteRef" id="xd31e2889src" href="#xd31e2889">27</a> and Pangri, to the village of Nesar, where live some twenty families. Just before
reaching this place a mad dog ran by, and though it bit an old man and several donkeys,
the Tung-chen would not let me shoot it. Nesar has, on the hillside above it, a neatly
built temple and a number of small towers, the latter sacred to the sylvan goddesses
or Mamos. The images of Shenrezig and Padma Sambhava are painted on the walls of its
<i>mani lhakhang</i> and on the towers on the hill. A little beyond this village we fell in with four
Khambas, each armed with a long, straight sword, who were unquestionably highwaymen.
Their dress and features showed them to be natives of Gyarong, in Markham, in the
eastern part of Tibet.<a class="noteRef" id="xd31e2894src" href="#xd31e2894">28</a>
</p>
<p>At 5 o’clock we arrived at Dongtse.<a class="noteRef" id="xd31e2899src" href="#xd31e2899">29</a> The monastery where the minister was residing was on a rocky eminence some 300 feet
above the village. After walking up several flights of stone steps, we reached the
gateway in the now partly ruined wall of the monastery. Near this I was welcomed by
the minister’s page, and led to the eastern room of his master’s apartments, which
had been set apart for my use. Before we had finished drinking tea a message came
calling me to the minister’s presence. With two scarves and a couple of rupees in
our hands, we proceeded to the drawing-room, and approached his holiness with profound
salutations. He touched <span class="pageNum" id="pb77">[<a href="#pb77">77</a>]</span>our heads with his hand, and returned us the scarves we had in the first place presented
him, tying them around our necks. His holiness graciously inquired after our health,
and asked if we had not suffered great privations and hardships on the way. We gave
a brief account of our troubles in the snows and of our miraculous escape at Tashi-rabka.
“By the grace of the Three Holies,”<a class="noteRef" id="xd31e2909src" href="#xd31e2909">30</a> I added, “we have overcome all difficulties, and now our delight is boundless in
being able to present ourselves at last at your Holiness’s feet.” The minister expressed
his regrets at our sufferings and his pleasure on our safe arrival after an absence
of three years. He had to go to prayers, but before leaving he gave orders that all
proper attentions be shown us. Large dishes of biscuits, bread, fruit, and meat were
then placed before us, and tea was poured into our cups from the minister’s own pot,
as a mark of his special favour.
</p>
<p><i>December 28.</i>—After we had finished taking tea the page Ka-chan Gopa called us to the minister’s
presence, to whom we gave a detailed account of our journey. After listening with
attention, he observed, “Pundib la, I fail to see why you chose such a dangerous route
as that by the Kangla chen and Tashi-rabka, for you had the passport issued to you
three years ago by which you were permitted to return to Tsang by way of Khamba djong.
Did not the officials at that place treat you well when you passed there on your way
back to India?” I replied saying that I had feared that difficulties might have been
raised by the Sikkim Durbar at the instance of the Phodang lama, who had of late been
making trouble in Sikkim. The minister again remarked that there had been no necessity
for our undertaking such a difficult and perilous journey through the Tingri djong
country, when we had the Grand Lama’s (Panchen Rinpoche’s) passport authorizing us
to cross the Lachan pass, which was very easy and free from snow. After a short conversation
he retired to his contemplation room (oratory).
</p>
<p><i>December 29.</i>—We had an interview with the minister in the <i>Nihog</i><a class="noteRef" id="xd31e2922src" href="#xd31e2922">31</a> on the roof of the Tsug-la-khang, over which a canopy had <span class="pageNum" id="pb78">[<a href="#pb78">78</a>]</span>been spread. His holiness said that since last I had been to Tibet he had composed
two large volumes on the history of the philosophical schools of Tibet, and that they
were now being stereotyped at the Namring monastery. He showed us the manuscript of
the second volume, and read us extracts from it.
</p>
<p><i>December 30.</i>—After breakfast Ugyen-gyatso and I went to make obeisance to the deities (<i>choi jal</i>), carrying with us a bundle of incense-sticks, two <i>tankas</i>’ worth of clarified butter, and about a dozen <i>khatag</i>, to present as offerings to the gods. Descending a steep ladder, we came to the lobby
of the congregation hall (<i>du-khang</i>) of the Tsug-la-khang. The portico faced eastward; its painted wooden pillars had
capitals most fantastically and picturesquely carved, the walls painted in fresco,
with relief images of the sixteen <span class="corr" id="xd31e2940" title="Source: Staviras">Sthaviras</span> (<i>Naten chudug</i><a class="noteRef" id="xd31e2945src" href="#xd31e2945">32</a>) gorgeously coloured, but of a much lower style of work than what is seen in India,
though the thick coat of varnish which covered them hid their defects, when not examined
too closely.
</p>
<p>The most remarkable part of the building was the floor made of pebbles, nicely set
and smoothly beaten to make a glossy surface.<a class="noteRef" id="xd31e2952src" href="#xd31e2952">33</a> The <i>du-khang</i> is about 25 feet long and 20 broad; the images of the gods were arranged on a beautifully
carved wooden and metal altar along the north and south-west side of the building,
the principal ones occupying niches. Most of the images were very old, and of gilt-copper,
called <i>ser-zang</i> (“gilt-copper”), and had been made with much skill. The image of the Lord (<i>Jovo</i>) Buddha had been made, the Tung-chen told me, by a great Indian Buddhist in imitation
of the great image of Shakya tuba at Lhasa.<a class="noteRef" id="xd31e2963src" href="#xd31e2963">34</a> The founder of the monastery, Je Lha-tsun, once prayed that the gods might send him
a skilful artist to make images for the newly built lamasery; and shortly afterwards
an Indian visited Dongtse, made this image, <span class="pageNum" id="pb79">[<a href="#pb79">79</a>]</span>and then returned to India. The Tung-chen, when he had told me this, smilingly asked
me if I was not a reincarnation of this Indian Buddhist, and I felt proud to hear
of my countrymen being so highly admired and venerated. Ugyen-gyatso prostrated himself
before every one of the images, and touched with his head their feet or body, and
I showed my veneration for these sacred shrines by touching with my head their right
hand, to thus receive their <i>chyag wang</i> (blessing). My companions muttered <i>mantras</i> and made prayers to them, while I felt reverential gratitude to the Supreme Ruler
alone, whose merciful providence had brought me safe thus far.
</p>
<p>The roof of the <i>du-khang</i> is supported by two rows of pillars of wood, on the artistically constructed capitals
of which hang shields and quivers full of arrows, the arms of the <span class="corr" id="xd31e2977" title="Source: Dharmaplas">Dharmapalas</span>,<a class="noteRef" id="xd31e2980src" href="#xd31e2980">35</a> with which they protect Buddhism against demons and heretics. From the ceiling of
the hall hang rich China brocades, with dragons magnificently embroidered on them
in gold and silver. Among the various pictures seen here, the most interesting is
that of the first Dalai lama, Lobzang-gyatso, in which he is portrayed receiving the
kingdom of Tibet from the Mongol conqueror, Gushi Khan. His prime minister, the celebrated
Desi Sangye, is seated on his left, and is thanking the magnanimous and liberal prince
for his munificent gift on behalf of his thrice holy master. I was also shown the
dais reserved for the minister. Opposite it, and at the top of the second row of seats
reserved for the monks, is a chair three feet high, on which the head lama of the
monastery sits during service. There is accommodation for about eighty monks in this
hall, and I was told that service is held in it daily, at which most of the monks
are present. They receive a monthly allowance of sixty pounds of barley from the church
endowment fund (<i>labrang gzi</i>). This they parch and grind themselves, and bring a little supply of it daily with
them to the hall in a small bag, to eat with the tea, which is given them three times
during each service, and is furnished from the church stores (<i>labrang djo</i>). On returning from the <i>choi jal</i>, I was called to the minister’s, whom I found seated on a satin-covered cushion in
the shade of a <i>nyi-hok</i> on the roof of the third story of the chief temple of the Tsug-la-khang.
</p>
<p>His page (<i>shabdung</i>),<a class="noteRef" id="xd31e2999src" href="#xd31e2999">36</a> Ka-chan Gopa, placed a cup of tea before <span class="pageNum" id="pb80">[<a href="#pb80">80</a>]</span>me, together with some <i>tsamba</i>, meat, and twisted sugar-biscuits. The minister raised his cup to his lips, and graciously
said, “Drink, Pundit, please” (<i>Pundib la, sol ja nang</i>). I at once drank a third of my cup, as etiquette requires, and every time he drank
I also took a sip. He made inquiries respecting the lithographic press and the various
other articles which I had brought to present to him, and which were now on the way
to Tashilhunpo. After dinner he showed me a work he was writing on history, rhetoric,
astrology, and photography. The latter section he had composed from notes I had furnished
him, in 1879, from Tassinder’s ‘Manual of Photography,’ and I was delighted to see
the diagrams he had drawn to represent the various photographic apparatus I had then
left with him. He afterwards read to me an account of the ancient controversies between
the Brahmans and Buddhists of India.
</p>
<p>While we were thus engaged the page informed him that the Dahpon<a class="noteRef" id="xd31e3013src" href="#xd31e3013">37</a> Phala and Kung Chyang-chan were approaching Dongtse, so we went to the top of the
fourth story of the Dongtse choide to see them arrive. The Dahpon being the chief
of Dongtse, the monks had to show him due respect. When the party got near the foot
of the hill on which the <i>choide</i> stands, two monks in full canonicals blew two long copper hautboys (horns?), two
others played on a clarionet-like instrument called <i>gya-ling</i>; and when the party came to the grove, or <i>linga</i>, in front of the castle, the Chya-dso-pa<a class="noteRef" id="xd31e3023src" href="#xd31e3023">38</a> received them with his band—a gong and two tambourines. The Daphon and his friend
rode spirited mules gaudily caparisoned with brocades and tinsel. They were preceded
by five sowars, and followed by an equal number, all carrying lances with pennants
at their points. The minister told me that of the four Daphons, or commanders of forces
in Tsang, two are ordinarily stationed at Shigatse, one at Gyantse, and one at Tengri.
</p>
<p><i>December 31.</i>—I was anxious to take a trip to Gyantse, which Ugyen said was only eight miles distant,
and could be reached in two hours. He dissuaded me, however, saying it would not be
prudent, as that place is frequented by Bhutia traders from Darjiling and Phagri.
At nine I was called in to the minister’s, and read a few <span class="pageNum" id="pb81">[<a href="#pb81">81</a>]</span>sentences of English from the ‘Royal Reader No. 1’ with him. After this I asked to
be allowed to visit the great temple of Gyantse, called the “Palkhor choide.” “If
you want to visit Gyantse,” he replied, “I will arrange it for you; but you must bear
in mind that the people of that town are not good. They speak much, and are given
to spinning a great deal out of a little. I will have the Tung-chen take you there.”
Ugyen-gyatso then asked if he might go there, as he wanted to buy me some blankets;
and having obtained the minister’s authorization, he left at noon.
</p>
<p><i>January 1, 1882.</i>—For about half an hour the minister practised writing the Roman characters on a wooden
slate (<i>chyang-shing</i>) about two feet long and ten inches broad. A little bag of powdered chalk was tied
to it; and when the slate had been washed and dried, the minister rubbed the chalk-bag
lightly over the board, and thus covered it with a thin white film. In this he scratched
letters with a steel style about a foot long. I told him of the slates we had in India—how
much more convenient and neat they were than his rude contrivance. He smiled and said,
“My <i>chyang-shing</i> is a very nice one; even the great ministers of China use the like;<a class="noteRef" id="xd31e3040src" href="#xd31e3040">39</a> but they are not clean. And if you can get me a couple of your Indian slates from
Calcutta, I shall be much obliged.”
</p>
<p><i>January 2.</i>—In the morning preparations were made for a grand reception of the Dahpon Phala and
Kung Chyang-chan, the Tsipon.<a class="noteRef" id="xd31e3046src" href="#xd31e3046">40</a> All the furniture of the room we occupied was replaced by choice articles from the
minister’s storeroom. Silk drapings and curtains were hung in the waiting-room and
lobby, beautiful silk cushions were spread in the minister’s drawing-room, and its
ceiling made resplendent with a covering of orange-coloured Chinese brocade. Artistically
worked dragons appeared everywhere—on the ceiling draperies, on the curtains, and
even in the carpets. Handsome dining-tables, three feet by eighteen inches, and two
feet high, were placed before each cushioned seat. The minister’s seat was placed
as usual before a gilt chapel (niche), and three feet above the floor, on his right
hand, were seats, two feet high, for his two guests, and to his left two other cushioned
seats, about eighteen inches high, for their <span class="pageNum" id="pb82">[<a href="#pb82">82</a>]</span>sons. Pretty china cups, painted wooden and gilt metal bowls, were set on the tables,
and all the curiosities and ornamental objects the minister had here with him were
conspicuously displayed. On the corner of his table was the beautiful stereoscope
I had given him in 1879, with some two hundred slides, and in the middle of the table
a calendar-watch and some toys I had recently presented him. Different kinds of Tibetan
and Chinese dainties were arranged by the head cook, under the Tung-chen’s directions,
and the minister personally supervised the arrangement of the seats and the decorating
of the room. When all was ready I went on to the roof to see the procession arrive.
On both the roads leading to the monastery from Dongtse the monks were waiting, bearing
a dozen or so flags and musical instruments—two flageolets, a pair of brass hautboys
(horns?), or <i>dungchen</i>, two tambourine-like drums, the same number of bells, and a gong.
</p>
<p>At 1 o’clock the Dahpon and his friend, the Tsipon, together with their sons, arrived
at the Dongtse choide, escorted by the Chya-dso-pa. They were very simply dressed
in silk robes, Chinese jackets, soft yellow woollen hats, velvet boots, and silk trousers;
from their right (left?) ear hung long earrings.<a class="noteRef" id="xd31e3055src" href="#xd31e3055">41</a> The Dahpon appeared to be about thirty years old, the Tsipon a little older.
</p>
<p>Arriving before the minister, they thrice prostrated themselves, each time touching
their foreheads with their joined palms. The minister touched their heads with the
palm of his hand and blessed them, and then they presented him with two pieces of
red English broadcloth and a handful of silver coins each.
</p>
<p>I was surprised to see such powerful and wealthy chiefs kotow before the minister;
but great is the triumph in this country of the Church over the laity, and the greatest
ministers of state fall down at the feet of the incarnate lamas!
</p>
<p>Dinner was served with great ceremony. As soon as the minister had said grace, all
fell to with chopsticks and spoon, and partook of each succeeding course in profound
silence. After dinner, tea was served, when at last the silence was broken, conversation
began, and the guests were shown the minister’s curios, the watches and the stereoscopic
views especially interesting them.
</p>
<p>In the evening there was a review in the pleasure grove, or <i>linga</i>, <span class="pageNum" id="pb83">[<a href="#pb83">83</a>]</span>by the commander of the militia, when exercise in musketry, running, archery, etc.,
took place in the presence of the two dignitaries.
</p>
<p><i>January 3.</i>—After tea I was asked to read English with the minister. He transliterated the English
words phonetically, but did not take the trouble of spelling them, observing that
his ordinary duties left him hardly any time to devote to study. He intended asking
the Grand Lama to relieve him for a time from his numerous duties in connection with
the Church, when he hoped to be able to apply himself assiduously to the study of
English.
</p>
<p>Breakfast was now brought in, and consisted of a kind of pot-herb, called <i>pa-tsal</i>,<a class="noteRef" id="xd31e3075src" href="#xd31e3075">42</a> cured in the cold draught, potatoes, and radishes, which had been kept in sand underground.
I asked the minister if I might go to visit the Palkhor choide of Gyantse with the
Tung-chen on the morrow; and having obtained his consent, two ponies were ordered
to be ready for an early start.
</p>
<p><i>January 4.</i>—The ponies were ready at an early hour, and after receiving from the minister a few
<i>khatag</i> to present to the deities of the Palkhor choide, the Tung-chen and I rode off.
</p>
<p>Our way lay across fields watered by the Nyang chu. The Nyang chu valley is one of
the richest in Tibet, and extends from Shigatse to about 15 miles beyond Gyantse,
a distance of from 60 to 70 miles, and has an average breadth of 10, every inch of
which is cultivated. Its great natural fertility, and its being so very favourable
for the growth of different kinds of millet and pulses, has given the whole district
the name of <i>Nyang</i>, or “land of delicacies,” and the river which fertilizes it has been called Nyang
chu,<a class="noteRef" id="xd31e3095src" href="#xd31e3095">43</a> or “the river of delicious water.”
</p>
<p>Flocks of wild geese and ducks were swimming on the river, near the bank of which
our road now and then led us, and long-billed cranes were stalking along searching
for food. From the bushes of furze and other thorny plants with which the river banks
were overgrown, hares<a class="noteRef" id="xd31e3100src" href="#xd31e3100">44</a> leaped out and made off towards the mountain recesses, <span class="pageNum" id="pb84">[<a href="#pb84">84</a>]</span>and beautiful little birds, probably a variety of kingfisher, were seen fishing in
the stream—but the Tung-chen said that though the bird was pretty to look at, it emitted
a most offensive odour from its body.
</p>
<p>Passing a few villages, we came to a stream flowing into the Nyang chu from the south.
Here were two flour-mills, of which we had seen at least a dozen since leaving Shigatse.
They were very large, and the stones four times the size of our ordinary millstones
in India. In the village of Gyabshi the people seemed very industrious, the women
engaged with their looms or spinning, the men tending sheep or collecting fuel from
the fields.
</p>
<p>When we came within two miles of Gyantse, our attention was attracted by the Tse-chan
monastery, the entire north-eastern slope of a hill being closely covered by its whitewashed
houses, so that it looked like a great castle of towering height. The Tung-chen told
me that this lamasery was nearly eight hundred years old, and that the great reformer
Tsong-khapa had spent several years here in the study of metaphysics (<i>tsan-nyid</i>). I was also shown the Tinkar la, by which herdsmen travel to the foot of the Lachan
pass of Sikkim, this being the shortest route between Gyantse and the latter country.
</p>
<p>A few minutes’ ride brought us to the bridge over the Nyang chu, a light temporary
wooden structure, about twenty feet long and six feet broad, built on the ice which
covered the stream.
</p>
<p>We entered the town of Gyantse,<a class="noteRef" id="xd31e3113src" href="#xd31e3113">45</a> passing beside a long <i>mendong</i>, on either side of which were dwellings, and by a narrow lane reached the gate of
the Gandan Chakhang on the left side of the main street, and facing the great <i>chorten</i> of the Palkhor choide.
</p>
<p>The Kunyer, or priest, of the Gandan Chakhang, an acquaintance of the Tung-chen, greeted
him, and, showing him to a seat, had tea served us. We sent the groom, Lhagpa-rida,
to the market to buy arrack, and he there met Ugyen, and told him of our arrival.
<span class="pageNum" id="pb85">[<a href="#pb85">85</a>]</span></p>
<p>As we were eating our meal several pilgrims chanting sacred hymns entered the chapel
of the Lhakhang, and added some spoonfuls of butter to the lamps. Some of them stared
at Ugyen and me, observing to one another that we were strangers from beyond the Himalayas,
taking Ugyen for a Sikkimese, but not being able to decide whether I was from Ladak
or Besahir.
</p>
<p>Ugyen told me of his movements since leaving me at Dongtse on December 31.
</p>
<p>He had left Dongtse at noon on December 31, riding one of the Tung-chen’s ponies.
On the road he met some of the muleteers of the Dongtse Dahpon Phala, who were proceeding
to Lhasa with barley, butter, and meat for the use of Bangye-shag, Phala’s residence.
</p>
<p>Ugyen inquired of them about the state of the road to Lhasa, and the best time to
make the journey there. They told him that winter was the best season to travel to
Lhasa, for then there was no rain, and one could easily ford the streams and get across
the Tsang-po; moreover, feed was cheap, and meat, barley, and wine obtainable everywhere.
</p>
<p>The following day (January 1, 1882) Ugyen visited the Gyantse <i>tom</i>. This market and the town generally are inferior to Shigatse in importance and in
the variety of articles for sale. There were people selling Calcutta and Chinese goods
of very inferior quality. He saw fifteen or twenty Nepalese shops and half a dozen
pastry shops kept by Chinese. The <i>tom</i> (or market-place) is the property of the Palkhor choide, the great monastery of Gyantse,
and contributes largely to its maintenance. The monastic authorities also collect
rents from the shops in the vicinity of the <i>tom</i>, which do not belong to either the Government or landholders (<i>gerpas</i>). The barley for sale was inferior to that of Shigatse, as was also the <i>chang</i>, which was, however, cheaper than there; and butter and mutton were in larger quantities
than at the latter place.
</p>
<p>The market only lasts for three hours daily, opening at 10 a.m. Ugyen here saw, for
the first time, women selling fresh meat and dried carcasses of sheep and yaks. At
Shigatse they never take part with the men in this business.<a class="noteRef" id="xd31e3142src" href="#xd31e3142">46</a> Some of these women have amassed much wealth by this profession, and wear rich headdresses
(<i>patug</i>) thickly studded with pearls, amber, and turquoises.
<span class="pageNum" id="pb86">[<a href="#pb86">86</a>]</span></p>
<p>Returning to his lodgings, Ugyen made the acquaintance of a lieutenant, or Dingpon,
named Nyima tsering, who was putting up in the same house. Ugyen plied him with <i>chang</i>, and when he had become very jolly over it, he questioned him about the military
arrangements of Gyantse. The Dingpon stated that there were ordinarily 500 Tibetan
soldiers stationed here. This force was divided into two battalions under two Rupon.
Under each Rupon were two captains (Gyapon) and four lieutenants, or Dingpon. The
commander, or Dahpon, of the Gyantse troops was Tedingpa. Besides these troops there
are 50 Chinese soldiers under a Chinese official called <i>Da-loye</i>,<a class="noteRef" id="xd31e3154src" href="#xd31e3154">47</a> and the native militia. The troops both at Gyantse and Shigatse are under the inspection
of the Chinese paymaster (<i>Pogpon</i>) of Shigatse. Nyima tsering told Ugyen that the Tibetan soldiers were very poorly
paid by the Government. The Emperor of China contributes towards their maintenance
five rupees per man a year, and the Government of Tibet gives them forty pounds of
barley per man a month, but no pay in money, on the ground that they are furnished
by the landholders at the rate of one soldier for every <i>kang</i><a class="noteRef" id="xd31e3161src" href="#xd31e3161">48</a> of land.
</p>
<p>The Dingpon and Gyapon receive pay at the rate of thirteen <i>srang</i> and twenty-five <i>srang</i> a year from the imperial treasury, but no more rations from the Tibetan Government
than the soldiers.
</p>
<p>The Emperor allows Chinese soldiers serving in Tibet a family allowance of six <i>srang</i> a month and sixty pounds of rice per head as subsistence allowance, in addition to
their monthly pay of six <i>srang</i>.<a class="noteRef" id="xd31e3180src" href="#xd31e3180">49</a> On the next day (January 2) Ugyen surveyed the town and its great monastery, the
Palkhor choide. A stone wall nearly two miles and a half long surrounds the town.
He estimated its length, by means of his prayer-beads, to be 4500 paces.<a class="noteRef" id="xd31e3193src" href="#xd31e3193">50</a> At each pace he dropped a bead <span class="pageNum" id="pb87">[<a href="#pb87">87</a>]</span>and muttered <i>om mani padme hum</i>, and the good people of Gyantse who accompanied him in his circumambulation (<i>lingkor</i>) little suspected the nature of the work he was doing. When he reached the foot of
a <i>mendong</i> called Gojogs, and situated to the north of the Djong, he took the bearing of the
Tse-chan monastery, one of the most ancient religious establishments of Tibet. It
bore south-west, and was nearly three miles from him. To the north of Gyantse he saw
Ritoi gomba, a cloistered lamasery with five or six long houses, each with a large
number of cells. To the south-south-east of Gyantse djong is the road to Pagri, in
the direction of the Nia-ni monastery and the Niru chu, one of the principal feeders
of the Nyang chu, which drains the northern glacier of the Chumo-lha ri mountain.
To the north-east of Gyantse the Nyang chu is visible for a great distance, and Ugyen
conjectured from its course that it came from the snow-clad Nui-jin kang-sang mountains,
which stretch out to the north and north-east. On the uplands to the north of Gyantse,
and some three miles away, is the Choilung gomba.
</p>
<p>The Chinese cemetery Ugyen found situate at the foot of the hill on which the Djong
stands, a little above the high-road to Lhasa, and some three miles from the town.
He counted three hundred tombs, some of which appeared very old and dilapidated, but
a few quite new.
</p>
<p>The castle or Djong of Gyantse stands on the top of a hill nearly 500 feet above the
town. It is very strong, and was built by the famous Choigyal rabtan who ruled in
the fourteenth century over the province of Nyang, of which Gyantse was the capital.
This province was a part of the domain of the Sakhya hierarchs. He had built a long
stone-covered way running from the Djong to the foot of the hill, by which he meant
to secure a supply of water in time of siege from the three deep wells at the foot
of the hill. Ugyen visited these wells, where water-carriers were drawing water in
hide buckets attached to a rope about 150 feet long passing over a pulley.
</p>
<p>The landlord of the Litophug sub-division of Gyantse told Ugyen that about eighteen
years ago the ex-Dewan of Sikkim had come here on some State business, and had put
up in the same house in which he was now stopping. One night about fifty sinister-looking
Khamba traders suddenly broke into the house, beat him with clubs, tore his earring
out of his ear, stripped him of his clothing, carried off <span class="pageNum" id="pb88">[<a href="#pb88">88</a>]</span>all his property, and thrashed his servants and forced them to run for their lives.
Some of the robbers ran away from Gyantse, taking the Dewan’s property, his mules
and ponies; but on the following morning, when the matter was brought to the notice
of the Djongpon, the chief of the robbers, who had stayed behind, was apprehended.
He said that a year previously the Dewan had treated him and his accomplices most
harshly during their stay at Chumbi on their way to Darjiling, exacting from them
the last <i>pice</i> they had in their purses, besides depriving them of all their property to the value
of upwards of Rs. 500. The Dewan lost, in his turn, over Rs. 1000 in cash, besides
jewellery, clothes, etc.
</p>
<p>A well-informed Nyingma lama, the manager of Palri kusho’s (an incarnate lama) estate
near Panam Jong, came and put up at the house where Ugyen was stopping. He was on
his way back from Lhasa, where he had stayed for two or three months after a pilgrimage
to the Tsari country. His master was studying sacred literature at Lhasa. He promised
to let Ugyen see the books of the Palri library, and to lend them to him on the surety
of the minister or his Chyag-dso-pa. He told him, furthermore, that there existed
two printed volumes about Choigyal rabtan, the famous king who had founded the Palkhor
choide of Gyantse, but that these works and the history of Gyantse were now kept as
sealed works (<i>terchoi</i>) by the Lhasa Government. Ugyen also learnt from the lama that in the recluses’ monastery
of Lhari-zim-phug, situated on a wild mountain to the east of Panam djong, there was
a complete account of the life and writings of Lama Lha-tsun chenpo, who had introduced
Buddhism into Sikkim.<a class="noteRef" id="xd31e3227src" href="#xd31e3227">51</a>
</p>
<p>At this season of the year the climate of Gyantse is very bad, high winds blowing
daily, raising dense clouds of dust. The inhabitants spend this time of the year in
idleness, having but little to do besides weaving and spinning.
</p>
<p>Such was the information that Ugyen gave me to-day.
</p>
<p>When we had finished our breakfast we went with the Kunyer of Gandan Lhakhang to perform
<i>choi-jal</i> at the different shrines of Gyantse. The <i>chorten</i> is a splendid edifice of an unique style of architecture. Hitherto I had been under
the impression that <i>chorten</i> were nothing more than tombs intended solely to contain the remains of departed saints,
but now my views became entirely changed. This <i>chorten</i> is a lofty temple nine stories high. Ugyen, I, the <span class="pageNum" id="pb89">[<a href="#pb89">89</a>]</span>Kunyer, Lhapa-rida, and our servant, Lhagpa-sring, went into the enclosure and entered
the shrine with a number of pilgrims and travellers, most of whom seemed to be from
Ladak or the Changtang. In the service hall, where the priests were assembled for
religious service, hundreds of lamps were burning, and incense-sticks were smoking
so as to nearly darken the room. We ascended at once to the top story, but the other
visitors began their circumambulation from the bottom upwards—the usual practice,
though many become so wearied going round and round that they do not reach the uppermost
story. The <i>chorten</i> is about 100 to 120 feet high, the top covered by a gilt dome, the gilded copper
plates of which are so thick that they have withstood centuries of exposure to the
weather. The base of this sacred edifice is, we found by actual count, 50 paces square.
From the cupola (<i>pumpa</i>), immediately under the gilt dome, I had a magnificent view of the town and monasteries
and the surrounding hills and distant mountains; their black surface, broken here
and there by some white-walled monastery, offered a singularly wild aspect.
</p>
<p>There were inside the <i>chorten</i> innumerable niches filled with images of Buddhas and saints, and in visiting the
various chapels we were required to do so walking from left to right, for this is
the Buddhist usage.
</p>
<p>On the first floor we were shown the statue of Choigyal rabtan, under whose benign
rule Gyantse became famous, and who gave a fresh impulse to Buddhism and literature.
The Kunyer of the <i>chorten</i> touched our heads with the sword of this illustrious monarch, and said that by his
blessing (<i>jin-lab</i>) we could triumph over our enemies and enjoy longevity and prosperity in this world.
</p>
<p>We were also shown two images of Dorje chang, the supreme Buddha of the <span class="corr" id="xd31e3269" title="Source: Gelupa">Gelugpa</span> sect,<a class="noteRef" id="xd31e3272src" href="#xd31e3272">52</a> one of which was very old and of small size, the other large and very highly burnished.
Once on a time, the Grand Lama of Tashilhunpo, visiting the <i>chorten</i>, touched the breast of the former image to see if it was warm and full of life, as
was popularly said. He soon repented <span id="xd31e3279"></span>of his sacrilegious act, confessed his sin, and, to atone for his wrong-doing, had
made the large gilt image, which was placed beside the old one.
</p>
<p>Returning to the Gandan Lhakhang, we were refreshing ourselves with copious draughts
of tea, when the abbot of the Palkhor choide, <span class="pageNum" id="pb90">[<a href="#pb90">90</a>]</span>with half a dozen disciples, came to make reverence to the great image of the Buddha
in the shrine, on whose right and left were images of Tsong-khapa and Maitreya.
</p>
<p>The Kunyer remarked to me that I was peculiarly fortunate in having come to Gyantse
to-day, as it was the full moon, a sacred day with Buddhists, on which day, and on
the day of the new moon, the doors of all the shrines and of the great <i>chorten</i> were thrown open to the public.
</p>
<p>After an hour’s rest I went with the Tung-chen and Ugyen to visit the Palkhor choide.
Its grand “temple of learning” (<i>tsug-la khang</i>) is a splendid and lofty edifice, the hall lighted by one thousand lamps. On three
sides—the north, east, and west—are high niches, in which are huge images of the Buddha
and Bodhisattvas. The image of the Buddha is made of copper, heavily gilt. Five hundred
monks were engaged in divine service, and some two hundred more were occupied reading
the sacred scriptures. No one lifted his eyes to look at us, so strict is the discipline
observed here. We were conducted to the great library, the very sight of which filled
my mind with feelings of awe and reverence. The books were all old, broad-leaved,
and some two to four feet long. I was shown the sacred scriptures, all written in
letters of gold.
</p>
<p>With what assiduity and devotion the Buddhists perform the sacred duties of their
religion, the deep interest they take in the collecting of sacred books and images,
and their zealous care in preserving them, can only be realized by visiting such places
as this. I was shown some sculptures executed by Indian Buddhists, and some stone
images similar to what I had seen at Buddhagaya. The gilt, Indian-made images of the
Sravakas, of Saripu, Mudgalputra, Ananda, Kashyapa, and other arhats were of exceeding
interest. On each side of the image of Shakya Buddha were four rows of monks, of twenty
each, and in front of them burned hundreds of butter-fed lamps. Behind the seats of
the monks were drums, each with a long handle; these the monks beat at intervals,
and to the accompaniment also of cymbals, brass hautboys (<i>dung chen</i>), and clarionets (<i>gyaling</i>), they chanted hymns in deep sonorous voices.
</p>
<p>When exhausted by continual repetitions of <i>mantras</i>, they refreshed themselves with tea. Wine is not brought within the precincts of
these Gelugpa monasteries; and, in fact, all drinkers of wine among the monks are
expelled from the Gelugpa Church.
<span class="pageNum" id="pb91">[<a href="#pb91">91</a>]</span></p>
<p>In the lobby of the monastery I found a grand collection of stuffed animals, such
as the snow-leopard, wild sheep, goat, yak, stag, mastiff, etc., and a Bengal tiger.<a class="noteRef" id="xd31e3307src" href="#xd31e3307">53</a>
</p>
<p>Returning to the Gandan Lhakhang, we visited the second and third floors of that building,
where several recluses were reading the sacred books. I was told that when the Tashi
lama visited the Palkhor choide, he puts up in this building, and I was shown the
raised seat he occupies when here. I also learnt that successful students among the
monks of Tashilhunpo are sent here to complete their course of study for the degree
of <i>tom-ram-pa</i><a class="noteRef" id="xd31e3313src" href="#xd31e3313">54</a> (bachelor of sacred literature), which this lamasery alone has the right to confer.
</p>
<p>In the portico of the building and underneath its eaves I noticed several sorts of
flowering plants in bloom.
</p>
<p>At 3 p.m. we left for Dongtse, where we arrived before dusk. The minister’s page met
me at the foot of the hill, and led me to his master, who made many kind inquiries
about my trip. I told him how greatly I had enjoyed it, and that, as it was a holiday,
all the buildings, the great <i>chorten</i> and the temples, had been open to me. “I rejoice at it,” he replied; “and I must
say the gods have shown you the way [<i>lha lam tan song</i>], for it did not strike me at the time that to-day was a holiday. If you should have
put it off till to-morrow, you would have seen but very little.”
</p>
<p><i>January 5.</i>—I called on the minister, and talked to him of my visit to Gyantse. He told me that
there were half a dozen <i>chorten</i> in Tibet like the one I had seen there. There were now, he said, about six hundred
monks in the Palkhor choide, and an equal number in the adjacent lamaseries, but in
former times there were three thousand monks on the register of the college.
</p>
<p>Ugyen-gyatso returned to-day from Gyantse, and told the minister of his experiences
there. He had been lodged in Litophug <span class="pageNum" id="pb92">[<a href="#pb92">92</a>]</span>in a priest’s house, where the master (<i>nabo</i>) and mistress (<i>namo</i>) showed him great courtesy. Ugyen presented the minister a dozen oranges he had bought
in the Gyantse market for one anna each. I told the minister that these oranges came
from Sikkim. “Oh, indeed!” he said. “It must be a happy land. In Tibet no oranges
mature; at Lhasa there are orange trees producing small fruit, which do not, however,
ripen.”
</p>
<p>In the evening Ugyen told me a tale he had heard from the Chyag-dso-pa of the Palri
monastery.
</p>
<p>Once on a time Dugpa-kunleg, a famous but eccentric saint of the red-hat school, was
staying at Khang-toi shikha, in Lhasa. He saw the wife of his host stealing a piece
of amber from the bag of a beggar who was stopping in the house, and putting an apple
in its stead into his wallet. The saint told her it was both sinful and criminal to
act thus, and related to her the following tale by way of instruction.
</p>
<p>In ancient India there lived two friends. One, a highlander, was a dishonest man;
the other, a lowlander, was upright and honest. One day the two, while walking in
a valley, found a bowl of gold. The lowlander said, “Well, now that fortune has favoured
us with a treasure, let us first return thanks to the local divinities, and then divide
the gold between us.” The other rejoined, “Friend, the day is far advanced; we can
do all this to-morrow; let us rather take the bowl home now.”
</p>
<p>To this the lowlander agreed. The next morning when he called at his friend’s house,
he found him in a corner wailing and shedding tears. “Ah, friend,” he exclaimed, “my
heart is filled with grief and shame. How can I tell you! The bowl of gold has been
miraculously changed, for this morning I found but sawdust in it. The gods alone know
what has become of the treasure! This, I am grieved to say, will put an end to our
friendship, for it will create in your mind a suspicion against me.” So saying he
began weeping afresh.
</p>
<p>The other, perceiving his design, said, with wonderful calmness, “Friend, you need
not cry. The loss of the treasure is not the greatest mishap which might befall us.
If we two continue friends, we should hold ourselves very happy. Chance brought the
treasure; chance has taken it away; crying will not bring it back.”
</p>
<p>The false friend, thinking he had gained his end, soon dried his <span class="pageNum" id="pb93">[<a href="#pb93">93</a>]</span>tears. Before leaving for his home, the lowlander said, “Friend, I have not mentioned
something to you. In my orchard most delicious mangoes and other fruits are now ripe.
I have no children to eat them; let your two sons come home with me that I may regale
them with the luscious fruits.”
</p>
<p>To this the other assented, and the two boys accompanied the lowlander home. On his
return to his home he bought two monkeys, to which he gave the same names as the boys,
and trained them to come when called by their names.
</p>
<p>After a while the false friend came to take his boys home, when the other came out
crying in a loud and pitiful voice, “Friend, my heart bleeds to have to tell you of
the misfortune which has befallen you. Your two darlings have been changed into monkeys!”
“How can I believe such a story?” the other replied. “If you doubt it, call your sons,
and you will see.” So the father called his older son by name, and a monkey came leaping
forth, and sat upon his lap, fondling him and chattering to him as if he were an old
friend. Filled with surprise, he called his second son, when out came the other monkey,
and climbed into his lap also.
</p>
<p>After a while the lowlander asked his friend, “How can this have come about? Tell
me how it was that the gold was changed into sawdust; it may help to explain this
new wonder.” The other, fearing lest his sons had been transformed into monkeys by
the incantations of the friend he had deceived, replied, “Friend, I deceived you when
I said the gold had been turned into sawdust. I have got it with me; we will divide
it equally between us. Is it true, my much injured friend, that my sons have been
transformed into monkeys?” “Oh no. How could men become monkeys? Your sons are in
excellent health, and are now in one of my distant orchards.” So the two returned
to their houses with their respective treasures—the one with his children, the other
with his gold.
</p>
<p>Years passed by, and the two friends were finally summoned to the court of the Lord
of death, there to have their good and bad acts weighed. Their moral merits and their
prayers were also weighed, and the balance turned in their favour. A game of chess
was then played by the gods and the demon, in which, by means of casting dice, the
merits and demerits of gods and men are determined. In the mirror of <i>karma</i> (mundane actions) the two friends saw and blushed for the evil deeds they had done—the
gold turned into <span class="pageNum" id="pb94">[<a href="#pb94">94</a>]</span>sawdust, and the boys into monkeys. The Lord of death decreed that the uplander should
pass five hundred years in hell, and that the other should for five hundred existences
be born a monkey. The punishment of the latter was the severer in that he had stolen
human beings, and said that they had been transformed into monkeys; but because he
had desired to make offerings to the gods when the treasure had been found, the gods
had pleaded for him.
</p>
<p>Having finished his tale, Dugpa kunleg exhorted the woman to keep from stealing, and
threatened her with such-like dire punishment if she did not desist. The woman put
the amber back in the beggar’s bag, and the saint left her house and returned to Lhobrag.
</p>
<p>Ugyen also heard at Gyantse that much was to be learnt concerning the ancient history
of that place in a work called ‘<i>Nyang choi jung Nyimai odser</i>.’ He furthermore told me that he had heard that last year a mendicant from Gyantse
visiting Sikkim gave out there that he was one of the discoverers of sacred books
of which the Nyingma history of Sikkim makes mention. He showed what he claimed was
a very ancient manuscript volume on the propitiatory ritual of Guru Thag-mar, a fearful
deity of the Ningma pantheon. The <span class="corr" id="xd31e3365" title="Source: Sikkam">Sikkim</span> rajah gave him a very warm welcome, and, in consultation with the chief lama of his
Durbar, arranged to have block prints made of the text. Recently this impostor had
returned to Gyantse, bringing with him many valuable copper and brass articles, silk
gowns, and coined money.
</p>
<p><i>January 6.</i>—The minister’s mother, accompanied by a maid-servant, came to pay reverence to her
saintly son while I was seated with him. I could not believe that she was his mother
when I saw her make three profound salutations before the minister, touching the ground
with her forehead and receiving his blessing. She then presented him with a few balls
of butter and a <i>khatag</i>; and when his holiness said he would leave for Tashilhunpo in three days, she wept
bitterly.
</p>
<p><i>January 7.</i>—Early in the morning we received a message from the minister asking us to postpone
our departure for Tashilhunpo, as the Chyag-dso-pa much wished me to accompany the
minister to his house at Kye-pa Khangsar, where he proposed staying three days.
</p>
<p>The parents of the minister, accompanied by their youngest boy, came again to pay
their respects. The father, a quiet, respectable-looking, <span class="pageNum" id="pb95">[<a href="#pb95">95</a>]</span>elderly man, saluted me by taking off his yellow felt turban and inquiring after my
health. They kotowed before the minister, who gave them his blessing by touching the
crowns of their heads with his hand.
</p>
<p>At 2 o’clock the minister, dressed like a Buddhist cardinal, and accompanied by the
Tung-chen, ourselves, and his domestics, entered the grand hall of worship (<i>du-kang</i>), the Tung-chen carrying a bundle of incense-sticks and some <i>khatag</i>. The head lama threw some grains of barley towards the images of the deities, and
recited some <i>mantras</i>; then the minister, standing, recited a short prayer, and approaching the image of
the Buddha, took off his mitre and placed a <i>khatag</i> on it. Then the head lama took the other <i>khatag</i> which the Tung-chen had brought with him, and flung them one by one at the other
images, while the monks who accompanied him scattered flowers before them.
</p>
<p>After this we circumambulated the monastery, and descended to the foot of the hill,
where the son of the Chyag-dso-pa, dressed in a rich Mongol costume, was awaiting
us with two spirited and richly caparisoned ponies held by grooms, one of which the
minister mounted, while we walked the short distance which separated us from the gateway
of Kye-pa Khangsar. A band of drums, hautboys, bells, gongs, and fifes marched before
us, playing as we went through the lay town (<i>sho</i>) and along a broad road lined with poplars to the gate of the Khangsar, where the
Chyag-dso-pa was standing to receive the minister. He was dressed in a rich scarlet
satin robe girded by a yellow scarf, a yellow woollen turban, and a pair of Tartar
velvet boots. His tall stature, graceful looks, broad forehead, and uncommonly well-shaped
nose, gave him a commanding appearance. He greeted the minister with a profound bow,
and presented him a <i>khatag</i>, and received a blessing (<i>chyag wang</i>) from the latter, who afterwards dismounted, putting his foot on a velvet-covered
stool placed here for the purpose.
</p>
<p>The Chyag-dso-pa salaamed to Ugyen, whom he took for me; and the latter, not taking
off his hat to return his salutation (or pay his <i>chyam-bu</i>, as it is called), was reminded of it in a whisper by the Tung-chen.
</p>
<p>We then ascended a flight of steps and entered the building. The minister was conducted
by the host to his drawing-room, while we were led by his third son, Phuntso Yu-gyal,
in company of the <span class="pageNum" id="pb96">[<a href="#pb96">96</a>]</span>Tung-chen, to the chapel, the central room on the first floor. The house was very
neatly built, with solid rubble walls and beautifully carved beams of old poplar.
There was a skylight in the centre of the roof; thick cushions covered with Khamba
rugs were placed around, and on these we took our seats. A collation was served on
little tables consisting of Chinese cakes, buckwheat cakes, twisted sweet biscuits,
and <i>tsamba</i> and tea was given us by the Chyag-dso-pa’s page Pinu. After a little while we were
led into the Chyag-dso-pa’s presence, when we presented him <span class="corr" id="xd31e3411" title="Not in source">a </span><i>khatag</i> and a few rupees, also a <i>khatag</i> to his wife, Ama Tung-la, and his daughter-in-law, Rinpoche. After dinner we were
conducted to a dormitory on the south side of the chapel, where we found three bedsteads,
and after a cup of tea we retired to rest.
</p>
<p><i>January 8.</i>—Early in the morning we asked our host’s leave to start for Tashilhunpo, but he was
most reluctant to let us go, and, having obtained the minister’s sanction to our remaining
here two days more, we postponed our departure.
</p>
<p>Breakfast was served by a maid-servant (<i>shetama</i>) and our host’s daughter-in-law (<i>patsa</i>), Rinpoche, the only wife of his two sons. She is entitled to be addressed as <i>Chyam Kusho</i>, though it is seldom used in speaking to her. She is a young lady of about twenty,
of modest manners and intelligent looks. She lingered about until the servants and
other guests had left, with the evident intention of conversing with us.
</p>
<p>Ugyen-gyatso opened the conversation by asking her to what family of Tibet she belonged.
She replied by asking him if he had ever heard of Kusho Mankipa of Tanag. “Yes,” replied
he, “if you speak of Manki, who is the maternal uncle of the Rajah of Sikkim.” “’Tis
he,” she said; “and he died last year without my seeing him. Are you a subject of
my cousin Den Jong gyalpo [the chief of Sikkim]? Oh, how I long to see my aunt!” And
she began to weep. “It is now full three years since I came here, and never in that
time have I been allowed to visit my fatherland. Oh, I am miserable! I have to work
continuously at the loom, supervise the workwomen, attend to the kitchen, and serve
the meals. My mother-in-law is without mercy. She thinks my frame is made of iron.
Though this family is rich, they work like ploughmen.”
</p>
<p>She then begged Ugyen to inform the Sikkim rajah’s mother, Lha-yum Kusho, of her trouble,
and to persuade her, if possible, to <span class="pageNum" id="pb97">[<a href="#pb97">97</a>]</span>take her to Chumbi for a couple of months. I told her, by way of consoling her, that
she was a most accomplished person, married into one of the richest families of Tsang,
and might hope to soon be a mother, so she must not consider herself miserable. “Do
you know palmistry?”<a class="noteRef" id="xd31e3432src" href="#xd31e3432">55</a> she suddenly asked; and placing her right hand on the table, she desired me to tell
her fortune by the lines on her hand (<i>lag-ri</i>). I was much embarrassed, and told her that I understood very little of this art.
Fortunately just then a servant came and called us to the presence of the Chyag-dso-pa.
</p>
<p>I took a seat on his right hand, and his wife, Ama Tung-la, occupied one on his left,
while Ugyen, seated a little distance off, acted as my interpreter. The Chyag-dso
Kusho began with: “In the sacred books we find mention of Indian Punditas who laboured
for the diffusion of the enlightened religion. If you be a Pundita, as I hear from
the minister that you are, we are most fortunate to have you among us. I also learn
that you know about medicines, and I will later on avail myself of your knowledge.”
Then, calling his son, Phunsho Yugyal, he desired me, to my great embarrassment, to
foretell his fortune by the lines on his hand. Being considered a Pundit, it was impossible
for me to say that I did not know such an essential science as palmistry. After mature
reflection I told him that although I had studied a little palmistry, I never attached
much importance to explanations it afforded of men’s fortunes. The science was very
little understood, anyhow, and, in my opinion, it did not deserve any more attention
than it had received: nothing could be more unpleasant than a foreknowledge of one’s
misery. Human life was, albeit, full of trouble; it was for deliverance from its recurrence
that the Buddha has expounded the doctrine of <i>nirvana</i>.
</p>
<p>He listened attentively to me, and seemed to think very highly of me. He said that
if he but knew how long he and his son would live, he could devise means of preventing
accidents in consultation with the minister, for in the sacred books one is told of
religious remedies by the use of which calamities caused by devils (<i>dé</i>) can be averted. He pressed me to examine his palm, and stretched it out toward me.
How could I refuse, and how could I predict falsely? So I told him that there are
certain figures and lines in the palm of the hand from which experts in palmistry
can draw indications of a <span class="pageNum" id="pb98">[<a href="#pb98">98</a>]</span>long or short life. In his palm the line of life was very long; and as to fortune,
it was well known that he was favoured by the gods.
</p>
<p>Ama Tung-la then showed me her hand, and I said, “Ama-la, you are very fortunate.
The mother of three sons, all of them grown up and accomplished men; the wife of a
great man. What more can you want of the gods?” She smiled at this, and said that
for some days past she had been suffering from a cough; could I give her some medicine
that would relieve her? I asked for some black pepper and rock-candy, and prepared
a powder for her.
</p>
<p>At noon we dined with the minister and the Chyag-dso Kusho. The dishes were prepared
and served in the Chinese fashion. Chopsticks and spoons were used. The first course
was <i>gya-tug</i>, a tape-like preparation of wheat-flour and eggs, cooked with minced mutton, and
soup. The minister did not eat it, as he had, in common with all lamas, taken the
vow of abstaining from eggs. The second course was rice and half a dozen preparations
of mutton curry, rice, mutton with preserved vegetables, white and black mushrooms,
Chinese green grass, vermicelli, potatoes, and fresh shoots of peas.<a class="noteRef" id="xd31e3457src" href="#xd31e3457">56</a> The third course (<i>leu</i>, literally, “chapter”) was buttered and sweetened rice; the fourth, and last, boiled
mutton, <i>tsamba</i>, and tea. The Tung-chen told me that at sumptuous entertainments thirteen courses
are usually served.
</p>
<p>About an hour after dinner we visited Jerung la, the second son of the Chyag-dso Kusho,
who is a monk in the castle of Diba Dongtse. This building, about six hundred years
old, is built of stone of the best quality; it faces south, and has balconies (<i>rab-sal</i>) provided with shutters along each of its five stories. It is of a partly Indian,
partly Tibetan style of architecture, with a central courtyard about 100 feet broad
and 200 long. Around this, on the sides, the building is 40 feet high, and has three
stories, along the outer edge of which, on the courtyard side, are rows of drum-shaped
prayer-wheels two feet high, and as much in diameter, that take the place of railings.
There are some three hundred of these prayer-barrels on the stories of the three sides.
The main building is on the north side of the court, and is some 60 to 70 feet high.
We ascended to the top story by a steep ladder, and were there shown the <i>gonkhang</i>,<a class="noteRef" id="xd31e3470src" href="#xd31e3470">57</a> the shrine of the guardian deities—terrible figures, <span class="pageNum" id="pb99">[<a href="#pb99">99</a>]</span>among which I noticed three of <i>Mamos</i>, resembling Jaganath, Balavendra, and Subhadra, of the Hindus.
</p>
<p>There were several chapels, in each of which was a resident priest called <i>am-choi</i>. On the balconies of the wings three or four old women were weaving blankets, and
at the entrance to the building a huge mastiff was chained, who made furious attempts
to rush at us as we passed.
</p>
<p>One hundred yards south of the castle is a garden (<i>linga</i>) with tall poplars—some 80 to 100 feet high, and four other kinds of trees planted
in rows along its four walks, in the middle of which is a tastefully built summer-house,
its cornice and external decorations remarkably pretty. One hundred yards away from
it is a target for musket and bow practice.
</p>
<p>While we visited the <i>linga</i> a greyhound<a class="noteRef" id="xd31e3490src" href="#xd31e3490">58</a> was running about it, but he paid no attention to us. On our way homeward we passed
through the village where, under some tall poplars, tradesmen were displaying pottery
for sale. We also saw four yellow-turbaned men, who, we were told, were the tax-collector’s
understrappers.
</p>
<p><i>January 9.</i>—While we were breakfasting Rinpoche came in, and again spoke of her hard work and
of the merciless treatment of her mother-in-law. I asked her if her husband was not
fond of her. “Oh, sir,” she said, “we two are like one soul and body; but he is most
of the time at Shigatse, where he is the Dahpon’s steward” (<i>Nyerpa</i><a class="noteRef" id="xd31e3497src" href="#xd31e3497">59</a>). She told me that she had just heard that her cousin, the Rajah of Sikkim, was coming
to Tibet to get married. If his mother came with him, she could surely persuade her
to take her with her to Chumbi for a couple of months. She also said to me that her
mother-in-law ought not to have given her such a high sounding name as Rinpoche (“the
Jewel”), for it is a name given to incarnate lamas and chiefs; but I answered, to
her evident pleasure, that Rinpoche was a most appropriate name for handsome and accomplished
women.
</p>
<p>After this I went to the minister’s apartment for dinner. Before it was served we
washed our hands. A large copper bowl, or <i>katora</i>, was placed for the purpose before the minister, who, in washing his <span class="pageNum" id="pb100">[<a href="#pb100">100</a>]</span>hands, rubbed them with a kind of wood dust called <i>sugpa</i>,<a class="noteRef" id="xd31e3508src" href="#xd31e3508">60</a> obtained from a plant growing in Tibet, and used instead of soap.
</p>
<p>After dinner the Chyag-dso-pa made presents to the minister, consisting of blankets,
Tibetan serge (<i>pulo</i>), three pieces of red, scarlet, and yellow English broadcloth, Gyantse rugs of superior
quality, Khamba rugs, Chinese brocaded satin, spotted woollen chintz, about two bushels
of <i>tsamba</i>, a large quantity of buckwheat cakes, twisted sugar cakes, loaves of bread, and three
hundred <i>tankas</i>. The presentation of these gifts he accompanied by profound salutations, and the
minister gave him his blessing, when he begged him to pray to the gods to make him
prosperous and happy. After this he gave presents of about half the value to the Tung-chen,
and so on, less and less, according to each one’s rank; to me he gave two Gyantse
rugs, two pieces of spotted <i>pulo</i>, and a <i>khatag</i>. Alms were also distributed among the monks and the minister’s menials.
</p>
<p>When the Chyag-dso Kusho had finished making all these presents he returned to the
minister’s room, where we were with him. In course of conversation he suggested the
propriety of my presenting the Tashi lama with an elephant. He said that two had recently
been sent by the Rajah of Sikkim to Lhasa, to be presented to the Dalai lama, one
of which had died on the way.<a class="noteRef" id="xd31e3535src" href="#xd31e3535">61</a> He also spoke of the superiority of Indian metal images over those made in Tibet,
and said that those made in Magadha, and called <i>jai-khim</i>, were very rare in this country. “If you had brought some of these, or of <i>shar-li</i> [Bengal bell-metal], or <i>nub-li</i> [lower Indus valley],<a class="noteRef" id="xd31e3544src" href="#xd31e3544">62</a> and presented them to the minister, he would have been infinitely more pleased than
with glass and other fragile and useless toys.”
</p>
<p>In the evening it was settled that the minister should start for Tashilhunpo on the
morrow, and that Kusho Jambala, the Chyag-dso-pa’s elder brother, who was suffering
from ophthalmia, should accompany him, to submit there to my medical treatment.
<span class="pageNum" id="pb101">[<a href="#pb101">101</a>]</span></p>
<p><i>January 10.</i>—We were up early, and got ready to leave for Tashilhunpo. The Tung-chen advised me
to start ahead of the minister, who would overtake me on the road, as he travelled
very rapidly, and he furthermore let me pick out for my use the quietest pony in the
stable. We had not gone four miles when the minister and four attendants caught up
with us. We rode on together some six miles, and when we reached the bed of the stream,
now dry, which empties into the Nyang chu, we all alighted. The minister ordered his
page to bring him a basketful of earth from a spot he pointed out. This was placed
before him as he sat cross-legged on a rug, when he muttered some <i>mantras</i> and made an oblation of <i>tsamba</i> and water. The Tung-chen informed me that on the last journey the minister had made
this way he had at this spot fallen from his pony, and it was supposed that some evil
spirit haunting this spot was desirous of hurting him, and so this ceremony was performed
to drive it away.
</p>
<p>When it was over we had a light collation, the minister giving me some dried dates
and Cabul fruits, while the Tung-chen gave the others treacle, biscuits, and tsamba.
</p>
<p>At 4 o’clock we reached Tashi-gang. After partaking of refreshments the minister took
his seat on the roof of Ang-putta’s second story. He called me and Ugyen up, and asked
us to teach him the foreign system of land surveying. Ugyen showed him his prismatic
compass with attached clinometer. We explained the use of these instruments, and expressed
regrets that we had no tape-measure or chain with which we could take measurements,
carefully abstaining from mentioning measuring distances by pacing, lest he might
suspect us of being surveyors, and withdraw his protection.
</p>
<p>He then spoke of his desire to have a sextant, various mathematical instruments, a
chest of medicines, and an illustrated work on astronomy. Ugyen expressed his willingness
to go to Calcutta to purchase them, were it not that he could not leave me here alone,
and with my desire to see Lhasa unfulfilled. The minister replied, “That is easily
provided for. I will look after the Pundit; and as to his going to Lhasa, why, there
is every probability that the Tashi lama will go there to ordain the Dalai lama in
the fourth month (June), when it will be possible to arrange for the Pundit’s going
there also. The Shape Rampa, and Phala are my friends; they will help him. However,
we will think of all this later on at Tashilhunpo.”
<span class="pageNum" id="pb102">[<a href="#pb102">102</a>]</span></p>
<p>He then said there were five persons in Tsang who took interest in science and study—the
Shape Porapa, the Chief Secretary (<i>Dung-yig chenpo</i>) Ka-chan Dao, the Donyer, and himself. “There are,” he added, “many other learned
men at Tashilhunpo and in various other monasteries of Tsang, but they only interest
themselves in sacred literature; they do not care to know of the science and civilization
of other great countries such as that of the <i>Phyling</i> (foreigners) and India.”
</p>
<p>The minister finally informed me that to-morrow he would visit the Kyi-phug nunnery,
about three miles off in the hills behind Tashigang. The Lady Superior and her nuns
(<i>tsun-mo</i>) had repeatedly begged him to visit their convent, but he had been so pressed for
time that he had only been able to do so once in the last six years.
</p>
<p><i>January 11.</i>—The minister and his party left for the Kyi-phug convent at 7 a.m., and we set off
for Tashilhunpo after breakfast. Old Kusho Jambala was unable to keep up with us.
As he followed slowly the minister’s muleteers, his yellow-satin mitre, his spectacles,
his manner of sitting on his pony, and his tall lank figure recalled to my mind the
renowned knight of La Mancha. With his leave we rode ahead. We saw on the way a woman
sweeping the ground, and on inquiry she told us that she was removing the thick grime
which covered the ground so that her cattle might the more easily pick up the grass.
Many sheep, we were told, die in winter on account of the ice crust which covers the
grass. At 4 p.m. we arrived at Chyang chu, where we were most kindly received by the
Deba Shikha, and lodged in the same quarters we had previously occupied.
</p>
<p><i>January 12.</i>—After breakfast we strolled about the <i>linga</i> in front of the minister’s bathing-house (<i>cham chu</i>). It is surrounded by a wall of sun-dried bricks, stones, and turf seven feet high.
In the south-east corner is the snug little two-storied house where the minister passes
a few days in October. The cooking and bathing is done under yak-hair tents pitched
in the western avenue of the grove.
</p>
<p>At 9 o’clock we set out, and were at Tashilhunpo by noon, and there found Phurchung,
who had arrived the day before from Khamba jong. The Djongpon, who knew him, had told
him that unless he came bearing a passport from the Tashi lama or the Commander <span class="pageNum" id="pb103">[<a href="#pb103">103</a>]</span>of Shigatse, he could not let him pass the frontier. There were formal orders from
the Lhasa Government not to let any one cross the frontier, even if bearing letters
from the high officials of Labrang, who are not, however, in charge of frontier affairs.
So Rinzing Namgyal had to leave our luggage with the Pipon of Lachan, and had gone
back to Darjiling.
<span class="pageNum" id="pb104">[<a href="#pb104">104</a>]</span></p>
</div>
<div class="footnotes">
<hr class="fnsep">
<div class="footnote-body">
<div class="fndiv" id="xd31e2655">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2655src">1</a></span> <i>Chos dja.</i> Probably the yellow-pointed cloth hat with flaps, and ending in a point on either
side in front, the usual head-cover of lamas outside their monasteries. Inside the
lamaseries all go bareheaded.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2655src" title="Return to note 1 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2660">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2660src">2</a></span> In the account of his first journey, he says that these “chaits” are on top of the
palace of the Tashi lama.&nbsp;<a class="fnarrow" href="#xd31e2660src" title="Return to note 2 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2681">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2681src">3</a></span> Elsewhere he says that <i>Shikha</i> means “bailiff.”&nbsp;<a class="fnarrow" href="#xd31e2681src" title="Return to note 3 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2701">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2701src">4</a></span> The syllable <i>la</i>, here and throughout this narrative, whenever it is a suffix to a name of a person,
forms no part of the name, but is only an honorific expletive. It is even used after
titles, as Ponbo la, Pundib la, Lhacham la, Kusho la, etc. Chandra Das hardly ever
gives the names of the Tibetans he refers to in his narrative, because a person’s
name is never used when he or she is addressed, nor is it but rarely mentioned. He
probably never heard the names of most of the people of whom he speaks.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2701src" title="Return to note 4 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2726">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2726src">5</a></span> Written <i>grog tsang</i>, or <i>grog-ma tsang</i>.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2726src" title="Return to note 5 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2737">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2737src">6</a></span> Or Eastern (<i>shar</i>) gyatso.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2737src" title="Return to note 6 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2742">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2742src">7</a></span> Kye-na of the map.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2742src" title="Return to note 7 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2745">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2745src">8</a></span> Probably Shornub is <i>shar</i>, “east;” <i>nub</i>, “west.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2745src" title="Return to note 8 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2752">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2752src">9</a></span> By “Grand Lama” the author means the Panchen Rinpoche or Teshu lama of Tashilhunpo.&nbsp;<a class="fnarrow" href="#xd31e2752src" title="Return to note 9 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2757">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2757src">10</a></span> Called on the map Gang, Jor-gya, Patshal, Pen jang. Natog does not appear on it. On
p. 74 he calls Penagangdo, Penjang, and Pishi, Patal.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2757src" title="Return to note 10 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2771">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2771src">11</a></span> I have never heard of <i>unam</i>; but <i>gonam</i> (<i>sgo snam?</i>) is the name generally given to serges and foreign (Russian) broadcloth.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2771src" title="Return to note 11 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2783">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2783src">12</a></span> A mani lhakhang is usually a <i>chorten</i> around which are, under covered galleries, rows of large prayer-wheels, or rather
prayer-barrels. I have never seen any temple attached to such structures; but the
<i>chortens</i> are hollow, with an opening at the base by which clay <i>tsa-tsa</i> offerings can be put in the monument.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2783src" title="Return to note 12 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2792">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2792src">13</a></span> Doi of the maps.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2792src" title="Return to note 13 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2796">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2796src">14</a></span> Penam jong of the maps. Cf. Captain Turner, <i>op. cit.</i>, 229 (he calls it Painam), and C.&nbsp;R. Markham, <i>op. cit.</i>, 78, where Bogle also refers to it as Painam.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2796src" title="Return to note 14 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2807">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2807src">15</a></span> In Tibet a married woman is called <i>chang-ma</i>, or “wine companion.” One of her principal duties is to present wine to her friends
and guests. It is to avoid this duty that many women enter monastic life (S.&nbsp;C. D.).
I think S.&nbsp;C.&nbsp;D. was misinformed. A wife is called <i>chung-ma</i>, not <i>chang-ma</i>. <i>Chung</i> means “little,” and <i>ma</i> “mother.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2807src" title="Return to note 15 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2822">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2822src">16</a></span> The metaphysical portion of the Tibetan Buddhist scriptures, called in Sanskrit Abhidharma.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e2822src" title="Return to note 16 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2830">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2830src">17</a></span> Or <i>gsol gchig</i>, i.e. “first meal.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2830src" title="Return to note 17 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2839">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2839src">18</a></span> Pe li of the maps.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2839src" title="Return to note 18 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2844">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2844src">19</a></span> Chog-tse of the maps.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2844src" title="Return to note 19 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2848">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2848src">20</a></span> See <i>J.R.A.S.</i>, <i>n.s</i>., vol. xxiii. p. 220. The Dung-khors’ offices are mostly hereditary.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2848src" title="Return to note 20 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2855">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2855src">21</a></span> Nagpa, “enchanters or experts in incantations.” See Waddell, <i>op. cit.</i>, 475, 483. ‘Land of the Lamas,’ p. 217.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2855src" title="Return to note 21 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2862">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2862src">22</a></span> Or Norbu khyung hdjin (?), “the precious <i>garuda</i>-holder.” The garuda (<i>khyung</i>) is the king of birds, according to Tibetans.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2862src" title="Return to note 22 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2869">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2869src">23</a></span> Pong kong of the maps.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2869src" title="Return to note 23 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2874">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2874src">24</a></span> Called Tho-man on the maps.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2874src" title="Return to note 24 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2877">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2877src">25</a></span> Ging-gu la, Yá-go, and Tuchung-Jong of the maps.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2877src" title="Return to note 25 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2884">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2884src">26</a></span> Called Shar cho ening on the maps. Shar, “east;” chyog (<i>pyogs</i>), “quarter.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2884src" title="Return to note 26 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2889">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2889src">27</a></span> Dowa targya of the map.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2889src" title="Return to note 27 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2894">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2894src">28</a></span> The author is slightly mistaken here. The Gyarong is on the west border of Sze-ch’uan
and identical with the Chinese Chin-chuan, while Markham is to the west of the River
of Golden Sands (Chin sha chiang), in 29° N. lat., with its capital at Gartok (or
Chiang-ka), and is one of the easternmost provinces ruled by Lhasa.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2894src" title="Return to note 28 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2899">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2899src">29</a></span> Georgi, ‘Alph. Tibet<span class="corr" id="xd31e2901" title="Not in source">.</span>,’ p. 450, appears to refer to Dongtse when he says, “<span lang="la">Antequam pervenias Kiangse Feudum est Kalonii Prouse, Castellum Vallo minutum, et
Aurifodina.</span>”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2899src" title="Return to note 29 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2909">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2909src">30</a></span> <i>Kon-chog sum</i>, i.e. Buddha, the Law and the Brotherhood (Sangha). Protestant missionaries have,
very wrongly, I think, used the word Kon-chog as a translation of our word God, which
is as untranslatable into Tibetan as it appears to be into Chinese, unless the Mohammedan
expression <i>Chen chu</i>, “the real Lord,” be used.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2909src" title="Return to note 30 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2922">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2922src">31</a></span> Or Ngi-hok, an open quadrangle on the roof of a house, enclosed on all sides by walls,
in two of which are door-like openings (S.&nbsp;C. D.). Jaeschke explains the word <i>nyi-yol</i> by “any screen or shelter from the sun’s rays: awning, curtain, parasol, pent-house.”&nbsp;<a class="fnarrow" href="#xd31e2922src" title="Return to note 31 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2945">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2945src">32</a></span> <i>Gnas-brtan bchu-drug</i>, the sixteen highest disciples of the Buddha Gautama.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2945src" title="Return to note 32 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2952">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2952src">33</a></span> Cf. Captain Sam. Turner, <i>op. cit.</i>, 236, and Geo. Bogle (in C.&nbsp;R. Markham’s ‘Narrative of the Mission, etc.,’ 97). Bogle
there says, “The floor is of a chalky clay, mixed with small pebbles, and formed into
a smooth and very beautiful terrace, which, by the labours of a young gylang, who
every morning gets his feet upon two woollen cloths, and exercises himself for three
or four hours in skating about the room, will, in the course of fifteen or twenty
years, acquire a polish equal to the other floors in the palace, which are not inferior
to the finest variegated marble.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2952src" title="Return to note 33 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2963">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2963src">34</a></span> This image is called the Jo-vo. It is in the Lhasa Jokhang, in the centre of the city.
See my ‘Land of the Lamas,’ p. 105, note 2. See also chap. vi. p. 151 of the present
narrative.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2963src" title="Return to note 34 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2980">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2980src">35</a></span> Called in Tibetan Chos-gyong (skyong), “protectors of the doctrine,” or Ku na gyalbo,
“five great kings.” See Emil <span class="corr" id="xd31e2982" title="Source: Schlaginweit">Schlagintweit</span>, ‘Buddhism in Tibet,’ p. 157.&nbsp;<a class="fnarrow" href="#xd31e2980src" title="Return to note 35 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e2999">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2999src">36</a></span> <i>Dzabs-drung-(pa)</i>, lit., “one near the feet of.” The expression <i>ku-drung-pa</i>, “near the body,” is also used.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e2999src" title="Return to note 36 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3013">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3013src">37</a></span> <i>Mdah-dpon</i>, “master of the arrow,” is a military officer of about the rank of a general; they
are given light-blue buttons (4th class) by the Chinese authorities.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3013src" title="Return to note 37 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3023">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3023src">38</a></span> A Chyan-dso-pa, or Chya-djo-pa (<i>Phyag-mdjod-pa</i>), is a civil officer (of 5th class of Chinese official rank) of the treasury.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e3023src" title="Return to note 38 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3040">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3040src">39</a></span> The minister was not correctly informed. So far as I am aware, the Chinese never use
this kind of “white board.” It is, however, in general use among the Western Mongols,
where paper is quite as rare as in most places in Tibet.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3040src" title="Return to note 39 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3046">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3046src">40</a></span> A Tsipon is an accounting officer, and is assimilated by the Chinese to a 4th class
official among them.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3046src" title="Return to note 40 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3055">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3055src">41</a></span> One of these earrings is figured in Hooker’s ‘Himalayan Journals,’ ii. 271. Tibetan
men always, I believe, wear their earring in the left ear.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3055src" title="Return to note 41 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3075">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3075src">42</a></span> I think the author means <i>pé-tsé</i>, the usual Tibetan pronunciation of the Chinese <i>pai-ts’ai</i>, and meaning “cabbage.” “Cured in the cold draught” is a culinary preparation unknown
to me. White potatoes are used all over Tibet; they were introduced into Bhutan in
1774 by Mr. Bogle (see Markham’s ‘Tibet,’ p. 19). Radishes, or rather turnips (<i>la-pug</i>, from the Chinese <i>lo-po</i>), are usually eaten raw; they are also dried for winter use.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3075src" title="Return to note 42 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3095">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3095src">43</a></span> A.&nbsp;K. calls it Pena Nang Chu river.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3095src" title="Return to note 43 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3100">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3100src">44</a></span> The Tibetans neither kill nor will they eat hares. All wild fowl are equally safe
from their guns.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3100src" title="Return to note 44 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3113">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3113src">45</a></span> A.&nbsp;K. says of this place (which he reached on August 21, 1878): “Giangche, a small
town on the right bank of the Pena Nang Chu river. The town is situated about two
small hills which lie east and west, and are united by a saddle; the western hill
is further connected with the chain of mountains to the north. On the eastern hill,
which is about 600 feet above the surrounding plain, is a large fort, … and on the
western hill a Gomba inhabited by five hundred Dabas. In this Gomba there is a Chiorten,
called Pangon Chiorten, which is considered by the Tibetans a most holy place. Besides
the fort and temple, there are about one thousand dwelling-houses on three sides of
the double hill. Woollen cloth called Nhambu is manufactured. There is a large market;
and traders from Nepal and China reside here.” See ‘Report on the Explorations in
Great Tibet,’ by A. K., p. 31.&nbsp;<a class="fnarrow" href="#xd31e3113src" title="Return to note 45 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3142">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3142src">46</a></span> But women throughout Tibet do most of the selling in the shops and the markets.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e3142src" title="Return to note 46 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3154">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3154src">47</a></span> <i>Ta Laoyeh</i> is the honorific appellation claimed by all subordinate Chinese officers in Tibet,
from the rank of Pa-tsung (sergeant) to that of Shou-pei, or major. The Chinese officer
in command of the post of Gyantse is, I believe, a Chien-tsung, or lieutenant. On
the Tibetan military organization, see chap. vii. p. 180.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3154src" title="Return to note 47 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3161">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3161src">48</a></span> The ordinary <i>kang</i> is a measure of land in which about 400 lbs. of seed-grain can be sown. The State
tax on each kang is 50 <i>srang</i> (or ounces of silver) a year.—(S.&nbsp;C. D.)&nbsp;<a class="fnarrow" href="#xd31e3161src" title="Return to note 48 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3180">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3180src">49</a></span> On the pay and allowances of the Chinese troops in Tibet, see <i>J.R.A.S.</i>, <i><abbr title="new series">n.s.</abbr></i> xxiii., p. 276–278. In many places along the route between Lhasa and Tachienlu the
Chinese soldiers are never paid in cash, but only receive brick-tea, the value of
which is arbitrarily fixed by the paymaster, who cheats the poor devils most disgracefully.
A <i>srang</i> is an ounce of silver, the Chinese <i>tael</i>.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3180src" title="Return to note 49 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3193">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3193src">50</a></span> Georgi, <i>op. cit.</i>, p. 451, says of this town, <i>Kiangse</i>: “<span lang="la">Civitas præclara et planire ad radius montium. Ad Urbis, præsidium Arx est inædificata
rupi, musis, et fossis aquæ <span class="pageNum" id="pb87n">[<a href="#pb87n">87</a>]</span>vivæ circumvallata. Cœnobium vero adeo vastum, et magnificum, ut quum millia aliquot
Xacaitarum contineat, alterius cujusdam civitatis speciem præreferre videatur.</span>”&nbsp;<a class="fnarrow" href="#xd31e3193src" title="Return to note 50 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3227">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3227src">51</a></span> Born in <span class="asc">A.D.</span> 1595 in <abbr title="South-East">S.E.</abbr> Tibet (see Waddell, <i>op. cit.</i>, p. 4).—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3227src" title="Return to note 51 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3272">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3272src">52</a></span> Probably an error for Dorje chyak, <i>Vadjrapani</i>.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3272src" title="Return to note 52 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3307">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3307src">53</a></span> In the Lhobrak country lama Ugyen-gyatso visited the celebrated shrine of Seh Guru
Chhoi wang, built after the model of the famous monastery of Nalendra, in Magadha.
“The shrine … contains some important relics, among others a stuffed horse of great
sanctity (belonging to the Great Guru), which is called Jamling ninkhore, or ‘the
horse that can go round the world in a day.’ Observing that the horse was bereft of
his left leg, U.&nbsp;G. inquired the cause, and was told how the leg had been stolen by
a Khamba pilgrim with a view of enchanting the ponies of Kham.” See ‘Report of Explorations
from 1856–86,’ p. 23. Probably the objects seen at Gyantse by our author were originally
votive offerings, and now simply curios.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3307src" title="Return to note 53 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3313">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3313src">54</a></span> Probably written <i>Ston ran-pa</i>, “one who may teach; a doctor.” See ‘Indian Pundits in the Land of Snow<span class="corr" id="xd31e3317" title="Source: ?">.</span>’ It is probably the same degree as Ge-she.—(W. R.).&nbsp;<a class="fnarrow" href="#xd31e3313src" title="Return to note 54 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3432">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3432src">55</a></span> Both Bogle (<i>op. cit.</i>, p. 107) and Captain Turner (<i>op. cit.</i>, p. 284) mention the fondness of the Tibetans of Shigatse for palmistry.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3432src" title="Return to note 55 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3457">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3457src">56</a></span> All these are Chinese dishes.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3457src" title="Return to note 56 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3470">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3470src">57</a></span> <i>Gong khang</i> means “upper house.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3470src" title="Return to note 57 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3490">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3490src">58</a></span> Most likely imported into the country by some Chinese. I have never seen a greyhound
in Tibet, and they are rare even in China and Mongolia.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3490src" title="Return to note 58 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3497">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3497src">59</a></span> Apparently we should read “husbands,” for the author has told us that this accomplished
young woman was the wife of the two sons of the Chyag-dso-pa.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3497src" title="Return to note 59 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3508">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3508src">60</a></span> Jaeschke, ‘Tib.-Engl. Dict.’ s.v.<span id="xd31e3510"></span> <i>oug-pa</i>, says this word is used to designate a medicinal plant. It usually, however, means
“hand.” Soap is known and occasionally used in Tibet, though not manufactured there.
It is usually called <i>langle</i> (written “<i>glang-glad</i>”)<span class="corr" id="xd31e3518" title="Not in source">.</span> It is brought there from India or China, the former kind being the best.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3508src" title="Return to note 60 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3535">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3535src">61</a></span> See chap. vii. p. 171.&nbsp;<a class="fnarrow" href="#xd31e3535src" title="Return to note 61 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3544">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3544src">62</a></span> <i>Shar-li</i> means, literally, “Eastern bell-metal;” and <i>Nub-li</i>, “Western bell-metal.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3544src" title="Return to note 62 in text.">↑</a></p>
</div>
</div>
</div>
</div>
<div id="ch4" class="div1 chapter"><span class="pageNum">[<a href="#xd31e274">Contents</a>]</span><div class="divHead">
<h2 class="label">CHAPTER IV.</h2>
<h2 class="main">RESIDENCE AT TASHILHUNPO, AND PREPARATIONS FOR JOURNEY TO LHASA.</h2>
</div>
<div class="divBody">
<p class="first"><i>January 13.</i>—The money we had brought from Darjiling being almost expended, we were now in the
necessity of selling the pearls and gold we had brought with us. I therefore sent
Ugyen to the market to inquire of Lupa gyaltsan, with whom we had left some <i>tolas</i> of pearls for sale, if he had been able to dispose of them. Lupa gyaltsan told him
that he had shown the pearls to a Lhasa merchant, who had not offered more than cost
price for them. The market for pearls, he added, was very poor, and we must not expect
to realize much profit out of ours for some months to come.
</p>
<p>He also told Ugyen that great preparations were being made for the Grand Lama’s visit
to Lhasa in May, for the ordination of the Dalai lama.<a class="noteRef" id="xd31e3602src" href="#xd31e3602">1</a> On that occasion the Tashi would have to make return presents and give rewards in
money to the various officials and chiefs of Tibet, for which robes, boots, etc.,
were now being made in great numbers.
</p>
<p><i>January 14.</i>—On the way to the market to-day Ugyen met Lupa gyaltsan, who informed him that some
traders from Phagri, Chumbi, <span class="pageNum" id="pb105">[<a href="#pb105">105</a>]</span>and Rin-chen-gang had just arrived, and that, to judge from their conversation, they
were not well disposed towards us. He therefore cautioned Ugyen, so that he might
not meet them unprepared. Ugyen, in consequence, first went to the police station
and learnt from his friend, the Chinese havildar of Shigatse, who the new-comers were;
then he looked them up, and questioned them about the passes to India. They told him
they had been able to get here through the Lhasa Government having declared the Phagri
pass open. As to the Sikkim rajah coming here, they could give no definite information,
though they said there was much talk about his marrying the daughter of a great man
of Lhasa.
</p>
<p>In the afternoon the minister sent for me, and told me that the boxes containing the
lithographic press sent him some months ago had not been opened for fear of small-pox.
“I thought the cases contained some miraculous remedies which could neutralize small-pox.
One night I smelt some gaseous emanations coming out from the boxes, which I thought
contained the germs of small-pox; so I could not sleep that night, so troubled was
my mind lest small-pox should attack us.” We laughed heartily at his holiness’s fancies,
and I told him that the vaccine he had asked for was among the things still at the
Lachan pass. At last he was convinced of the groundlessness of his fears, and joined
with us in laughing at them.
</p>
<p><i>January 15.</i>—After breakfast we unpacked in the minister’s library the lithographic press, and
set it up, the minister taking great interest in the work and assisting me himself.
</p>
<p><i>January 16.</i>—After breakfast, which we took with the minister in the west drawing-room of the
Phuntso khangsar, he told me that he was most anxious to get the things I had at Lachan.
Phurchung was not intelligent enough to get around the Djongpon of Khamba, even if
he were provided with the best of passports. He thought it indispensable for Ugyen
to undertake the journey to Lachan, especially as he had relatives there, a circumstance
which would greatly facilitate the accomplishment of his mission.
</p>
<p>Ugyen objected to start on such a difficult journey at a season of the year when the
cold would be intense and the Kangra lamo pass would be blocked with snow; but he
felt, nevertheless, called upon to comply with the minister’s request, if he provided
him with a proper passport. Not only did the minister promise to give him an excellent
passport, but he also said that he would propitiate the gods to the end <span class="pageNum" id="pb106">[<a href="#pb106">106</a>]</span>that they would protect him from dangers from man, beast, or disease, till the first
of the third Tibetan moon (end of April, 1882).
</p>
<p>When this was settled Ugyen begged the minister to look after me in his absence, and
not to allow any injury to be done me on the ground that I was a foreigner. He asked
him to give him a letter stating, first, that he (the minister) would see to my welfare,
and that I would be in no way molested; second, that on Ugyen-gyatso’s return he and
I might go on a pilgrimage to Central Tibet; third, that we should be protected in
any difficulty which might arise on the score of our being foreigners.
</p>
<p>Besides the great importance of obtaining these written assurances from the minister,
the production of such a letter by Ugyen, in case of my death during his absence,
would relieve him of all responsibility towards our Government.
</p>
<p>The minister promised to keep me in his house as a member of his family, to defray
all my expenses, and to send me to Lhasa in May with the Tashi lama’s party. Should,
however, neither the Grand Lama nor himself go to Lhasa, he would make other arrangements
for our pilgrimage there. As to the third point mentioned in the above agreement,
he said that he was fully aware when he invited us to come to Tashilhunpo of the responsibility
he assumed towards us, and that he would not allow us to be molested by any one during
our stay in Tibet.
</p>
<p><i>January 17.</i>—The minister went in the morning to Shigatse, to grant absolution to the departed
soul of Shang-po, one of the six Tsopon who had been so severely punished by the Chinese
authorities on the 13th of December last, and who had died from the effects of the
flogging then received. We devoted the whole day to the setting up of the lithographic
press.
</p>
<p><i>January 18.</i>—The minister told Ugyen that Kusho Badur-la, the head of the transportation department,
wished to see the pearls we had brought with us. Ugyen did not find him at home, but
conversed with his wife, whom he at once recognized, having seen her at Tumlung and
Chumbi, she being the elder sister of the present Rajah of Sikkim. She gave him a
very kind reception, and talked to him for nearly an hour, treating him to tea and
<i>gya-tug</i> (vermicelli).
</p>
<p><i>January 19.</i>—To-day being the day of the new moon, nearly a thousand beggars lined the road leading
from Tashilhunpo to Shigatse, where Lhagpa tsering was distributing alms to them.
<span class="pageNum" id="pb107">[<a href="#pb107">107</a>]</span></p>
<p>At noon Ugyen visited the market-place, where he witnessed a quarrel between a woman
and a Khamba over a <i>tanka’s</i> worth of <i>tsamba</i>, in the course of which the woman challenged the man to take an oath very common
in Tibet, namely, that if he told an untruth, he might never see the Grand Lama’s
face. The people of Khams are a fierce race who infest the solitudes of Tibet, and
generally carry on depredations on the isolated villages north of Lhasa. They are
a dangerous class.<a class="noteRef" id="xd31e3643src" href="#xd31e3643">2</a>
</p>
<p><i>January 20.</i>—Early in the morning we received an invitation to dine with our acquaintance, Lupa
gyaltsan. We were told that to-day was the New Year’s Day of the working class, and
was so observed by all the people of Tibet, with the exception of the clergy.
</p>
<p>After breakfast we went to the minister’s, and told him the press was ready for working.
I asked him to print a very auspicious hymn, that the first fruit of our labour might
be a sacred composition. He at once ran to his study and brought a stanza, or <i>stotra</i>, composed by the present Grand Lama (of Tashilhunpo?) in honour and praise of the
minister. This he copied himself on the transfer paper, and we obtained excellent
impressions of it, much to his delight. The “stone press” (<i>do par</i>) was forthwith given the name of the “miraculous press” (<i>tul par</i>).
</p>
<p>At three in the afternoon we asked leave to go to Lupa gyaltsan’s house, where I had
a most hearty reception, he and his wife coming to help me dismount from my pony.
We were ushered into a newly finished room on the first floor, where was also his
chapel. First <i>chang</i> was served, then tea was brought by his daughter, a girl of ten, and the wife placed
a wooden bowl filled with <i>tsamba</i> and some pieces of boiled mutton on a little table before us. Then Lupa gyaltsan,
taking off his turban, asked me to take <i>sol ja</i> and consider that I was dining in my own house. Shortly after, Ugyen, in accordance
with Tibetan custom, made a short speech exhorting Lupa to always inquire after my
health during his absence from Tashilhunpo, and to get for me all such articles of
food, etc., that I might want. He thanked him for his kindness, and added that, as
Lupa and I were old acquaintances, we should behave to each other as <span class="pageNum" id="pb108">[<a href="#pb108">108</a>]</span>brothers born of the same mother. So saying, he presented him and his wife with a
rupee and a <i>khatag</i> each, putting the coins in their hands and the scarfs round their necks. Ugyen then
put a <i>khatag</i> around my servant Lhagpa’s neck, telling him to serve me ever faithfully. Lupa’s
daughter, having dressed herself in her gala dress, danced for us and sang a song,
first in the Tibetan way, then in the Chinese; she sang also a Chinese song, Lupa
accompanying her on the flute (<i>ling-bu</i>). After this Lupa’s wife sang a song, and then wished us a happy new year. We then
took leave of our hosts, wishing them also a happy new year.
</p>
<p>Having inquired if the observance of this day was a purely Tibetan custom, I gathered
from their reply that this was the New Year’s Day according to the Tibetan custom
of the pre-Buddhist period. It is the only remnant of ancient Tibetan custom, as far
as I know, which has not been displaced by Buddhism.
</p>
<p><i>January 21.</i>—This day was also observed as a holiday by the laity. There were so few persons in
the market-place that Ugyen could buy no provisions. The minister graciously insisted
that I should take up my quarters in his residence, Puntso khangsar, where he offered
me the library with an attached waiting-room and bath-room.
</p>
<p>In the evening Nyima-dorje, the oldest son of the Chyag-dso-pa of Dongtse, came and
consulted me about his eyes. On the right one I found that a cataract had formed.
I told him I was exceedingly sorry I had no medicines with me to suit his case, but
that Ugyen was going to Calcutta as soon as he had obtained a passport, and that he
would bring back some drugs with him. He then said that it was this passport that
had brought him here to speak to the minister about, and that he believed it would
be ready in a day or two.
</p>
<p><i>January 22.</i>—I resumed reading English and working sums in arithmetic with the minister. After
reading a few lines he turned over the pages of Ganot’s ‘Physics,’ and asked me to
explain the diagrams on telegraphy and the camera obscura. He wanted everything explained
to him; but, unfortunately for me, I was not myself acquainted with most of the subjects
which excited his curiosity. Not prepared to expose my ignorance, I dwelt longer on
such questions as I could best explain, and with which I was most familiar; but in
spite of all my attempts to evade his inquisitiveness, the shrewd minister gauged
me well, and expressed his earnest <span class="pageNum" id="pb109">[<a href="#pb109">109</a>]</span>desire to meet such men as I had described to him, Dr. Sircar and my brother, Navin
Chandra, to be.
</p>
<p>In the afternoon Nyima-dorje brought the <i>lam-yig</i> (passport), and presented it to the minister. We were called in and shown it; but
Ugyen disapproved of it, as nothing was said in it of his return journey here, so
it was sent back for correction.
</p>
<p><i>January 23.</i>—Crowds of visitors came to receive the minister’s blessing (<i>chyag-wang</i>); among them were many Khalkhas and other Mongols from remote sections of that country.
The Khalkhas were introduced by Lobzang Arya, my cook during my first sojourn at Tashilhunpo
in 1879, and now a man of standing and elder (<i>gyer-gyan</i>) of the Khalkha Kham-tsan. The minister talked with him in Mongolian, after receiving
the pilgrims with much kindness.
</p>
<p><i>January 24.</i>—Early in the morning I was called by the minister, and found a young monk of the
Nyagpa Ta-tsang (a Tantrik school)<a class="noteRef" id="xd31e3699src" href="#xd31e3699">3</a> sitting with him. The minister asked me to examine his eyes, which were a little
swollen, telling me at the same time that this young man had served him devotedly
during his residence at the Nyag-khang, and was deserving of my care. I gave him a
few doses of alum lotion to wash his eyes with, and made him promise to walk round
the monastery several times a day whenever it was fair weather.
</p>
<p>In the afternoon I lunched with the Tung-chen, and we conversed about the high winds
which at this season blow every afternoon. He spoke also of the Phagri pass, and told
me that the collector of customs (Serpon) there was a friend of his, and that if Ugyen
went to Darjiling by the Phagri pass, he could give him a letter of introduction to
that officer. I thanked him for his kindness, adding that Ugyen preferred the Lachan
pass, as he had a passport from the commander of Shigatse which did not extend to
Phagri djong.
</p>
<p><i>January 25.</i>—The minister told me that in certain stellar maps he had examined he saw that figures
were given the different constellations, and that he understood these figures really
existed in the sky; so, wishing to see them, he had bought a large telescope at much
cost. He did not know, however, how to use it, and was most anxious to have a well-illustrated
work on astronomy, that he might know what to look for and where to look for it. He
also remembered my saying that the regions of the moon, Saturn, and even of the sun,
were visible through the telescope, and he was curious to know what <span class="pageNum" id="pb110">[<a href="#pb110">110</a>]</span>these luminaries contained, for he had hitherto been under the impression that these
celestial bodies were angelic luminaries who, for the excellence of their moral merits,
had been promoted to celestial mansions of different heights, thence to shed on us
their radiant lustre, and thereby guide all living beings of the earth in the path
of <i>dharma</i>.
</p>
<p>While we were thus talking Nyima-dorje arrived, and presented the passport to his
holiness. After perusing it he handed it to me, and I passed it to Ugyen. We found
that the commanders of Shigatse (<i>Dahpon</i>), in order to prevent the introduction of small-pox, had instructed in it the Djongpon
of Khamba to examine the contents of our boxes, to prevent contagion being brought
into the country in them. This would put the Djongpon in a position to exact from
Ugyen any amount of money he might choose; but as it would be inconvenient to wait
longer for a corrected <i>lam-yig</i>, the minister advised Ugyen to be satisfied with the present one, and to do the best
he could with it.
</p>
<p><i>January 26.</i>—Ugyen declared that Phurchung’s services were absolutely necessary to him, and asked
that he be lent to him for six months, adding that without him he would not start
on the journey. After breakfast the minister consulted with the Tung-chen and Gopa
about keeping me with him. Arrangements were soon made; but they all objected to my
keeping Lhagpa as my servant, telling me that a Shigatse man could not be trusted,
as they were cunning, deceitful, and faithless. He added that, as he had undertaken
to look to my wants and comforts, there was not the least necessity for my keeping
a servant at my own expense. Fearing lest he should suspect me of ulterior designs,
I at once accepted his decision, though I had hoped, by means of Lhagpa, to keep myself
informed of what was going on in the monastery and the town, I myself being practically
confined within the walls of the minister’s residence, as I was required, according
to custom, to wait upon his holiness.
</p>
<p><i>January 27.</i>—Ugyen and Phurchung busied themselves in preparing for the journey. The former took
a pair of Gyantse blankets and a suit of lambskin clothes, and I gave Phurchung a
pair of my own blankets for his use during the journey. They purchased a large quantity
of sheep’s fat to distribute among the Sikkimese on the way. Dried mutton, <i>tsamba</i>, and sheep’s fat are the dainties the Sikkimese esteem above all others. They hired
four ponies to ride and carry their luggage.
<span class="pageNum" id="pb111">[<a href="#pb111">111</a>]</span></p>
<p>In the evening we were invited to take tea with the minister, when Ugyen took formal
leave, making three profound bows to his holiness, and praying that his blessing might
always be on him, and that, by the mercy of the sacred Buddhas, he might reach his
destination safely.
</p>
<p><i>January 28.</i>—To-day, the 10th of the 12th moon, was considered a highly auspicious day on which
to start for India. At 6 o’clock Ugyen, Phurchung, and I went to the minister’s apartment,
when his holiness, after a short prayer, wished them a safe and pleasant journey,
and placed <i>khatag</i> on their necks. At Ugyen’s special request I desired Phurchung in a short speech
to serve Ugyen as he would serve me, to which he answered, “<i>La laso, laso</i>” (yes, sir, yes). Then we returned to the Torgod chyi-khang, our lodging, where,
after breakfast, I presented parting <i>khatag</i> to my faithful companions. The scene was extremely touching, and they shed tears
at leaving me alone. I, too, could not suppress my feelings as I exhorted them to
take care of themselves in the snows, and to be prepared for heavy snowfalls. They
both rode off in high spirits towards Delel.<a class="noteRef" id="xd31e3737src" href="#xd31e3737">4</a>
</p>
<p>Shortly after I sent Wang-chyug gyalpo and the minister’s page to fetch my clothes,
utensils, etc., to my new quarters. They brought some, and told me that my trusted
servant, Lhagpa, was quietly carrying off my kettles and plates. I immediately went
to the Torgod chyi-khang, and asked him to give up the missing articles, but he denied
any knowledge of them, though we could see the breast of his gown stuffed out with
them, and he insisted the devils (<i>de</i>) must have carried them off. I at once sent for the Nyerpa and the Tung-chen. It
was impossible, however, to search Lhagpa, so we had to confine ourselves to drawing
up a list of the things missing and of the things I had with me; and then, locking
the door of my lodgings, the Tung-chen told Lhagpa to return quietly to his house.
The Tung-chen smiled at the roguery of my trusted servant, and made me understand
that I knew very little about Tibetans, and that I should not have trusted Shigatse
people.
</p>
<p><i>January 29.</i>—The minister came to my rooms, and insisted on nailing up a curtain, so as to divide
the room in two, the books in the northern part, and my seat and bedstead in the southern
half of it. He said that such an arrangement was necessary, as the books were of arsenical
paper, and I would fall ill if I continually breathed the air of this place. Underneath
my room was the cook-room <span class="pageNum" id="pb112">[<a href="#pb112">112</a>]</span>(<i>sol-tab</i>), the heat from which kept the library dry and warm. There was but one window, about
four feet square, in my room, through which I could see the Nartang hills.
</p>
<p>At 9 o’clock breakfast was announced, when the Nyerpa conducted me to the minister’s
presence. Tea was served me in a pretty china cup, and Kachan gopa brought me a bowl
of <i>tsamba</i> and a few slices of boiled mutton, and, noticing my difficulty in making dough of
the <i>tsamba</i> and tea after the Tibetan fashion, took it from me and mixed it himself, twirling
the cup on the palm of his hand, and mixing the flour and tea with his forefinger.
</p>
<p>In the dining-room there was a parrot lately presented to the minister by the Chyan-dso
shar of Tashilhunpo, and a small saffron plant raised from some seed brought from
Kashmir. This plant throve well, I was told, but yielded no saffron.
</p>
<p>After breakfast I returned to my studies, and, with the permission of the minister,
commenced a search for Sanskrit books in his library. At noon the cook placed on an
earthenware stove near me a pot of steaming tea, and in the afternoon he filled it
again. I was told it was injurious to drink cold water; Tibetans very seldom drink
it; the laymen quench their thirst with draughts of cold fermented barley liquor (<i>chang</i>), and lamas with hot tea.
</p>
<p>As the minister, on account of his vows, was debarred from eating in the afternoon,
evening, or night, he desired me to take my supper with the secretary; so when the
lamp was lighted I went downstairs, and sat gossiping in the kitchen with him.
</p>
<p><i>January 30.</i>—To-day I discovered three Sanskrit works written in the Tibetan character. They were
the <i>Kavyadarsha</i>, by Acharya Sri Dandi; the <i>Chandra Vyakarana</i>, by Chandra Gomi; and the <i><span class="corr" id="xd31e3772" title="Source: Svarasvat">Sarasvat</span> Vyakarana</i>, by Acharya Ami. I was transported with joy when I saw that they contained explanations
in Tibetan.
</p>
<p>In the afternoon I showed Sri Dandi’s work to the minister, who, to my surprise, was
able to give me more information concerning him than I had expected, and he had committed
the entire work to memory. “Dandi,” he said, “must have lived a thousand and more
years ago, for this work was translated into Tibetan by one of the Sakya hierarchs
who lived about six hundred years ago, and it is probable that the work was not very
new when it came to be known in this country.”
</p>
<p><i>January 31.</i>—Preparations for the new year’s ceremonies now <span class="pageNum" id="pb113">[<a href="#pb113">113</a>]</span>occupy the attention of all classes. Large numbers of men are coming to take the first
vows of monkhood, and Kachan Shabdung introduced to-day a number of them to his holiness.
The minister’s time was largely taken up with these religious duties, and I could
not see him for more than ten or twelve minutes. When I withdrew to my room, the astrologer,
Lobzang, came to see me; he was busy with the almanac for the new year, and kept turning
over its pages to see if there were any mistakes. The minister also had to examine
it before submitting it to the Grand Lama.
</p>
<p>Lobzang, seeing the lithographic press, was curious to know what “those stones and
wheeled apparatus,” as he put it, were meant for. He begged me to explain the process
of printing, but I evaded his questions, as I had been told not to talk of the press
to outsiders.
</p>
<p>In the evening the Deba Shika arrived with a large supply of butter and <i>tsamba</i>, evidently to be used in the new year’s ceremonies.
</p>
<p>From this time on I devoted myself to the study of the sacred books and histories
of Tibet, and ceased to keep a regular diary, noting only such things concerning the
customs and manners of the country as seemed interesting. When I felt tired of Tibetan
I refreshed my mind with the melodious verses of Dandi’s <i>Kavyadarsha</i>, both in the original and the Tibetan translation, and during my leisure hours I
conversed with the Tung-chen, the Nyerpa, and other well-informed men.
</p>
<p>The first part of February was very cold; the north wind blew daily, raising clouds
of dust in the plain to the west and south of the city. People, however, were busily
engaged out-of-doors, gathering fuel and tending cattle; in fact, this is the busiest
season of the year, a period of universal merry-making, and also of great activity
in trade.
</p>
<p>The Tibetans, whether monks or laymen, are very early risers. In the monastery the
great trumpet (<i>dung chen</i>) summoned the monks to the congregation hall for prayers at three in the morning,
and those who failed to be present were punished at the Tsog-chen; for, though there
is no roll call, yet the absence of a single monk is surely remarked by the provost.
</p>
<p>The minister, who frequently peeped into my room to see whether I was studying or
no, excused me from early rising on the ground that he often found me up with my books
at midnight.
</p>
<p>On the 16th I was asked by the Deba Shika to go with him <span class="pageNum" id="pb114">[<a href="#pb114">114</a>]</span>the following day to see the Grand Lama dance, or <i>cham</i>.<a class="noteRef" id="xd31e3804src" href="#xd31e3804">5</a> On my observing that I feared the whips of the stage guards (<i>djim-gag-pa</i>) if I mixed with the crowd, he promised to have seats reserved for our party.
</p>
<p>Early the next morning men and women dressed in their best began streaming into the
monastery to see the <i>cham</i>. Accompanied by the Tung-chen, the Deba Shika, and a lama friend, we went our way
towards the Nyag-khang, in the courtyard of the Tsug-la khang, in which the dances
were to begin. On the way we stopped to visit an old chapel containing several inscriptions
relating to Gedun-dub, the founder of Tashilhunpo, and the mark of a horse’s hoof
impressed on a rock, which passers-by touch with their heads.<a class="noteRef" id="xd31e3833src" href="#xd31e3833">6</a>
</p>
<p>Then we took our seats on the balcony of the second floor of the Nyag-khang building,
and watched the preparations for the dance. Twenty-four sacred flags of satin, with
embroidered figures of dragons and other monsters worked in threads of gold, were
first unfurled at the top of long and slender poplar poles, and square parti-coloured
flags were also hung all around the Tsug-la khang. About a dozen monks wearing coats
of mail had masks which, for the most part, represented eagles’ heads. The dancers
entered one after the other, and then followed the abbot of the Nyag-pa Ta-tsan, Kusho
Yon-djin Lhopa by name, holding a <i>dorje</i> in his right hand, and a bell in his left. He wore a yellow mitre-shaped cap, with
lappets covering his ears and hanging down to his breast. He was tall and fair; he
looked intelligent, his manners were most dignified, and he performed his part most
cleverly.
</p>
<p>After a while the flag-bearers, the masked monks, and all the <i>cortége</i> repaired to the great Tsug-la khang of Tashilhunpo, which is about 300 yards long
and 150 feet broad. Round this courtyard are <span class="pageNum" id="pb115">[<a href="#pb115">115</a>]</span>four-storied buildings with handsome pillared balconies, the Grand Lama’s seat being
on the western side. The long balconies on the east and south were occupied by the
nobility of Tsang, and those on the north by Mongol pilgrims and a number of Shigatse
merchants. The abbots of the four Ta-tsan had seats just above the Nyag-pa, who, to
the number of fifty odd, and assisted by their Om-dse<a class="noteRef" id="xd31e3848src" href="#xd31e3848">7</a> and the Dorje Lopon, these holding in their hands cymbals and tambourines, went through
a short religious service under the direction of the Kusho Yon-djin Lhopa. This latter
made during this service peculiar motions with his hands, in which he held, as I have
said, a <i>dorje</i> and a bell.
</p>
<div class="figure p115width" id="p115"><img src="images/p115.jpg" alt="BLACK-HAT DANCE (SHANAG CHAM)." width="720" height="541"><p class="figureHead">BLACK-HAT DANCE (SHANAG CHAM).</p>
</div><p>
</p>
<p>When this was over a figure with a dark-coloured mask, and representing the Hoshang
Dharma-tala,<a class="noteRef" id="xd31e3863src" href="#xd31e3863">8</a> advanced, and the spectators <span class="pageNum" id="pb116">[<a href="#pb116">116</a>]</span>flung him <i>khatags</i>, which his two yellow-faced wives picked up. When these three had left the scene,
the four kings of the four cardinal points appeared, dressed in all the wild and barbaric
splendour in which such monarchs could indulge. Then came the sons of the gods, some
sixty in number, dressed in beautiful silk robes glittering with gold embroideries
and precious stones. These were followed by Indian <i>atsaras</i>, whose black and bearded faces and uncouth dress excited loud laughter among the
crowd. Then appeared four guardians of the graves, whose skeleton-like appearance
was meant to remind the spectators of the terrors of death. After this the devil was
burnt in effigy on a pile of dry sedge, and with this the <i>cham</i> came to an end.<a class="noteRef" id="xd31e3880src" href="#xd31e3880">9</a> While it was in progress incense was burnt on Mount Dolma (Dolmai-ri), behind the
monastery, and on all the other neighbouring mountain-tops. I learnt from the Tung-chen
that there were several books on the subject of these religious dances and music.
</p>
<p>The following day (February 18) I went with the Tung-chen for a walk. Proceeding about
300 paces, we came to a flight of stone steps below the western gateway. This latter,
which is some twelve feet high and eight wide, has massive doors, which are closed
between sunset and sunrise; it is the principal entrance of the monastery. About fifty
feet beyond this gate, and on a line with the gilt mausolea of the grand lamas (<i>gya-phig</i>), we came to another flight of steps, some of them cut in the rock, which led us
to the north-western corner of the monastery and well up the slope of the Dolmai-ri,
whence we obtained a good view of the whole of Tashilhunpo monastery, the adjacent
villages and mountains.
</p>
<p>We now turned to the north-east along a narrow rocky path, which brought us behind
the Nyag-khang. I was surprised to notice among the rocks some willows (<i>chyang-ma</i>) in flower, and we saw also the impress of hoofs on the rocks, left there, the Tung-chen
said, by the chargers of some Bodhisattvas; <i>rang chyung</i>, or “naturally produced,” the Tibetans say of such marvels. There were several half-starved
pariah dogs lying about, who looked at us with sleepy <span class="pageNum" id="pb117">[<a href="#pb117">117</a>]</span>eyes, and the Tung-chen remarked that in all probability they had been sinful <i>gelong</i> (monks) in some former existence, and were now expiating their evil deeds. He much
regretted that we had not brought some balls of <i>tsamba</i> for them.
</p>
<p>Some 200 paces farther on in the same direction we came to a huge stone building called
Kiku-tamsa. It is about 60 paces in length and 30 in breadth, and I counted nine stories
in it. Though it is upwards of two hundred years old, it is still in excellent repair.
Captain Turner made a sketch of it in 1783,<a class="noteRef" id="xd31e3913src" href="#xd31e3913">10</a> but he mistook it for “a religious edifice.” It is at present used as a godown for
dried carcasses of yaks, sheep, and goats. Every year, in the latter part of November,
all the sacred pictures of the Labrang are hung up on this building for the benefit
of the people, who, by touching these paintings with their foreheads, receive the
blessings of the gods they represent.<a class="noteRef" id="xd31e3916src" href="#xd31e3916">11</a>
</p>
<p>On our way down to the eastern gateway of Tashilhunpo we met two Ladaki Tibetans,
who told us that they had just come from the Chang-tang, or the desert in the north-western
part of Tibet.<a class="noteRef" id="xd31e3923src" href="#xd31e3923">12</a>
</p>
<p>The Tung-chen showed me the Dongtse Kham-tsan, where the people of Dongtse and neighbourhood
put up. We also saw a juniper bush planted by Gedun-dub, the founder of Tashilhunpo,
in which that saintly lama’s hair is said to still exist.<a class="noteRef" id="xd31e3928src" href="#xd31e3928">13</a> I had pointed out to me, as we walked along the spacious buildings of the Taisamling
college, the Kyil khang Ta-tsan and the Shartse college.
</p>
<p>The descent to the foot of the hill proved very steep, but all along it we found rows
of prayer-wheels, which we put in motion as we passed; near the gateway, and beside
a <i>mendong</i>, there were two dozen of them together.
</p>
<p>Passing by the main Mani lha-khang, we reached the eastern gateway of Tashilhunpo.
Over it is a notice forbidding smoking within the monastery, for both the red and
yellow-hat schools of lamaism strongly denounce tobacco-smoking by monks.
<span class="pageNum" id="pb118">[<a href="#pb118">118</a>]</span></p>
<p>From this gateway a road leads south to the Kiki-naga, where the Grand Lama’s mother
resides, while another runs westward to the court of the Tashi lama, or Labrang gyal-tsan
tonpo.
</p>
<p>It was dusk when we had finished our walk around the monastery, and lamps were already
burning in many of the houses to bid farewell to the old year.
</p>
<p><i>February 19</i>, New Year’s Day.<a class="noteRef" id="xd31e3943src" href="#xd31e3943">14</a>—The preparations for the day’s celebration commenced before dawn, and the noise of
the blowing of the kitchen fires never ceased, as there were many dishes and dainties
to be got ready for the dinner the minister was to give to a large party of nobles
and incarnate lamas.
</p>
<p>When the minister came back from visiting the Grand Lama, he told me that the latter
had inquired about me, as he had some translation into Sanskrit which he desired I
should make for him. “His holiness,” the minister said, “has given me a hundred and
twenty titles of chapters of a work he has written, and wishes you to put them into
Sanskrit for him.” The minister further said that when I had finished this work he
would present me to the Grand Lama.
</p>
<p>The next day the minister was called to Dongtse by the illness of the Dahpon Phala’s
wife; his prayers, it was hoped, would restore her to health. About a week after his
departure he was suddenly recalled by the Grand Lama, with whom he had, on March 3,
a long conference. The Dalai lama’s Government had protested against the Tashi lama
having taken the vows of monkhood from the Sakhya Pan-chen, a red-hat lama, the hierarch
of the Sakhya school. The Dalai lama charged him with encouraging heresy, if not with
being a heretic himself. It was for this reason that the Tashi lama had not been invited
to ordain the supreme ruler of Tibet, for, belonging to the Gelugpa or yellow-hat
school, the Dalai lama could have no connection with the school of which the Sakhya
Pan-chen was the chief.
</p>
<p>On March 4 the minister ordained some forty monks <i>gelong</i>. Formerly the Grand Lama used to perform this ceremony himself, but he has now delegated
a large portion of his religious duties, including ordination, to the minister.<a class="noteRef" id="xd31e3954src" href="#xd31e3954">15</a>
</p>
<p>Two days after this the minister was again asked to go to Dongtse, as the wife of
the Dahpon was still ill, and he (the Dahpon) had <span class="pageNum" id="pb119">[<a href="#pb119">119</a>]</span>orders to proceed at once to Lhasa. The minister asked me if I would accompany him,
and I readily assented, as it would enable me to make arrangements for my journey
to Lhasa during the next summer.
</p>
<p>On March 7 we started, and reached Tashigang the same day. Some of the people we passed
were already ploughing, and the trees showed signs of budding.
</p>
<p>The next day we reached Dongtse by 4 o’clock in the afternoon. We found the Dahpon’s
wife, a lady of about thirty, and his sister, Je-tsun Kusho, in the central room of
the fifth floor of the castle (<i>phodrang</i>).
</p>
<p>The Lhacham was dressed in a Mongol robe; on her head was a crown-shaped ornament
studded with precious stones and pearls of every size. Pearl necklaces, strings of
amber and coral hung over her breast, and her clothes were of the richest Chinese
satin brocades and the finest native cloth.<a class="noteRef" id="xd31e3972src" href="#xd31e3972">16</a> The Je-tsun Kusho, an elderly woman and a nun, was dressed very plainly; but, though
nuns all shave their heads, she wore all her hair. She belonged, it appears, to the
Nyingma school, which allows nuns certain privileges, this one among others.<a class="noteRef" id="xd31e3975src" href="#xd31e3975">17</a>
</p>
<p>The following day I prescribed some medicines for Je-tsun Kusho, who was suffering
from bronchitis, and four days later I administered some to the Dahpon’s wife, who
had had until then a lama from the Tse-chan monastery attending her. My medicines
did her no good, and at this the minister appeared much concerned. I tried a second
dose, but with like absence of effect. In fact, the Lhacham felt worse, and said that
evil stars were in the ascendant in her quarter of the sky (<i>khams</i>), and would work her ruin. Some people, she said, insisted she was being persecuted
by evil spirits who had followed her here from Tingri (Djong), but she did not believe
it; it was the stars which were against her. The minister looked at me and asked me
how it was <span class="pageNum" id="pb120">[<a href="#pb120">120</a>]</span>that my medicines were unavailing in the Lhacham’s case. In the midst of a dead silence
I told him that all the medicines which different persons had administered to the
patient were affecting her nervous system, each in a different way. I had heard her
say that she had first taken those of a Chinese quack, then those of a Nepalese physician,
and lastly the medicines of several learned lama doctors. Under the circumstances
I should not have prescribed for her at all, but that as every one had expected me
to do something for her, I had ceded to their wishes. It was, however, my opinion
that if the Lhacham would be cured, the only medicine she required was no medicine
at all.
</p>
<div class="figure p120width" id="p120"><img src="images/p120.jpg" alt="A LHACHAM, OR LADY OF RANK." width="543" height="720"><p class="figureHead">A LHACHAM, OR LADY OF RANK.</p>
</div><p>
<span class="pageNum" id="pb121">[<a href="#pb121">121</a>]</span></p>
<p>Under this new treatment, which she promptly adopted, there was a marked improvement
in the Lhacham’s health within the next ten days. I used frequently to talk with her,
and she seemed to entertain a kind regard for me. One day the minister suggested in
her presence that it would be a good thing if I could be sent to Lhasa to see the
Lord Buddha, the incarnate Shenrezig, the Dalai lama. The Lhacham approved the suggestion,
and promised to have me lodged in her residence at Lhasa, and to take me under her
protection while there.
</p>
<p>On March 23 I left Dongtse for Tashilhunpo. On the way to Tashigang we saw lambs picking
the young shoots of grass, and the country folk were busy in the fields with their
yaks, which were decorated with red, yellow, blue, and green hair tassels, and collars
of coloured wool, and cowries. The farmers hold certain religious ceremonies on beginning
ploughing and on first putting the yokes (<i>nya-shing</i>) on their yaks. They also have at this time most amusing ploughing races.
</p>
<p>Beyond Norbu khyung-djin we saw, as we rode along, afar off on a slope of rock, incised
in gigantic characters, the sacred formulæ, <i>Om vajra pani hum, om wagishvari hum, om ah hum</i>, etc.
</p>
<p>The next day, at 3 p.m., just as we reached the house of the Deba Shika, there was
quite a heavy fall of snow. On the 25th we arrived at Tashilhunpo, and I once more
took up my interrupted historical studies.
<span class="pageNum" id="pb122">[<a href="#pb122">122</a>]</span></p>
</div>
<div class="footnotes">
<hr class="fnsep">
<div class="footnote-body">
<div class="fndiv" id="xd31e3602">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3602src">1</a></span> On July 31, 1879, the thirteenth incarnation of the Dalai lama was placed on the throne
of Lhasa. Chandra Das speaks of this event in the following terms: “The princely infant,
into whose person the spirit of the late Dalai had passed, had been brought up till
now in a small palace of Gyal-kup, near Lhasa. Last year the Tashi lama, at the invitation
of the Emperor of China and the high officials of Tibet, had gone to Lhasa to examine
the infant Dalai, and report if the spirit of the last Dalai had really passed into
his person. For several days oracles were consulted, the result being to establish
beyond doubt that the infant was the incarnate Shenrazig, the patron of Tibet. On
the day when he pronounced the infant’s claim to the pontifical throne to be good
and valid, a magnificent rainbow is said to have appeared over the palace of Potala.
The Tashi lama had fixed July 31 for the Dalai’s accession to the throne” (see ‘Narrative
of a Journey to Tashilhunpo,’ p. 25).&nbsp;<a class="fnarrow" href="#xd31e3602src" title="Return to note 1 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3643">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3643src">2</a></span> The Khamba are much dreaded throughout Tibet; frequent mentions are made in the narratives
of the Indian explorers of their lawless ways. For fuller particulars regarding them
and their country, I must refer the reader to my ‘Land of the Lamas’ and to the narrative
of A. K.’s journey.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3643src" title="Return to note 2 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3699">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3699src">3</a></span> See <i>supra</i>, p. 75.&nbsp;<a class="fnarrow" href="#xd31e3699src" title="Return to note 3 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3737">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3737src">4</a></span> De-le of our maps.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3737src" title="Return to note 4 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3804">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3804src">5</a></span> Speaking of the dances of Tibet, our author says elsewhere that Padma Sambhava, in
the eighth century, <span class="asc">A.D.</span>, is the reputed originator of religious dances in Tibet. He introduced the war-dance
and the famous masqued dance, or <i>bag chams</i> (<i>hbag hchams</i>), the former being but a modification of the latter. At present the great religious
dance of Tibet is the black-hat dance (<i>Dza nag cham</i>), which was introduced in the eleventh century, <span class="asc">A.D.</span>, to commemorate the assassination of the iconoclast King Langdarma by Lama Lhalun
Paldor, the murderer having disguised himself in black when seeking to approach the
king. The ordinary dance of Tibet (<i>dzabs bro</i>) is performed by men and women on all or any occasion of rejoicing. Sometimes they
dance in pairs, sometimes in a ring, and at others the women hand-in-hand on one side,
the men in like fashion on the other. (S.&nbsp;C. D.)<span id="xd31e3821"></span> Cf. Markham, ‘Tibet,’ p. 92; E.&nbsp;F. Knight, ‘Where Three Empires Meet,’ p. 202 <i>et sqq.</i>; Waddell, ‘Buddhism of Tibet,’ pp. 34, 477, 515 <i>et sqq.</i>&nbsp;<a class="fnarrow" href="#xd31e3804src" title="Return to note 5 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3833">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3833src">6</a></span> Cf. <i>infra</i>, p. 116.&nbsp;<a class="fnarrow" href="#xd31e3833src" title="Return to note 6 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3848">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3848src">7</a></span> The office here mentioned is well known in <span class="corr" id="xd31e3850" title="Source: Sikhim">Sikkim</span>. See the <i>Sikhim Gazetteer</i>, p. 304, vi. The amged, as colloquially pronounced, is the active ruler of the monastery,
and often a very important person.&nbsp;<a class="fnarrow" href="#xd31e3848src" title="Return to note 7 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3863">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3863src">8</a></span> This Chinese Buddhist monk (or <i>ho-shang</i>) came to Tibet in the reign of King Srong-btsan gambo (<span class="asc">A.D.</span> 629–698). He is usually called Mahadeva, not Dharmatala.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3863src" title="Return to note 8 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3880">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3880src">9</a></span> Geo. Bogle, <i>op. cit.</i>, p. 106, witnessed a somewhat similar dance at Tashilhunpo on New Year’s Day. An
effigy of the devil was likewise burnt. Tibetans use the word <i>atsara</i> much as the Chinese do <i>yang <span class="corr" id="xd31e3888" title="Source: kuei-tzũ">kuei-tzŭ</span></i>, or “foreign devils,” though it was originally the name given to learned Indian pilgrims.
The word is Sanskrit, <i>acharya</i>.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3880src" title="Return to note 9 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3913">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3913src">10</a></span> See Captain Samuel Turner, ‘Embassy,’ p. 314.&nbsp;<a class="fnarrow" href="#xd31e3913src" title="Return to note 10 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3916">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3916src">11</a></span> According to Chinese authorities, this, or a similar feast, is celebrated at Lhasa
in the second moon of the year. Another analogous festival is held on the 30th day
of the sixth moon. See <i>J.R.A.S.</i>, xxiii. pp. 212, 213.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e3916src" title="Return to note 11 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3923">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3923src">12</a></span> The Chang-tang is not an uninhabited desert, for numerous tribes of Drupa pasture
their herds there the year long, and keep up a considerable trade with Lhasa and Shigatse,
which they supply with salt. It has been repeatedly crossed by European explorers.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e3923src" title="Return to note 12 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3928">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3928src">13</a></span> Cf. the legend of the miraculous tree sprung from the hair of Tsongkhapa, and still
growing in the courtyard of Kumbum gomba. ‘The Land of the Lamas,’ pp. 67, 68.&nbsp;<a class="fnarrow" href="#xd31e3928src" title="Return to note 13 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3943">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3943src">14</a></span> On the new year festivities, see Waddell, <i>op. cit.</i>, p. 513.&nbsp;<a class="fnarrow" href="#xd31e3943src" title="Return to note 14 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3954">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3954src">15</a></span> On lamaist monachism, see Sarat Chandra Das’s ‘Indian Pundits in the Land of Snow,’
and Waddell, <i>op. cit.</i>, pp. 169 <i>et sqq.</i>&nbsp;<a class="fnarrow" href="#xd31e3954src" title="Return to note 15 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3972">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3972src">16</a></span> In the narrative of his journey in 1879 (p. 26), S.&nbsp;C.&nbsp;D. thus describes the headdress
of the ladies of wealth and fashion at a festival at Tashilhunpo: “Their headdresses
struck me much. The prevailing form consisted of two, or sometimes three, circular
bands of plaited hair placed across the head and richly studded with pearls, cat’s-eyes,
small rubies, emeralds, diamonds, coral and turquoise beads as large as hens’ eggs,
pearl drops, and various sorts of amber and jade encircled their heads, like the halo
of light round the heads of goddesses. These circles were attached to a circular headband,
from which six or eight short strings of pearls and regularly shaped pieces of turquoise
and other precious stones hung down over the forehead.”&nbsp;<a class="fnarrow" href="#xd31e3972src" title="Return to note 16 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e3975">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e3975src">17</a></span> Farther on (p. 138), our author tells us that the incarnate goddess Dorje phagmo also
wore her hair long.&nbsp;<a class="fnarrow" href="#xd31e3975src" title="Return to note 17 in text.">↑</a></p>
</div>
</div>
</div>
</div>
<div id="ch5" class="div1 chapter"><span class="pageNum">[<a href="#xd31e284">Contents</a>]</span><div class="divHead">
<h2 class="label">CHAPTER V.</h2>
<h2 class="main">FROM TASHILHUNPO TO YAMDO SAMDING, AND THENCE TO LHASA.</h2>
</div>
<div class="divBody">
<p class="first">On Wednesday, April 26, 1882, being the eighth day of the third moon of the water-horse
year of the Tibetan cycle, I left Tashilhunpo for Dongtse, there to make my final
arrangements for the journey to Lhasa.
</p>
<p>The cook, Dao-sring, nicknamed Aku chya-rog, or “Uncle Daw,” on account of the dirt
and soot which always covered his face, now turned out with well-washed face and hands,
in new leather boots and fur cap, and helped me to mount my pony.
</p>
<p>Tsering-tashi, who had been designated to accompany me, had procured all that was
necessary for a long journey—butter, meat, pounded dry mutton, spices, rice, a copper
kettle, an iron pan, flint stones, tinder, and a bellows, and the Tung-chen had presented
me with <i>tsamba</i>, <i>chura</i>, and pea-flour for the use of the servants, and peas for the ponies. Of all the articles
Tsering-tashi had brought, the one which he valued the most was a bamboo tea-churn,<a class="noteRef" id="xd31e4012src" href="#xd31e4012">1</a> which he thought the most beautiful and useful of all our belongings.
</p>
<p>I tied up my medicine-case in one of my saddle-bags, and in the other I put my clothes,
and at 2 o’clock we started. There were five of us in the party, all mounted, and
riding in single file: first came the Tung-chen, then I, then came Tsering-tashi,
and the cook and a groom brought up the rear. We followed the same road I had already
gone over on several occasions, and stopped the first night at Chyang-chu, where we
put up in the house of our friend the Deba Shikha.
</p>
<p><i>April 27.</i>—About two inches of snow had fallen in the night, and there was a slight fog when
we got up in the morning. In front of the house I noticed some men and women digged
a kind of root called <span class="pageNum" id="pb123">[<a href="#pb123">123</a>]</span><i>rampa</i>. This underground grass acquires, in some places, a length of five or six feet, and
in the early spring, when vegetables and forage are scarce, it is dug up. The people
know where to dig for it by the little shoots which rise above the ground.<a class="noteRef" id="xd31e4022src" href="#xd31e4022">2</a>
</p>
<p>We were detained at Chyang-chu all day, waiting for Tsering-tashi, who had been obliged
to stop over at <span class="corr" id="xd31e4037" title="Source: Tashi-gyantse">Tashi-gyantsa</span> to make some purchases.
</p>
<p>In the evening tea was served by Po-ka-chan, a grey-haired monk who works on the estates
of the minister at Tanag. He had travelled much in Kongpo, Naga, and among the Mishmis,
and in Tsari. He related how the savage Lhokabra<a class="noteRef" id="xd31e4042src" href="#xd31e4042">3</a> harassed the Tibetan pilgrims, and how the Tsang-po river entered the country of
defiles in Eastern Bhutan, rushing in a tremendous waterfall over the top of a gigantic
precipice called the “Lion’s Face,” or Sing-dong.
</p>
<p><i>April 28.</i>—The villagers had all assembled to bid us farewell, and the Tung-chen’s sister presented
me with a “scarf for good luck” (<i>tashi khatag</i>). We saw as we rode along numerous flocks of cranes (<i>tontong</i>), and brown ducks with red necks were swimming in the river and the irrigation ditches.
We stopped for the night at Pishi Mani lhakhang, where Angputti received us with the
same kindness she had shown us on my former visits. Snow fell during the night, but
our hostess’s servants watched over our ponies, and stabled them under the roof of
the <i>okhang</i>,<a class="noteRef" id="xd31e4056src" href="#xd31e4056">4</a> or godown, on the ground floor.
</p>
<p>We reached Dongtse at 4 p.m. on the 29th, and took up our lodgings in the Choide;
but in the evening the Deba Chola came and invited us to put up at the castle, where
the minister was still staying.
<span class="pageNum" id="pb124">[<a href="#pb124">124</a>]</span></p>
<p>The Tung-chen took an early opportunity to inform the minister that his presence was
anxiously expected at Tashilhunpo, where hundreds of lamas were awaiting his return
to be ordained <i>gelong</i> (priests). He also told him that the Mirkan Pandita, a Mongol Kutuketu who had come
to Tibet for the sole purpose of studying under the minister, now intended coming
to Dongtse, and had begged that arrangements might be made for his accommodation in
the minister’s residence. While the minister recognized the necessity for his returning
to Tashilhunpo, he said he could not leave until the services for the propitiation
of the Lord of death, Dorje jig-je, to be undertaken for the recovery of the Dahpon’s
wife, were finished.
</p>
<p><i>May 2.</i>—The monks of Dongtse, headed by a learned old lama named Punlo, arrived at the castle
to commence reading the Kahgyur. Arrangements were made in the <i>nyihok</i> for the worship of Dorje jig-je. <i>Torma</i> offerings<a class="noteRef" id="xd31e4077src" href="#xd31e4077">5</a> were placed on the terrace on the top of the castle, and rugs were spread on the
floor of the little glazed room (<i>nyihok</i>) on it for the accommodation of the lamas. In the house was a raised seat for the
minister, and in a corner of the room a little chapel, with all the necessary church
furniture, among which the <i>tsegi bumba</i>, or “bowl of life,” of Tse-pamed was conspicuous.<a class="noteRef" id="xd31e4094src" href="#xd31e4094">6</a> This propitiatory ceremony occupied three days.
</p>
<p><i>May 8.</i>—News arrived to-day that small-pox was raging at Lhasa and other places of Central
Tibet. Several persons had also died of it at Gyantse, and three or four localities
between that town and Lhasa were infected. The Lhacham was in so great dread of the
disease that she confined herself to her sitting-room, refusing to see any one.
</p>
<p>On May 9 the Lhacham left for Lhasa, after confiding to the minister’s care Ane, her
third son, a boy of ten, who was destined for the Church. The Lhacham and her two
other sons, Lhasre<a class="noteRef" id="xd31e4102src" href="#xd31e4102">7</a> and Kundi, made their devotions at the different chapels of the castle, which it
took them nearly an hour to accomplish, and then returned to the fifth story of the
building to receive the minister’s blessing, after which they took their leave.
<span class="pageNum" id="pb125">[<a href="#pb125">125</a>]</span></p>
<p>At the foot of the ladder in the courtyard a white pony, with handsome housings of
embroidered cloth and a Tartar saddle, awaited the Lhacham. With her pearl-studded
headdress, her gold and ruby charm-boxes, her necklaces of coral and amber, and her
clothes of satin and <i>kinkab</i>, she looked like a heroine of romance or a goddess.
</p>
<div class="figure p125width" id="p125"><img src="images/p125.jpg" alt="TIBETAN NOBLEMAN." width="720" height="549"><p class="figureHead">TIBETAN NOBLEMAN.</p>
</div><p>
</p>
<p>On the following day I went with the minister and the Kusho Ane, and took up my residence
in the Dongtse Choide. Here I witnessed the opening ceremonies connected with the
Kalachakra <i>mandala</i> worship. The Om-dse,<a class="noteRef" id="xd31e4118src" href="#xd31e4118">8</a> or high priest of the Choide, with the help of two assistants, had described with
coloured <i>tsamba</i> a circle about 20 feet in diameter on the floor of the northern room on the third
floor of the Tsug-la khang. Within this <i>mandala</i> were drawn the entrance, spires, doors, and domes of the Kalachakra mansion. The
presiding deity was tall, many-armed, and had several heads; his attendants were of
the tantrik order of deities, and all these <span class="pageNum" id="pb126">[<a href="#pb126">126</a>]</span>paintings were made in coloured powders and <i>tsamba</i>.<a class="noteRef" id="xd31e4130src" href="#xd31e4130">9</a> The minister highly praised the work, and gave as a gratuity to each of the eighty
monks of the monastery half a <i>tanka</i>, and an entertainment of tea and <i>tsamba</i>.
</p>
<p><i>May 11.</i>—A messenger arrived to-day to inform us that the Lhacham would leave Gyantse the
next morning, and that we would do well to see her at Gyankhar before she started;
so, though I was feeling very poorly, I made up my mind to start at once.
</p>
<p>My ponies were brought inside the monastery by Pador, a stalwart young fellow who
had been several times to Lhasa, and who had been chosen by the Chyag-dso-pa<a class="noteRef" id="xd31e4149src" href="#xd31e4149">10</a> to accompany me, and I got ready to leave early on the morrow.
</p>
<p>At an early hour the next day I went with Tsering-tashi to see the minister, ask his
protection (<i>kyab ju</i>), and beg to be favoured with his advice as to the conduct of our journey, or <i>sung-ta</i>, as it is called.
</p>
<p>As is usual on such occasions, each of us presented him with a <i>khatag</i>, in the corner of which were tied up a few <i>tankas</i> in a bit of paper, on which was written our request.
</p>
<p>After a hurried breakfast, while the servants were engaged in saddling the ponies
and packing, I went and kotowed to the Buddha in the temple, placed <i>khatag</i> on the sacred images, and distributed alms to the monks assembled in the courtyard
to offer prayers for my safe journey. Then I returned to my room, picked out the handsomest
<i>khatag</i> I possessed, and presented it to the minister. His holiness graciously touched my
head with his palms, and in solemn tones said, “Sarat Chandra, Lhasa is not a good
place. The people there are not like those you meet here. The Lhasa people are suspicious
and insincere. You do not know, and, in fact, you cannot read their character. I advise
you not to stay long in one place there. The Lhacham Kusho is a powerful personage
in Lhasa; she will protect you, but you should so behave as rarely to require her
protection. Stay not long in the vicinity of the Dabung or Sera monasteries. If you
intend to make a long stay at Lhasa, choose your residence in a garden or village
in the suburbs. You <span class="pageNum" id="pb127">[<a href="#pb127">127</a>]</span>have chosen a very bad time for your pilgrimage, as small-pox is raging all over Central
Tibet; but you will return safely, though the journey will be trying and fraught with
immense difficulties.”<a class="noteRef" id="xd31e4172src" href="#xd31e4172">11</a> Then, turning to Tsering-tashi, around whose neck the minister’s page put a <i>khatag</i>, he said to him, “Tsing-ta, I believe you know whom you are accompanying. You should
serve him as you would serve me; your relations with him must be those of a son with
his parents.”
</p>
<p>After saying good-bye to the members of the minister’s household, presenting and receiving
<i>khatag</i> and various other little presents, and drinking tea, I mounted my pony and set out
for Gyantse. Thus did I start on a journey to a hostile, inhospitable, and unknown
country with only two men as my companions, and they strangers to me.
</p>
<p>At a huge willow stump I waited a while for Tsering-tashi to join me, for Pador, with
the pack-pony, had gone to his home to get his lance. As Tsering-tashi came up, he
was delighted to see water flowing from a pool in the direction we were to follow;
this he took for a most auspicious sign. On reaching <i>chorten</i>, about a mile from the town, we alighted and waited for Pador, who shortly after
made his appearance with a lance full 12 feet long in his hand.
</p>
<p>By noon we reached Gyantse, and, passing rapidly through the market-place, where I
feared to be recognized, we entered the Gyankhar, or castle of Gyantse.
</p>
<p>At 1 p.m. the Lhacham and her sons started for Lhasa, and as she passed by me she
told me to meet her at Gobshi that evening.
</p>
<p>I was now surrounded by the Chyag-dso-pa and his family, all curious to see the Indian
physician of whom they had heard so much of late. From what the Chyag-dso-pa told
me, I concluded he had chronic bronchitis, which might end in consumption. I gave
him a few grains of quinine and some doses of elixir of paregoric, and directed him
also as to his diet.
</p>
<p>After partaking of some <i>gyatug</i>, rice, and boiled mutton with the family, I asked permission to leave, and was escorted
to the gate, where, mounting my pony, I bade them farewell.
</p>
<p>The Lhasa high-road I found very similar to a rough Indian cross-road; in some places
it is more than 20 feet wide, in others a mere trail, while in many places, where
it runs between fields, it is also made to serve the purpose of an irrigation ditch.
The Tibetan <span class="pageNum" id="pb128">[<a href="#pb128">128</a>]</span>Government pays very little, if any, attention to road-making, though, in such a dry
climate, it would be easy to construct good ones, and it would be little trouble to
keep them in repair. Thus far on my travels in Tibet I had seen no wheeled conveyances,
and I now learnt that such things are unknown throughout the country.
</p>
<p>Shortly after starting it began snowing heavily. As we rode on along the bank of the
Nyang chu, Tsering-tashi pointed out to me the road to Phagri, the monastery of Na-ning,
the ruins of Gyang-to, both formerly places of importance. Then we entered the <i>rong</i>, or defiles,<a class="noteRef" id="xd31e4201src" href="#xd31e4201">12</a> where used to live three tribes of herdsmen, the Gyangro, Ning-ro, and Gang-ro, who
carried on a thriving trade in yak-tails (<i>chowries</i>), felt hats, felt, and blankets.
</p>
<p>Crossing the river at Kudung zampa, we reached by dusk the village of Gobshi,<a class="noteRef" id="xd31e4209src" href="#xd31e4209">13</a> where the Lhacham had only preceded us a little. I found her very gloomy, for she
had just learnt that there were in the house where she was now stopping five small-pox
patients. I was asked to vaccinate her and her whole party; but, unfortunately, the
lymph which I had asked for in India had not reached me before leaving Tashilhunpo;
it was still at the Lachan barrier with Ugyen-gyatso.
</p>
<p><i>May 13.</i>—Gobshi, or “four gates,” is a large village of about fifty houses, half of it belonging
to the Lhacham’s father-in-law. There are a few poplar and pollard willow trees growing
in front of the village, and terraced fields planted with barley extend along the
river banks. A little to the east of the village, in the hills beyond the confluence
of the Nyang and Niro chu, there is a very ancient Bonbo lamasery, called Khyung-nag,
or “Black Eagle” monastery, which in the fifteenth century was a place of pilgrimage
famous throughout Tibet.
</p>
<p>After leaving Gobshi, we passed by Kavo gomba, a Ningma religious establishment, and
Tsering-tashi called my attention to the blue and red bands painted on the walls of
the temple and dwellings of the lamas, telling me that these coloured stripes are
characteristic of this sect.
</p>
<p>Pushing on through a number of small villages, the road in some places extremely difficult
and even dangerous, we forded the Nyang chu <span class="pageNum" id="pb129">[<a href="#pb129">129</a>]</span>at Shetoi,<a class="noteRef" id="xd31e4221src" href="#xd31e4221">14</a> took a short cut to the Ralung zamba, and by 3 p.m. reached the village of Ralung
chong-doi, crossing once more the river by a wooden bridge before entering it.
</p>
<p>Ralung<a class="noteRef" id="xd31e4226src" href="#xd31e4226">15</a> is one of the most sacred places in Tibet, for it is here that the great Dugpa school
of red-hat monks originated, a school still influential with numerous adherents in
Southern, Northern, and Eastern Tibet, and in Bhutan, which latter country is, in
fact, called Dugpa owing to the preponderance of this sect. The Ralung-til, the head
monastery of the Dugpa, is to the south-east of this village. This monastery owes
its name to the fact that it is surrounded by mountains as the heart (<i>mt’il</i>) of a lotus is by the corolla.
</p>
<p><i>May 14.</i>—We left without even waiting for a cup of tea, as the Lhacham was desirous of reaching
Nangartse the same day, and, in spite of my enfeebled condition, I was anxious to
keep up with her party, for the country we had to traverse is infested by brigands.
</p>
<p>After following up the river for a while, we ascended the Karo la,<a class="noteRef" id="xd31e4242src" href="#xd31e4242">16</a> a lofty plateau from which we could distinguish to the north-east the snow-covered
slopes of the Noijin kang-zang (or Noijin norpa zang-po and Kang zang-po). The plateau
of the Karo la is called Oma tang, or “milky plain,”<a class="noteRef" id="xd31e4245src" href="#xd31e4245">17</a> as is also the little hamlet near the summit of the pass. On this plateau, which
is about five miles broad where we traversed it, there is fine grazing, and we saw
numerous herds of yaks by the sides of the little streamlets which meander over its
surface, the one flowing westward becoming the Nyang chu; the other flows to the east,
and is called the Kharnang-phu chu, and along this the road led. On the summit of
the pass I noticed a species of thorny shrub, the like of which I had not seen in
any other part of Tibet; the thorns were quite long, and the stem and leaves of the
plant of an ash grey colour.
</p>
<p>A short way down the other side of the pass we came to a little hut made of loose
stones, where we rested and partook of some <span class="pageNum" id="pb130">[<a href="#pb130">130</a>]</span>refreshments. In conversation with the Lhacham, I mentioned the superiority of sedan
chairs (<i>shing-chyam</i>) over saddle-horses, especially for women when travelling. But she held that it was
degrading men to make them serve as beasts of burden, and that if it should be tried
in Tibet the people would certainly resent it as an indignity. “There are only the
two Great Lamas, the Amban and the Regent, who are allowed to use sedan chairs in
Tibet,” she went on to say; “no other persons, however great they may be, can make
use of them.”
</p>
<p>About six miles down the valley we came to the hamlet of Ring-la, where the Kharnang-phu
chu turns north to empty into the Yamdo-yum-tso. At this village the Nangartse plain
begins, and the monastery of Samding becomes faintly visible.
</p>
<p>The road now became good, and the ponies quickened their pace, and by 5 o’clock we
came in view of the town of Nangartse.
</p>
<p>The houses of the fishermen and common people (<i>misser</i>) are perched on the hillside overlooking the prefect’s house (<i>djong</i>), and the broad blue expanse of Lake Palti’s waters spreads out beyond. The party
stopped, and the Lhacham changed her garments for finer ones, and put on her jewelled
headdress (<i>patug</i>). On arriving at the gate of the house where we were to stop, there was a raised
platform covered with soft blankets; here the Lhacham alighted, while her sons and
the rest of the party got down near by.
</p>
<p>The brother and nephew of the host were laid up with small-pox (<i>lhan-dum</i>), and in a corner of the house some lamas were reading the holy books to bring about
their speedy recovery.<a class="noteRef" id="xd31e4274src" href="#xd31e4274">18</a> In the courtyard lay another man lately arrived from Lhasa, and suffering from the
same disease, and near him were two lamas chanting <i>mantras</i> to the discordant accompaniment of a bell and a <i>damaru</i> (hand drum).
</p>
<p>I passed a miserable night, with a raging fever and violent cough racking my whole
frame. My two companions sat beside me and did what they could, but concluded that
it was impossible in my present state for me to keep up with the Lhacham’s party all
the way to Lhasa.
</p>
<p>The next morning I was no better, the fits of coughing were more violent. The sons
of the Lhacham and her attendants came to see me, and expressed their sorrow at having
to leave me. The host said that the best thing for me to do was to go to the Samding
<span class="pageNum" id="pb131">[<a href="#pb131">131</a>]</span>monastery, where there were two skilful physicians who had recently successfully treated
a case similar to mine. Hearing this, one of the Lhacham’s maids suggested that her
mistress might give me a letter of introduction to the lady abbess of this convent,
the Dorje Phagmo, with whom she was related and on the most friendly terms; the only
danger was that she might not allow me to enter her convent, as, on account of the
epidemic of small-pox, she had closed it to pilgrims.
</p>
<p>I followed the advice of those around me, and the Lhacham kindly wrote to the Dorje
Phagmo to take care of me and look to my wants; and after taking an affectionate farewell,
and telling me to come straight to her house at Lhasa as soon as I recovered, she
recommended me to the people of the house and rode off.
</p>
<p>After taking a little breakfast, I made up my mind to go at once to the Samding gomba,
which I learnt could be reached in two hours’ ride.
</p>
<p>My companions wrapped me in woollens and blankets, and with a turban round my head
they set me on my horse. About two miles from town we came to the river (the same
we had followed since crossing the Kharo la), and found it teeming with a small variety
of fish. After crossing several rivulets we came to the foot of the hill, on the top
of which stands Samding lamasery.<a class="noteRef" id="xd31e4295src" href="#xd31e4295">19</a> A flight of stone steps led up to the monastery, and I looked at the long steep ascent
with dismay, for I did not see how I would ever be able to climb it in my present
condition. Taking a rest at every turn in the steps, I managed finally to reach the
top, some 300 feet above the plain. We had not, however, arrived at the convent; a
narrow pathway led up to the gateway, near which were chained two fierce watch-dogs
(<i>do khyi</i>), who barked furiously and strained at their chains as we passed. The Yamdo dogs,
I had heard, were famous throughout Tibet for their size and fierceness, and these
certainly justified the reputation given them.
</p>
<p>I sat down on a stone near the gateway to wait until Tsering-tashi had looked up the
physicians. After an hour he returned and informed me that one of the <i>Amchi</i> (physicians) was in the lamasery, and he led me to his house, at the top of which
I waited his coming. After a little while the doctor made his appearance. He was a
man of about seventy years of age, but still sturdy, of middle stature, with <span class="pageNum" id="pb132">[<a href="#pb132">132</a>]</span>an agreeable face, broad forehead, and dignified appearance. He asked me a few questions,
examined my eyes and tongue, and then led the way into his house. We ascended two
ladders, and thus reached the portico of his apartment. The old man sat for a while
turning his prayer-wheel, and taking frequent pinches of snuff while he scrutinized
me closely.<a class="noteRef" id="xd31e4306src" href="#xd31e4306">20</a> Then he gave me a powder to be taken in a little warm water, and ordered his cook
to give me some weak tea (<i>cha t’ang</i>), after which, bearing the Lhacham’s letter in his hand, he went with Tsering-tashi
to present it to the Khyabgong Dorje Phagmo.<a class="noteRef" id="xd31e4311src" href="#xd31e4311">21</a>
</p>
<p>In the evening I was led to a house in the western end of the lamasery belonging to
a monk called Gelegs namgyal, where I had to accommodate myself as best I could under
the portico.
</p>
<p>Tsing-ta, as Tsering-tashi was usually called, told me that he had asked the Dorje
Phagmo to tell my fortune, and that she had made out that my illness would prove very
severe but not fatal, but the performance of certain religious ceremonies was most
urgently needed to hasten my recovery. She sent me word that, in view of the letter
of introduction from the Lhacham I had brought with me, she would shortly be pleased
to see me, and that we might have all we required while stopping in Samding.
</p>
<p>The next day my companions asked me to give a “general tea” (<i>mang ja</i>) to the eighty odd monks of the convent, and to distribute alms to them at the rate
of a <i>karma</i> (two annas) a head. I gave my consent, and at the same time my companions made, in
my name, presents to the Dorje Phagmo and to the deities that were pointed out to
them as best able to drive away the fiends of disease which surrounded me.
</p>
<p>The Dorje Phagmo gave Tsing-ta a sacred pill (<i>rinsel</i>) containing a particle of Kashyapa Buddha’s relics, and the latter hastened to bring
it to me, and insisted on my swallowing it forthwith.<a class="noteRef" id="xd31e4326src" href="#xd31e4326">22</a>
<span class="pageNum" id="pb133">[<a href="#pb133">133</a>]</span></p>
<p>The Amchi advised me to carefully abstain from drinking cold water, especially as
the water of the lake was injurious to many persons even when in good health. He also
forbade me drinking buttered tea.
</p>
<p>By agreeing to pay my host a daily sum of four annas, I managed to rent his two miserable
rooms. They were about six feet by eight, and six feet high. In the bedroom were a
couple of little tables, half a dozen books, and a couple of boxes; in a corner there
was a little altar and two images of gods.
</p>
<p>The next day there was a new moon, and the monks assembled early in the congregation
hall to perform religious services, as on the morrow began the fourth month (<i>saga dao</i>),<a class="noteRef" id="xd31e4344src" href="#xd31e4344">23</a> the holiest of the year.
</p>
<p>At the conclusion of the ceremonies Tsing-ta again saw the Dorje Phagmo, and, presenting
her with a <i>khatag</i> and a couple of <i>tanka</i>, obtained another sacred pill. The doctor and his assistant impressed upon me the
importance of only taking such medicines as experience had shown were efficacious
in the Yamdo country. They also insisted that it was essential to my recovery that
I should not sleep in the daytime. I felt so weak and ill that towards midnight I
called my companions to my side, and wrote my will in my notebook. Later on some medicine
given me by the doctor’s assistant, Jerung, brought me some relief.
</p>
<p><i>May 18.</i>—Tsing-ta again gave the lamas a <i>mang ja</i> and money to read the sacred books to my intent, and got still another sacred pill
from the Dorje Phagmo. On his way back to our quarters he saw the ex-incarnate lama
of the Tse-chog ling of Lhasa. He had been degraded for having committed adultery.
</p>
<p>Seeing no pronounced improvement in my condition, my faithful follower went again
in the afternoon to see the Dorje Phagmo, presented her a <i>khatag</i> and ten <i>tanka</i>, and got her to perform the ceremony known as “propitiating the gods of life” (<i>tse dub</i>). She also gave him a long list of religious rites, which, according to her, it was
imperative that I should immediately get learned lamas to perform to insure my speedy
recovery.
</p>
<p>These rites were the following: 1. Reading the Pradjna paramita in 8000 shlokas, together
with its supplements—twelve monks could <span class="pageNum" id="pb134">[<a href="#pb134">134</a>]</span>do this in two days. 2. Making the three portion (<i>cha gsum</i>) offerings, these consisting in painted wafers of <i>tsamba</i> and butter. One-third is offered to the ten guardians, Gya-ljin (Indra), the god
of fire, the ruler of Hades, the god of wind, etc.; another portion is offered to
the spirits, and the third to the demi-gods. 3. <i>Gyal-gsol</i>, or propitiating certain genii to the end that the patient’s mind may be at rest
and he enjoy peaceful dreams. 4. Libations to the gods or Gser-skyems. This is held
to be one of the most efficacious ways of propitiating the gods. 5. “To deceive death”
(<i>hchi-slu</i>), by offering an image of the sick person, together with some of his clothes, and
food to the Lord of death, and beseeching him to accept it instead of the person it
represents. This means is resorted to after all others have failed. 6. “To deceive
life” (<i>srog-slu</i>), by saving from death animals about to be killed. This is also known as “life-saving
charity.” The saving of the lives of men, beasts, and particularly fishes, is calculated
to insure life.<a class="noteRef" id="xd31e4389src" href="#xd31e4389">24</a> When Tsing-ta proposed this to me, I at once agreed to save five hundred fish. The
old doctor said he would go to the fishermen’s village, some three miles away, buy
the fish, and set them free for me, if I would but lend him a pony. He came back in
the evening, and reported that he had successfully accomplished this most important
mission, by which much merit would come to me.
</p>
<p>In spite of all these rites and observances, for some days my illness showed no signs
of improvement, and so at last, on May 22, Tsing-ta went once more to the Dorje Phagmo,
and, making her a present of five <i>tanka</i> and a <i>khatag</i>, asked her to find out by her divine knowledge if the old Amchi was the right man
to attend to me. She threw dice (<i>sho-mon</i>),<a class="noteRef" id="xd31e4402src" href="#xd31e4402">25</a> and then said that the two physicians could be depended on.
</p>
<p>Accordingly, I sent for the physicians, gave them each a present, and begged them
to prepare some new and energetic remedy for me. In the evening Jerung brought me
some pills, which smelt strongly of musk, and some powders, probably those known as
<i>gurkum chusum</i>.<a class="noteRef" id="xd31e4409src" href="#xd31e4409">26</a> After having taken some of each I felt somewhat better.
</p>
<p>By the following morning there was a marked improvement in <span class="pageNum" id="pb135">[<a href="#pb135">135</a>]</span>my condition, and I was able to sit propped up on my blankets. The news of the favourable
change was at once reported to the Dorje Phagmo, who advised Tsing-ta to have performed
the ceremony for propitiating Tamdrin, Dorje Phagmo, and Khyung-mo (the Garuda); especially
of the first-named. Tsing-ta made her a further present of seven <i>tanka</i> and a <i>khatag</i>, and she agreed to perform these ceremonies herself.
</p>
<p><i>May 24.</i>—Early this morning the old doctor visited me. “The danger is over,” he said; “the
fatal stage is passed; you can take a little food, some <i>tsamba</i>, a little soup and meat.” In truth, I felt so much better to-day that I took some
exercise, and the fresh, bracing air did me a world of good.
</p>
<p>The next day I was able to visit the shrines of Samding, on which tour my two companions
accompanied me, carrying a bowl of butter, a bundle of incense-sticks, and about fifty
<i>khatag</i>.
</p>
<p>We first went to visit the kind old physician and his assistant, and I was much struck
by the neat appearance of the floors of his rooms, made of pebbles very evenly laid
in mortar, and beautifully polished. In the doctor’s sitting-room the walls were frescoed
with Buddhist symbols, trees, and hideous figures of guardian deities. The furniture
comprised of four painted chests of drawers, half a dozen small low tables, some painted
bowls for <i>tsamba</i>, two little wooden altars covered with images of gods, and some rugs spread on the
top of large mattresses. On the walls hung some religious pictures covered with silk
curtains, and in a corner there were a sword and shield.
</p>
<p>On leaving the physician’s house I entered the courtyard of the monastery, which I
found more than 150 feet long, and 100 broad. There were buildings on three sides,
and broad ladders, each step covered with brass and iron plates, leading to the main
floor; the middle ladder is used by the Dorje Phagmo alone. On inquiring for her holiness,
we learnt that she was engaged in certain religious duties, and would see me later.
</p>
<p>In the meanwhile I visited various chapels and shrines. In the <i>gong-khang</i> (upper rooms) are lodged the most terrifying of the demons and genii; their appearance
is so awful that they are usually kept veiled. Almost all the images were dressed
in armour, and held various weapons in their hands. To each of the images Tsing-ta
presented a <i>khatag</i> and a stick of incense, and Pador poured a little butter in the brass or silver lamps
kept continually burning before them.
<span class="pageNum" id="pb136">[<a href="#pb136">136</a>]</span></p>
<p>It is due, by the way, to the Dorje Phagmo’s spiritual influence that the waters of
the inner lake or Dumo tso (“Demons’ Lake”), of the Yamdo tso, are held in bounds,
for otherwise they would overflow and inundate the whole of Tibet. ’Twas for this
that the Samding lamasery was originally built.
</p>
<div class="figure p136width" id="p136"><img src="images/p136.png" alt="NAM TOS-SRAS (VAISRAVANA), THE GUARDIAN KING OF THE NORTH." width="530" height="720"><p class="figureHead">NAM TOS-SRAS (VAISRAVANA), THE GUARDIAN KING OF THE NORTH.</p>
</div><p>
</p>
<p>In the largest room on the same floor are the mausolea of the former incarnations
of Dorje Phagmo. The first is made of silver gilt, and was built in honour of Je-tsun
Tinlas-tsomo,<a class="noteRef" id="xd31e4452src" href="#xd31e4452">27</a> the founder of the monastery. The whole surface of the monument is studded over with
large turquoises, coral beads, rubies, emeralds, and pearls. <span class="pageNum" id="pb137">[<a href="#pb137">137</a>]</span>In shape it resembles a <i>chorten</i>, six to seven feet square at the base. Inside of it, on a slab of stone, is an impress
of the foot of the illustrious deceased. The second monument is also of silver, and
in shape like the preceding, but I could not ascertain the name of the incarnation
in whose honour it had been erected. The third, also of silver, is that of Nag-wang
kun-bzang, the predecessor last but one of the present incarnation, and has around
it, placed there as great curios, some pieces of European chinaware and some toys.
The upper part of the monument is most tastefully decorated with gold and precious
stones. This work, I believe, has been done by Nepalese, though some persons said
it is of native workmanship.
</p>
<p>In another room, not open to the public, however, are the mortal remains of the former
incarnations of Dorje Phagmo. I was told that each incarnation of this goddess visits
this hall once in her life to make obeisance to the remains of her predecessors.
</p>
<p>After visiting all the shrines we returned to the Dorje Phagmo’s apartments, where
I was most kindly received. She occupied a raised seat, and I was given a place on
her left, while the ex-incarnate lama, of whom I have previously spoken, occupied
one a little behind her, but his seat was higher than mine. The ceremony of propitiating
Tamdrin (Hayagriva) was proceeding, and twelve lamas in full canonicals were acting
as assistants. A number of respectably dressed men and women who had come to be blessed
were also seated about on rugs.
</p>
<p>The service lasted about two hours. Every now and then the Dorje Phagmo used an aspergill,
with an end of peacock feathers and kusha grass,<a class="noteRef" id="xd31e4463src" href="#xd31e4463">28</a> to sprinkle saffron water taken from a “bowl of life,” most of it, much to my annoyance,
for I feared catching cold, falling on me, but it was a much envied token of her special
favour. I could not catch the words of the charms (<i>mantras</i>) she uttered, as she spoke very rapidly, so as to get through the services as quickly
as she could.
</p>
<p>At the termination of the service sugared <i>tsamba</i> balls, about the size of bullets, most of them painted red, were distributed among
those present. Before each person received any he prostrated himself before her holiness,
who then gave them to him.
</p>
<p>When all the spectators had left, the Dorje Phagmo told me that she took great interest
in my recovery on account of the Lhacham, who <span class="pageNum" id="pb138">[<a href="#pb138">138</a>]</span>was not only her friend, but her half-sister. I besought her to allow me to proceed
on my journey to Lhasa, as I was most desirous of reaching the sacred city by the
15th of the present moon (June 1), the birthday of the Buddha, and she graciously
gave me leave to start as soon as I was strong enough to bear the fatigue of travelling.
</p>
<p>On taking leave, she gave me three more sacred pills, and directed her valet (<i>gzim-dpon</i>) to show me through her residence, where there was great store of handsomely carved
and painted furniture, images of gold, silver, and copper neatly arranged on little
altars. There was also a library with about 3000 volumes of printed and manuscript
books. One work, in 118 volumes, was by Podong-chogleg namgyal, the founder of the
sect to which the Dorje Phagmo belongs.
</p>
<p>The present incarnation of the divine Dorje Phagmo is a lady of twenty-six, Nag-wang
rinchen kunzang wangmo by name. She wears her hair long; her face is agreeable, her
manners dignified, and somewhat resembling those of the Lhacham, though she is much
less prepossessing than she. It is required of her that she never take her rest lying
down; in the daytime she may recline on cushions or in a chair, but during the night
she sits in the position prescribed for meditation.<a class="noteRef" id="xd31e4484src" href="#xd31e4484">29</a>
</p>
<p>I learnt that the Dorje Phagmo, or the “Diamond Sow,” is an incarnation of Dolma (Tara),
the divine consort of Shenrezig. In days of old, before the time when the Buddha Gautama
appeared, there was a hideous monster called Matrankaru, who spread ruin and terror
over all the world. He was the chief of all the legions of demons, goblins, and other
evil spirits; even the devils (<i>raksha</i>) of Ceylon had to become his subjects. He subdued to his rule not only this world,
but the eight planets, the twenty-four constellations, the eight Nagas, and the gods.
By his miraculous power he could lift Mount Rirab (Sumeru) on the end of his thumb.
<span class="pageNum" id="pb139">[<a href="#pb139">139</a>]</span></p>
<p>Finally the Buddha and gods held council to compass about Matrankaru’s destruction,
and it was decided that Shenrezig should take the form of Tamdrin (“Horse-neck”),
and his consort, Dolma, that of Dorje Phagmo (“the Diamond Sow”). When the two had
assumed these forms they went to the summit of the Malaya mountains, and Tamdrin neighed
three times, to fill the demon with terror, and Dorje Phagmo grunted five times, to
strike terror into the heart of Matrankaru’s wife, and soon both were lying prostrate
at the feet of the two divinities. But their lives were spared them, and Matrankaru
became a devout follower of the Buddha, a defender of the faith (<i>chos gyong</i>), and was given the name of Mahakala.
</p>
<p>In 1716, when the Jungar invaders of Tibet came to Nangartse, their chief sent word
to Samding to the <span class="corr" id="xd31e4504" title="Source: Dorjo">Dorje</span> Phagmo to appear before him, that he might see if she really had, as reported, a
pig’s head. A mild answer was returned him; but, incensed at her refusing to obey
his summons, he tore down the walls of the monastery of Samding, and broke into the
sanctuary. He found it deserted, not a human being in it, only eighty pigs and as
many sows grunting in the congregation hall under the lead of a big sow, and he dared
not sack a place belonging to pigs.
</p>
<p>When the Jungars had given up all idea of sacking Samding, suddenly the pigs disappeared
to become venerable-looking lamas and nuns, with the saintly Dorje Phagmo at their
head. Filled with astonishment and veneration for the sacred character of the lady
abbess, the chief made immense presents to her lamasery.
</p>
<p><i>May 26.</i>—To-day we made our preparations for the journey to Lhasa, and as food of all kinds
was very scarce at Samding, the Dorje Phagmo was so kind as to supply us with all
the necessary provisions. The old doctor presented me with a basket of dried apricots
and some rice, and our landlord brought us some wild goose eggs.
</p>
<p><i>May 27.</i>—We left to-day for Lhasa. From a little hillock behind our lodgings I cast a last
glance towards the lake and the dark hills around it, behind which rose the snow-covered
mountains. My eyes fell on the Dumo tso, and on the place where the dead are thrown
into the lake, and I shuddered as I thought that this had come near being my fate.
Dead bodies throughout Tibet are cut up and fed to vultures and dogs, but on the shores
of Lake Yamdo the people throw their dead into the lake. It is generally believed
that a number of Lu (serpent demi-gods) live in Lake Yamdo, and <span class="pageNum" id="pb140">[<a href="#pb140">140</a>]</span>that they keep the keys of heaven. In a palace of crystal in the deep recesses of
the lake lives their king, and the people think that by throwing their dead into the
lake there is a chance for them of reaching heaven by serving the king of the Lu during
the period intervening between death and regeneration. <i>Bardo</i> this time is called.
</p>
<div class="figure p140width" id="p140"><img src="images/p140.jpg" alt="THE DISPOSAL OF THE DEAD (BY CUTTING THE CORPSE INTO PIECES)." width="720" height="515"><p class="figureHead">THE DISPOSAL OF THE DEAD (BY CUTTING THE CORPSE INTO PIECES).</p>
</div><p>
</p>
<p>Passing through cultivated fields, where the ponies sank up to their knees in mud,
we came to a broad steppe where wild goats and sheep and a few musk deer were grazing.
Dorje Phagmo is their special patron, and no wild animals may be killed in the Yamdo
district.
</p>
<p>At about 2 o’clock we reached Nangartse, and, passing by the town, proceeded northward
along the bank of the far-famed Yamdo (Palti) lake, also called Yum tso, or “turquoise
lake”—a name which the deep blue waters of the lake amply justify.
</p>
<p>Travelling along the lake-side by the villages of Hailo,<a class="noteRef" id="xd31e4525src" href="#xd31e4525">30</a> Dab-lung, and Dephu, where the fishermen’s hide boats (<i>kudru</i>) were drying <span class="pageNum" id="pb141">[<a href="#pb141">141</a>]</span>against the houses, and near which are a few fields where a little barley is raised,
we came to the Kal-zang zamba, where we rested a while and drank some tea. Though
this place is called “bridge” (<i>zamba</i>), it is in reality an embankment about 300 to 400 feet long dividing a narrow arm
of the lake into two parts.
</p>
<p>A little beyond the Kal-zang zamba, at a place where a string of coloured rags, inscribed
with prayers, stretched between two crags on either side the narrow path, Tsing-ta
made me dismount. He climbed on to a large rock, and scattered a few pinches of <i>tsamba</i>, and, striking a light, lit an incense-stick, which he fixed in a cleft in the rocks.
This place is called Sharui teng, and is the haunt of evil spirits; should any traveller
neglect to make these offerings, he would incur their anger.
</p>
<p>On reaching Palti djong,<a class="noteRef" id="xd31e4540src" href="#xd31e4540">31</a> we put up at a house where the Lhacham had stopped when on her way to Lhasa, and
were most hospitably received. We bought some milk, a few eggs, and some <i>chang</i> from the hostess, who supplied us also with water, firewood, and two earthen cooking-pots.
I was offered some fish, but I forbore buying any, as it would have been incompatible
with my character of a pious pilgrim, such indulgence being forbidden by the Dalai
lama. The Grand Lama, I must mention, having lately taken the vows of monkhood, had
issued an edict prohibiting his subjects killing or eating fish for the space of one
year.
</p>
<p>From ancient times the town of Palti has been a famous seat of the Nyingma sect, and
the lake was popularly known by its name. The name of the town as applied to the lake
by foreigners probably originated with the Catholic missionaries who visited Tibet
in the eighteenth century.
</p>
<p>When, in the eighteenth century, the Jungars invaded Tibet, their wrath was especially
turned against the lamaseries and monks of the Nyingma sect. There then lived in Palti
djong a learned and saintly lama, called Palti Shabdung, well versed in all the sacred
literature, and proficient in magic arts. Hearing that the invaders had crossed the
Nabso la and were marching on Palti, he, by his art, propitiated <span class="pageNum" id="pb142">[<a href="#pb142">142</a>]</span>the deities of the lake who caused the waters of the lake to appear to the Jungar
troops like a plain of verdure, so that they marched into the lake and were drowned,
to the number of several thousands. Another corps which had advanced by the Khamba
la, not finding the troops which had gone by the Nabso la, retraced their steps, and
so the town of Palti was saved.
</p>
<p><i>May 28.</i>—We left by daylight, and followed along the shore of the lake till we reached the
foot of the Khamba la. The ascent was comparatively easy; on the rocks by the wayside
were painted in many places images of Buddhas and Bodhisattvas. From Tamalung,<a class="noteRef" id="xd31e4559src" href="#xd31e4559">32</a> a small village halfway up the mountain, a trail led eastward along the cliffs overhanging
the lake, and the sinuosities of the shore could be followed with the eye to the remote
horizon.
</p>
<p>On the summit of the pass are two large cairns, to which each of my companions added
a stone; they also tied a rag to the brush sticking out above the heaps, and already
covered with such offerings. Then they made an offering of a little <i>tsamba</i> and some dust, instead of wine, to the mountain god, reciting a prayer the while,
which they brought to an end by shouting—
</p>
<div class="lgouter">
<p class="line">“<i>Lha sol-lo, Lha sol-lo!</i>
</p>
<p class="line"><i>Lha gyal lo, lha gyal lo!</i>
</p>
<p class="line"><i>Kei-kei—ho, hooo!</i>”</p>
</div>
<p class="first">From this point I enjoyed one of the grandest views I have ever had in Tibet—the valley
of the Tsang-po was before me, the great river flowing in a deep gorge at the foot
of forest-clad mountains. Here and there was to be seen a little hamlet, most of the
white-walled houses surrounded by a cluster of tall trees.
</p>
<p>By 3 o’clock we had reached the foot of the pass, the way down being over a tedious
zigzag for over five miles. Along the wayside grew brambles and wild roses, a few
evergreens and rhododendrons, and some flocks of sheep were grazing on the hillsides.
</p>
<p>Then we came to a sluggish stream, and shortly after reached the straggling village
of Khamba partshi,<a class="noteRef" id="xd31e4581src" href="#xd31e4581">33</a> with some forty wretched stone hovels. Passing through a patch of barley surrounded
by pollard willows, we reached the sandy banks of the Tsang-po, and followed along
it to Tongbu, the surrounding plain being known as Khamba chyang tang.
<span class="pageNum" id="pb143">[<a href="#pb143">143</a>]</span></p>
<p>Two women weeding their barley patch approached me as I rode by, and offered me a
bunch of the young sprouts, in the hope, as Tsing-ta explained, that I would give
them some money. This is a custom obtaining throughout Tibet, and is called <i>lubul</i>.
</p>
<p>Further on, near Toi-tsi, we saw women making bricks, and some donkeys and yaks were
carrying away those which had become sufficiently dry to be used. Two miles beyond
this point we came to the famous Palchen chuvori monastery and the chain bridge (<i>chag-zam</i>) over the Tsang-po. This bridge, built, tradition says, by Tang-tong gyal-po in the
fifteenth century, consists of two heavy cables attached at each end to huge logs,
around which have been built large <i>chorten</i>.<a class="noteRef" id="xd31e4595src" href="#xd31e4595">34</a>
</p>
<p>The bed of the river here is about 400 feet broad, but at this season of the year
it spreads out several hundred feet beyond the extremities of the bridge, and travellers
are taken across in boats.
</p>
<p>The monastery of Palchen chuvori was also built by Tang-tong gyal-po, who is likewise
credited with having constructed eight chain bridges over the Tsang-po, 108 temples,
and 108 <i>chorten</i> on the hills of Chung Rivoche, in Ulterior Tibet, and of Palchen chuvori, in Central
Tibet, or U. The Palchen chuvori monastery, where there are upwards of one hundred
monks, is supported by the toll collected at the ferry.
</p>
<p>We and our ponies crossed the river in a roughly made boat about 20 feet long, but
a number of skin coracles were also carrying travellers and freight from one side
to the other. It was sunset when we reached the village of Jim-khar, belonging to
the Namgyal Ta-tsan, the great monastic establishment of Potala at Lhasa. Here we
obtained lodgings for the night in the sheepfold attached to the house of the headman,
or <i>gyan-po</i>. All the members of the <i>gyan-po’s</i> family were ill with small-pox, and he himself had but <span class="pageNum" id="pb144">[<a href="#pb144">144</a>]</span>recently recovered from it. It began to rain shortly after our arrival, and what with
the leaks in the roof and the noise made by nine ponies tied up near us, we passed
a miserable night, and were glad to resume our journey at the first streak of dawn.
After proceeding some distance we came in sight of the ruins of Chu-shul djong, on
a ledge of rocks about a mile from where the Tsang-po is joined by the Kyi chu, the
river of Lhasa. Some two hundred years ago Chu-shul was a place of importance, but
now it is but a village of about sixty houses, surrounded by wide fields, where barley,
rape, buckwheat, and wheat are grown.<a class="noteRef" id="xd31e4612src" href="#xd31e4612">35</a>
</p>
<p>Passing near the hamlets of Tsa-kang and Semu, the road in many places so boggy that
the ponies sank in the mire up to their knees, we came, after about four miles, to
the ruins of Tsal-pa-nang,<a class="noteRef" id="xd31e4619src" href="#xd31e4619">36</a> where we overtook some of the attendants of the Lhacham on their way to Lhasa. After
conversing with them for upwards of an hour, they rode on ahead, as they were desirous
of reaching Netang by sunset; and they advised us to put up in the Jya-khang (or Chinese
post station) of the same place, where we would find good accommodation.
</p>
<p>Beyond Tsal-pa-nang the road led over a sandy plain, while crossing which we scared
up several rabbits (hares?). Proceeding eastward for several miles, we came to the
large village of Jang hog, or “Lower Jang,” then to Jang toi, or “Upper Jang,”<a class="noteRef" id="xd31e4624src" href="#xd31e4624">37</a> where the beauty of the country so greatly charmed me, each cluster of houses surrounded
by groves of willows and poplars, and the fields a mass of flowers, that I called
a halt, and, spreading my rug under a willow tree, we made some tea, and my companions
indulged in a good long drink of <i>chang</i>.
</p>
<p>From Jang toi, following a narrow trail overhanging the Kyi chu, we came to Nam. Beyond
this little hamlet the path leads over a confused mass of rocks and boulders along
the river bank; it is called <i>gag lam</i>, or “narrow road,” and a false step would throw one amidst the quicksands on the
river’s bank, or into its eddying waters. I was not surprised to be told that the
two elephants sent to the Grand Lama by the Sikkim rajah had had great difficulty
in getting <span class="pageNum" id="pb145">[<a href="#pb145">145</a>]</span>by this place. After a tedious journey of about three miles through the sand and over
the rocks, we got sight of the famous village of Netang,<a class="noteRef" id="xd31e4635src" href="#xd31e4635">38</a> where the great saint and Buddhist reformer, Atisha, or Dipankara, died.
</p>
<p>An old woman led us to the Jya khang, where we were most hospitably received, and
though there were other travellers stopping in it, we were accommodated for the sum
of a <i>tanka</i> in a well-ventilated outer room, the inner ones being reserved for officials, particularly
Chinese. Netang has about forty or fifty houses, all built closely together, but many
are only miserable hovels.
</p>
<p><i>May 30.</i>—We were off at an early hour, as to-day we wanted to reach Lhasa. The hamlets of
Norbu-gang and Chumig-gang, through which we passed, had a number of fine substantial
houses belonging to civil officers (<i>Dung-khor</i>) of Lhasa, and around them were gardens and groves of trees. Leaving these places
behind, we travelled for some miles over a gravelly plain, the river some distance
on our right.
</p>
<p>When near a gigantic image of the Buddha, cut in low relief on the face of a rock,
Potala and Chagpori came in sight, their gilt domes shining in the sun’s rays. My
long-cherished wish was accomplished—Lhasa, the sacred city, was before me.
</p>
<p>Four miles over a fairly good road now brought us to the Ti chu zamba, a large and
handsome stone bridge about 120 paces long and eight broad, beneath which flowed a
rivulet coming from the hills to the north-west, where stands the monastery of Tsorpu,
founded by Karma Bagshi, one of the two celebrated lamas who resided at the Imperial
court of China in the time of the Emperor Kublai.
</p>
<p>The Ti chu zamba is in the lower part of the big village of Toilung, around which
are numerous hamlets, each amid a little grove of pollard willows. The adjacent plain,
watered as it is by the Kyi chu and the Ti (or Toilung) chu, is extraordinarily fertile.
The country around was everywhere cultivated, and the barley, wheat, and buckwheat
were in many places already a foot high.
</p>
<p>The road now became alive with travellers, mostly grain-dealers or argol-carriers,
on their way to the city with trains of yaks, ponies, mules, and donkeys with jingling
bells.
<span class="pageNum" id="pb146">[<a href="#pb146">146</a>]</span></p>
<p>We halted for breakfast in a small grove in front of the village of Shing donkar,
belonging to Sa-wang Ragasha, one of the senior Shape of Lhasa. We could hear from
where we sat the voices of lamas chanting prayers, and I learnt from an old woman
who brought my men some <i><span class="corr" id="xd31e4659" title="Source: ehang">chang</span></i>, that there were some eighteen Dabung lamas reading prayers for the recovery from
small-pox of the foreman (<i>shinyer</i>) of the farm.
</p>
<p>About a mile from Sing donkar we came to Donkar, which is considered as the first
stage for persons travelling officially from Lhasa.<a class="noteRef" id="xd31e4667src" href="#xd31e4667">39</a> Then we passed by Cheri, where is the city slaughter-house; and here, strange as
it may seem, the Kashmiris come to buy meat, for most of those living at Lhasa are
so lax in their observance of the Mohammedan laws about butchering that they will
eat yaks killed by Tibetans, even though they have been put to death by wounds of
arrows or knives in the stomach.
</p>
<p>We stopped at Daru at the foot of the hill covered by Debung and its park, and Pador
went to look up a friend whom he was desirous of attaching to my service. After an
hour’s delay he returned without having found him, and we pushed on, passing the far-famed
temple of Nachung chos kyong, where resides the oracle by whom the Government is guided
in all important affairs. The temple is a fine edifice of dark red colour, built after
the Chinese style, and has a gilt spire surmounting it. At this point the road nears
the river, and the whole city stood displayed before us at the end of an avenue of
gnarled trees, the rays of the setting sun falling on its gilded domes. It was a superb
sight, the like of which I have never seen. On our left was Potala with its lofty
buildings and gilt roofs; before us, surrounded by a green meadow (<i>maidan</i>), lay the town with its tower-like, whitewashed houses and Chinese buildings with
roofs of blue glazed tiles. Long festoons of inscribed and painted rags hung from
one building to another, waving in the breeze.
</p>
<p>Beyond Daru the road lay for a while through a marsh (<i>dam-tso</i>) overgrown with rank grass; numerous ditches drained the water into the river, and
at the north-east end of the marsh we could distinguish <span class="pageNum" id="pb147">[<a href="#pb147">147</a>]</span>the famous monastery of Sera. Beyond a high sand embankment on our left was the park
and palace of Norbu linga, and the beautiful grove of Kemai tsal, in the midst of
which stands the palace of Lhalu, the father of the last Dalai lama.
</p>
<p>At 4 p.m. we passed Kunduling, the residence of the regent, and entered the city by
the western gateway, called the Pargo kaling chorten, and my heart leaped with exultation
as I now reached the goal of my journey—the far-famed city of Lhasa, the capital of
Tibet.
<span class="pageNum" id="pb148">[<a href="#pb148">148</a>]</span></p>
</div>
<div class="footnotes">
<hr class="fnsep">
<div class="footnote-body">
<div class="fndiv" id="xd31e4012">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4012src">1</a></span> See my ‘Diary of a Journey through Mongolia and Tibet,’ p. 256, where two such tea-churns
are shown.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4012src" title="Return to note 1 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4022">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4022src">2</a></span> I think our author was misinformed. Rampa (<i lang="la">Polygonum viviparum</i>, L.) does not grow as described here. Rampa seed is eaten, after being parched and
ground, mixed with <i>tsamba</i>. Choma (<i lang="la">Potentilla anserina</i>), also eaten all over Tibet wherever it occurs, is dug out of the ground; it is not
a grain, however, but a small root. I think Chandra Das must refer to <i>choma</i>, though it is a small tuber not over 1½ inches long.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4022src" title="Return to note 2 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4042">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4042src">3</a></span> Lama Serap gyatsho says there are three different kinds of Lobas, viz. Lo Karpo, Lo
Nagpo, and Lo Tawa, or Lo Khabta. The Lo Karpo means “white, and little civilized.”
The Lo Nagpo means “black, and little civilized.” The Lo Tawas, or stripped Lobas,
meaning “quite barbarous Lobas,” live on the lower part of the Tsangpo, on the east
bank. They are said to kill the mother of the bride in performing their marriage ceremony,
when they do not find any wild men, and eat her flesh. Report on Explorations, etc.,
p. 7. See also ibid., pp. 16, 17; and Pundit Nain Singh’s Journey, in <i>Jour. Roy. Geo. Soc.</i>, vol. xlvii. p. 120.&nbsp;<a class="fnarrow" href="#xd31e4042src" title="Return to note 3 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4056">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4056src">4</a></span> <i>Og khang</i> means “lower house,” as opposed to <i>Gong khang</i>, “upper house, or story.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4056src" title="Return to note 4 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4077">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4077src">5</a></span> <i>Torma</i> offerings are cones made of <i>tsamba</i>, butter, treacle, and sugar, and not unfrequently of cardboard, and sometimes painted
red, blue, or green. They are placed in front of the images of malignant gods as propitiatory
offerings. See Waddell, <i>op. cit.</i>, 297. On the word <i>nyihok</i>, see <i>supra</i>, p. 77.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4077src" title="Return to note 5 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4094">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4094src">6</a></span> One of these libation bowls is represented on p. 90 of ‘Land of the Lamas.’—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4094src" title="Return to note 6 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4102">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4102src">7</a></span> <i>Lha-sre</i> is the usual title of sons of very high officials. It means, literally, “son of a
god,” but may be conveniently translated by “prince.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4102src" title="Return to note 7 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4118">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4118src">8</a></span> See note 1, p. 115.&nbsp;<a class="fnarrow" href="#xd31e4118src" title="Return to note 8 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4130">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4130src">9</a></span> The “presiding deity” was probably Dorje sempa or Vajrasattva. The Kala Chakra mysticism
and its standard work in the Tibetan Tanjur, called ‘Dus-gi khorlo,’ which I once
tried to read, have remained beyond my comprehension. Emil <span class="corr" id="xd31e4132" title="Source: Schlaginweit">Schlagintweit</span>, ‘Buddhism in Tibet,’ pp. 46–57, and p. 242 <i>et sqq.</i>, gives many details on the subject. See also Waddell, <i>op. cit.</i>, 15, 144, 397.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4130src" title="Return to note 9 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4149">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4149src">10</a></span> This official is referred to, p. 94.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4149src" title="Return to note 10 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4172">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4172src">11</a></span> Chandra Das’s experience recalls to my mind the prophecy made me in 1889 by an incarnate
lama in the Tsaidam. ‘Land of the Lamas,’ pp. 164, 165.&nbsp;<a class="fnarrow" href="#xd31e4172src" title="Return to note 11 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4201">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4201src">12</a></span> <i>Rong</i> usually means a fertile valley where cultivation is possible, or which is cultivated.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e4201src" title="Return to note 12 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4209">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4209src">13</a></span> Gab zi on the maps. It must be the same as A. K.’s Upsi village, where, he says, there
is a large Chinese stage-house.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4209src" title="Return to note 13 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4221">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4221src">14</a></span> Called Shetot on the map.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4221src" title="Return to note 14 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4226">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4226src">15</a></span> A.&nbsp;K. says that there is also at this village a large Chinese post station. These
post stations are called <i>tang</i> in Chinese; the building itself is a <i>kung kuan</i>. On the Dugpa sect, see Waddell, <i>op. cit.</i> He says it originated in the XIIth century.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4226src" title="Return to note 15 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4242">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4242src">16</a></span> Also known as Ralung la, according to A. K.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4242src" title="Return to note 16 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4245">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4245src">17</a></span> Jaeschke, Dict., <i>s.v.</i> <i>o-ma.</i>, says that this name designates the plain on which Lhasa stands. Georgi, <i>op. cit.</i>, p. 451, mentions between Gyantse and Nangartse, Lhomar and Lhamentung. The first
place I do not find on any maps at my disposal. The latter, however, corresponds with
the Langma of the maps. According to the maps, the Karo la is 16,600 feet high.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e4245src" title="Return to note 17 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4274">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4274src">18</a></span> On such religious services, see Waddell, <i>op. cit.</i>, 353, 494 <i>et sqq.</i>—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4274src" title="Return to note 18 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4295">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4295src">19</a></span> The name is written Bsam-lding, meaning, apparently, “fancy floating.” It was founded,
according to Chandra Das’s authorities, by Shon-nu drupa.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4295src" title="Return to note 19 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4306">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4306src">20</a></span> Tibetan, Mongol, and Chinese doctors ask their patients but few, if any, questions.
They are supposed to diagnose the disease by the general appearance of the patient
and by his pulse and the condition of his urine.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4306src" title="Return to note 20 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4311">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4311src">21</a></span> Khyab-gong and Khyab-gong rinpoche are titles given all the higher incarnate lamas.
The word means “protector.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4311src" title="Return to note 21 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4326">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4326src">22</a></span> Such pills are usually called <i>mani rilbu</i>. On the ceremonies performed in making them, I must refer the reader to my paper
on the subject in <i>Proceedings of the American Oriental Society</i>, October, 1888, p. xxii. On the subject of “general teas,” see Huc<span id="xd31e4332"></span>, <span class="corr" id="xd31e4334" title="Not in source">‘</span>Souvenirs,’ vol. ii. p. 122; ‘Land of the Lamas,’ p. 104; and Waddell, ‘Buddhism of
Tibet,’ p. 191.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4326src" title="Return to note 22 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4344">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4344src">23</a></span> <i>Sa-ga</i> is the name of the 15th lunar mansion (<i>gyu-kar</i>), and also of a month of the year. Dao is <i>Da-wa</i>, “a month.” On the new moon festivals, see Waddell, <i>op. cit.</i>, 501.&nbsp;<a class="fnarrow" href="#xd31e4344src" title="Return to note 23 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4389">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4389src">24</a></span> This custom prevails in China, where it is called <i>fang sheng</i>, “to let go living creatures.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4389src" title="Return to note 24 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4402">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4402src">25</a></span> See ‘Land of the Lamas,’ p. 164.&nbsp;<a class="fnarrow" href="#xd31e4402src" title="Return to note 25 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4409">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4409src">26</a></span> <i>Gurkum</i> is saffron. <i>Chusum</i> may be rhubarb.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4409src" title="Return to note 26 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4452">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4452src">27</a></span> Cf., however, note, p. 131, where he says that the founder of this lamasery was Shon-nu
drupa.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4452src" title="Return to note 27 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4463">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4463src">28</a></span> See ‘Land of the Lamas,’ p. 106. On Tamdrin, see Waddell, <i>op. cit.</i>, 62 and 364.&nbsp;<a class="fnarrow" href="#xd31e4463src" title="Return to note 28 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4484">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4484src">29</a></span> Georgi, ‘Alph. Tibet<span class="corr" id="xd31e4486" title="Not in source">.</span>,’ p. 451 says, “<span lang="la">In Australi eorum (montium) latere Monasterium, et Sedes est Magnæ Renatæ Lhamissæ
Turcepamò. Eam Indi quoque Nekpallenses, tanquam ipsissimam Deam Bavani venerantur
et colunt.</span>” Mr. Geo. Bogle visited her at Tashilhunpo in 1775: “The mother went with me into
the apartment of Durjay Paumo, who was attired in a gylong’s dress, her arms bare
from the shoulders, and sitting cross-legged upon a low cushion. She is also the daughter
of the lama’s brother, but by a different wife. She is about seven and twenty, with
small Chinese features, delicate, though not regular, fine eyes and teeth.… She wears
her hair—a privilege granted to no other vestal I have seen; it is combed back, without
any ornaments, and falls in tresses upon her shoulders.… I never visited her but this
time. Mr. Hamilton used to be there almost every day.” Markham, ‘Tibet,’ pp. 105,
108, 109.&nbsp;<a class="fnarrow" href="#xd31e4484src" title="Return to note 29 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4525">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4525src">30</a></span> Hailo must be the Hang of the maps.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4525src" title="Return to note 30 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4540">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4540src">31</a></span> Georgi, ‘Alph. Tibet.,’ p. 451, speaking of Lake Palti, says, “<span lang="la">Palti: Lacus, <i>alias</i> Jamdro aut Jang-so nuncupatus. Maximæ amplitudinis est, quam homo pedibus, uti indigene
tradunt, nonnisi octodecim dierum spatio circumire queat. Sic totus ambitus 300. circiter
milliariorum esset.</span>” A.&nbsp;K. calls the town Pete Jong, and on the maps it figures as Pe de Jong, or Piahte-Jong.
The Chinese call it Pai-ti, but I have been told by Tibetans that the name is Pé-di
(written Spe-di).—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4540src" title="Return to note 31 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4559">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4559src">32</a></span> The name is also written Sha-ma-lung and Demalung.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4559src" title="Return to note 32 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4581">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4581src">33</a></span> The Khamba barchi of the native explorers. It is also called Kampa lacha.—Khamba chyang
tang means “Plain north of Khamba.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4581src" title="Return to note 33 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4595">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4595src">34</a></span> A.&nbsp;K. thus describes this bridge: “The bridge is formed of two iron chains, one on
each side; from the chains thick ropes are suspended to the depth of four yards; by
these ropes planks, three feet long and one foot broad, are supported lengthwise,
so as only to admit of one person crossing at a time. The chains are stretched very
tight, and are fastened around huge blocks of wood buried beneath immense piles of
stone; the length of the bridge is about 100 paces.” ‘Report on the Explorations,’
p. 31. This is the usual style of Chinese suspension bridge common throughout Western
China and Tibet. This one was in all likelihood built by the Chinese in the eighteenth
century. I am not aware that the Tibetans ever build this style of bridge; theirs
are usually of wood and of the cantilever description. See my ‘Diary of a Journey,’
p. 304.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4595src" title="Return to note 34 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4612">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4612src">35</a></span> Chinese authors say that convicts used to be confined at this place. See <i>Jour. Roy. As. Soc.</i>, 1891, p. 78.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4612src" title="Return to note 35 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4619">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4619src">36</a></span> On the maps this place is called Tsha-bu-na.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4619src" title="Return to note 36 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4624">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4624src">37</a></span> Called Chiang-li by the Chinese.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4624src" title="Return to note 37 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4635">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4635src">38</a></span> The name is also written Nyer-tam. The Chinese call it Yeh-tang. Atisha came from
India to Tibet in <span class="asc">A.D.</span> 1083. His proper Indian name was Dipankara Srijnana.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4635src" title="Return to note 38 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4667">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4667src">39</a></span> What the Chinese call <i>chan</i>. They are ridiculously short on the high-road between Lhasa and China, and probably
elsewhere. This is so as to make the <i>ula</i> less oppressive, and I suspect it has something to do with the allowances of the
Chinese officers who have to travel over it, and which are regulated by stages, not
by miles travelled.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4667src" title="Return to note 39 in text.">↑</a></p>
</div>
</div>
</div>
</div>
<div id="ch6" class="div1 chapter"><span class="pageNum">[<a href="#xd31e294">Contents</a>]</span><div class="divHead">
<h2 class="label">CHAPTER VI.</h2>
<h2 class="main">RESIDENCE AT LHASA.</h2>
</div>
<div class="divBody">
<p class="first">Preceded by Pador carrying his long lance and by Tsing-ta driving the pack-pony, we
entered the city. The policemen (<i>korchagpa</i>)<a class="noteRef" id="xd31e4695src" href="#xd31e4695">1</a> marked us as new-comers, but none of them questioned us. My head drooped with fatigue,
my eyes were hidden by dark goggles, and the red pagri around my head made me look
like a Ladaki. Some people standing in front of a Chinese pastry shop said, as I passed,
“Look! there comes another sick man; small-pox has affected his eyes. The city is
full of them. What an awful time for Tibet!”
</p>
<p>After a few minutes’ ride we came to the Yu-tog zamba, a short stone bridge with a
gate, where a guard commanded by a lama is stationed, which examines all passers-by
to ascertain the object of their visit to the city. To the great delight of my companions,
who had been most anxious about my getting over the bridge, we passed by without a
question being asked us.
</p>
<p>Near the bridge I noticed the <i>doring</i>,<a class="noteRef" id="xd31e4707src" href="#xd31e4707">2</a> a monolith on which is an inscription in Tibetan and Chinese. Though a thousand years
old, the stone has been but little affected by the weather, and the characters can
be easily read. The monolith I took to be between eight and ten feet in height, and
it stands on a low pedestal.
</p>
<p>At the Yu-tog zamba the city proper begins. The street on both sides was lined with
native and Chinese shops; in front of each was a pyramidal structure, where juniper
spines and dried leaves obtained from Tsari are burnt as an offering to the gods.
<span class="pageNum" id="pb149">[<a href="#pb149">149</a>]</span></p>
<p>Coming to the street to the south of Kyil-khording,<a class="noteRef" id="xd31e4721src" href="#xd31e4721">3</a> we found on either side of it Nepalese shops several stories high, also Chinese ones,
where silk fabrics, porcelain, and various kinds of brick-tea were exposed for sale.
</p>
<div class="figure p149width" id="p149"><img src="images/p149.png" alt="PLAN OF LHASA" width="598" height="720"><p class="figureHead">PLAN <span class="asc">OF</span> LHASA</p>
<p class="first">Lat. 29° 39′ N Long. 91° 5′ 30″ E Height 11910 f<sup>t</sup>.
</p>
<p>Explanation.
</p>
<ul class="left xs">
<li class="numberedItem"><span class="itemNumber">1</span> <i>Chiakport</i></li>
<li class="numberedItem"><span class="itemNumber">2</span> <i>Balalugu</i></li>
<li class="numberedItem"><span class="itemNumber">3</span> <i>Chomo Ling</i></li>
<li class="numberedItem"><span class="itemNumber">4</span> <i>Sidi</i></li>
<li class="numberedItem"><span class="itemNumber">5</span> <i>Gian Bunmoche</i></li>
<li class="numberedItem"><span class="itemNumber">6</span> <i>Poti Khansa</i></li>
<li class="numberedItem"><span class="itemNumber">7</span> <i>Tumsikang</i></li>
<li class="numberedItem"><span class="itemNumber">8</span> <i>Karmashya</i></li>
<li class="numberedItem"><span class="itemNumber">9</span> <i>Bhandi Shia</i></li>
<li class="numberedItem"><span class="itemNumber">10</span> <i>Khasi Lhakhang</i></li>
<li class="numberedItem"><span class="itemNumber">11</span> <i>Tangia Ling</i></li>
<li class="numberedItem"><span class="itemNumber">12</span> <i>Jhio</i></li>
<li class="numberedItem"><span class="itemNumber">13</span> <i>Sandu Photang</i></li>
<li class="numberedItem"><span class="itemNumber">14</span> <i>During</i></li>
<li class="numberedItem"><span class="itemNumber">15</span> <i>Seta</i></li>
<li class="numberedItem"><span class="itemNumber">16</span> <i>Yutok</i></li>
<li class="numberedItem"><span class="itemNumber">17</span> <i>Raga Shia</i></li>
<li class="numberedItem"><span class="itemNumber">18</span> <i>Yutok Jampa</i></li>
<li class="numberedItem"><span class="itemNumber">19</span> <i>Giami Lhakhang</i></li>
<li class="numberedItem"><span class="itemNumber">20</span> <i>Amban’s House</i></li>
</ul><p>
</p>
<p><i>From a plan by A—K—, 1878–79, given in his report.</i>
</p>
<p class="xd31e4846">[<i>To face p. 149.</i></p>
</div><p>
</p>
<p>A lama guided us from this street to the Bangye-shag, a castle-like building three
stories high, the residence of Sawang Phala, the husband of my protectress, the Lhacham.
Leaving me at the postern gate, my two companions went in and presented the lady with
a <i>khatag</i>, and she directed them to take me to Paljor rabtan, a building belonging to the Tashi
lama, where all officers and monks from Tashilhunpo find lodgings when in Lhasa, and
where we would be given accommodations.
</p>
<p>The gateway of Paljor rabtan was about eight or nine feet high and five feet broad,
and from the lintels fluttered fringes about a foot and a half broad.<a class="noteRef" id="xd31e4856src" href="#xd31e4856">4</a> Two stout flag-poles 20 to 25 feet high, carrying inscribed banners, stood on either
side of it. Ascending a steep staircase, or rather a ladder, we came to a verandah,
opposite which was a pretty glazed house, the dwelling of the <i>khang-nyer</i> (or “house-keeper”), and were soon given by him a room to lodge in, and served with
tea and <i>chang</i> by an old woman. From the window of our room we could see the <i>damra</i>, or grove of poplars and willows in a marshy bit of land adjacent to the Tangye-ling
monastery, and further west shone the lofty gilt spires of Potala.
</p>
<p><i>May 31.</i>—The heavy shower which had fallen last evening cleared up the atmosphere, and the
gilt domes and spires glittering in the morning sun filled me with delight, and I
had difficulty in subduing my impatience to visit all the monuments now before me,
and of which I had dreamed of for so many years. At 7 o’clock Pador brought me a pot
of tea prepared in the house of the water-carrier; but, instead of butter, tallow
had been used in its preparation, and I <span class="pageNum" id="pb150">[<a href="#pb150">150</a>]</span>could not swallow it;<a class="noteRef" id="xd31e4887src" href="#xd31e4887">5</a> but we managed, after a while, to make some in our own room. Shortly after Tsing-ta
came in, bringing a pair of rugs, two cushions, and two little tables he had borrowed
at the Bangye-shag. He had also an invitation from the Lhacham to visit her in the
afternoon.
</p>
<p>Having shaved and donned my lama costume and goggles, we started for <span class="corr" id="xd31e4895" title="Source: Bangyeshag">Bangye-shag</span>, which was about a mile from our lodgings. Most of the shops we saw were kept by
Kashmiris, Nepalese, or Chinese; the Tibetan ones were few and poorly supplied.
</p>
<p><span class="corr" id="xd31e4900" title="Source: Bangyeshag">Bangye-shag</span> is a lofty, flat-roofed stone building with two large gateways. The ground floor
is used as storerooms and quarters for the <i>amlas</i> or retainers of the Phala estates. The beams, the cornices, as also the window-frames,
are painted red; a few of the windows have a little pane of glass in them, but most
of them are covered with paper. On reaching the second floor, the Lhacham’s maids
(<i>shetama</i>) greeted me most kindly, and insisted on my taking a cup or two of tea, after which
they led me to her ladyship’s room, where, taking off my hat, I presented her a visiting
scarf (<i>jadar</i>) and a piece of gold of about a <i>dzo</i> weight.<a class="noteRef" id="xd31e4911src" href="#xd31e4911">6</a> Making motion to one of her maids to present me a scarf, she kindly wished me welcome
(“<i>Chyag-peb nang chig, Pundib la</i>”), and bade me take a seat (“<i>Pundib la, shu dang shag, shu dang shag</i>”). After conversing with her a while about my recent illness, and telling her of
the kindness of the Dorje Phagmo, that merciful Lady of the Lake to whom I owe my
life, I took my leave and returned home.
</p>
<p><i>June 1.</i>—June 1 is the holiest day of the year, <i>saga dawa</i>,<a class="noteRef" id="xd31e4930src" href="#xd31e4930">7</a> the day of the Buddha’s <i><span class="corr" id="xd31e4934" title="Source: nirvãna">nirvāna</span></i>, and incense was burnt on every hilltop, in every shrine, chapel, lamasery, and house
in or near Lhasa. Men, women, and children hastened to the sacred shrine of Kyil-khording
(or Jo khang, as it is commonly called), to do <i>puja</i> to the Jo-vo (“Lord Buddha”) and obtain his blessing. All carried in their hands
bundles of incense-sticks, bowls of butter, and <i>khatag</i> of all sizes and qualities. Our fellow-lodgers went with the rest, calling at my
room on the way out, and in a short time we also joined the crowd.
<span class="pageNum" id="pb151">[<a href="#pb151">151</a>]</span></p>
<p>A broad street runs in front of the Jo khang, and the road which comes from the Pargo
kaling gate terminates on its western face, and here grows a tall poplar said to have
sprung from the hair of the Buddha. Beside this is the ancient stone tablet erected
by the Tibetans in the ninth century to commemorate their victory over the Chinese,
and which gives the text of the treaty then concluded between the Emperor of China
and King Ralpachan.<a class="noteRef" id="xd31e4945src" href="#xd31e4945">8</a>
</p>
<div class="figure p151width" id="p151"><img src="images/p151.jpg" alt="PLAN OF THE CITY OF LHASA." width="720" height="528"><p class="figureHead">PLAN OF THE CITY OF LHASA.</p>
<p class="first xd31e4846">[<i>To face p. 151.</i></p>
</div><p>
</p>
<p>The magnificent temple engrossed, however, all my attention. In front of it is a tall
flag-pole, at the base of which hang two yak-tails, some inscriptions, and a number
of <span class="corr" id="xd31e4961" title="Source: yaks">yak-</span> and sheep-horns. In the propylon of the chief temple (<i>Tsang khang</i>), the heavy wooden pillars of which are three to four feet in circumference, and
about twelve feet high, upwards of a hundred monks were making prostrations before
the image of the Lord (<i>Jo-vo</i>) on a throne facing the west. This famous image of the Buddha, known as Jo-vo rinpoche,
is said to have been made in Magadha during the lifetime of the great teacher.<a class="noteRef" id="xd31e4968src" href="#xd31e4968">9</a> Visvakarma is supposed to have made it, under the guidance of the god Indra, of an
alloy of the five precious substances, gold, silver, zinc, iron, and copper, and the
“five precious celestial substances,” probably diamonds, rubies, lapis-lazuli, emeralds,
and <i>indranila</i>.
</p>
<p>The legend goes on to say that the image was in the first place sent from India to
the capital of China in return for the assistance the Emperor had given the King of
Magadha against the Yavanas from the west. When the Princess Konjo, daughter of the
Emperor Tai-tsung, was given in marriage to the King of Tibet, she brought the image
to Lhasa as a portion of her dowry.
<span class="pageNum" id="pb152">[<a href="#pb152">152</a>]</span></p>
<p>The image is life-size and exquisitely modelled, and represents a handsome young prince.
The crown on its head is said to be the gift of Tsong-khapa, the great reformer. The
Kunyer said that the image represented the Buddha when at the age of twelve; hence
the princely apparel in which he is clothed and the dissimilarity of the image to
those seen elsewhere.<a class="noteRef" id="xd31e4992src" href="#xd31e4992">10</a> On the four sides of it were gilt pillars with dragons twined around them, supporting
a canopy. On one side of the image of the Buddha is that of Maitreya, and on the other
that of Dipankara Buddha.<a class="noteRef" id="xd31e4995src" href="#xd31e4995">11</a> Behind this, again, is the image of the Buddha Gang-chan wogyal, and to the right
and left of the latter those of the twelve chief disciples of the Buddha.
</p>
<p>We were also shown the image of the great reformer, Tsong-khapa, near which is the
famous rock, called <i>Amolonkha</i>, discovered by Tsong-khapa.<a class="noteRef" id="xd31e5006src" href="#xd31e5006">12</a> On this rock is placed the bell with a gem in the handle, supposed to have been used
by Maudgalyayana, the chief disciple of the Buddha.
</p>
<p>After the image of the Buddha, the most celebrated statue in this temple is that of
Avalokiteswara with the eleven faces (Shen-re-zig chu-chig dzal). It is said that
once King Srong-btsan gambo heard a voice saying that if he made a full-sized image
of Shenrezig, all his wishes would be granted him; so he constructed this one, in
the composition of which there entered a branch of the sacred Bo tree, some soil of
an island in the great ocean, some sand from the River Nairanjana,<a class="noteRef" id="xd31e5011src" href="#xd31e5011">13</a> some <i>gosirsha</i> sandalwood, some soil from the eight sacred places of India, and many other rare
and valuable substances. All these were first powdered, then, having been moistened
with the milk of a red cow and a goat, made into a paste and moulded into a statue.
To give it additional sanctity, the king had a sandalwood image of the god brought
from Ceylon put inside of it.
</p>
<p>This statue is also known as the “five self-created” (<i>nya rang chyung</i>); for the Nepalese sculptor who made it said that it had sprung into shape rather
than had been moulded by him, and it is <span class="pageNum" id="pb153">[<a href="#pb153">153</a>]</span>further said that the souls of King Srong-btsan gambo and his consorts were absorbed
in it. It occupies the northern chapel in the temple, and is surrounded by the images
of a number of gods and goddesses.
</p>
<p>In the outer courtyard of the temple is a row of statues, among which is that of King
Srong-btsan gambo and various saints and Pundits. On the porch of the Tsang-khang
are images of the Buddhas of the past, present, and future. Innumerable other highly
interesting images and votive offerings were shown us, among which I will mention
a hundred and eight lamps made out of stone under Tsong-khapa’s directions.
</p>
<p>Among the other objects of interest shown us was a stone slab (<i>Padma pung-pa</i>) which King Srong-btsan gambo and his wives were wont to use as a seat when taking
their baths, and a life-size statue of Tsong-khapa surrounded by images of gods, saints,
and worthies. In the room where these statues are seen, and which is closed by a wire
lattice, is also a famous image of the god Chyag-na dorje (Vajrapani). When the iconoclast
King Langdarma<a class="noteRef" id="xd31e5027src" href="#xd31e5027">14</a> began persecuting Buddhism, he ordered this image to be destroyed. A valet tied a
rope around its neck to drag it from the temple, but he suddenly became insane, and
died vomiting blood, and the image was left undisturbed.
</p>
<p>In the outer court, or <i>khyamra</i>,<a class="noteRef" id="xd31e5040src" href="#xd31e5040">15</a> is the image of the god Tovo Metsig-pa,<a class="noteRef" id="xd31e5049src" href="#xd31e5049">16</a> by whose power the invading armies of China were routed in the war which immediately
followed the death of King Srong-btsan gambo. Near it are statues of the king and
his two consorts, and some huge yak-horns, of which the following anecdote is told
to inquisitive pilgrims by the temple servants (<i>kunyer</i>). Ra-chung-pa, a disciple of the great saint Milarapa,<a class="noteRef" id="xd31e5058src" href="#xd31e5058">17</a> had been to India, and had <span class="pageNum" id="pb154">[<a href="#pb154">154</a>]</span>there studied under the most learned masters all the mysteries of the faith, and had
returned to Tibet filled with pride over his knowledge. Travelling to Lhasa with his
master, they reached the middle of the desert called Palmoi-paltang, when Milarapa,
who knew of the conceit of his disciple and wished to teach him a lesson, ordered
him to fetch him a pair of yak horns lying near by. But Ra-chung-pa said to himself,
“The master wants everything he sees. Sometimes he is as fretful as an old dog, at
others as full of childish fancies as an old man in his dotage. Of what possible use
can the horns be to him; he can neither use them for food, drink, nor clothing?” Then
he asked the sage what he proposed doing with them. “Though it is not possible to
say what may occur,” replied Milarapa, “they will certainly be of use some time or
other;” and he picked them up himself and carried them along.
</p>
<div class="figure p154width" id="p154"><img src="images/p154.jpg" alt="POTALA" width="720" height="648"><p class="figureHead">POTALA</p>
<p class="first">The residence of the Dalai Lama at LHASA
</p>
<p>W. &amp; A.&nbsp;K. Johnston, Limited, Edinburgh &amp; London
</p>
<p>Published by the Royal Geographical Society</p>
</div><p>
</p>
<p>After a while a violent hailstorm overtook the travellers, and there was not so much
as a rat-hole in which they could find shelter. Ra-chung-pa covered his head with
his gown, and sat on the ground till the storm had passed by. When he searched for
the lama, he could see him nowhere; but he heard a voice, and, looking about, lo!
there was Milarapa seated inside one of the horns. “If the son is the equal of the
father, then,” said the saint, “let him seat himself inside the other horn;” but it
was too small to even serve Ra-chung-pa for a hat. Then Milarapa came out of the horn,
and Ra-chung-pa carried them to Lhasa, and presented them to the Jo-vo.<a class="noteRef" id="xd31e5076src" href="#xd31e5076">18</a>
</p>
<p>After visiting all the ground floor we climbed up to the second and third stories,
where we were shown a number of other images, among which I noticed that of Paldan
lhamo. By the time we had seen all the images we had exhausted our supply of butter,
for Pador had put a little in every lamp lighted that day in the chapels. Those before
the image of the Jo-vo were of gold, and each must have held ten or twelve pounds
of butter.
</p>
<p>By the time we reached our lodgings I was completely worn out, and passed the rest
of the day in my rooms or on the housetop, the <span class="pageNum" id="pb155">[<a href="#pb155">155</a>]</span>view from which always charmed me, especially when the rays of the setting sun shone
brightly on the gilded domes of the temples and palaces.
</p>
<p>I was much troubled in my mind by hearing from Tsing-ta that small-pox was raging
in town, even the keeper of our house, his wife and children, were down with the disease,
and in every dwelling in the neighbourhood some one was ill with it.
</p>
<p>On the following morning (June 2), after an early breakfast, I went to visit the famous
shrine of Ramoche,<a class="noteRef" id="xd31e5087src" href="#xd31e5087">19</a> carrying, as on the previous day, a bundle of incense-sticks, some butter and <i>khatags</i>. We took a horribly muddy lane, where heaps of filth emitted a most offensive odour;
then, turning northward, we crossed the Potala road at the north-west corner of the
Tomse-gang, as the Kyil-khording square is commonly called, and passed by the lofty
Wangdu <i>chorten</i>, which was built to bring under the power (<i>wang</i>, “power;” <i>du</i>, “to subjugate”) of Tibet all the neighbouring nations. This spot is also called
Gya-bum gang, for it is said that once during the Ming dynasty of China 100,000 (<i>gya-bum</i>) Chinese troops camped (<i>gang</i>) on the plain to the north of this <i>chorten</i>. Other accounts explain this name by saying that in the war with China, after the
death of King Srong-btsan gambo, 100,000 Chinamen were killed in a battle near this
spot.<a class="noteRef" id="xd31e5105src" href="#xd31e5105">20</a>
</p>
<p>A few hundred paces beyond this place we reached the gate of Ramoche, the famous temple
erected by the illustrious Konjo,<a class="noteRef" id="xd31e5119src" href="#xd31e5119">21</a> daughter of the Emperor Tai-tsung, and wife of King Srong-btsan gambo. It is a flat-roofed
edifice three stories high, and has a wide portico. At the front of the building there
is to be seen a very ancient inscription in Chinese, giving probably the history of
the building of the temple. The image of Mikyod dorje (Vajra Akshobhya), brought here
by King Srong-btsan’s second wife, a Nepalese princess, is of undoubted antiquity,
even though the face of the statue is covered with gilding.
</p>
<p>In the northern lobby are heaps of relics—shields, spears, drums, arrows, swords,
and trumpets, and in a room to the left of the entrance, <span class="pageNum" id="pb156">[<a href="#pb156">156</a>]</span>and shut in by an iron lattice, are a few very holy images. With the exception of
a very small gilt dome built in Chinese style, I saw nothing strongly indicative of
that description of architecture, and, taking it all together, Ramoche fell far short
of the preconceived idea I had formed of it.<a class="noteRef" id="xd31e5126src" href="#xd31e5126">22</a>
</p>
<p>Lay monks, or Serkempa, usually perform the services held at Ramoche, and half a dozen
of them and a <i>kunyer</i> (sexton) live in the upper stories of the temple.
</p>
<p>As we left the temple we were met by a party of singing beggars, who followed us to
our house clamouring for <i>solra</i>, or alms; finally we sent them off with a <i>karma</i>, or the value of two annas. Had we given more we would have been persecuted by numerous
other parties of these pests.
</p>
<p><i>June 3.</i>—A lama of Khams, whom I had met at Tashilhunpo, came to see me to-day. He told me
that he was waiting for nine loads of silver from Tashilhunpo, on the arrival of which
he would leave for Western China, coming back to Lhasa next March or April. I had
heard at Tashilhunpo that he had a caravan of 700 mules, and carried on trade between
Darchendo<a class="noteRef" id="xd31e5158src" href="#xd31e5158">23</a> and Lhasa. This Pomda<a class="noteRef" id="xd31e5161src" href="#xd31e5161">24</a> lama was a man of gigantic stature, something over six feet, well proportioned, and
of great strength; he was well known to brigands, and none dared molest him. My further
acquaintance with him confirmed me in the opinion I had formed of the Khambas. Though
they are wild, they are devoted friends, and when once one becomes intimate with one
of them, he will be faithful to the end.
</p>
<p>I heard to-day the following story about the famous Regent Tsomoling and his social
reforms: Once there came to Lhasa a lama pilgrim from Tsoni, in Amdo,<a class="noteRef" id="xd31e5167src" href="#xd31e5167">25</a> and he was admitted into the Sera <span class="pageNum" id="pb157">[<a href="#pb157">157</a>]</span>convent, where he studied under a learned Mongol lama. After a few years the Amdo
lama’s tutor returned to his home, and on parting he left his pupil a couple of earthen
pots, a <i>khatag</i>, and a bag of barley, the most valuable things he possessed, as he told him. The
pupil, disappointed with these gifts, carried the pots to the market and sold them
for half a <i>tanka</i>, with which he bought butter that he put in the lamps burning before the great image
of the lord (Jo-vo), praying that if he ever became Regent of Tibet, he might be able
to reform the social customs of the country.
</p>
<p>In the course of time he rose to the dignity of a teacher in his convent; then he
became its abbot, or <i>khanpo</i>; and finally he rose to the rank of regent. One of the first acts of his administration
was to expel all public women from Lhasa, and to compel all women to cover their faces
with a coating of catechu, so as to hide their comeliness from the public view.<a class="noteRef" id="xd31e5180src" href="#xd31e5180">26</a> Women were also made to wear a bangle cut out of a conch-shell on their right wrist,
by which they could be held when arrested. From his time also dates the use by women
of aprons (<i>pang-den</i>) and of the present style of headdress, or <i>patug</i>. The old style of <i>patug</i> is now only worn by the wives (or Lhacham) of the Shape (ministers). He was the first
of the Tsomoling lamas, and his reincarnations still inhabit the lamasery of that
name behind Ramoche.
</p>
<p>On June 4 I again visited the Jo khang.<a class="noteRef" id="xd31e5191src" href="#xd31e5191">27</a> After paying reverence to the Jo-vo and circumambulating his sacred throne, the <i>kunyer</i> poured some holy water (<i>tu</i>) into my hand from a golden vessel. In a little <i>chorten</i> in one of the chapels on the south side of the temple is kept a statue of red bell-metal,
or <i>li-mar</i>, made, so says tradition, in the days of King Kriki, when men lived 20,000 years.
For many centuries it was kept by the kings of Nepal; but when a princess from that
country married King Srong-btsan gambo, she brought it to Tibet, and placed it in
this temple, where it is the object of constant worship.
</p>
<div class="figure p158width" id="p158"><img src="images/p158.jpg" alt="PALDAN LHAMO (SRIMATI-DEVI)." width="597" height="720"><p class="figureHead">PALDAN LHAMO (SRIMATI-DEVI).</p>
</div><p>
</p>
<p>But perhaps the most revered of all the images in the Jo khang, <span class="pageNum" id="pb158">[<a href="#pb158">158</a>]</span>exclusive of that of the Jo, is that of Paldan lhamo (Srimati devi). The terrifying
face of the goddess is kept veiled, but the <i>kunyer</i> uncovered it for us. This terrific goddess is regarded as the guardian of the Dalai
and Tashi lamas. The chestnut-coloured mule she rides, the offspring of a red ass
and a winged mare, was given her by the goddess of the sea. The saddle she sits on
is the skin of an ogre, and the bridle and crupper are vipers. Kya dorje gave her
dice with which to play for lives, and the ogres, or Srinpo, presented her a string
of skulls, which she holds in her left hand, and the goblins that haunt graveyards
gave her corpses, on which she feeds. In her right hand she holds a club given her
by the god Chyagna-dorje. ’Twas in such <span class="pageNum" id="pb159">[<a href="#pb159">159</a>]</span>fearful attire that she waged war against the foes of Buddhism, and became the greatest
of all its guardian deities.
</p>
<p>The chapel of Paldan lhamo is overrun by mice, so tame that they crawled up the <i>kunyer’s</i> body. They are supposed to have been lamas in former existences. On one of the walls
we saw a painting made with the blood of King Srong-btsan.
</p>
<p>As we were walking home I saw some men hawking books, and told them what works I would
buy if they could but procure them for me. They promised to bring them to me shortly.
</p>
<p>The excellent brick-tea (<i>du tang-nyipa</i>) which I had brought from Tashilhunpo was now exhausted, and I was reduced to drinking
a miserable quality known as <i>gya-pa</i>. <i>Du tang</i>, or first-quality tea, is more highly flavoured than the quality I liked, but it
was too strong for me.
</p>
<p>Tea was introduced into Tibet earlier than the tenth century, but it only became of
universal use from the time of the Sakya hierarchy and the Phagmodu kings.<a class="noteRef" id="xd31e5235src" href="#xd31e5235">28</a> During the early part of the Dalai lama’s rule the tea trade was a governmental monopoly,
and since the beginning of the present century, though nominally open to every one,
the trade is practically in the hands of the officials.
</p>
<p>Some notes on the mode of selection of incarnate lamas may not be out of place here.
It used to be customary when selecting incarnate lamas to either decide by throwing
dice or by some other trial of luck, or by taking the opinion of the College of Cardinals;
but that method not giving perfect satisfaction, it was decided that the candidates
should undergo certain examinations, which, together with the hints thrown out from
time to time by the defunct incarnation as to where and when his successor would be
found, helped in the determination of the lawful reincarnation.
</p>
<p>From the middle of the seventeenth century down to 1860, when the Dalai lama, Tinle-gyatso,
was chosen, the rightful reincarnation <span class="pageNum" id="pb160">[<a href="#pb160">160</a>]</span>of a defunct saint was found out by the use of the golden jar, or <i>ser-bum</i>.<a class="noteRef" id="xd31e5266src" href="#xd31e5266">29</a>
</p>
<div class="figure p160width" id="p160"><img src="images/p160.jpg" alt="CHO-KHANG" width="720" height="646"><p class="figureHead">CHO-KHANG</p>
<p class="first">The Grand Temple of Buddha <br>at <br>LHASA
</p>
<p>W. &amp; A.&nbsp;K. Johnston, Limited, Edinburgh &amp; London
</p>
<p>Published by the Royal Geographical Society</p>
</div><p>
</p>
<p>Three years after the death of an incarnate lama the names of the different children,
who it was claimed were his reincarnation, were taken down. These names, in the case
of the Dalai or Tashi lamas, were sent to the regent for examination, after which
the president of the conclave, in the presence of the Regent and the ministers, enclosed
in <i>tsamba</i> balls slips of paper, on each of which was written the name of a candidate. In other
<i>tsamba</i> balls were slips on which was written “yes” or “no,” as well as some blank slips.
All these were put together in a golden jar, which was placed on the altar of the
principal chapel of Lhasa, and for a week the gods were invoked. On the eighth day
the jar was twirled round a certain number of times, and the name which fell out three
times, together with a pellet in which was a slip inscribed “yes,” was declared the
true reincarnation. Those who were sent to bring the reincarnated saint to Lhasa or
Tashilhunpo submitted him to certain trials; as, for example, picking out from a number
of similar objects the rosary, the rings, cup, and mitre of the deceased lama.<a class="noteRef" id="xd31e5294src" href="#xd31e5294">30</a>
</p>
<p>In 1875, a year after the death of the Dalai lama Tinle-gyatso, the regent and the
College of Cardinals consulted the celebrated Nachung Chos-gyong oracle<a class="noteRef" id="xd31e5300src" href="#xd31e5300">31</a> about the Dalai’s reappearance, and the oracle declared that the reincarnation could
only be discovered by a monk of the purest morals. It required, again, the supernatural
powers of the oracle to find the future discoverer of the Grand Lama; he was the Shar-tse
Khanpo of Gadan, a lama of great saintliness and profound knowledge. The oracle further
stated that he should <span class="pageNum" id="pb161">[<a href="#pb161">161</a>]</span>go to Choskhor-gya, as the reincarnation was to be found somewhere near Kong-po.<a class="noteRef" id="xd31e5307src" href="#xd31e5307">32</a> The Khanpo went there accordingly, and sat in deep meditation for seven days, when,
on the night of the last day, he had a vision and heard a voice which directed him
to repair to the Mu-li-ding-ki tso (lake) of Choskhor. Awakening from his sleep, the
Khanpo went to the lake, where, on the crystal surface of the water, he saw the image
of the incarnate Grand Lama seated in his mother’s lap, and his father fondling him.
The house, its furniture, all was shown him. Suddenly the image disappeared, and he
set out at once for Kong-po. On the way he stopped in Tag-po at the house of a respectable
and wealthy family, and at once he recognized the child and all the images seen in
his dream. He promptly informed the Government at Lhasa, and the regent and the cardinals
came to Tag-po and took the child, then a year old, and its parents to the Rigyal
palace, near Lhasa. This child, now aged ten, is called Nag-wang lo-zang tubdan gya-tso
“the Lord of speech, the mighty ocean of wisdom.”<a class="noteRef" id="xd31e5310src" href="#xd31e5310">33</a>
</p>
<p>The reason why the golden jar was not used for finding this reincarnation was because
of the apprehension that the Dayan Khanpo’s spirit—he had but recently died, and had
been violently opposed to the Dalai lamas and their form of government—might be able
to cause a wrong name to be drawn from the jar.
</p>
<p><i>June 5.</i>—Early this morning I was invited to dine with the Lhacham at Bangye-shag. I was received
most graciously, and was led by the Lhacham to her drawing-room, a room about 16 feet
by 12, facing the south and on the third story of the building. There were in it two
Chinese chests of drawers, on top of which were a lot of porcelain cups; Chinese pictures—picnics
and dancing most of them represented—covered the greater part of the walls; the ceiling
was of Chinese satin, and thick rugs of Yarkand and Tibetan make covered the floor.
Well-polished little tables, wooden bowls for <i>tsamba</i>, and some satin-covered cushions completed the furniture of the room.
<span class="pageNum" id="pb162">[<a href="#pb162">162</a>]</span></p>
<p>After conversing for a while and drinking a few cups of tea, the Lhacham withdrew,
and one of her maids showed me the rooms in the mansion. The furniture was much the
same as that in the Lhacham’s room, only of inferior quality and ruder make. The walls
were painted green and blue, with here and there pictures of processions of gods and
demons, and the beams of the ceiling were carved and painted. The doors were very
roughly made and without panels; the windows were covered with paper, with a very
small pane of glass fitted in the middle of each. There were no chimneys in any of
the rooms, but earthenware stoves, or <i>jala</i>. In a few of the rooms flowers were growing in pots.
</p>
<p>Returning to the Lhacham’s room, dinner was served me at noon, and while I ate she
asked me many questions concerning the marriage laws of India and Europe. When I told
her that in India a husband had several wives, and that among the Phyling<a class="noteRef" id="xd31e5328src" href="#xd31e5328">34</a> a man had but one wife, she stared at me with undisguised astonishment. “One wife
with one husband!” she exclaimed. “Don’t you think we Tibetan women are better off?
The Indian wife has but a portion of her husband’s affections and property, but in
Tibet the housewife is the real lady of all the joint earnings and inheritance of
all the brothers sprung from the same mother, who are all of the same flesh and blood.
The brothers are but one, though their souls are several. In India a man marries well
several women who are strangers to each other.” “Am I to understand that your ladyship
would like to see several sisters marry one husband?” I asked. “That is not the point,”
replied the Lhacham. “What I contend is that Tibetan women are happier than Indian
ones, for they enjoy the privileges conceded in the latter country to the men.”<a class="noteRef" id="xd31e5336src" href="#xd31e5336">35</a>
</p>
<p><i>June 7.</i>—My two men had heard from Gadan Tipa, a soothsayer, that they would be stricken with
small-pox if they ventured to go to Samye, and they besought me to give up the idea;
but I declared emphatically my resolve to visit that famous lamasery, and also that
of <span class="corr" id="xd31e5343" title="Source: Gaden">Gadan</span>.
<span class="pageNum" id="pb163">[<a href="#pb163">163</a>]</span></p>
<p>On June 8 I again visited the Jo khang. The numerous wooden pillars supporting the
second story are among the most remarkable things in this temple. The largest of these
have capitals with sculptured foliage, and are called <i>ka-wa shing-lho chan</i>.<a class="noteRef" id="xd31e5351src" href="#xd31e5351">36</a> At their base are buried, it is said, great treasures of gold and silver. Other pillars,
with dragon-heads as capitals, have hidden under them charms against devils, for curing
diseases, and for keeping off and thwarting the evil designs of the enemies of Buddhism
and of the government of the church. Other pillars, again, called <i>seng go-chan</i>, “having lions’ heads as capitals,” have concealed under them many potent charms
(<i>yang-yig</i>)<a class="noteRef" id="xd31e5360src" href="#xd31e5360">37</a> to insure bounteous crops.
</p>
<p>Under the floor of the Lu-khang are many charms and precious things wrapped in snow-fox
or snake-skin. These, it is supposed, preserve the flocks and herds of Tibet. Beneath
the image of Dsambhala is hidden in an onyx box some <i>tag-sha</i>,<a class="noteRef" id="xd31e5369src" href="#xd31e5369">38</a> which preserves the precious stones, the wool, the grain, and the other riches of
the country.
</p>
<p>Among the other objects of special sanctity, I was shown in the passage for circumambulating
the temple a cavity in the rock where neither moss nor grass grow; it is said to keep
back the waters of the Kyi chu from invading the Jo khang.<a class="noteRef" id="xd31e5374src" href="#xd31e5374">39</a>
</p>
<p><i>June 9.</i>—I went out walking to-day in the direction of Ramoche. On the streets I met numerous
bands of <i>ragyabas</i>, or scavengers, wandering from place to place, clamouring for alms from every new-comer
or pilgrim they saw. If no attention is paid to them, they thrust their dirty hats
in the stranger’s face and lavish insults on him; and if he take offence, they reply,
“Why, my lord, this is not insolence; we are but saluting you!”
</p>
<p>These <i>ragyabas</i> of Lhasa form a guild. Persons convicted of any crime, or vagabonds, are usually
sent back to their native villages, there to work out their sentence; but when the
authorities cannot learn whence they come, they are handed over to the chief of the
<i>ragyabas</i>, who receives them into his guild. Besides begging, the <i>ragyabas</i> cut up the corpses which are brought to the two cemeteries <span class="pageNum" id="pb164">[<a href="#pb164">164</a>]</span>of Lhasa, near which they live, and feed them to vultures and dogs. A <i>ragyaba</i> may not show his wealth, however great it be; the walls of their houses must be made
with horns of sheep, goats, or yaks, the convex sides turned upwards.<a class="noteRef" id="xd31e5399src" href="#xd31e5399">40</a>
</p>
<p>At present the chief of the <i>ragyabas</i> is a man of about fifty years, called Abula; he wears a red serge gown and a yellow
turban. Cursed is the lot of the <i>ragyabas</i>, and twice cursed is Abula, if a day passes without a corpse being brought to the
cemetery; for people believe that if a day passes without a death it portends evil
to Lhasa.
</p>
<div class="figure p164width" id="p164"><img src="images/p164.jpg" alt="FUNERAL PROCESSION." width="720" height="507"><p class="figureHead">FUNERAL PROCESSION.</p>
</div><p>
</p>
<p>In connection with the erection of Ramoche, it is said that the princess who had it
built discovered that the spot on which the <span class="pageNum" id="pb165">[<a href="#pb165">165</a>]</span>temple was erected was in communication with hell, and that there was a crystal palace
inhabited by the Nagas deep in the earth underneath this place.<a class="noteRef" id="xd31e5422src" href="#xd31e5422">41</a>
</p>
<p>Among the most remarkable relics preserved in this temple, and which I had not had
time to examine on my first rather hurried visit, I now noticed one of Dolma<a class="noteRef" id="xd31e5434src" href="#xd31e5434">42</a> made of turquoise, and which is said to render oracles, one of Tse-pa-med<a class="noteRef" id="xd31e5442src" href="#xd31e5442">43</a> made of coral, and one of Rin-chen Khadoma<a class="noteRef" id="xd31e5445src" href="#xd31e5445">44</a> in amber, and a number of others of jade, conch-shells and <i>mumen</i>,<a class="noteRef" id="xd31e5454src" href="#xd31e5454">45</a> besides many jars and bowls of jade and gold.
</p>
<p>In the afternoon I called on the Lhacham, and was sorry to learn that her second son
had small-pox. I told her how disappointed I was at not having been able to get even
a glimpse of the Kyabgong, the “lord protector” of Tibet, the Dalai lama. “Alas!”
I added, “I have not acquired a sufficient moral merit in former existences to be
able to see Shenrezig in flesh and blood!”
</p>
<p>“Do not be cast down, Pundib la; though it is not an easy matter for even the Shape
and nobles of Tibet to see the Dalai lama, I will arrange an audience for you.”<a class="noteRef" id="xd31e5470src" href="#xd31e5470">46</a>
</p>
<p>Early the next day a gentleman (<i>ku-dag</i>), who was a Dungkhor of Potala, called on me, and said that the Kusho Lhacham of
Phala had arranged with the Donyer chenpo of Potala for an audience for me with the
Dalai lama, and that I must get ready as soon as possible.
</p>
<p>Swallowing breakfast as quickly as possible, I put on my best clothes, and had hardly
finished when the Dungkhor Chola Kusho, accompanied by a servant, arrived. Having
provided myself with <span class="pageNum" id="pb166">[<a href="#pb166">166</a>]</span>three bundles of incense-sticks and a roll of <i>khatag</i>, we mounted our ponies and sallied forth. As we crossed the doorway we saw a calf
sucking, and several women carrying water. My companions smiled, and Chola Kusho remarked
that I was a lucky man, as these were most auspicious signs.<a class="noteRef" id="xd31e5483src" href="#xd31e5483">47</a>
</p>
<p>Arriving at the eastern gateway of Potala, we dismounted and walked through a long
hall, on either side of which were rows of prayer-wheels, which every passer-by put
in motion. Then, ascending three long flights of stone steps, we left our ponies in
care of a bystander—for no one may ride further—and proceeded towards the palace under
the guidance of a young monk. We had to climb up five ladders before we reached the
ground floor of Phodang marpo,<a class="noteRef" id="xd31e5490src" href="#xd31e5490">48</a> or “the Red palace,” thus called from the exterior walls being of a dark red colour.
Then we had half a dozen more ladders to climb up, and we found ourselves at the top
of Potala (there are nine stories to this building), where we saw a number of monks
awaiting an audience. The view from here was beautiful beyond compare: the broad valley
of the Kyi chu, in the centre of which stands the great city surrounded by green groves;
the gilt spires of the Jo-khang and the other temples of Lhasa, and farther away the
great monasteries of Sera and Dabung, behind which rose the dark blue mountains.
</p>
<div class="figure p166width" id="p166"><img src="images/p166.jpg" alt="POTALA, THE PALACE OF THE GRAND LAMA." width="720" height="524"><p class="figureHead">POTALA, THE PALACE OF THE GRAND LAMA.</p>
<p class="first xd31e4846">[<i>To face p. 166.</i>
</p>
<p>(<i>From a photograph by a member of the Nepal Embassy to Peking<span class="corr" id="xd31e5509" title="Not in source">.</span></i>)</p>
</div><p>
</p>
<p>After a while three lamas appeared, and said that the Dalai lama would presently conduct
a memorial service for the benefit of the late Meru Ta lama (great lama of Meru gomba),
and that we were allowed to be present at it. Walking very softly, we came to the
middle of the reception hall, the roof of which is supported by three rows of pillars,
four in each row, and where light is admitted by a skylight. The furniture was that
generally seen in lamaseries, but the hangings were of the richest brocades and cloths
of gold; the church utensils were of gold, and the frescoing on the walls of exquisite
fineness. Behind the throne were beautiful tapestries and satin hangings forming a
great <i>gyal-tsan</i>, or canopy. The floor was <span class="pageNum" id="pb167">[<a href="#pb167">167</a>]</span>beautifully smooth and glossy, but the doors and windows, which were painted red,
were of the rough description common throughout the country.
</p>
<p>A Donyer approached, who took our presentation <i>khatag</i>, but I held back, at the suggestion of Chola Kusho, the present I had for the Grand
Lama; and when I approached him I placed in his lap, much to the surprise of all present,
a piece of gold weighing a <i>tola</i>. We then took our seats on rugs, of which there were eight rows; ours were in the
third, and about ten feet from the Grand Lama’s throne, and a little to his left.
</p>
<p>The Grand Lama is a child of eight with a bright and fair complexion and rosy cheeks.<a class="noteRef" id="xd31e5526src" href="#xd31e5526">49</a> His eyes are large and penetrating, the shape of his face remarkably Aryan, though
somewhat marred by the obliquity of his eyes. The thinness of his person was probably
due to the fatigue of the Court ceremonies and to the religious duties and ascetic
observance of his estate. A yellow mitre covered his head, and its pendant lappets
hid his ears; a yellow mantle draped his person, and he sat cross-legged with joined
palms. The throne on which he sat was supported by carved lions, and covered with
silk scarfs. It was about four feet high, six feet long, and four feet broad. The
State officers moved about with becoming gravity: there was the Kuchar Khanpo, with
a bowl of holy water (<i>tu</i>), coloured yellow with saffron;<a class="noteRef" id="xd31e5533src" href="#xd31e5533">50</a> the Censor-carrier, with a golden censor with three chains; the Solpon chenpo, with
a golden teapot; and other household officials. Two gold lamps, made in the shape
of flower vases, burnt on either side of the throne.
</p>
<p>When all had been blessed and taken seats, the Solpon chenpo poured tea in his Holiness’s
golden cup, and four assistants served the people present.<a class="noteRef" id="xd31e5541src" href="#xd31e5541">51</a> Then grace was said, beginning with <i>Om, Ah, <span class="pageNum" id="pb168">[<a href="#pb168">168</a>]</span>Hum</i>, thrice repeated, and followed by, “Never losing sight even for a moment of the Three
Holies, making reverence ever to the Three Precious Ones. Let the blessing of the
Three Konchog be upon us,” etc. Then we silently raised our cups and drank the tea,
which was most deliciously perfumed. In this manner we drank three cupfuls, and then
put our bowls back in the bosoms of our gowns.
</p>
<p>After this the Solpon chenpo put a golden dish full of rice before the Dalai lama,
and he touched it, and then it was divided among those present; then grace was again
said, and his Holiness, in a low, indistinct tone, chanted a hymn, which was repeated
by the assembled lamas in deep, grave tones. When this was over, a venerable man rose
from the first row of seats and made a short address, reciting the many acts of mercy
the Dalai lamas had vouchsafed Tibet, at the conclusion of which he presented to his
Holiness a number of valuable things; then he made three prostrations and withdrew,
followed by all of us.
</p>
<p>As I was leaving, one of the Donyer chenpo’s (or chamberlain) assistants gave me two
packets of blessed pills, and another tied a scrap of red silk round my neck—these
are the usual return presents the Grand Lama makes to pilgrims.
</p>
<p>As we were going out of the hall, we were met by Chola Kusho’s younger brother, a
monk in Namgyal Ta-tsan, the monastery of the palace, and in his and his brother’s
company I visited the palace, and learnt from them much relating to the history and
the traditions of the place.
</p>
<p>We first visited a chapel where is an image of Shenrezig with eleven heads and a thousand
arms, an eye in the palm of each of his hands. Near it is an image with four arms,
also many small gold <i>chorten</i> and objects in bronze. Next I was led to a hall where there is an old throne, opposite
which are images of King Srong-btsan, his two consorts, his minister Tonmi Sambhota,
General Gar, and Prince Gungri gung-btsan.<a class="noteRef" id="xd31e5569src" href="#xd31e5569">52</a> Leaving this room, we went to the <span class="pageNum" id="pb169">[<a href="#pb169">169</a>]</span>great hall where Nag-wang lob-zang, the fifth Dalai lama, used to hold his court.
Old paintings, supposed to be indestructible by fire, representing King Srong-btsan’s
family, Shenrezig, and the first Grand Lama, hung from the pillars, and several images,
among which one of sandalwood representing Gon-po,<a class="noteRef" id="xd31e5584src" href="#xd31e5584">53</a> may be seen here.
</p>
<p>We were then led to the hall where the Desi Sangye-gyatso used to hold his councils.<a class="noteRef" id="xd31e5591src" href="#xd31e5591">54</a> Here also is the tomb of the first Dalai lama. It is two-storied, and the dome is
covered with thin plates of gold. The Dalai’s remains are entombed with many precious
things, and the sepulchre is ornamented with various objects of the richest designs
and most costly materials brought hither by devotees. This tomb is called the Dsamling
gyan,<a class="noteRef" id="xd31e5604src" href="#xd31e5604">55</a> and is the prototype of the tombs we saw around it containing the remains of the
other incarnations of the Dalai lama; but these are all smaller than it.
</p>
<p>After visiting these halls we descended to the Namgyal Ta-tsan. The architecture of
the Phodang marpo embarrassed me greatly, the halls and rooms being piled up story
on story. The stonework was beautiful, but it is so poorly drained that in many places
the odours are stifling.
</p>
<p>Entering a small room, the cell of our guide, we were given seats and served with
tea and a collation. Shortly after we started home, having expressed in the warmest
terms our thanks to Chola Kusho and his brother for their kindness. We followed the
<i>ling-khor</i>, as the road which encircles Lhasa is called. On the way we passed a small grove
where is the elephant-shed, the solitary occupant of which—a present from the Rajah
of Sikkim—was standing in a barley patch near by. Further on we came to a place where
the corpses of the townspeople are fed to pigs, whose flesh, by the way, is said to
be delicious. Near here are numerous huts of Ragyabas.
</p>
<p>In the evening a drove of donkeys loaded with <i>tsamba</i> and butter arrived from Gyantse, and I was distressed to learn that my friend the
minister had small-pox. My men again began pestering me to return to Tsang, alleging
as a pretext that I might be of assistance <span class="pageNum" id="pb170">[<a href="#pb170">170</a>]</span>to the minister, and I finally prepared to go to him, especially as the donkey-men
said he had expressed a desire to have me near him.
</p>
<p>On June 11 I went to see the Lhacham, thanked her for having obtained for me an audience
of the Kyab-gong Rinpoche, and spoke to her about my intention of setting out for
Dongtse. She advised me to leave at once, as small-pox was raging at Lhasa; her two
sons now had it, and from her appearance I feared that she was about to fall ill of
the same disease.
</p>
<p>Returning to our lodgings, I despatched Tsing-ta to her to ask a loan of 200 <i>tankas</i>. The sum was brought me in the evening by her maid Apela, and the Lhacham also sent
me provisions for the journey and feed for the ponies.
<span class="pageNum" id="pb171">[<a href="#pb171">171</a>]</span></p>
</div>
<div class="footnotes">
<hr class="fnsep">
<div class="footnote-body">
<div class="fndiv" id="xd31e4695">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4695src">1</a></span> I have always heard policemen called <i>sa sung (srung) pa</i> by Tibetans. The word used by our author seems to be <i>khor che (byed) pa</i>, which would correspond to “patrol-men.” Huc says that Lhasa is about two leagues
in circumference, and A.&nbsp;K. that it is about six miles.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4695src" title="Return to note 1 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4707">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4707src">2</a></span> Doring (or <i>rdo ring</i>) means “ancient stone,” or “stone from long ago.” On the inscription here referred
to, see <i>Jour. Roy. As. Soc.</i> (new series), vol. xii. 486 <i>et sqq.</i>; and vol. xxiii. p. 264. Yu-tog zamba means “blue roofed bridge.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4707src" title="Return to note 2 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4721">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4721src">3</a></span> Better known by its popular name of Cho or Jo khang, or Lhasa Jo-wo khang. A.&nbsp;K. calls
it Jhio. He also mentions Azimabad (Patna) merchants as having shops in Lhasa.—‘Report
on the Explorations,’ p. 32. See also Waddell, <i>op. cit.</i>, 300 <i>et sqq.</i>&nbsp;<a class="fnarrow" href="#xd31e4721src" title="Return to note 3 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4856">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4856src">4</a></span> These “fringes” are cotton strips on which are printed charms (<i>mantras</i>). Usually the figure of a horse occupies the middle of the strip. They are called
<i>lung-ta</i>, or “wind-horse.” E. <span class="corr" id="xd31e4862" title="Source: Schlaginweit">Schlagintweit</span>, ‘Buddhism in Tibet,’ p. 253, and plate xi. The “inscribed banners” belong to the
same class of objects, and have also prayers or passages from the scriptures printed
on them. Georgi, ‘Alph. Tibet<span class="corr" id="xd31e4865" title="Not in source">.</span>,’ p. 509, refers to these “flag-poles” as being called <i>Tarpo che</i> (<i>tar-pai shing?</i>), “Arbor salutaris, depulsoria mali.” See also Waddell, <i>op. cit.</i>, 468 <i>et sqq.</i>&nbsp;<a class="fnarrow" href="#xd31e4856src" title="Return to note 4 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4887">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4887src">5</a></span> Mutton fat is a common substitute for butter in tea among the Tibetans, and is not
always used as a <i lang="fr">pis aller</i>, but in preference to butter.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4887src" title="Return to note 5 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4911">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4911src">6</a></span> A <i>dzo</i> is a tenth of an ounce (<i>sang</i>), or about two-thirds of a rupee in weight. In India its equivalent is a <i>tola</i>.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4911src" title="Return to note 6 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4930">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4930src">7</a></span> The Buddha’s death is said to have occurred on the 15th of the 4th month, which only
occasionally falls on June 1.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4930src" title="Return to note 7 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4945">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4945src">8</a></span> “Outside the gate (of the Jo khang) there is a stone pillar in a poor state of preservation:
it is the tablet containing the alliance of Tang Te-tsung with his nephew. On either
side of the pillar are old willows, whose aged trunks are bent and twisted like writhing
dragons. It is said that they date from the Tang period.” <i>Jour. Roy. As. Soc.</i> (new series), vol. xxiii. p. 264. This inscription bears date <span class="asc">A.D.</span> 783.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4945src" title="Return to note 8 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4968">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4968src">9</a></span> See I.&nbsp;J. Schmidt, ‘<span lang="de">Geschichte der Ost-Mongolen von Ssanang Ssetsen</span>,’ p. 35<span class="corr" id="xd31e4973" title="Source: ,">.</span> According to Tibetan historians, this same princess (or Kung chu, her name was Chin-Cheng),
the wife of King Srong-btsan gambo, introduced into Tibet, among other things, the
art of pottery, grist-mills, looms, etc. Emil <span class="corr" id="xd31e4976" title="Source: Schlaginweit">Schlagintweit</span>, ‘<span lang="de">Die Könige von Tibet</span>,’ p. 49. Chinese authors (see <i>Jour. Roy. As. Soc.</i>, vol. xxiii. p. 191) attribute to her influence the first use of winepresses, paper,
ink, the Chinese almanac, and the introduction of the silkworm. This princess was
not a daughter of the Emperor Tai-tsung, but a member of his family. She appears to
have travelled from China to Lhasa by the Hsi-ning road, which passes by the sources
of the Yellow River.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4968src" title="Return to note 9 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4992">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4992src">10</a></span> On the various celebrated images of the Buddha, see ‘Land of the Lamas,’ p. 105, note
2. Kunyer is the “keeper of images.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4992src" title="Return to note 10 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e4995">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e4995src">11</a></span> Maitreya (<i>Chyamba</i>, in Tibetan) is the Buddha to come in the last period of this cycle, and Dipankara
(<i>Mar-me dzad</i>) is the Buddha of the first period. The historical Buddha, or Sachya tubpa, is the
Buddha of the present era.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e4995src" title="Return to note 11 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5006">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5006src">12</a></span> Our author calls it “a fossil rock … discovered in a rock cavern in Tibet.” I can
offer no explanation of the nature of this relic.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5006src" title="Return to note 12 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5011">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5011src">13</a></span> A river of Magadha famous in early Buddhist history, and in which the Buddha is said
to have bathed after attaining omniscience.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5011src" title="Return to note 13 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5027">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5027src">14</a></span> This king reigned over Tibet at the end of the ninth century, <span class="asc">A.D.</span> He appears to have been a fervent follower of the Bonbo religion. He was murdered
in 900 by a lama who had disguised himself so as to be able to approach the king,
and went through clownish tricks and dances. The murder of the king is still fêted
by dances, in which the participants wear costumes resembling those of the murderer
of the iconoclast. See <i>supra</i>, p. 114.—(S.&nbsp;C. D.)&nbsp;<a class="fnarrow" href="#xd31e5027src" title="Return to note 14 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5040">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5040src">15</a></span> Presumably <i>Chyi</i> (<i>phyi</i>), “outside;” and <i>ra-wa</i>, “an enclosure.”&nbsp;<a class="fnarrow" href="#xd31e5040src" title="Return to note 15 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5049">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5049src">16</a></span> I suppose this name means “innumerable beings; legions of beings (<i>gro-vo</i>); a host in himself.” The title To-wo or, “Angry,” applies to a whole class of deities
of the Protector (or <i>Chos-gyong</i>) class.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5049src" title="Return to note 16 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5058">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5058src">17</a></span> A wandering lama and saint who lived in Southern Tibet in the eleventh century, and
who taught by parables and songs, some of which have considerable literary merit.
<span class="pageNum" id="pb154n">[<a href="#pb154n">154</a>]</span>The two principal works ascribed to him are an autobiography, or ‘Nam-tar,’ and a
collection of tracts called ‘Lu bum,’ or “the myriad songs.” They are still among
the most popular books in Tibet. See <i>Nineteenth Century</i>, Oct., 1899, pp. 613–632.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5058src" title="Return to note 17 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5076">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5076src">18</a></span> Though I have not a copy of Milarapa’s ‘Lu bum’ with me, I feel sure that this anecdote
is taken from it.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5076src" title="Return to note 18 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5087">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5087src">19</a></span> Ramoche means “a large enclosure”; it was probably the name of the locality on which
the famous temple was built, and not the original name of that structure.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5087src" title="Return to note 19 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5105">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5105src">20</a></span> A.&nbsp;K. (<i>op. cit.</i>, p. 33) mentions this <i>chorten</i> which he calls Giang <span class="sic">Bimmoche</span>, <span class="corr" id="xd31e5113" title="Source: ‘">“</span>erected in honour of a Tibetan hero who is said to have killed 100,000 of his enemies
(Chinese) on the spot.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5105src" title="Return to note 20 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5119">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5119src">21</a></span> The princess is said to have been buried in this temple.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5119src" title="Return to note 21 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5126">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5126src">22</a></span> Georgi, ‘Alph. Tibet<span class="corr" id="xd31e5128" title="Not in source">.</span>,’ p. 242, says, “<span lang="la">Magiæ Doctores <i>Nga Rambà</i> dicti, diabolicæ hujus sapientiæ mysteriis initiantur, Magica Laurea solemniter ornantur
in duobus <i>Lhassæ</i> Cœnobiis <i>Ramoie Chintopà</i> <span class="corr" id="xd31e5138" title="Source: and">&amp;</span> <i>Morù</i> Chinpà nuncupatis.… Oracula sunt tum publica tum domestica, quæ Populi, quæ Cives,
quæ sacri ac profani Magistratus adeant responsa capturi.</span>”&nbsp;<a class="fnarrow" href="#xd31e5126src" title="Return to note 22 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5158">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5158src">23</a></span> Or Ta-chien-lu, on the border of Sze-chuen.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5158src" title="Return to note 23 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5161">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5161src">24</a></span> Pomda appears to be Pungde, a little post-station two days’ ride from Chamdo, and
south-east of that town. It is called by the Chinese Pao-tun. See my ‘Diary of a Journey,’
p. 316.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5161src" title="Return to note 24 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5167">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5167src">25</a></span> Amdo is that portion of the western border-land of the Chinese province of Kansu and
Sze-chuen which is occupied by Tibetan tribes. This anecdote is also found in Ugyen-gyatso’s
relation of his exploration, ‘Report on Explorations from 1856 to 1886,’ p. 31.&nbsp;<a class="fnarrow" href="#xd31e5167src" title="Return to note 25 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5180">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5180src">26</a></span> Cf. Huc, ‘Souvenirs d’un voyage dans la Tartarie et le Thibet,’ vol. ii. p. 258; and
‘Land of the Lamas,’ p. 214.&nbsp;<a class="fnarrow" href="#xd31e5180src" title="Return to note 26 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5191">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5191src">27</a></span> Georgi, <i>op. cit.</i>, p. 406 <i>et sqq.</i>, describes very fully and accurately this famous temple, of which he also gives a
ground plan. He calls it the <i>Lahpranga Lhassensi</i>. This description agrees very closely with that of our author, and is highly interesting,
as the analogies between its style of architecture and that of Christian churches
are discussed.—(W. R.).&nbsp;<a class="fnarrow" href="#xd31e5191src" title="Return to note 27 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5235">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5235src">28</a></span> Phagpa was given the government of Tibet by the Emperor Kublai in <span class="asc">A.D.</span> 1260. The first of the Phagmodu kings was Nyakri btsan-po, who is said to have ascended
the throne of Tibet (then a little principality south of the Tsangpo, in the Yarlung
valley) <span class="asc">B.C.</span> 313. See I.&nbsp;J. Schmidt, <i>op. sup. cit.</i>, p. 23; and Emil <span class="corr" id="xd31e5245" title="Source: Schlaginweit">Schlagintweit</span>, ‘<span lang="de">Die Könige von Tibet</span>,’ pp. 39–41. From <span class="asc">B.C.</span> 313 to <span class="asc">A.D.</span> 1260 is such a long period of time, that we are hardly able to say that the date
of the introduction of tea into Tibet has been fixed. It is probable that the Tibetans
did not use tea before the eighth century, at the earliest, and its use only became
common in recent times. No mention, I believe, is made of tea in the works of Milarapa
(eleventh century), nor in any of the older books known to us in the Tibetan language.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e5235src" title="Return to note 28 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5266">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5266src">29</a></span> According to Chinese authors, the selection of incarnate lamas by the drawing of lots
from a golden vase dates from 1793. See <i>Jour. Roy. As. Soc.</i>, vol. xxiii.; ‘Land of the Lamas,’ p. 290; Waddell, <i>op. cit.</i>, 245 <i>et sqq.</i> and 279, note 2; also Huc, <i>op. cit.</i>, vol. ii. p. 348. François Bernier, in his ‘Voyages’ (1723), vol. ii. p. 310, gives
some interesting details about the reincarnation of the Grand Lama, as told him by
an attaché to a mission from the King of Little Tibet to Aureng-Zeb.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5266src" title="Return to note 29 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5294">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5294src">30</a></span> Among the strange events which occur on the birth of a reincarnation of the Tale lama
may be mentioned “the blossoming, in the immediate vicinity of the birthplace, of
fruit-trees some months before their usual season; the casting of two or more young
by animals which as a rule do not cast so many at a birth; and the sudden recovery
from fatal illnesses of persons coming in contact with the newborn child.” See ‘Report
on Explorations,’ made by A. K., p. 32.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5294src" title="Return to note 30 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5300">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5300src">31</a></span> See Waddell, <i>op. cit.</i>, p. 478. He calls him “the Necromancer-in-Ordinary to the Government.” He was first
brought to Tibet by Padma-sambhava, the founder of Lamaism in the middle of the eighth
century.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5300src" title="Return to note 31 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5307">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5307src">32</a></span> A small and fertile district a little to the east of Lhasa. The chief town in this
district is usually called Kong-po gyamda. Explorer K.&nbsp;P. visited it in 1883 (?).
He says that “there are about twenty Nepalese shops and fifteen shops of Tibetans
at this place.” See ‘Report of Explorations in Butan and Tibet,’ p. 15.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5307src" title="Return to note 32 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5310">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5310src">33</a></span> Cf. Ugyen-gyatso’s account of this discovery in ‘Report on the Explorations,’ p. 31.
The place of his birth was “Paruchude, near Nam Jong, in Takpo,” according to the
explorer K. P., <i>op. sup. cit.</i>, p. 8.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5310src" title="Return to note 33 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5328">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5328src">34</a></span> <i>I.e.</i> “foreigners;” literally, “outside-country.” The word has no connection, as was once
supposed, with <i>Feranghi</i> or <i>Franks</i>.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5328src" title="Return to note 34 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5336">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5336src">35</a></span> Our author tells us further on (p. 216) of a woman married to two men not related.
Elsewhere he makes mention of a lamasery in which monks and nuns cohabit, and bring
up their children in their profession. Polygamy also obtains among the wealthier Tibetans,
who have probably adopted it from the Chinese, and monogamy has a few votaries. See
‘Land of the Lamas,’ p. 211 <i>et sqq.</i>&nbsp;<a class="fnarrow" href="#xd31e5336src" title="Return to note 35 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5351">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5351src">36</a></span> Meaning, literally, “pillars of southern wood.” The “southern wood” is probably the
same as the <i>nan mu</i> or teak of the Chinese.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5351src" title="Return to note 36 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5360">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5360src">37</a></span> The term <i>yang-yig</i> usually means “musical score,” the lamas using sometimes a descriptive score to teach
chanting.—(W. R.) Lu kang means “Snakehouse.”&nbsp;<a class="fnarrow" href="#xd31e5360src" title="Return to note 37 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5369">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5369src">38</a></span> A medicinal plant.—(S.&nbsp;C. D.)&nbsp;<a class="fnarrow" href="#xd31e5369src" title="Return to note 38 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5374">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5374src">39</a></span> See <i>Jour. Roy. Asiat. Soc.</i>, xxiii. p. 70, and Huc, <i>op. cit.</i>, ii. p. 194.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5374src" title="Return to note 39 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5399">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5399src">40</a></span> “In the faubourgs there is a quarter where the houses are built entirely with horns
of oxen and sheep. These curious buildings are extremely solid, and present a rather
pleasing aspect. The ox-horns being smooth and whitish, and the sheep-horns, on the
contrary, black and rough, these strange building materials lend themselves marvellously
well to endless combinations, and form on the walls designs of infinite variety; the
spaces between the horns are filled with mortar. These houses are the only ones which
are not whitewashed<span class="corr" id="xd31e5401" title="Source: ,">.</span>” Huc, ‘<span lang="fr">Souvenirs d’un voyage</span>,’ vol. ii. p. 254.&nbsp;<a class="fnarrow" href="#xd31e5399src" title="Return to note 40 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5422">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5422src">41</a></span> The Kung-chu came to Tibet <span class="asc">A.D.</span> 639 (see I.&nbsp;J. Schmidt, <i>op. cit.</i>, p. 341). He there says (translating from the <i>Bodhimur</i>) that when the princess reached the spot where the Ramoche temple now stands, the
cart on which was the image of the Buddha (Jo-vo) stopped of itself, and could not
be made to move forward.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5422src" title="Return to note 41 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5434">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5434src">42</a></span> Dolma, or Drolma (Sanskrit <i>Tara</i>). The two wives of King Srong-btsan gambo are worshipped under this name. The Chinese
princess is called Dol-kar, or “the white Dolma,” and the Nepalese princess Dol-jang,
or “the green Dolma.” The latter is prayed to by women for fecundity. On the worship
of Dolma, see Waddell, <i>op. cit.</i>, p. 435 <i>et sqq.</i>&nbsp;<a class="fnarrow" href="#xd31e5434src" title="Return to note 42 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5442">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5442src">43</a></span> The god of eternal life; in Sanskrit, Amitāyus.&nbsp;<a class="fnarrow" href="#xd31e5442src" title="Return to note 43 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5445">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5445src">44</a></span> The Ka-dro (<i>mkah-hgro</i>) are nymphs or fairies, all friendly to man. In Sanskrit they are called Dakini.
See Waddell, <i>op. cit.</i>, p. 366.&nbsp;<a class="fnarrow" href="#xd31e5445src" title="Return to note 44 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5454">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5454src">45</a></span> <i>Mumen</i>, “a precious stone of dark blue, but inferior to the azure stone, occasionally used
for rosaries.” Mention is also made of <i>mumen dmar-po</i> (“red <i>mumen</i>”). Jaeschke, ‘<abbr title="Tibetan-English Dictionary">Tib.-Engl. Dict.</abbr>,’ s.v. <i>mu-men</i>.&nbsp;<a class="fnarrow" href="#xd31e5454src" title="Return to note 45 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5470">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5470src">46</a></span> From what the author says a little later, it would appear that, on the contrary, the
Tale lama is very accessible. Manning called repeatedly on him in 1811, and Huc tells
us there was no difficulty about being admitted to his presence.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5470src" title="Return to note 46 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5483">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5483src">47</a></span> Cf. <i>Jour. Roy. Asiat. Soc.</i>, xxiii. p. 285.&nbsp;<a class="fnarrow" href="#xd31e5483src" title="Return to note 47 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5490">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5490src">48</a></span> The earliest name of Mount Potala was Marpo ri, “the red hill.” King Srong-btsan gambo
is said to have built a palace on its summit, and it was occupied by the kings of
Tibet down to the time of the fifth Tale lama, who built about the middle of the seventeenth
century the present palace. See Emil <span class="corr" id="xd31e5492" title="Source: Schlaginweit">Schlagintweit</span>, ‘<span lang="de">Die Könige von Tibet</span>,’ p. 49. Our author says the palace was built “by the fifth Dalai lama and his illustrious
Regent Desi Sangye-gyatso.” In connection with our author’s audience of the Grand
Lama, it is interesting to read Manning’s account, which agrees with it very closely.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e5490src" title="Return to note 48 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5526">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5526src">49</a></span> Manning says of the then Tale lama (Lozang lung-tog-gyatso by name), “The lama’s beautiful
and interesting face and manner engrossed almost all my attention. He was at that
time about seven years old; had the simple and unaffected manners of a well-educated
princely child. His face was, I thought, poetically and affectingly beautiful.… I
was extremely affected by this interview with the lama. I could have wept through
strangeness of sensation.” See Markham, <i>op, cit.</i>, pp. 265, 266. I am sorry I have not now access to Nain Singh’s report of his interview
with the Tale lama in 1866; but, if I remember rightly, it contains some interesting
details on his audience with the Dalai lama Trin-las-gyatso.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5526src" title="Return to note 49 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5533">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5533src">50</a></span> Water used for oblations in Tibet is usually coloured (or perfumed?) with saffron.
See Waddell, <i>op. cit.</i>, p. 298.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5533src" title="Return to note 50 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5541">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5541src">51</a></span> Manning says (<i>op. cit.</i>, p. 265), “The ceremony of presentation being over, Munshi and I sat down on two
cushions not far from the lama’s throne, and had <i>suchi</i> <span class="pageNum" id="pb168n">[<a href="#pb168n">168</a>]</span>brought us. It was most excellent, and I meant to have mended my draught and emptied
the cup, but it was whipped away suddenly, before I was aware of it.” <i>Suchi</i> is <i>sol (gsol) ja</i>, the polite term for “tea.” “Perfumed tea” is the Chinese <i>hsiang pien ch’a</i>.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5541src" title="Return to note 51 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5569">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5569src">52</a></span> Tonmi Sambhota introduced the alphabet of India into Tibet, and negotiated the king’s
marriages with his two famous consorts. Gar (<i>Mgar</i>) was an equally famous general of the same epoch, and Prince Gungri gung-tsan is,
I think, Srong-btsan gambo’s grandson. See Emil <span class="corr" id="xd31e5573" title="Source: Schlaginweit">Schlagintweit</span>, ‘<span lang="de">Die Könige von Tibet</span>,’ p. 47 <i>et sqq.</i>—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5569src" title="Return to note 52 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5584">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5584src">53</a></span> There are seventy-five gods bearing this name. The gon-po (<i>mgon-po</i>) are the fiercest of the terrifying type of divinities.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5584src" title="Return to note 53 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5591">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5591src">54</a></span> On this famous Tibetan statesman (“<span lang="la"><i>Tisri</i> vir ingenii sagacissimi</span>,” as Georgi, <i>op. cit.</i>, p. 329, calls him), see Georgi’s notice, <i>loc. cit.</i>, and <i>Jour. Roy. Asiat. Soc.</i>, xxiii. p. 186.&nbsp;<a class="fnarrow" href="#xd31e5591src" title="Return to note 54 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5604">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5604src">55</a></span> Meaning “the ornament of the world.”&nbsp;<a class="fnarrow" href="#xd31e5604src" title="Return to note 55 in text.">↑</a></p>
</div>
</div>
</div>
</div>
<div id="ch7" class="div1 chapter"><span class="pageNum">[<a href="#xd31e304">Contents</a>]</span><div class="divHead">
<h2 class="label">CHAPTER VII.</h2>
<h2 class="main">GOVERNMENT OF LHASA—CUSTOMS, FESTIVALS, ETC.</h2>
</div>
<div class="divBody">
<p class="first">The Dalai lama’s<a class="noteRef" id="xd31e5630src" href="#xd31e5630">1</a> position resembles that held until lately by the Pope in the Christian world. He
is believed by the Northern Buddhists to be the Buddha’s Vice-regent incarnate on
earth, and the spiritual protector of Tibet. He is known as Tug-je chenpo Shenrezig,
or the Most merciful Avalokiteswara. He never dies, though at times, displeased with
the sinfulness of the world, he retires to the paradise of Gadan,<a class="noteRef" id="xd31e5633src" href="#xd31e5633">2</a> leaving his mortal body on earth. The ancient records of Tibet say that he has only
appeared on earth fourteen times in the eighteen centuries from the time of the Buddha’s
death to the beginning of the fifteenth century.
</p>
<p>In the year 1474 Gedun-gyatso was born, an embodiment of Gedun-dub, who was an incarnation
of Shenrezig, and the founder of the famous lamasery of Tashilhunpo.<a class="noteRef" id="xd31e5638src" href="#xd31e5638">3</a> Gedun-gyatso was elected head lama of Tashilhunpo in 1512, which office he resigned
to fill the same position in Dabung, the chief lamasery of Lhasa. He had built at
this latter place the Gadan phodang of Dabung, which since then has been famed as
the principal seat of Buddhist learning.<a class="noteRef" id="xd31e5647src" href="#xd31e5647">4</a> He was the first of the line of Dalai lamas.
<span class="pageNum" id="pb172">[<a href="#pb172">172</a>]</span></p>
<p>His successor was Sonam-gyatso. He was invited to Mongolia by the famous conqueror
Altan Khan, and on his arrival at the latter’s camp the Khan addressed him in Mongol
by the name of Dalai lama, the Tibetan word <i>gyatso</i>, “ocean” being the equivalent of <i>dalai</i> in Mongol. Altan, knowing that the lama’s predecessor had also the word <i>gyatso</i> in his name, took it for a family name; and this mistake has been the origin of the
name of Dalai lama since given to all the reincarnations of the Grand Lama.
</p>
<p>In 1642 Kushi Khan conquered Tibet, and made over the sovereignty of the central portion
of it to the fifth Dalai lama, Nagwang lozang-gyatso, and that of Tsang, or Ulterior
Tibet, to the Grand Lama of Tashilhunpo, though he continued himself to be the <i>de facto</i> sovereign, appointing Sonam chuphel as Desi, or Governor, of Central, and another
as administrator of Ulterior Tibet. The spiritual government remained, however, in
the Dalai lama’s hands, and he conferred on Kushi Khan the title of Tandjin chos-gyi
Gyalbo, “the most Catholic king.”
</p>
<p>In 1645 the Dalai lama erected the palace of Potala, Kushi Khan having his residence
in the Gadan khangsar palace in Lhasa itself. Engrossed with extending and consolidating
his newly acquired kingdom, he had, little by little, to transfer to the Dalai lama
and the Desi most of his authority over Tibet. In 1654 Kushi Khan died, and the Desi
Sonam chuphel followed him shortly to the grave. By this time so much of the temporal
authority had devolved on the Dalai lama, that, from the time of the death of Kushi
till his successor Dayan arrived in Lhasa in 1660—even though for a year (1658–1659)
there was no Desi—the country enjoyed peace and prosperity under his rule.
</p>
<p>During Dayan Khan’s reign, which only lasted eight years, a Mongol chief, Jaisang
Teba, was Desi of Tibet, and the Desi who succeeded him was appointed by the Dalai
lama himself.
</p>
<p>The successor of Dayan was Ratna-talai Khan, but by this time the management of State
affairs had entirely passed into the hands of the Grand Lama. In 1680 he appointed
Sangye-gyatso Desi, and conferred on him such authority that, under the title of Governor-Treasurer
(<i>Sa-kyong-wai chyag-dso</i>), he was in reality King of Tibet. He remodelled the Government, and introduced many
useful reforms in every branch of the public service.
</p>
<p>The Desi is commonly called “regent” (<i>gyal-tsab</i>), or “king” <span class="pageNum" id="pb173">[<a href="#pb173">173</a>]</span>(<i>gyalbo</i>).<a class="noteRef" id="xd31e5681src" href="#xd31e5681">5</a> The office is now elective, but no layman may hold it; it is filled by a lama from
one of the four great <i>lings</i>, Tangye ling, Kundu ling, Tse-chog ling, and Tsomo ling; though there have been cases,
as, for instance, that of the Desi Shata (or Shadra), where lamas from other places
have been selected.<a class="noteRef" id="xd31e5693src" href="#xd31e5693">6</a>
</p>
<p>The council of ministers (<i>Kalon</i>) and the Prime Minister (<i>Chyi-kyab khanpo</i><a class="noteRef" id="xd31e5704src" href="#xd31e5704">7</a>) select the regent, and their choice is confirmed by the oracles of Nachung chos-gyong
and Lhamo sung chyong-ma; and, lastly, the nomination is ratified by the Emperor of
China.
</p>
<p>When the Dalai lama reaches his majority, fixed at eighteen years, the regent, in
the presence of the Kalon, the chiefs and nobles, presents him with the seals of office
of both spiritual and temporal affairs. Since the beginning of the present century
no Dalai lama has reached majority, and the regency has been without interruption.<a class="noteRef" id="xd31e5710src" href="#xd31e5710">8</a>
</p>
<p>The regent is assisted by a Chasag, whose appointment is also subject to confirmation
by the Emperor of China. He wields great power, and sometimes exercises the functions
of the regent himself. No petitions on any official business can reach the regent
without passing through his hands. He is entrusted with the great seal, and when a
paper has been prepared by the chief secretary, or Kadung, the Chasag affixes the
seal to it. The word <i>Chasag</i> means “a strainer for tea,” the dignitary so designated being the test and model
of merit.<a class="noteRef" id="xd31e5719src" href="#xd31e5719">9</a>
<span class="pageNum" id="pb174">[<a href="#pb174">174</a>]</span></p>
<p>The council of ministers, or <i>Kalon shag lengya</i>, is composed of four laymen and one monk, all of them appointed for life. Formerly
there were only four Kalon, but of late the preponderating influence of the clergy
has forced the Grand Lama to put in the council one of its members, and he takes the
first seat in the council hall, or <i>kashag</i>, the Kalon kripa coming next to him. The council sits daily from nine to two, and
transacts the political, judicial, and administrative work of the Government. It hears
appeals from the Djongpon, or from the Court of the Timpon of Lhasa, known as “the
black court” (<i>Nagtsa-shar</i>).<a class="noteRef" id="xd31e5739src" href="#xd31e5739">10</a> The ministers sit cross-legged on thick cushions placed on raised seats, with a bowl
of tea on a little table in front of each of them, which is kept full by the Court
Solpon. The secretaries and clerks occupy adjoining rooms. The ministers and all the
officers of their court are provided with dinner at the expense of the State.
</p>
<p>Estates (or <i>Lonshi</i>) are set apart for the maintenance of the ministers, who receive no other salary.
They are not allowed the privilege of being carried in sedan chairs (<i>pheb-chyam</i>), the Amban, the Dalai, the Panchen lamas, and on certain occasions the regent, being
alone permitted to use this conveyance. The Kalon dress in yellow tunics, and wear
Mongol hats with a coral button on top.<a class="noteRef" id="xd31e5750src" href="#xd31e5750">11</a>
</p>
<p>When the office of a Kalon becomes vacant, the regent, in consultation with the other
Kalon, selects two or three generals (<i>Dahpon</i>), and sends their names to the oracles of Nachung and Lhamo sung-chyong-ma of Potala
for them to pronounce upon. The person approved of by the oracles is appointed.
</p>
<p>In literary style the ministers are called <i>Chying-sang</i> or <i>Dun-na-dun</i>, but colloquially they are known as <i>Kalon</i> or <i>Shape</i>, and the title of <i>Sa-wang</i> (“power of the land”) is usually affixed to their names, as they are selected from
among the wealthy and powerful nobles. When sitting in a judicial capacity they are
known as <i>Shalchepa</i>, and <i>Shulenpa</i> when they perform the duties of advocate.
</p>
<p>Formerly the wives of Gyalbo and Desi were addressed by the title of <i>Lhacham</i>, but nowadays it is only given to the wives of Kalon. Their sons are called <i>Lha-sre</i>, or “prince.”
<span class="pageNum" id="pb175">[<a href="#pb175">175</a>]</span></p>
<p>There are four secretaries, or <i>Kadung</i>, chosen from among the Dungkhor, and one chief clerk, or <i>Kabshopa</i>, attached to the Kalon’s court. Under these secretaries are 175 Dungkhor, or civil
officers, under the immediate supervision of the Tsipon, or accounting officer.
</p>
<div class="figure p175width" id="p175"><img src="images/p175.jpg" alt="LAMA DELIVERING AN ORACLE." width="498" height="720"><p class="figureHead">LAMA DELIVERING AN ORACLE.</p>
</div><p>
</p>
<p>The Dungkhor<a class="noteRef" id="xd31e5792src" href="#xd31e5792">12</a> are chosen from among the best scholars of the Yutog school, where the sons of nobles
and the leading people are educated. They are taught accounting by serving five years
in the Bureau of Accounts, or Tsi-khang, after which they are deputed to perform various
duties, especially in connection with the treasury, <span class="pageNum" id="pb176">[<a href="#pb176">176</a>]</span>and the most experienced among them are appointed Djongpon, or prefects.
</p>
<p>The salaries of the Dungkhor are barely sufficient for their maintenance; but, as
they belong for the most part to well-to-do families, this question is unimportant.<a class="noteRef" id="xd31e5801src" href="#xd31e5801">13</a> The Dungkhor have a peculiar way of dressing their hair, which distinguishes them
from all other officers.
</p>
<p>Those among the sons of the wealthy and prominent people of Lhasa who, having become
members of the Church, desire to enter public life, are trained at the Tse labdra
of Potala, after which they become <i>Tse-dung</i>, or monk officials. The number of these Tse-dung cannot exceed 175. In all places
of trust and responsibility there are two officers, and sometimes more, one at least
of whom is a Tse-dung. Thus, in the office of the treasurer of Potala there are two
Tse-dung and one Dungkhor; in the Labrang treasury there are two Tse-dung and one
Dungkhor, etc. The Tse-dung are appointed to these offices for a term of three years.
</p>
<p>The Djongpon, or prefects, are entrusted within their respective <i>Djong</i> with civil and military powers; they try civil and criminal cases, and levy taxes,
the latter duty being performed under <i>Kargya</i>, or, as we would say, <i>Purwanas</i> from the Court of Kalon. There are 53 Djong and 123 Sub-prefectures under Djongnyer.
</p>
<p>There are two Djongpon to every Djong,<a class="noteRef" id="xd31e5819src" href="#xd31e5819">14</a> their authority being equal in all respects. In military matters they are subordinate
to the generals and the Amban. They render yearly accounts to the Amban of the military
stores in their district, and have also to show their proficiency in shooting, riding,
and other athletic sports at the annual inspection of the troops made by the Amban
and the Dahpon; and the former confers on them blue or crystal buttons, to be worn
on their official hats.<a class="noteRef" id="xd31e5822src" href="#xd31e5822">15</a>
</p>
<p>The establishment of a Djongpon comprises two Dungkhor and two storekeepers (<i>Djong-nyer</i>)—administering sub-districts—and a number of under-strappers. The heads of villages
(or <i>Tsopon</i>), the headmen (or <i>Mípon</i>), the elders (or <i>Gyanpo</i>), all of whom are elected for a term of years, are also under his orders.
<span class="pageNum" id="pb177">[<a href="#pb177">177</a>]</span></p>
<p>In every Djong there are two store-houses—the <i>kar-gya</i>, or reserve store, and the <i>djong-dso</i>, or repository of the Djong. The keys of the former are kept by the Kalon, and it
is opened only once or twice a year. The Government sends annually a revenue officer
to check the accounts of the Djongpon and tax-collectors (<i>Khraldupa</i>), and to take over the revenue collected by them. The Djongpon have, like the Kalon,
their <i>jagirs</i> or <i>djong-shi</i> for their maintenance, in lieu of salary.
</p>
<p>The following citation, taken from a work entitled ‘Sherab dongbu,’ or ‘Bits of Wisdom,’
may prove of interest:—
</p>
<p>“Whenever petitions or requests are made, they should be carefully examined. Impartiality
should be shown to all classes alike, to great and small, to lamas and to laymen.
Uninfluenced by gratuities or the fear of criticism, the Djongpon should administer
perfect justice. Questions of jurisdiction, of taxes due by the <i>misser</i>, and of forced labour, should be settled by the rules (<i>tsa-tsig</i>) of each Djong. The villages, houses, and inhabitants should be counted and inspected
yearly, and the numbers compared with those of preceding years. He should have returned
to their houses those who have left them, particularly <i>misser</i> who have been absent from their houses for not more than five years. Servants and
labourers of the Djong should not be employed by him at his private work; the number
of servants allowed him is fixed by the <i>tsa-tsig</i>. He should be kind to the <i>misser</i>, and not without a good cause have disputes with neighbouring Djongpon, as the Government’s
interests would thereby suffer. He should not allow the public lands to be encroached
upon, nor should tenants on them be taken away by landholders (<i>gerpas</i>).
</p>
<p>“No women should be allowed to loiter about the Djong, and the Djongpon should carefully
refrain from any flirtation. He should see to facilitating the courier service, and
he should see that no one receives supplies for their journey unless they are bearers
of passports (<i>lam-yig</i>). Frontier or foreign traders who cannot show a passport should be held, and any
information he may obtain of affairs in other quarters should be transmitted to Lhasa.”<a class="noteRef" id="xd31e5872src" href="#xd31e5872">16</a>
</p>
<p>As previously mentioned, the Kalon and Djongpon exercise judicial functions. In the
case of the Sera and Dabung lamaseries, <span class="pageNum" id="pb178">[<a href="#pb178">178</a>]</span>the abbots decide all minor offences committed within the monastery limits, but the
more serious charges are committed to the court of the regent and the Kalon. In all
other lamaseries only offences against the common law are tried by the convent authorities.
</p>
<p>It is customary for both parties in a suit to make presents to the judge. When the
case has been examined, the judge fixes the costs (<i>tim-teg</i>) to be borne in equal portions by the plaintiffs and defendants. As a general rule,
disputes are settled by the village elders; but few lawsuits occur on the whole, for
the Tibetans are a peaceful, kind-hearted, law-abiding people, and very amenable to
reason.
</p>
<p>The Amban, or Imperial Resident of China in Tibet, is the head of the Tibetan army.
His Chinese staff consists of an Assistant Amban, two Laoyeh, and a paymaster (<i>pogpon</i>).<a class="noteRef" id="xd31e5887src" href="#xd31e5887">17</a> There is also one Tibetan general, or Magpon, six Dahpon,<a class="noteRef" id="xd31e5897src" href="#xd31e5897">18</a> or division commanders, six Rupon commanding regiments, and a number of subordinate
officers.
</p>
<p>The Amban is the medium of all communications between the Tibetan Government and China.
He settles all political differences between the various states of Tibet and the Lhasa
Government; he confers titles and honours on native military officials; but he has,
theoretically, no authority in the internal administration of the country. He ordinarily
resides at Lhasa, and annually makes an inspection of the Nepalese frontier as far
as Tingri djong. Sometimes the Assistant Amban performs this duty, and he then inspects
the military stores and forces at the different Djong.
</p>
<p>The political relations between Tibet and China are now so intimate that the Imperial
Residency established at Lhasa in the first quarter of the last century has converted
Tibet from a protected state into a dependency of China. The two Ambans are commanders
of the militia, and arrogate to themselves the supreme political authority of the
country. The appointment of two Ambans to watch the political interests of the country
is probably based on the principle that the one acts as a spy on the other. This has,
as in China, become a custom in Tibet.
</p>
<p>The Ambans are the terror of the Tibetans, who abhor them from <span class="pageNum" id="pb179">[<a href="#pb179">179</a>]</span>the depth of their hearts.<a class="noteRef" id="xd31e5907src" href="#xd31e5907">19</a> Whenever they leave the capital on pleasure excursions, or on inspection tours, provisions,
conveyances, and all sorts of labour are forcibly exacted from the poor villagers,
who are deprived of their ponies and yaks, which, owing to the merciless treatment
of the Ambans’ numerous retainers, die in numbers on the road. No compensation is
given them for their losses, and no complaints are admitted by the courts of justice,
presided over by the lamas, against this kind of oppression. <i>Tsamba</i> and sheep are also on these occasions taken away by force from the people, who, unable
to bear the oppression, not unfrequently rise in a body against the Ambans’ retainers,
when matters are settled by the district Djongpon, who are generally the creatures
of the Ambans. Nor is this all. Every Chinese or Manchu soldier or merchant who enters
Tibet, whether in a public or private capacity, is provided with a pass from Peking,
which facilitates his journey and brings him safe to his destination free of charge.<a class="noteRef" id="xd31e5912src" href="#xd31e5912">20</a> The same is the case with those who leave Tibet for China, the Ambans being the only
officials qualified to grant passports. The happy traveller, armed with the Ambans’
authority, takes every advantage of his pass, and never fails to use his whip freely
when the villagers delay in complying with his requisitions.
</p>
<p>One of the Ambans at least is required to pay a visit to the Tashi lama once a year,
to confer with him on State affairs, when, as the representative of the Emperor of
China, he is received with the highest marks of distinction. The Amban is required
to make a low salutation with joined palms, and as he approaches the throne he presents
a <i>khatag</i> to the lama. The Tashi lama, on his side, blesses him by touching his head with his
open hand, and seats him on his right on a State cushion. After a short interchange
of compliments the conversation turns on the health of the Emperor, the happiness
of the people, and the prospects of the year’s crops. Interpreters who <span class="pageNum" id="pb180">[<a href="#pb180">180</a>]</span>understand the Mongol, Manchu, and Chinese languages always accompany the Amban, and
the Tashi lama has also his interpreters. When the Amban appears abroad he is carried
in a yellow chair, and attended by a numerous retinue bearing the insignia of his
high office.
</p>
<p>Of the Dahpon, two are stationed at Lhasa, two at Shigatse, one at Gyantse, and one
at Tingri djong. Three of the six Rüpon belong to Central Tibet, and three to Ulterior.
</p>
<p>The regular army consists of 6000 men, 3000 being under arms, and the other 3000 at
home on half-pay. Those in active service serve for three years at a monthly pay of
two ounces of silver. After this they return to their homes, and enter the territorial
army, or <i>yul-mag</i>, whence they may be at any moment recalled to active service. They are not usually
uniformed, though some wear a black Chinese jacket. They are armed with matchlocks,
bows and arrows, long spears, and slings (<i>ordo</i>).
</p>
<p>Besides the regular army, the Government may, in case of need, call out all the forces
of the country, when each family has to supply one man fully equipped and provisioned,
and every landholder sends a man for every <i>kang</i><a class="noteRef" id="xd31e5933src" href="#xd31e5933">21</a> of land he owns, and a follower to carry his provisions. The Kalon, Djongpon, Dahpon,
and chief men furnish quotas of cavalry (or <i>tamag</i>), all those who have ponies being incorporated in this arm.
</p>
<p>Besides the expense of maintaining the army—each Chinese private being paid fourteen
rupees a month and thirty <i>surs</i> of <i>tsamba</i>, and every Tibetan 2¼ rupees a month—the Tibetan Government has to contribute 50,000
rupees to the Residency establishment, exclusive of the Amban’s salary. The Tibetan
Government, as well as the whole nation, groan under this excessive and useless expenditure;
but the maintenance of this order of things is declared to be essential for the protection
of the holy lamas against the encroachments of the English, Nepalese, and Kashmir
Governments. Both the latter states are allies of Tibet, while the very name of the
first is dreaded by the Government officers, especially the monk officers, as an invincible
power, and as being the incarnation of the Lhamayins (giants) who fought against the
gods.
</p>
<p>It is universally believed in Tibet that after two hundred years the Tashi lama will
retire to Shambala, the Utopian city of the Buddhists, <span class="pageNum" id="pb181">[<a href="#pb181">181</a>]</span>and will not return to Tibet, and that in the mean time the whole world will succumb
to the power of the Phylings (Russians and English). Neither the Emperor of China
nor the combined legions of gods and demi-gods who reside round the golden mount of
Rirab (Sumeru) will be able to arrest the progress of their arms or the miracles of
their superior intellect. It is the policy of the Tibetans to keep them at a distance,
not by open hostilities, but by temporizing and diplomacy. They were initiated into
this policy by the Ambans, who are always busy in devising fresh plans for guaranteeing
the safety of the country against all sorts of imaginary foreign aggressions.
</p>
<p>The Nepalese are not now so much the object of this terror as they were a century
ago, but are regarded as peaceful allies under the rule of the Emperor of China. Tibet
pays no tribute to Nepal, nor does it entertain any agent at Katmandu, while Nepal
maintains an agent at Lhasa to promote friendly relations, as also to protect her
commercial interests with Tibet. It is to be remembered that the richest merchants
and bankers of Lhasa are Nepalese Palpas.
</p>
<p>During the late disturbances between the monks of the To-sam ling College and the
Nyer-chang chenpo, the late Tashi lama did not consult the Amban, or invite the aid
of his soldiers to quell the rebellion among the 1500 disaffected and unruly monks,
but secretly apprised his subjects of the neighbouring villages of his intentions,
and on the appointed day 10,000 armed men were assembled, carrying long spears, bucklers,
matchlocks, and slings, who at once struck the rebel monks with terror. He has since
that day been convinced of the sincere veneration and devoted loyalty of his people,
and of the perfect uselessness of the Amban’s forces. This instance of tact in the
Panchen rinpoche has raised him higher than ever in the estimation of the people,
much to the discomfort of the jealous Amban. It is also pleasing to notice some signs
of independence in the youthful Tashi, who is now the senior sovereign of Tibet, the
Dalai lama being as yet an infant. The villagers and common folks, who suffer most
from the Amban’s tyranny, say that in course of time the present Tashi will prove
a worthy successor of the great Tempai nyima<a class="noteRef" id="xd31e5951src" href="#xd31e5951">22</a> in faith as well as in strength of mind.
</p>
<p>The principal sources of revenue of the Lhasa Government are the family-tax and the
land-tax, the first being usually paid in coin, <span class="pageNum" id="pb182">[<a href="#pb182">182</a>]</span>and the latter in kind. The family-tax may be paid at any time of the year.
</p>
<p>Apart from the lands held by chiefs and nobles, there are, as already stated, altogether
fifty-three <i>Djong</i>, or districts, under <i>Djongpon</i>, and a hundred and twenty-three sub-districts under <i>Djongnyer</i>. These constitute what are called <i>shung shi</i>, or State lands. Each <i>djong</i> contains, on an average, five hundred families of <i>misser</i>, or farmers. A <i>misser</i> family consists of one wife, with all her husbands, children, and servants. Each
family, on an average, possesses two or three <i>kang</i> of arable soil. If one <i>khal</i> (50 lb.) yields nine or ten <i>khal</i>, it is considered a good harvest; six to eight is a tolerable crop, four to six a
bad one. The Government revenue for each <i>kang</i> is, on an average, fifty <i>srang</i> (125 rupees), or about one hundred and fifty <i>khal</i> of grain. The Crown revenue, if taken entirely in kind, would therefore amount to
2,625,000 <i>khal</i>, which would be equivalent in money to 2,000,000 rupees. This is partially expended
by the State for the Church, and in distributing alms to the whole body of lamas belonging
to the monasteries of Potala, Sera, Dabung, Gadan, etc. In every Djong are kept registers,
in which are entered the collections in previous years and the quality of the land
under cultivation. The collector, after examining these, inspects the crops, and estimates
the quantity of the yield, and by comparison with that of the five preceding years
he fixes the tax for the current year. In very prosperous years the State takes two-fifths
of the crop (the maximum allowed it).
</p>
<p><i>Ulag</i> consists in supplying to all those bearing a Government order for <i>ulag</i>, in which the number of animals, etc., is enumerated, beasts of burden—ponies, mules,
yaks, and donkeys. If the <i>misser</i> have no ponies, they have to furnish yaks or donkeys instead. For stages along which
neither yaks nor ponies can pass, porters must be supplied for carrying the traveller’s
goods. In default of these, the <i>misser</i> are required to pay a certain sum for carriage or conveyance. <i>Misser</i>, and all those who own more than one <i>kang</i> of land, must supply <i>ulag</i> and <i>ta-u</i>, consisting of either one coolie or pony, free of charge when the traveller produces
his Government pass. The system of levying <i>ulag</i> is a kind of indirect taxation, accounts of which are kept by the village headmen.
Some families supply a hundred <i>ulag</i> in a year, others only five or ten. If a <i>misser</i> fail to supply <i>ulag</i> once in a year, he is required to supply double the amount <span class="pageNum" id="pb183">[<a href="#pb183">183</a>]</span>the following year. This duty is levied on all kinds of State lands and subjects,
freeholds and private property granted to sacred personages alone being exempt from
this hateful tax. Lands purchased from Government are also liable to it. Under the
Lhasa Government there are about a hundred and twenty landlords, out of whom about
twenty are very rich and powerful. The present regent, Lama Ta-tsag Rinpoche, of Kundu
ling, has upwards of 3000 <i>misser</i> on his estates in Kharu and Tibet Proper. The ex-regent, whose estates lie in Kongpo,
has about 5000 <i>misser</i>, and other great lamas and laymen about 1000 <i>misser</i> each. The greatest noble of Tibet, Phags-pa-sha, of Chab-mdo,<a class="noteRef" id="xd31e6026src" href="#xd31e6026">23</a> is lord over 10,000 <i>misser</i>.
</p>
<p>When questions arise about newly reclaimed lands, the tax-collector, having no register
(<i>tsi-shi</i>) to guide him, measures the field and superintends the harvesting, when he fixes
the amount due to the State. He is forbidden fixing his assessments otherwise than
by personal examination. The land-tax may be paid in three instalments—in November,
December, and January, at which latter date it is remitted by the Djongpon to Lhasa
or Tashilhunpo, as the case may be. The tax-gatherer has authority to remit a portion
of the tax when the crops have failed for some reason or other; in fact, as a Tibetan
author puts it, “as eggs are quietly taken from under a sitting-hen without disturbing
the nest, so should the tax-gatherer collect the taxes without oppressing or disturbing
the <i>misser</i>.”<a class="noteRef" id="xd31e6037src" href="#xd31e6037">24</a>
</p>
<p>The great monasteries at Lhasa and its neighbourhood, such as Sera, Dabung, Gadan,
Samye, etc., have large freehold estates.
</p>
<p>Besides these, there are more than three hundred landholders, called <i>gerpa</i>, who pay a nominal revenue to the Government, varying from ten to thirty <i>doche</i> (1250 to 3750 rupees), and who are also called upon to furnish <i>ulag</i>, <i>ta-u</i>, and other indirect taxes. Cows and <i>jomo</i> belonging to the Government and tended by <i>dokpa</i> are calculated to yield at the rate of five pounds of butter per head per year. In
the provinces of Kong-po and Pema-kyod numerous pigs are reared, and rich families
count their pigs by the thousands. The Lhasa Government levies a tax of one <i>tanka</i> on every pig, and derives no inconsiderable revenue from these districts from this
<span class="pageNum" id="pb184">[<a href="#pb184">184</a>]</span>source. The tenants in each Djong contribute ten days’ labour per head for the ploughing
or harvesting of the State lands. This service is called the <i>las-tal</i>, or “labour-tax.”
</p>
<p>There is in Tibet no fixed rate of duties on merchandise, nor is there a regular import
duty. Rich merchants who come from foreign countries are required to pay annually
a tax of fifty <i>srang</i> to Government; large traders are charged twenty-five <i>srang</i>, and small traders three <i>srang</i>. Shopkeepers and pedlars pay five <i>sho</i> (1¼ rupee) annually, and itinerant Khamba hawkers who carry their own loads are charged
half a <i>tanka</i> per quarter both in U and Tsang.
</p>
<p>For crossing large bridges the charge is from one <i>kha</i> (one anna) to one <i>tanka</i> per head for a man, and a <i>karma</i> (two annas) to a <i>sho</i> (four annas) for ponies. For pasturing cattle on public lands there is a charge of
from three to five <i>sho</i> yearly for every head. Besides these, there is a capitation tax of from two to three
<i>srang</i> (7½ rupees) on people owning no land but only homesteads. The revenue-collectors
(<i>Khraldupa</i>) and their servants get conveyance, ponies, and yaks at every stage free of charge,
and the villagers are bound to furnish them in addition with attendants, water, fuel,
and lodgings. The revenue-collectors may accept for their own use all the <i>khatag</i>, butter, tea, and silver coin which the <i>misser</i> may see fit to offer them. They are also authorized, when on tour, to kill one out
of every hundred sheep belonging to the <i>misser</i> for their own consumption.<a class="noteRef" id="xd31e6099src" href="#xd31e6099">25</a> In all other matters they are guided by the usages and laws of the country. No Government
official, revenue officer, or Djongpon may oppress the poorest <i>misser</i>. If one of these peasants fails to pay his taxes in money, he may offer the equivalent
in tea, butter, or blankets; but live stock, except when nothing else is available,
are not to be accepted. The property in cattle belonging to the Lhasa Government exceeds
1,000,000 head. There is a superintendent of this Government stock, who, at the end
of every year, submits an account of the live animals and the number died or killed
during the year. In order to satisfy the authorities, he is required to produce the
entire dried carcasses of the dead animals with their tails and horns. These superintendents
are appointed annually, and as a consequence they take every opportunity of making
their fortune at the expense of the State before the expiration of their term of service.
<span class="pageNum" id="pb185">[<a href="#pb185">185</a>]</span></p>
<p>Letters are carried by messengers and special couriers called <i>chib-zamba</i> (or <i>ta-zamba</i>), meaning, literally, “horse-bridge.” The couriers generally discharge their duty
with admirable efficiency, and every one assists them with great promptness. All Government
messengers are provided with the best and swiftest ponies, and at every halt are furnished
with lodgings, water, firewood, and a man to cook their victuals. Couriers on foot
usually travel from 20 to 25 miles a day, while those who ride do from 30 to 35 miles.
The latter is the express rate, for which the Government generally gives an extra
remuneration. Government couriers alone get <i>ta-u</i>, or ponies for travelling; private letters of officials are carried by them, while
common people make their own arrangements for the conveyance of their letters, which
are not, however, numerous.
</p>
<p>The express couriers, or <i>te-tsi</i>, on the road between Lhasa and China are dressed in tight blue-coloured gowns, the
tape fastenings of which are tied on their heads, and the knot sealed. They are required
to subsist daily on five hen’s eggs, five cups of plain tea, a pound of corn-flour,
half a pound of rice, and a quarter-pound of lean meat.<a class="noteRef" id="xd31e6118src" href="#xd31e6118">26</a> They are forbidden to take much salt, and are strictly forbidden to eat onions, garlic,
red pepper, butter, or milk. At midnight they are allowed to sleep in a sitting posture
for three hours, after which they are awakened by the keeper of the stage-house. It
is said that these couriers are in the habit of taking certain medicines to give them
the power of endurance against fatigue.<a class="noteRef" id="xd31e6123src" href="#xd31e6123">27</a> The letters are enclosed in a yellow bag, which the courier carries on his back,
generally using some soft feathers to keep it from coming into contact with his person.
They get relays of ponies at the end of every five <i>lebor</i>.<a class="noteRef" id="xd31e6128src" href="#xd31e6128">28</a> Arriving at a stage-house, they fire a gun as a notice to the keeper of the next
postal stage to make ready a post-pony. At every such stage a relay of five ponies
is usually kept ready. The courier is allowed to change his dress once a week.<a class="noteRef" id="xd31e6140src" href="#xd31e6140">29</a>
</p>
<p>A special class of trained men are employed on this service. The distance between
the Tibetan capital and Peking is divided into a <span class="pageNum" id="pb186">[<a href="#pb186">186</a>]</span>hundred and twenty <i>gya-tsug</i>, or postal stages, of about 80 to 90 <i>lebor</i> each. This distance of nearly 10,000 <i>lebor</i> is required to be traversed in seventy-two days. Couriers are generally allowed a
delay of five days, but when they exceed that they are punished. On occasions of very
great importance and urgency the express rate to Peking is thirty-six days.<a class="noteRef" id="xd31e6153src" href="#xd31e6153">30</a> During the last affray between the junior Amban and the people of Shigatse the express
took a month and a half to reach Peking.
</p>
<p>As regards the administration of justice and the laws of Tibet, the following peculiarities
may be noted: Both parties in a suit make written statements of their case, and these
briefs are read in court.
</p>
<p>The judge has the evidence, depositions, and his decision written down, three copies
of the latter being given to the parties concerned. Then he states the law fee (<i>tim tég</i>) and the engrossing fee (<i>myug-rin</i>), both of which vary with the importance of the case, and are borne by both parties
to the suit.
</p>
<p>The death punishment is only inflicted in certain cases of dacoity (<i>chagpa</i>), when those convicted are sewed in leather bags and thrown into a river.
</p>
<p>Offences of a less heinous nature are dealt with by banishment to the borders, whipping,
imprisonment, or fines.<a class="noteRef" id="xd31e6170src" href="#xd31e6170">31</a>
</p>
<p>Nothing can be more horrible and loathsome than a Tibetan jail. There are some dungeons
in an obscure village two days’ journey up the river from Tashilhunpo, where life
convicts are sent for confinement. The prisoner having been placed in a cell, the
door is removed and the opening filled up with stone masonry, only one small aperture,
about six inches in diameter, being left, through which the unhappy creature is supplied
with his daily food. There are also a few small holes left open on the roof, through
which the guards and the jailor empty every kind of filth into the cell. Some prisoners
have lived for two years under this horrible treatment, while others, more fortunate,
die in a few months.<a class="noteRef" id="xd31e6179src" href="#xd31e6179">32</a>
<span class="pageNum" id="pb187">[<a href="#pb187">187</a>]</span></p>
<p>In cases of murder, there are four fines to be paid by the murderer: first, “blood-money”
(<i>tong jal</i>); second, a sum for funeral ceremonies for the benefit of the slain; third, a fine
to the State; and fourth, a peace offering to the family and friends of the murdered
person. These fines vary from, the weight of the body of the slain in gold, to five
ounces of silver, or the equivalent in kind. Should these fines not be paid, the murderer
is thrown into prison.
</p>
<p>When the murderer is insane, or a minor, aged less than eight years, the relatives
or friends are only required to pay the funeral expenses of the victim; the same rule
applies if any one is killed by a horse, yak, or other animal, the owner paying the
funeral expenses of the person killed.
</p>
<p>When a husband kills his wife, or a master his servant, he is required to pay the
usual fine to the State and the funeral expenses.
</p>
<p>Thieves have to pay from a hundred to seven times the value of the goods stolen, according
to the social standing of the person from whom they have stolen.
</p>
<p>When the thief is a recidivist, his hands <i>may</i> be cut off if it is his fifth conviction, and he may be hamstrung if it is his seventh.
For the ninth conviction his eyes can be put out.
</p>
<p>If a thief is punished by the person from whom he is attempting to steal, the courts
will not take cognizance of the case; but should the thief be killed, blood-money,
to the amount of five ounces of silver, must be paid to his family.
</p>
<p>Children aged less than thirteen are not punishable for theft, but their parents are
remonstrated with. When a woman commits a theft, the fines and possible corporal punishment
are borne in equal proportions by herself and her husband.
</p>
<p>No corporal punishment can be inflicted on a pregnant woman, nor on those suffering
from an illness, who have recently lost parents, or who are older than seventy.
</p>
<p>He who harbours a thief is held to be a greater culprit than the thief himself. If
a person witness a theft and do not give notice thereof, he is held equally guilty
with the thief. Thefts by one member of a family on another member should be punished
by the head of the family alone.
</p>
<p>The theft of a lock, a key, or a watch-dog, is considered equivalent to robbing the
objects they keep safe.
<span class="pageNum" id="pb188">[<a href="#pb188">188</a>]</span></p>
<p>Rape on the person of a married woman of high degree is punishable by emasculation
and fines. In case the woman belongs to the middle or lower classes, the culprit pays
the husband a fine and gives the woman a suit of clothes.
</p>
<p>If a man of low rank has intercourse with the unmarried daughter of a man of high
standing, he must serve the father without wages for a term of years. If the offender
is of high standing, he has only a fine to pay.
</p>
<p>In all cases of assault and battery, fines, known as <i>song jal</i>, or “life money,” are alone imposed, to which may be added the amount necessary for
medical treatment for the wounded party. The amount of the fine is fixed by the size
and depth of the wounds, the importance of the bone broken or the organ injured.
</p>
<p>When judges or arbitrators are unable to reach a decision, they may permit the plaintiff
to challenge the defendant to make a deposition on oath, or undergo an ordeal. In
Khams and Amdo this practice is dying out, but it is still in vogue in Central Tibet.
On account of the nature of these oaths and ordeals, the law exempts certain classes
of men from taking them. Lamas, teachers, <i>genyen</i> (semi-priestly laymen), monks, and novices are not allowed to take oaths and pass
through ordeals, nor are Tantriks (religious sorcerers) and other practitioners of
mystic incantations, who are supposed to be able to counteract the fearful consequences
of breaking an oath by means of their powerful spells. Destitute and famished people,
to whom food and clothing are all in all, and men who will do anything they like,
regardless of the consequences in a future existence, are not allowed to make a deposition
on oath, nor are wives and mothers, who can easily be persuaded to swear in the interests
of their husbands and children. Besides these, young boys, lunatics, and the dumb,
who do not understand the difference between good and evil, happiness and misery,
are equally exempt. All others, not included in the above list, who are honest, know
the difference between good and evil, believe in the inevitable consequences of one’s
actions (<i>karma</i>), are held proper persons to take oaths and undergo ordeals.
</p>
<p>The challenger is required to pay the defendant the “oath compensation,” or “oath
blood” (<i>na-tra</i>), which varies from a trifling amount to a very large sum, according to the nature
of the case; but for one of considerable importance the usual compensation is <span class="pageNum" id="pb189">[<a href="#pb189">189</a>]</span>fifty silver <i>srang</i> (125 rupees), and a yak; besides this “oath flesh” (<i>na sha</i>) is claimed.
</p>
<p>The person challenged to take the oath first offers prayers to the all-knowing gods,
the Buddhas and Bodhisattvas, to the gods of the land and to the goddesses called
<i>Srung-ma</i> (protectresses), to the demi-gods of the land, and to the goblins and nymphs who
live in the land, invoking them to bear witness to his solemn deposition. Then he
speaks the following words: “What I depose is the truth, and nothing but the truth.”
He then seats himself naked on the skin of a cow or ox newly slain, smears himself
with the blood of the animal, and places an image of Buddha, with some volumes of
religious books, on his head. Next, after eating the raw heart of the ox, and drinking
three mouthfuls of its steaming blood, he declares to the spectators, “There is certainly
no guilt in me, and if there be any, may the guardians of the world and the gods make
me cease to exist before the end of the current month.” He then receives the oath
compensation (<i>na-tra</i>) and the slain ox or “oath flesh” (<i>na sha</i>).
</p>
<p>It is commonly believed among the Tibetans that, should one perjure himself, he either
becomes insane, or dies vomiting blood, before the expiration of a hundred and seven
days. When this does not befall him, other misfortunes happen, such as the loss of
his wife or children, quarrels, feuds, or the loss or destruction of his property.
Death is believed to be the most common consequence of perjury.
</p>
<p>The undergoing of such an oath liberates the swearer from the penalty of death, and
from paying fines in all cases of robbery and murder, as well as from civil liabilities,
such as debts and disputes about land, even though it involves thousands of <i>srang</i>. On the other hand it is believed that if the challenger be guilty of false and malicious
accusation, all the evils reserved for the perjured swearer will fall upon him.
</p>
<p>In certain cases the guilt or innocence of parties is decided by the throwing of dice,
the person being exculpated who gets the greatest number of points.
</p>
<p>Important cases of murder, dacoity, and theft are also decided by ordeals, of which
there are two kinds—picking out white and black pebbles from a bowl of boiling oil
or muddy water, and handling a red-hot stone ball. In the presence of the prosecutor,
the witnesses, the judge, or his representative, and many other <span class="pageNum" id="pb190">[<a href="#pb190">190</a>]</span>spectators, the accused person invokes the gods and the demi-gods to bear witness
to his statement, and declares that he tells the perfect truth. A copper or iron bowl
filled with boiling oil or muddy water is then placed before him, in which two pebbles
of the size of an egg, one white and the other black, each enveloped and tied up in
a bag, are thrown. The swearer washes his hands first with water, and then with milk,
and, having heard read a section of the Law written on a tablet with the blood of
a cow slain for the occasion, plunges his hand in the boiling oil or water, and withdraws
one of the pebbles. If he takes out the white one without scalding his hand, he is
believed to be innocent; but if his hand is scalded, he is considered to be only partially
innocent. If he brings out the black stone and gets his hand scalded besides, he is
pronounced guilty.
</p>
<p>The second form of ordeal is performed by heating a stone ball of the size of an ostrich’s
egg red hot, and then placing it in an iron vessel. The person taking the oath, having
washed his hand in water and milk, seizes the ball and walks with it to a distance
of seven, five, or three paces, according as his challenger is of the first, second,
or third class of social rank. After this, his hand is enveloped in a white cotton
bag, which, in the presence of the spectators, is tied up and sealed. At the end of
the third, fifth, or seventh day, the bag is opened and the palm examined. If it is
found unscalded, with only a pale yellowish line or stain upon it, the accused is
declared innocent; if there appear a blister of the size of a pea, he is thought partly
guilty; if three blisters of that size appear, he is considered half guilty; but if
his hand be burned all over, he is held guilty of all the charges.
</p>
<p>According to the laws of Tibet, the interest on money, grain, or any other commodity
is twenty per cent., or one measure for five measures yearly. The courts in a few
cases admit contracts at even a higher rate of interest; but those who claim more
according to their contract deeds may be punished as usurers, though sometimes their
claims are allowed. In urgent cases thirty-three per cent. have been known to have
been agreed upon. All contracts are required to be made in writing, attested by witnesses,
and duly signed and sealed. The interest must be paid at the end of the year. If the
debtor abscond, the witnesses are called upon to make good the loss sustained by the
lender; but if he die, or become insolvent, and the <span class="pageNum" id="pb191">[<a href="#pb191">191</a>]</span>money be not realized, the witnesses are not held responsible. If, however, the money
has been lent by the Government, by certain monasteries, or lamas, or by the paymaster
of the army, the amount is realised from the relatives, witnesses, and neighbours
of the debtor. At every military station, a certain amount of money is generally lent
out by Government, on the interest of which the militia is paid by the quartermaster,
who is one of the chief Government money-lenders. Usually when the person soliciting
a loan is not known, or if doubts about his honesty are entertained, securities are
required. Not so in Tibet, where the lenders have been known to use their power to
collect debts from the heirs of debtors to the third generation. The more the debtor
exceeds the fixed term for the payment of his debt the more urgent is the creditor
in his demands. The court, when it sees that the creditor has extracted compound interest
for many years from the debtor, can put a stop to the accumulation of further compound
interest; but there is no fixed period mentioned in the law after which compound interest
must cease to accumulate.<a class="noteRef" id="xd31e6248src" href="#xd31e6248">33</a>
</p>
<p>In Tibet such articles as household utensils, implements of husbandry or war, drinking
cups, borrowed articles, articles held in trust, landed estates of which the revenue
is paid to the State, and images of gold, are never given in loan or mortgaged.
</p>
<p>When a man has a single pony, one milch cow or <i>jo</i>, one plough, one span of bullocks or yaks, or one suit of clothing, nobody can ask
for a loan of any of these articles without committing the offence of “impudence,”
for which he may be severely rebuked. Creditors, whether the Government or private
persons, cannot seize upon any of these properties for debt. This is the Grand Charter
of the Tibetans. Nor can any creditor by force seize the property of his debtor. If
without the debtor’s permission he removes one <i>srang</i>, he forfeits his entire claim on a loan of a hundred <i>srang</i>; if he remove two, on two hundred <i>srang</i>, and so on in the same proportion. Nobody, be he a public officer, landlord, master,
or creditor, can, for any kind of pecuniary claim, exercise violence on the people.
If, while being in possession of means to do so, a man of the people refuses to pay
off his liabilities or debts, his creditors may employ mediators, or institute proceedings
against him in a court of justice; but if, without <span class="pageNum" id="pb192">[<a href="#pb192">192</a>]</span>resorting to these means, they beat him or use any kind of violence on him, they forfeit
all claims upon him.
</p>
<p>If after buying an article the purchaser wishes to return it on the same day, he must
forfeit one-tenth of the price. If he return it on the following day he forfeits one-fifth;
on the second, one-half; and if he keeps it beyond the third day it is not returnable.
If a householder cheat a merchant lodger, he is required to pay compensation at the
rate of five <i>srang</i> for every <i>srang’s</i> worth stolen. If a trader deceive his customers by using false weights and measures,
or by selling adulterated goods, imitation gems or jewels, or by circulating counterfeit
coin, he must be immediately handed over to the police, and committed for trial. If
the merchant convicted be a Tibetan subject, all his goods are confiscated, and he
is sentenced to penal servitude for a certain number of years. If he be a subject
of some foreign Government, such as China, Mongolia, Kashmir, or Nepal, such fine,
as is prescribed by law, is exacted from him. His goods are seized, examined, taken
stock of, and after being securely packed, are sent with the owner in charge of the
police to his own Government, together with a document complaining of his conduct,
and stating the amount of the fine exacted from him.
</p>
<p>The jealousy of the Tibetans towards Europeans is supposed to date from 1791–92, when
English soldiers were believed to have taken part in the war which followed the incursion
of the Gorkhas into Tibet; and as the English Government, then in its infancy in India,
took no steps to cultivate the friendship of the Tibetans, that feeling took a lasting
hold on their minds. The shock which China, Nepal, Bhutan, and Sikkim have received
from their reverses when at war with the British power, has also extended to the peace-loving
Tibetans.
</p>
<p>Throughout the nineteenth century the Tibetans have followed the Chinese policy of
exclusiveness, not from fear of annexation, but because they had been shortly before
nearly conquered, and were entirely under Chinese influence. This fear has been sedulously
encouraged by an ex-minister of the Rajah of Sikkim, the Dewan Namgyal, who was expelled
from that country for his treatment of Drs. Hooker and Campbell,<a class="noteRef" id="xd31e6273src" href="#xd31e6273">34</a> and subsequently obtained from the <span class="pageNum" id="pb193">[<a href="#pb193">193</a>]</span>Grand Lama the post of frontier officer, to watch the “encroachments” of the Indian
Government. The attempts of Dr. Hooker, Mr. Edgar, and lastly of Sir Richard Temple,
to enter Tibetan territory were described by him as instances of encroachment on the
part of the Government of India, which he represented as devoting all its energies
to the invasion of Tibet, and as having been foiled by his diplomatic skill and wisdom,
aided by the zealous co-operation of the Djongpon of Khamba and Phari. On one occasion
he even stated to the Lhasa officials, as a proof of his unshaken loyalty to the Grand
Lama, that he had refused a pension of fifty rupees which had been offered to him
by the Indian Government for supplying information respecting the state of affairs
in Tibet! This functionary has, however, together with his coadjutor the Djongpon
of Khamba, lately fallen into disgrace with the Grand Lama, and has also lost all
influence at Tashilhunpo.
</p>
<p>The exclusiveness of the Tibetan Government is to be chiefly attributed to the hostile
and intriguing attitude of the frontier officials towards the British Government.
Next to it is the fear of introducing small-pox and other dangerous diseases into
Tibet, where the people, being ignorant of the proper treatment of this disease, die
in great numbers from it. Death from small-pox is the most dreaded, since the victim
is believed to be immediately sent to hell. Not the least important cause, however,
is the fear of the extinction of Buddhism by the foreigners—a feeling which prevails
in the minds of the dominant class, the clergy.
</p>
<p>Besides jealousy of foreigners, there is another cause of great importance, being
connected with the commercial interests of China. Peking is eight or ten months’,
and Silling (Hsi-ning) four months’ journey from Lhasa, yet the Tibetans carry on
a brisk trade with these and other noted cities of China in tea, silk, wooden furniture,
and other commodities. The Government of Lhasa sends every year two or more caravans
to purchase goods for the State from the commercial centres on the borders of China.
An escort of 500 soldiers accompanies each caravan, for it is not unusual for mounted
bands of robbers, from 200 to 300 strong, to attack the caravans. By the opening of
the Darjiling railway, Calcutta, where most of the Chinese articles valued in Tibet
may be easily and cheaply procured, will be brought within three weeks’ journey of
Lhasa.
</p>
<p>The Tibetans thoroughly appreciate these facilities, and every <span class="pageNum" id="pb194">[<a href="#pb194">194</a>]</span>Tibetan who has ever visited Darjiling warmly praises our Government for making the
Jalep la road. The Chinese Government naturally fear that with the opening of free
intercourse between Tibet and India, China will be a great loser so far as her commercial
interests are concerned.
<span class="pageNum" id="pb195">[<a href="#pb195">195</a>]</span></p>
</div>
<div class="footnotes">
<hr class="fnsep">
<div class="footnote-body">
<div class="fndiv" id="xd31e5630">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5630src">1</a></span> Pronounced Tale lama. This Mongol name is in common use in Tibet. He is also known
as Gyal-wa-gyatso, or Kyab-gong Rinpoche; but this latter title is applied likewise
to all very high incarnate lamas. A. K.’s Kiamkun Ringboche is but an inaccurate transcription
of Kyab-gong Rinpoche, which means “the Precious Protector.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5630src" title="Return to note 1 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5633">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5633src">2</a></span> Or rather De-wa-chan, “the happy (place)” in Sanskrit Sukavati; also called Nub-chyog
Dewachan, or “the western abode of bliss.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5633src" title="Return to note 2 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5638">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5638src">3</a></span> On the Tale lamas, see <i>Jour. Roy. Asiat. Soc.</i>, xxiii. p. 285 <i>et sqq.</i>, and Waddell, <i>op. cit.</i>, p. 227; the dates given in the former work are derived from Chinese sources, and
differ by a year or two from those usually accepted by Tibetans.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5638src" title="Return to note 3 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5647">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5647src">4</a></span> I believe that the Lhasa mint is in this Gadan phodang. Tibetan silver coins (<i>tanka</i>) are inscribed <i>Nam-gyal Gadan phodang chyog-las</i>, “From the Gadan phodang of the Victorious (Tale lama).” See Lacouperie, ‘The silver
coinage of Tibet.’—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5647src" title="Return to note 4 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5681">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5681src">5</a></span> Manning calls the King “Ti-mu-fu, or Hu-lu-tu.” See Markham, ‘Tibet,’ p. 264. I am
unable to explain satisfactorily these names, though the first has a rather Chinese
<i>tournure</i>. The second may be the Mongol <i>Hutuketu</i>, “incarnate saint of the first rank.” The Chinese call the Regent <i>Tsang Wang</i>, or “King of Tibet.” See also, on the selection of this functionary, ‘Land of the
Lamas,’ p. 289, and ‘Report on Explorations, 1856–1886,’ p. 31.&nbsp;<a class="fnarrow" href="#xd31e5681src" title="Return to note 5 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5693">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5693src">6</a></span> In this connection the following is interesting: “Some few years ago the Grand Council
of Lhasa (Caphyn) was composed of three men, named Semeling, Tengeling, and Kunduling.
A man of influence named Sape Satya complained to the Emperor of China of the oppressive
and inefficient rule of these men. The Chinese commissioner, ‘Kissen,’ came from China,
apprehended Semeling, and took him off as a prisoner to China.”—Ashley Eden, ‘Report
on the State of Bootan,’ p. 131; cf. Huc., <i>op. cit.</i>, ii. 287 <i>et sqq.</i>&nbsp;<a class="fnarrow" href="#xd31e5693src" title="Return to note 6 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5704">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5704src">7</a></span> He is also called Chyi-lon Hutuketu. He is Chancellor of the Exchequer; the Chinese
Amban is his colleague, and his approval of any expenditure is necessary.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5704src" title="Return to note 7 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5710">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5710src">8</a></span> See Huc., <i>op. cit.</i>, ii. 286.&nbsp;<a class="fnarrow" href="#xd31e5710src" title="Return to note 8 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5719">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5719src">9</a></span> Our author’s informant must have written <i>ja tsag</i>, meaning “tea-strainer”; but <i>Chasag</i> is spelt <i>rgyal tsab</i>, and means “viceroy.” The Lhasa Amban is in like manner called <i>Gong-ma tsab</i>, “the Emperor’s deputy.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5719src" title="Return to note 9 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5739">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5739src">10</a></span> Cf. <i>Jour. Roy. Asiat. Soc.</i>, xxiii. pp. 11, 220, 239, 242. The nominees to these positions are confirmed by the
Emperor of China.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5739src" title="Return to note 10 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5750">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5750src">11</a></span> This button is given them by the Emperor (or rather the Amban). The lama minister
does not wear one. According to Chinese authorities, the Kalon have only 3rd class,
or blue, buttons. The coral button belongs to the 1st class.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5750src" title="Return to note 11 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5792">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5792src">12</a></span> On the Dungkhor, see <i>Jour. Roy. Asiat. Soc.</i>, xxiii. pp. 220, 243.&nbsp;<a class="fnarrow" href="#xd31e5792src" title="Return to note 12 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5801">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5801src">13</a></span> Our author forgets the “squeezes,” which swell all salaries to very respectable sizes.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e5801src" title="Return to note 13 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5819">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5819src">14</a></span> A lama (Tse-dung) and a layman.—(S.&nbsp;C. D.)&nbsp;<a class="fnarrow" href="#xd31e5819src" title="Return to note 14 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5822">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5822src">15</a></span> On the military inspections made by the Amban, see <i>Peking Gazette</i>, January 24, 1886, and <i>Jour. Roy. Asiat. Soc.</i>, xxiii, p. 216.&nbsp;<a class="fnarrow" href="#xd31e5822src" title="Return to note 15 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5872">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5872src">16</a></span> Of course most of the Djongpon only attend to a very few of these duties. They squeeze
the people under them, exact as much service as possible, and, together with the lamas,
get everything they can out of them, and only stop when their exactions appear likely
to cause serious trouble.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5872src" title="Return to note 16 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5887">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5887src">17</a></span> In Chinese, called Liang-tai. On the Chinese military establishment in Tibet, see
<i>Jour. Roy. Asiat. Soc.</i>, xxiii, p. 275 <i>et sqq.</i>; and on the Amban’s duties, <i>ibid.</i>, p. 7 <i>et sqq.</i>&nbsp;<a class="fnarrow" href="#xd31e5887src" title="Return to note 17 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5897">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5897src">18</a></span> In the Anglo-Tibetan war there were four Magpons or Mafeas, and eight Dahpons.&nbsp;<a class="fnarrow" href="#xd31e5897src" title="Return to note 18 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5907">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5907src">19</a></span> Thos. Manning (Markham, ‘Tibet.,’ p. 274) says, “It is very bad policy thus perpetually
to send men of bad character to govern Tibet. It no doubt displeases the Grand Lama
and Tibetans in general, and tends to prevent their affections from settling in favour
of the Chinese Government. I cannot help thinking, from what I have seen and heard,
that they would view the Chinese influence in Tibet overthrown without many emotions
of regret.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5907src" title="Return to note 19 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5912">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5912src">20</a></span> This is not correct. Traders only have a permit issued either at Ta-chien-lu by the
Chun-liang-fu or at Lhasa by the Amban allowing them to enter or leave Tibet. All
officials, even common soldiers—the latter only when going to Tibet or when on duty—have
<i>ula</i> supplied them.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5912src" title="Return to note 20 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5933">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5933src">21</a></span> A kang is a piece of land to sow which 10 yak-loads of barley are used, or one which
pays 50 to 55 ounces of silver a year as taxes.—(S.&nbsp;C. D.)&nbsp;<a class="fnarrow" href="#xd31e5933src" title="Return to note 21 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e5951">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e5951src">22</a></span> The 4th Panchen rinpoche was called Pal-dan Tan-pai nyi-ma. He was born in 1782. He
died in the early fifties. Turner, ‘Embassy,’ p. 230.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e5951src" title="Return to note 22 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6026">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6026src">23</a></span> Chamdo, in Eastern Tibet. It is an ecclesiastical fief under the rule of a high dignitary
of the Gelugpa sect who bears the title of Phapa lha.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6026src" title="Return to note 23 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6037">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6037src">24</a></span> In other words, he should take all he can possibly get without forcing the <i>misser</i> to open revolt.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6037src" title="Return to note 24 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6099">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6099src">25</a></span> This seems impossible, in view of the large flocks owned by most of the people. One
in a thousand would already be a heavy tax.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6099src" title="Return to note 25 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6118">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6118src">26</a></span> A pretty good allowance, one would think. Cf., on this courier service, Huc, <i>op. cit.</i>, vol. ii. p. 450.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6118src" title="Return to note 26 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6123">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6123src">27</a></span> In China most of the couriers are opium-smokers.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6123src" title="Return to note 27 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6128">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6128src">28</a></span> A <i>lebor</i> is, says our author, equal to 720 yards. It is the Chinese <i>li</i>, but I have heard the word always pronounced <i>leu</i>. A <i>li</i>, however, is about 600 yards.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6128src" title="Return to note 28 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6140">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6140src">29</a></span> I fancy our author means rearrange or remove his dress. A travelling Tibetan never
changes his dress.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6140src" title="Return to note 29 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6153">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6153src">30</a></span> There are cases on record in which a despatch from Lhasa has been delivered in Peking
within a month.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6153src" title="Return to note 30 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6170">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6170src">31</a></span> Cf., however, <i>Jour. Roy. Asiat. Soc.</i> xxiii. pp. 216–218. See also ‘Report on Explorations made by A. K.,’ p. 33. The Chinese
punishment of the cangue is now adopted throughout Tibet, the criminals wearing it
being also heavily chained. The cangue is called in Tibetan, <i>tse-go</i>.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6170src" title="Return to note 31 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6179">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6179src">32</a></span> This, I fancy, is hearsay testimony, and, I think, should be taken with several grains
of salt. The Tibetans are not cruel, though, like all Asiatics, they believe in deterring
from crime by the terror of the punishment.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6179src" title="Return to note 32 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6248">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6248src">33</a></span> All this does not add materially to our knowledge of Tibetan business methods. It
would seem that the Tibetans follow the rules concerning loans which obtain in China
and India, but the text is not very clear.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6248src" title="Return to note 33 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6273">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6273src">34</a></span> See Hooker’s ‘Himalayan Journals,’ vol. i. p. 117, and vol. ii. p. 202 <i>et sqq.</i> He says, in speaking of the Dewan, “Considering, however, his energy, a rare quality
in these countries, I should not be surprised at his cutting a figure in Bhutan, if
not in Sikkim itself<span class="corr" id="xd31e6277" title="Not in source">”</span> (<i>op. cit.</i>, vol. ii. p. 241).—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6273src" title="Return to note 34 in text.">↑</a></p>
</div>
</div>
</div>
</div>
<div id="ch8" class="div1 chapter"><span class="pageNum">[<a href="#xd31e314">Contents</a>]</span><div class="divHead">
<h2 class="label">CHAPTER VIII.</h2>
<h2 class="main">RETURN TO TASHILHUNPO AND UGYEN-GYATSO’S VISIT TO THE BONBO SANCTUARY OF RIGYAL SENDAR.</h2>
</div>
<div class="divBody">
<p class="first">The bells of the Jo khang were ringing and the great trumpets of Tangye-ling were
summoning the lamas to early morning service, when, on June 13, I took from the roof
of our house a last look at the gilded spires and red walls of Potala, and started
out for Tashilhunpo. I noticed near our lodgings a number of women drawing water from
a well in rawhide buckets. The water of Lhasa is excellent, and both abundant and
very near the surface, most of the wells being not over four feet deep; and this is
the reason for the belief that the town is over a subterranean lake.
</p>
<p>Arriving at the foot of Chagpori, on the summit of which is the College of Surgeons
of Tibet, I got off my horse and ascended the hill, as I had promised to visit an
old doctor known as Amchi Rivola, who was afflicted with cataract. On the way up I
was met by one of the Amchi’s pupils, who presented me with a <i>khatag</i>. I was led into a nice room containing a few neatly-finished tables, on one of which
was a cup full of delicate rose-coloured tea of the most delicious aroma.<a class="noteRef" id="xd31e6301src" href="#xd31e6301">1</a> The ceiling was covered with silk, and satin hangings hid the walls, on which hung
also pictures of the god of medicine and his attendants.
</p>
<p>Amchi Rivola soon made his appearance, a man of commanding looks and heavily built.
He was the Principal of the Vaidurya Ta-tsan of Chagpori, and physician to the regent.
He expressed his pleasure at seeing me, and said he had heard me most kindly spoken
of by the Lhacham Phala, and he would be greatly pleased if I would <span class="pageNum" id="pb196">[<a href="#pb196">196</a>]</span>postpone my journey to Shigatse and endeavour to cure his disease, which he thought
curable by an operation, but he knew of no surgeon in Tibet able to perform it.
</p>
<p>I was pained at my utter inability to help him, and told him that I would willingly
prolong my stay at Lhasa if I had any means of curing him, but I had none whatever,
and must take my leave. So saying, I rose from my seat, and left after the usual leave-takings.<a class="noteRef" id="xd31e6312src" href="#xd31e6312">2</a>
</p>
<p>Following the same road by which we had come to Lhasa, we stopped that night at Netang.
On the 15th we reached Palti djong, and on the 18th arrived at Dongtse at 10 o’clock
at night, and put up in Pador’s house.
</p>
<p>Early the following morning I went to the monastery, and was promptly led to the minister’s
apartments, where I found him covered with small-pox pustules, and hardly able to
speak. The Lhacham’s son was also ill with the same disease, but convalescing.
</p>
<p>When the minister fell asleep, I went to the Tung-chen’s room. He asked me if I had
not met Phurchung on the road, as he had left for Lhasa only a week ago carrying my
letters and a shot-gun. As to Ugyen-gyatso, he had returned from Lachan with the luggage
that had been left there, and was now waiting for me at Gyatsoshar, near Shigatse.
I remained at Dongtse until July 3, when, in company with Phurchung and Pador, I set
out for Gyatsoshar, which place we reached the following day, and Ugyen gave me, to
my infinite delight, a package of letters from India.
</p>
<p>Ugyen told me that since his return from the Lachan barrier he had been busy collecting
plants. He had also carefully kept a diary from which I culled the following details,
which may prove of interest.
</p>
<p>One evening a lama friend had called on him, and asked him if he would like to meet
a Golog from Amdo. These Golog, his friend went on to say, are a nation of brigands
living in Amdo in Eastern Tibet.<a class="noteRef" id="xd31e6321src" href="#xd31e6321">3</a> Their country is nowhere cultivated, but they breed <span class="pageNum" id="pb197">[<a href="#pb197">197</a>]</span>many ponies, which they use for making raids on the adjacent peoples. Their chiefs
exact black-mail (<i>chag tal</i>) from all people, and rob all they fall in with, unless they have passports from
the Golog chiefs.
</p>
<p>The Gologs have a few lamaseries, the heads of which come from Tashilhunpo, and are
appointed for a term of five years, after which they return to Ulterior Tibet. Not
long ago one of these lamas returned to Tashilhunpo, after having enjoyed during his
sojourn in Gologland the confidence of the people and chiefs. He had amassed considerable
wealth, and he spent on his return several thousand rupees in entertaining all the
Tashilhunpo monks, and in giving them presents of money. Two years ago the wife of
the Golog chief, near whom he had lived, came to Tashilhunpo on a pilgrimage, and
after visiting the temple, she expressed a desire to see their former lama, but he
was nowhere to be found, though it was known that he was at Tashilhunpo. Among the
Golog people it is customary to greet one another with a kiss, and whoever omits the
kiss when meeting or parting with an acquaintance is considered rude and unmannerly.
</p>
<p>The lama had kissed this lady hundreds of times in her own country, but how could
he kiss her now before all the monks? and particularly as the Panchen rinpoche was
present at Tashilhunpo; how could he hope to escape unpunished if he committed an
act of such gross immodesty?
</p>
<p>The lady, however, before leaving Tashilhunpo, invited him to a dinner, and as soon
as she appeared in the room he shut the door and greeted her with a kiss on the mouth,
and explained to her the reason of his failing to see her at first, and the embarrassment
he had felt in approaching her in public.<a class="noteRef" id="xd31e6335src" href="#xd31e6335">4</a>
</p>
<p>Ugyen’s friend also told him that in the Bardon district of Khams,<a class="noteRef" id="xd31e6340src" href="#xd31e6340">5</a> when two acquaintances meet they touch each other’s foreheads together by way of
salutation.
</p>
<p>The same friend, who had imparted to Ugyen the preceding information, told him one
day this fable: In times of yore, when <span class="pageNum" id="pb198">[<a href="#pb198">198</a>]</span>beasts could talk, a leopard met an ass, and, though he had a strong inclination to
kill him, he was impressed by his strength, of which he judged by his loud bray, so
he offered him his friendship on condition that he would watch his den when he went
out in search of prey.
</p>
<p>One day the leopard sallied forth with a mighty roar by way of prelude to his day’s
work, and forthwith a wild yak rolled down the cliff overhanging his den, killed from
fright at the sound. When the leopard returned and saw the dead <i>dong</i>, the ass said he had killed it, and stuck out his tongue, smeared with blood, in
proof of his prowess.
</p>
<p>The leopard believed him, and promised to help him when the time came. One day he
told him to go and graze in the meadow on the other side of the hill. When the ass
had eaten his fill he brayed twenty or thirty times in sheer wantonness, and the leopard
thinking his friend in trouble, ran to his rescue, but the ass told him he was only
braying for pleasure. A little while after a pack of wolves attacked the ass, when
he brayed loudly, calling his friend to his help; but the leopard thought that he
was only amusing himself, and did not go to his rescue, and the ass was torn to pieces
by the wolves.
</p>
<p>On the 7th of the eighth moon (June 23) a grand military review was held at Shigatse,
when more than a thousand soldiers were present, and there was a sham fight in the
presence of the general. There are two reviews (<i>mag chyang</i>) every year, one in summer, the other in winter; and besides these there is one whenever
the Amban visits Shigatse on a tour of inspection.
</p>
<p>On June 29 the summer prayer ceremony (or <i>monlam</i>) was celebrated.<a class="noteRef" id="xd31e6360src" href="#xd31e6360">6</a> All the monks of Tashilhunpo, some three thousand odd, assembled at Chyag-tsal-gang.
A satin wall or <i>gyabyal</i>, 1000 feet in circumference, was erected, and inside it was a great State canopy,
under which the Panchen rinpoche’s throne was placed. He was unable to be present,
but his stole and mitre were put on the throne, and round it thronged the lamas in
order of precedence and rank. The people of Shigatse were there, some under tents,
others under bowers of cypress and willow branches, all amusing themselves <span class="pageNum" id="pb199">[<a href="#pb199">199</a>]</span>singing and joking. A mast about 120 feet high was erected, and ropes stretched from
it to the great Kiku building, and on these were hung pictures of all the gods of
the pantheon. At Shigatse, the while, there was racing and military manœuvres and
drill.
</p>
<p>The following day was sacred to Dipankara Buddha, and his picture was made to occupy
a prominent place in the exhibition. This representation of him was about 100 feet
high, and skilfully worked in different coloured satins. On either side of it were
gigantic representations of the Buddha.
</p>
<p>All the lamas and nobles of Shigatse with their families made merry under the great
tent in the Chyag-tsal-gang. Sumptuous dinners, cooked by the best native and Chinese
cooks, were served to the great personages of Tashilhunpo and of the Government. Many
persons had pitched tents near the great one, and were amusing themselves there with
their families and friends. From morning to evening the deafening music of drums,
cymbals, and trumpets never ceased.
</p>
<p>No one was absent from the <i>fête</i> save the Grand Lama, who, it was rumoured, was laid up with small-pox at Tobgyal,
where he had gone after a visit to the hot springs of Tanag. On either side of the
great nine-storied building of Kiku, between Shigatse and Tashilhunpo, were two huge
lions in which men were concealed; these were moved about from time to time to the
great delight of the people.
</p>
<p>The next day was the full moon, and was sacred to Sakya Buddha. The great picture
of Dipankara Buddha was removed, and one of Sakya Sinha, of gigantic size, and surrounded
by all the Buddhas of past and future ages, took its place. This picture was brought
out from the lamasery to the sound of deafening music, and with great ceremony. Ten
black priests (<i>Nagpa</i>), well versed in tantrik rituals, conducted a solemn religious service, and were
assisted by 300 lamas from Tsomaling chanting hymns.
</p>
<p>In the plain of Chyag-tsal-gang the lamas and people again feasted and enjoyed themselves
as on the previous day.
</p>
<p>On the morrow (July 2) the picture of Sachya tubpa was displaced for one of the Buddha
who is to come, Maitreya (or Chyamba). It was brought out and hung up with the same
ceremony as was observed on the preceding days. This day Tashilhunpo was open to women,
and crowds of them in the gayest and richest apparel visited <span class="pageNum" id="pb200">[<a href="#pb200">200</a>]</span>the temples and shrines. Ugyen estimated the value of the headdress of one lady he
saw at 40,000 rupees. In the evening every one went and touched with his or her head
the picture of Chyamba, and thus received his blessing.<a class="noteRef" id="xd31e6385src" href="#xd31e6385">7</a>
</p>
<div class="figure p200width" id="p200"><img src="images/p200.jpg" alt="A LITTLE GIRL, DAUGHTER OF A TIBETAN NOBLEMAN." width="557" height="720"><p class="figureHead">A LITTLE GIRL, DAUGHTER OF A TIBETAN NOBLEMAN.</p>
</div><p>
</p>
<p>During my stay at Gyatsoshar I occupied the little pavilion belonging to the minister,
which I have described previously.<a class="noteRef" id="xd31e6395src" href="#xd31e6395">8</a> The <span class="pageNum" id="pb201">[<a href="#pb201">201</a>]</span>flowers in the garden which surrounded it filled the air with their fragrance; the
tall poplars, the widespread willows, the fragrant junipers, the graceful cedars,
all contributed to make this place the most favoured of all the neighbourhood.
</p>
<div class="figure p201width" id="p201"><img src="images/p201.jpg" alt="PICNIC IN A GROVE." width="720" height="473"><p class="figureHead">PICNIC IN A GROVE.</p>
</div><p>
</p>
<p>My health rapidly improved in these pleasant surroundings and genial temperature,
and I worked diligently at transcribing works of great interest into the <i>nagari</i> character which had, though written in Sanskrit, been preserved in the (<i>Wu-chan</i>) script of Tibet. Ugyen devoted himself to botanizing, extending his excursions to
considerable distances. Finally, to facilitate bringing in his collections, he bought
a donkey and a pony for himself to ride.
</p>
<p>July 19 was kept as a great holiday, it being the day on which the Buddha first turned
the Wheel of the Law. The people of Shigatse and neighbourhood visited the different
chapels and sanctuaries and thronged in every corner of Tashilhunpo.
</p>
<p>Two days later the Deba Shikha, of whom I have had so often to speak, gave a garden-party
to a number of his friends in the garden surrounding the house in which I was living
at Gyatsoshar. There were a dozen men and women; the former amused themselves the
<span class="pageNum" id="pb202">[<a href="#pb202">202</a>]</span>whole day at archery and quoits,<a class="noteRef" id="xd31e6416src" href="#xd31e6416">9</a> in both of which they exhibited considerable skill. The same day Ugyen started on
a botanizing trip, which took him as far as Sakya.
</p>
<p>On July 26 I returned to Dongtse, and was pleased to find that the Minister had recovered
from the small-pox. I found the Tung-chen busy preparing for the ceremony of consecrating
a new house of the Seng chen,<a class="noteRef" id="xd31e6421src" href="#xd31e6421">10</a> as the minister is called, now nearly complete, and built a little to the north of
the Tsug-la khang temple. In the room given me were some five or six hundred balls
of butter of about two pounds weight each, and a number of bags of <i>tsamba</i> and wheat flour.
</p>
<p>I had only been here four days when I was requested by the Chyag-dso-pa of Gyantse
to visit him and see if I could not do something for the complaint from which he had
now been suffering for some time. The invitation was so pressing that I could not
refuse; so I set out at once, and was most kindly received by him and his family.
I remained here until August 13, when a letter reached me from the minister, who was
still at Dongtse, asking me to rejoin him there at once. This letter of the minister,
though written in Tibetan, was in the Roman character, which I had taught him to write
the preceding winter.<a class="noteRef" id="xd31e6429src" href="#xd31e6429">11</a>
</p>
<p>As I rode back to Dongtse I was greatly struck by the beauty of the vegetation; the
little pools were frequently covered with lilies, and wild-flowers were in full bloom.
</p>
<p>The minister asked me if I would go to Tobgyal and see the Grand Lama, who was desperately
ill. He had received a letter from him asking for some consecrated pills (<i>tsé-ril</i>); I could take this medicine along with me, and at the same time he would inform
the Panchen that I was a skilful physician and might be able to cure him.
</p>
<p>Hearing of the desperate condition of the Grand Lama, I naturally hesitated to undertake
this commission, and so asked for time for reflection. The next day, however, I told
the minister that I could not venture to wait on the Grand Lama unless he expressed
a wish <span class="pageNum" id="pb203">[<a href="#pb203">203</a>]</span>to see me; or, at all events, unless I was accompanied by the minister himself. He
finally decided that he would send the <i>tse-ril</i> by a confidential servant, and hint in his note accompanying them, that perhaps Indian
medicines might prove beneficial.
</p>
<p>On August 25 and 26, the final ceremonies of consecrating the new house built by the
minister (and which had been going on for the last five days) were begun. The last
ceremony is called the <i>chin-sreg</i>.<a class="noteRef" id="xd31e6450src" href="#xd31e6450">12</a> The mask of the god of death (Shinje gyalbo), his weapons and armour were hung on
a stake stuck close to the fireplace. Then bundles of sandalwood were arranged in
six heaps, and melted butter poured over them to feed the flame; and a lama, chanting
hymns, sat opposite each fire. Sesamum and barley were scattered about. At the termination
of the first day’s ceremony, a dinner was served to all the guests and monks.
</p>
<p>The <i>chin-sreg</i> ceremony on the 26th was similar to that of the day before, and wound up with a long
service. In the afternoon the Seng chen (the minister) took his position on a raised
seat under a spacious awning spread on the roof of the <i>tsug-lha-khang</i>, and ordered all the lamas, carpenters, masons, coppersmiths, gilders, etc., to assemble,
when he distributed presents to them. To the lamas and monks he gave silver coins,
<i>khatag</i> and blankets; and to the head labourers, rugs (<i>tumshi</i>), felt hats (<i>khamba</i>), and homespun cloth (<i>gyantse</i>).
</p>
<p>On the 28th news reached us that two of the Grand Lama’s physicians had run away,
another had gone mad, and the fourth was without hope or ability to do anything more
for the illustrious patient, who had had a severe hemorrhage.
</p>
<p>On the 31st the dreaded event took place, a letter was handed the minister announcing
the Grand Lama’s death. He had died on the day previous at Tobgyal, or, as it is the
custom to say, “He had left this world for repose in the realm of bliss (Deva-chan).”
</p>
<p>A notice was issued to the people to assume signs of mourning; the women were forbidden
to wear their headdresses or any other jewellery, and amusements and ornamenting of
houses were prohibited. The people showed signs of deep distress at the untimely death
of the Panchen; some attributing it to the sorrow he had felt at the disloyalty of
his people, others said he had left this world on <span class="pageNum" id="pb204">[<a href="#pb204">204</a>]</span>account of the discourtesy of the Dalai lama in not inviting him to his consecration.
</p>
<p>At Dongtse, where I was, the minister was having performed as a termination to the
ceremonies attending the consecration of the new building, a grand religious dance
in the courtyard of the Choide. A great crowd, all in their holiday attire, was assembled
on the roofs and balconies of the temple. The dance had but commenced; the minister’s
page, who impersonated the herald of the gods, had twice fired off a gun, and had
proclaimed the arrival of the four guardian deities of the world; the devils and goblins
had gone through their part of the performance, when the news of the death of the
Grand Lama was made known to the minister. At once the dance was stopped, and the
dancers and the crowd rapidly dispersed.
</p>
<p>On September 3 it was reported to me that the Chinese commander of Shigatse had flogged
several of the Grand Lama’s servants for not having told him of the gravity of their
master’s illness. One of the physicians of the Panchen had been severely beaten, and
the other medical attendant was found dead shortly after the Grand Lama had breathed
his last. I thanked God I had not consented to the minister’s proposal to go and attend
the Grand Lama!
</p>
<p>On the 6th Ugyen returned to Dongtse from his trip to Sakya, and from his journal
I take the following facts, which may be of interest:—
</p>
<p>He had started, as previously stated, on July 21, and on the 23rd crossed to the left
bank of the Tsang-po near Tashi-gang, and camped in the valley of Tang-pe. Thence
he and his companion, a Mongol lama by the name of Chos-tashi, went to the Tanag district,
where a fine quality of pottery is manufactured.<a class="noteRef" id="xd31e6489src" href="#xd31e6489">13</a> They could not get lodgings anywhere, so afraid were the people that they might introduce
small-pox among them, coming as they did from the infected city of Shigatse.
</p>
<p>On July 26 they crossed the Tanag Tong chu by an iron suspension bridge, and, travelling
westward, stopped for the night in the lamasery of Tubdan. Leaving Tubdan on the 28th,
the travellers reached, after a march of twelve miles in a northerly direction, the
famous hot springs of Burchu-tsan. A circular wall of stone encloses a portion of
the springs, and here the Grand Lama takes his baths. The place where he camps is
surrounded by a low turf wall. The <span class="pageNum" id="pb205">[<a href="#pb205">205</a>]</span>Grand Lama had recently taken the baths, but it was supposed that the water gods (or
<i>nagas</i>) had in some way or other been offended, as the water had but aggravated his complaint.
To propitiate these <i>lu</i> a hundred lamas had been employed here until within a few days conducting religious
services. In and near these springs are numerous black snakes which, though they are
said to be venomous, do no harm to either man or beast. They enter houses in the neighbouring
villages, but no one ever thinks of hurting them.
</p>
<p>The next day they crossed the Jeh la and stopped for the night at the village of Keshong,
but again they could not get lodgings. On the 30th they reached the old village of
Shendar ding,<a class="noteRef" id="xd31e6505src" href="#xd31e6505">14</a> near which is situated the famous Bonbo monastery of Rigyal Shendar. Ugyen visited
this lamasery the following day, and represented himself as a Bonbo from Sikkim on
a pilgrimage to the sanctuaries of Bonbo Shenrab mivo, the chief deity of this religion.
He expressed a desire to give a general tea (<i>mang ja</i>) to the monks, presented the manager five <i>tanka</i> for the purpose, and it was arranged that the entertainment should take place on
the morrow.
</p>
<p>In the mean time he was shown about the temple. In the congregation hall the priests
were reading the Bonbo scriptures. In the chapel of the upper story he noticed among
the images of the various gods of the Bon pantheon that of Sakya Buddha.
</p>
<p>The next day the <i>mang ja</i> took place. There were about thirty monks (<i>dabas</i>) present,<a class="noteRef" id="xd31e6520src" href="#xd31e6520">15</a> and, on inquiring why there were so few, Ugyen was told that a large number of monks
who are natives of Khams Gyarong had gone to the Chang-tang<a class="noteRef" id="xd31e6530src" href="#xd31e6530">16</a> to look to the interests of the Bon church there.
</p>
<p>Ugyen, in company with the head priest (<i>om-dse</i>), then visited the gloomy chapels of the monastery, only lighted by torches and butter-fed
lamps, where he saw a number of curious pictures and tapestries on which were represented
various terrifying gods. After this he <span class="pageNum" id="pb206">[<a href="#pb206">206</a>]</span>was presented to the high priest, Je Khädub rinpoche, who received him most kindly.
He was a man of sixty-eight years of age, but strong and hearty. He explained to Ugyen
various points of the “black water” (<i>chab-nag</i>) mysteries of Bonism, and lent him some books to read, a number of which Ugyen made
copies of.<a class="noteRef" id="xd31e6541src" href="#xd31e6541">17</a>
</p>
<p>The Rigyal Sendar monastery is said to have been erected on the site of an ancient
Bon temple, called Darding sergo tamo, and was built several hundred years before
Tashilhunpo; and was sacked by the Jungar Mongols in the 17th century. When they demolished
the chapel, the Bon high priest hurriedly concealed the sacred treasures and scriptures,
written in silver on dark blue tablets, in the deep recesses of a cavern, and hence
the sacred writings of the Bonbo are now in a confused state. The church furniture
and other requisites of worship in the monastery are extremely ancient. Among them
are the huge tambourines (<i>shang</i>), and gigantic cymbals made of the finest bell-metal, paintings representing the
Seven Heroic Saints (<i>Pao-rab dun</i>), numerous old tapestries, and several volumes of scriptures written in silver and
gold on thick dark-blue (card) boards. The roof of the great hall of congregation
is supported by forty-two pillars, six feet apart, and all around the monastery are
fine-looking <i>chorten</i>, <i>mendong</i>, and cairns, which visitors are allowed to circumambulate from right to left, instead
of from left to right, as do Buddhists. When questioned respecting the reason for
this custom, the priests replied that salutation, circumambulation, and the chanting
of <i>mantra</i> being intended by the sages as processes to sanctify the body, speech, and mind,
they did not at all benefit the divinity. It is, therefore, immaterial how and which
way one salutes and circumambulates the sacred things, but it is the established usage
of the Bon community to circulate from right to left.<a class="noteRef" id="xd31e6557src" href="#xd31e6557">18</a>
</p>
<p>The Bon monastery of Shendar is now in the joint possession of the four powerful members
of the family of Shen-tsang. Though they are laymen, having wives and children, yet
being the descendants of Shenrab Mivo, the illustrious founder of the Bon religion,
they are venerated as lamas. The mother of the two leading members of this family
was the elder sister of Sikyong, the late Rajah of Sikkim. <span class="pageNum" id="pb207">[<a href="#pb207">207</a>]</span>The late Panchen rinpoche was the nephew of these brothers, in consequence of which
they are addressed by the people as <i>Ku-shang</i>, “Royal Maternal Uncle.” The late Grand Lama was of pure Bonbo stock, and the two
families from which he sprang are known by the names of Shen-lug and Tu-lug. People
inquire with wonder why the vice-regent of Buddha in the flesh should have been born
in the family of Shenrab Mivo, the heretic. Some disaffected Tibetans were even in
the habit of ridiculing this Grand Lama by calling him the offspring of Bon heretics.
</p>
<p>In the monastery are two sections of monks, called respectively the Tibetan Association
(<i>Bod kham-tsan</i>) and the Khams Association (<i>Khamba kham-tsan</i>), the latter being the most numerous. The officers consist of one priest for the
grand congregation (<i>Om-dse</i>), two discipliners (<i>Chos-tims</i>), two church directors (<i>Gekhor</i>), two general managers (<i>Chi-nyer</i>), and two chapel-keepers (<i>Ku-nyer</i>).
</p>
<p>While conducting service the monks dress like the Gelugpa monks of Tashilhunpo. They
wear tall mitre-shaped yellow caps, and a yellow cloak covering the bodies. The ordained
monks hang the <i>chab-lug</i>, or badge of celibacy,<a class="noteRef" id="xd31e6589src" href="#xd31e6589">19</a> from their waist-bands like the Buddhist monks, and wear red serge boots. They are
not allowed to wear anything that is blue, green, black, or white. During their residence
at the monastery they wear the church costume, composed of the <i>sham-tab</i> and <i>tongu</i>,<a class="noteRef" id="xd31e6598src" href="#xd31e6598">20</a> and red boots made according to the Bon fashion. When they enter the congregation
hall for service they leave their boots at the door. The cost of the tea drunk during
the services is borne for the most part by the Shen-tsang family. The monastery is
maintained by a small endowment, supplemented by the donations and subscriptions paid
by the Bon community of Chang.<a class="noteRef" id="xd31e6606src" href="#xd31e6606">21</a>
</p>
<p>The monks of the Khams Association, numbering about forty, go annually during the
summer to conduct religious services in the houses of the Bon people of Chang. In
the winter they remain in the monastery. During divine service the monks are allowed
to drink as much tea as they like, there being no restriction in this respect, as
in the great Buddhist monasteries.
<span class="pageNum" id="pb208">[<a href="#pb208">208</a>]</span></p>
<p>The lamas here are divided into two sects, which differ slightly in their vows. In
the one called Shen-tang srung-lug, a man may take vows when sixty years of age; while
in the other, called Shen-tsang lug, he must take the vows of abstinence and piety
as soon as he has finished his final clerical examinations. The high priest, or Je
Kadub rinpoche, Yung-drung gyal-tsan by name, administers vows and ordains monks.
</p>
<p>The rules of moral discipline, called <i>tsa-yig</i>, written on a broad sheet of pasted daphne paper, are posted in a conspicuous position
in the monastery. When an ordained monk is found guilty of violating these rules,
and particularly those of chastity, he is immediately punished and expelled from the
monastery. Such punishments are, however, commutable into fines, such as the payments
of money to the lama who ordained him, and providing entertainment and presents for
the other monastic authorities and the members of the congregation.
</p>
<p>The marriage ceremonies of the Bonbo are the same as those of all other Tibetans;
so also the funeral rites, although some communities throw their dead into rivers
and lakes.<a class="noteRef" id="xd31e6620src" href="#xd31e6620">22</a> After death the body is kept in the house twenty-four hours, after which it is removed
to the temple or monastery. On the fourth day the ornaments and clothes worn by the
deceased are placed before the gods, and prayers offered to them to take charge of
his soul. At the end of the ceremony the corpse is removed to the cemetery, where
it is cut into pieces to be devoured by vultures and dogs.<a class="noteRef" id="xd31e6625src" href="#xd31e6625">23</a>
</p>
<p>Ugyen left Shendar ding on August 5, and stopped at noon at the hot springs of Langpag,
where the Tashi lama has a temple-like house in charge of an officer. The water is
so hot that meat can be cooked in it in half an hour.
</p>
<p>Proceeding thence they came to Non chu, where he saw the Non chu lama rinpoche, who
made many inquiries about Calcutta, the railways, telegraphs, and telephones of which
he had heard travellers speak. He himself, he said, had invented a telephone, and
was just then engaged in making a new instrument with which he <span class="pageNum" id="pb209">[<a href="#pb209">209</a>]</span>would be able to communicate with people at a distance by means of strokes of a hammer.<a class="noteRef" id="xd31e6635src" href="#xd31e6635">24</a> He was also most curious to know about illuminating gas.
</p>
<p>The next day Ugyen again called on the lama, who asked many questions about the resources
of India, its government, commerce, laws, etc., and as Ugyen replied he noted down
all he heard.
</p>
<p>Taking leave of the lama the same day, the travellers reached Rag-tso ferry, where
they crossed the Tsang-po in a rudely constructed boat, in which men and animals were
ferried across. They halted for the night at Tondub ling, in the district of Jerong.
They were unable to gain admittance to any house, and had to pass the night in a sheepfold.
</p>
<p>The next day they came to Phuntso ling, where there is a lamasery with five hundred
inmates. This was formerly the seat of the Taranath lama, and from here he went to
Urga in Mongolia. Ugyen visited the cave where Taranath once lived as an ascetic.
He also saw the printing-house of the Phuntso ling lamasery, which contained printing
blocks for many valuable historical works.
</p>
<p>Two roads lead to Sakya from this place, one <i>viâ</i> Tondub ling, the other by way of Lhartse. The travellers followed the latter, which
is the shortest, arriving at Lhartse on August 10. Shakar djong,<a class="noteRef" id="xd31e6645src" href="#xd31e6645">25</a> Ugyen learnt, can be reached from Lhartse in a day. The monks of Shakar are noted
for their wealth, much of which is acquired by buying gold.
</p>
<p>Lhartse castle (<i>djong</i>) is on a fine eminence overlooking the Tsang-po. It is the chief place of trade of
Upper Tsang. Its monastery used to contain one thousand lamas, but now the number
is considerably smaller. Some distance from Lhartse is the famous monastery of Namring,
whose monks are noted for their great learning.
</p>
<p>Proceeding by way of Tana and Lasa, Ugyen and his companions reached Sakya on the
14th, and put up in a house belonging to the chief of the <i>ulag</i> department. There is a good market in this town, but with the exception of meat,
all articles of food are dearer than at Shigatse. No good <i>tsamba</i> could be bought, and straw and hay were very dear, a <i>tanka</i> for a basketful of not over five pounds weight.
</p>
<p>Sakya is a notorious place for thieves and all kinds of bad <span class="pageNum" id="pb210">[<a href="#pb210">210</a>]</span>characters, and the cattle have to be locked up at night in the stables and sheep-pens.
</p>
<p>The next day, being the anniversary of the birth of Peme Chyungnas (Padma Sambhava),
a grand religions dance took place in the courtyard of the temple, in the presence
of the five surviving members of the royal Khon family of Sakya, who sat on chairs
on a raised daïs under a large Chinese umbrella, with attendants carrying the <i>gyal-tsan</i> or banners, and the sceptre.
</p>
<p>Eighty gaudily dressed dancers (<i>chyampa</i>) danced the day long to the music of clarionets, trumpets, kettle-drums, tambourines,
and cymbals, stopping only occasionally to partake of tea. When they finally stopped
they carried off with them on their shoulders quantities of <i><span class="corr" id="xd31e6674" title="Source: khatad">khatag</span></i> flung to them by the audience.
</p>
<p>This dance, called the “club dance” (<i>phurpai kil chyam</i>), was performed in celebration of the birth, from a lotus flower in the lake of Dhanakosha,
of the sage Uddayani. Two Timpon and a dozen policemen kept the great crowd in order
with their whips.
</p>
<p>When the ceremony of the day was over, the heir apparent of the Sakya Panchen took
his seat in the <i>maidan</i> in front of the great temple, and gave his blessing (<i>chyag wang</i>) to all who approached. Ugyen visited the same day the famous library, where he saw
many manuscripts written in gold, the pages some six to eight feet long and three
or four feet broad.<a class="noteRef" id="xd31e6687src" href="#xd31e6687">26</a> On the board which covered these volumes were painted in gold and silver the images
of innumerable Buddhas. There were also many books in Chinese, dating back to the
early years of the Christian era.
</p>
<p>The next day another kind of dance, called the <i>dsa-nag</i>, or “black hat” dance, was performed in the court of the residence of Gong-sa. There
were about eighty dancers. Seventy kept up the dance continually, while the ten remaining
took refreshments. They danced with much grace, the movements of their arms and hands
being especially curious.
</p>
<p>On August 17 Ugyen left Sakya, and travelling by way of Lhadong, Shong-mar-tse, the
Pa la and Chiblung, reached Dobta on the 20th.<a class="noteRef" id="xd31e6696src" href="#xd31e6696">27</a> This latter locality he found very poor, the people living <span class="pageNum" id="pb211">[<a href="#pb211">211</a>]</span>in great squalor. The country is rocky and barren, yet the peasants have to give half
the produce of their fields to the Sikkim Rajah.
</p>
<p>Leaving Dobta, Ugyen came to the Tsomo tel-tung, or “Mule’s Drink Lake,” which he
went around, keeping it to his left, an heretical action according to Buddhist ideas.
</p>
<p>Stopping at Naring for the night, he then passed through Tagnag and reached Targye
on the 24th.<a class="noteRef" id="xd31e6706src" href="#xd31e6706">28</a> Near here is the Dora chu-tsan (“Hot Springs”), in the neighbourhood of which he
saw several carpet looms, on which excellent rugs, called <i>tum-shi</i>, were being made by women, who showed great taste in designing patterns.
</p>
<p>Leaving Targye the travellers passed without any incidents through Kurma, Kyoga, Labrang-dokpa,
and Luguri Jong,<a class="noteRef" id="xd31e6713src" href="#xd31e6713">29</a> and reached Shigatse about noon on August 29.
</p>
<p>Ugyen remained at Shigatse for seven days, drying the plants he had collected on his
journey, and observing the different incidents which took place after the death of
the Grand Lama.
</p>
<p>The day after the Grand Lama’s death, he and a friend had gone to Tashilhunpo to perform
their devotions, but were refused admittance. No outsider was admitted into the lamasery,
the inmates of which were now not allowed to see any one or leave the monastery.
</p>
<p>As they were coming back they passed in front of the palace of Kun-khyab ling, and
saw a large pack of hounds and mastiffs, which the Panchen kept for hunting; for,
though his sacred character forbade him shooting animals, he could indulge in this
other form of sport.
</p>
<p>While in the palace of Phuntso phodang, the lama’s favourite residence, and where
they were allowed to enter, an officer from the Labrang attached seals on everything
belonging to the deceased, and on all the doors of the principal rooms in Kun-khyab
ling.
</p>
<p>The next day there was a report that the lama had come to life again, and every one
was thanking the gods; the <i>tsamba</i> vendors on the market-place were throwing handfuls of their ware heavenward as offerings
to the gods who had restored their Grand Lama to them.
</p>
<p>The Dingpon of Shigatse said, in the hearing of Ugyen, that last year, when the Government
of Lhasa had consulted the oracle of Lhamo sung-chyongma, it had foretold great calamities
for Tibet. <span class="pageNum" id="pb212">[<a href="#pb212">212</a>]</span>These were inevitable, in view of the perversity of the people who no longer had faith
in the gods, but let themselves be led by demons in human shape.
</p>
<p>Witchcraft was steadily increasing, he said, and in every village there were those
who said they were in communion with devils. An edict had been issued forbidding witchcraft
and fortune-telling. It was found that under the castle of Shigatse itself there were
fifteen witches (<i>paonal jorma</i>). These had been brought to trial, and had been submitted to an examination which
required them to describe the contents of several chests filled with a variety of
things. Four alone were able to answer, the others were flogged and then released
on condition that they should give up imposing on the public credulity and would furnish
bonds for their good behaviour.
<span class="pageNum" id="pb213">[<a href="#pb213">213</a>]</span></p>
</div>
<div class="footnotes">
<hr class="fnsep">
<div class="footnote-body">
<div class="fndiv" id="xd31e6301">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6301src">1</a></span> I fancy our author refers to the <i>hsiang pien cha</i> usually drunk by Chinese in Peking and elsewhere in the north. Jasmine flowers are
dried with the tea, and impart to it a strong and agreeable perfume.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6301src" title="Return to note 1 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6312">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6312src">2</a></span> It is strange that our author tells us nothing of this famous lamasery of Chagpori.
We know, however, that it is one of the oldest in Tibet, that the medical school is
attended by some 300 students, and that it supplies with medicines, most of which
are simples collected by the lamas themselves, not only Lhasa, but remote parts of
Tibet and Mongolia. I have seen remedies bought at Chagpori used in the Tsaidam, the
Koko Nor, and all over Eastern Tibet.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6312src" title="Return to note 2 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6321">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6321src">3</a></span> Amdo being used here in its broadest sense as including all North-east Tibet. These
Golok (or Golog) trade with Kumbum, Sungpan (in North-west Sze-chuen), and with the
Lhasa country. “At Pherchode (near Namdjong in Takpo) many traders called <span class="pageNum" id="pb197n">[<a href="#pb197n">197</a>]</span>‘Golokpas’ come with large herds of yaks to trade, and annually visit this place in
the months of October and November with merchandise, chiefly consisting of salt and
wool.” ‘Report on the Exploration, from 1856 to 1886,’ p. 8.&nbsp;<a class="fnarrow" href="#xd31e6321src" title="Return to note 3 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6335">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6335src">4</a></span> This is at all events a good story, but I doubt whether the Golok, any more than the
Chinese, Mongols, or other Tibetan tribes, kiss in public.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6335src" title="Return to note 4 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6340">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6340src">5</a></span> I have never heard of any district of this name. This mode of saluting is a Mohammedan
one.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6340src" title="Return to note 5 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6360">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6360src">6</a></span> Tsongkhapa, the great lama reformer in the 14th century, instituted these annual prayer
meetings. The most important one is the “great prayer meeting” (<i>mon-lam chen-po</i>) in the early part of the year.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6360src" title="Return to note 6 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6385">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6385src">7</a></span> Chinese authors make mention of a similar festival, held at Lhasa yearly, beginning
on the latter part of the second moon (middle March), and lasting for a month. Another
of like description is held in the sixth moon. See <i>Jour. Roy. Asiat. Soc.</i>, xxiii. pp. 212, 213.&nbsp;<a class="fnarrow" href="#xd31e6385src" title="Return to note 7 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6395">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6395src">8</a></span> See <i>supra</i>, p. 70.&nbsp;<a class="fnarrow" href="#xd31e6395src" title="Return to note 8 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6416">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6416src">9</a></span> This game is one of the very few national games of Tibet, but is probably of foreign
origin. I have never seen it played in Northern or Eastern Tibet. In Bhutan the people
appear to be specially skilful at it.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6416src" title="Return to note 9 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6421">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6421src">10</a></span> <i>Seng chen</i> is a Chinese title, meaning “the Monk Minister.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6421src" title="Return to note 10 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6429">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6429src">11</a></span> Huc, <i>op. cit.</i>, vol. ii. p. 338, tells us of the pleasure the Regent of Lhasa found in learning
from him the Roman alphabet. I myself have found it the one subject which never failed
to interest Tibetans, lamas, and laymen.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6429src" title="Return to note 11 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6450">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6450src">12</a></span> On this ceremony of burnt-offering, <i>chin</i> (<i>sbyin</i>), “alms;” <i>sreg</i>, “to burn up,” see Emil Schlagintweit, ‘Buddhism in Tibet,’ p. 249 <i>et sqq.</i>; and Waddell, <i>op. cit.</i>, p. 498.&nbsp;<a class="fnarrow" href="#xd31e6450src" title="Return to note 12 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6489">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6489src">13</a></span> See <i>supra</i>, p. 66.&nbsp;<a class="fnarrow" href="#xd31e6489src" title="Return to note 13 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6505">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6505src">14</a></span> <i>Ding</i> means something like “village.” It is a very common termination to names of places
throughout Tibet.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6505src" title="Return to note 14 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6520">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6520src">15</a></span> <i>Daba</i>, or <i>Draba</i>, is the name applied to all lamas irrespective of rank. The word <i>lama</i> is only used when speaking of some high dignitary in the church, or of a <i>gelong</i>, or “priest.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6520src" title="Return to note 15 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6530">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6530src">16</a></span> The Gyade country, which extends from the high-road from Nagchukha to Hsi-ning in
Kansu and to Chamdo, is not under the rule of Lhasa, it is a purely Bonbo country.
I traversed this region from west to east in 1892. Khams Gyarong refers to the Chin
chuan, a small region on the Upper Ta-tung river, in North-west Sze-chuen, where this
religion has many adherents.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6530src" title="Return to note 16 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6541">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6541src">17</a></span> The present Bonbo religion is hardly distinguishable from Tibetan Buddhism, except
in a few peculiar reversals of lamaist customs, and in the names of the gods. See
‘Land of the Lamas,’ p. 217. Schiefner, Sarat Chandra, and Laufer have published translations
and texts of some Bonbo works.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6541src" title="Return to note 17 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6557">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6557src">18</a></span> Not a very intelligible or satisfactory explanation. See Waddell, <i>op. cit.</i>, p. 287.&nbsp;<a class="fnarrow" href="#xd31e6557src" title="Return to note 18 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6589">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6589src">19</a></span> The little water-bottle carried by gelongs, and with which they moisten their mouths
in the forenoon when they are not allowed to eat or drink. Waddell, <i>op. cit.</i>, 201.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6589src" title="Return to note 19 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6598">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6598src">20</a></span> The <i>Sham-tab</i> is a plaited petticoat of red pulo; it is worn by all lamas. The <i>tongu</i> is the upper shawl.&nbsp;<a class="fnarrow" href="#xd31e6598src" title="Return to note 20 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6606">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6606src">21</a></span> By which he means, I suppose, the Chang tang Bonbos of Gyade.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6606src" title="Return to note 21 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6620">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6620src">22</a></span> This is also done among Buddhists, as in the Palti lake country. See <i>supra</i>, p. 139.&nbsp;<a class="fnarrow" href="#xd31e6620src" title="Return to note 22 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6625">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6625src">23</a></span> Moorcroft, ‘Travels,’ ii. 68, refers to Bonbo lamas when he describes the lamas of
Pin (in Ladak), who allow their hair to grow and become matted, and who wear black.
Nain Singh makes mention of the Bonbo country of North Tibet, which he calls “the
Ombo, or Pembo country,” <i>Journal of the Royal Geographical Society</i>, xlvii. p. 107.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6625src" title="Return to note 23 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6635">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6635src">24</a></span> I have heard of Chinese claims to the discovery of the telephone, but never before
of Tibetan. I fancy the lama had heard of the Morse transmitter, which may have been
taken for a little hammer struck on a board.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6635src" title="Return to note 24 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6645">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6645src">25</a></span> Visited by Ugyen-gyatso in 1883.&nbsp;<a class="fnarrow" href="#xd31e6645src" title="Return to note 25 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6687">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6687src">26</a></span> Our author farther on (p. 241) says that these volumes are about six feet long by
eighteen inches broad. This appears more likely. The age of the Chinese books is certainly
greatly exaggerated.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6687src" title="Return to note 26 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6696">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6696src">27</a></span> Dob-tha jong of the map. Our author passed through it when returning to Darjiling,
see <i>infra</i>, p. 244.&nbsp;<a class="fnarrow" href="#xd31e6696src" title="Return to note 27 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6706">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6706src">28</a></span> About five miles from Khamba djong.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6706src" title="Return to note 28 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6713">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6713src">29</a></span> The same road followed by him and Chandra Das when going to Shigatse.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6713src" title="Return to note 29 in text.">↑</a></p>
</div>
</div>
</div>
</div>
<div id="ch9" class="div1 chapter"><span class="pageNum">[<a href="#xd31e324">Contents</a>]</span><div class="divHead">
<h2 class="label">CHAPTER IX.</h2>
<h2 class="main">FUNERAL OF THE PANCHEN RINPOCHE.—VISIT TO THE GREAT LAMASERY OF SAMYE AND TO YARLUNG.</h2>
</div>
<div class="divBody">
<p class="first">On September 19 the minister left Dongtse, and I despatched Ugyen once more to the
Rigyal Shendar monastery to obtain further information on the Bonbos and their religion.
I myself went to Gyantse, where I was most kindly received by the Chyag-dso-pa and
his family.
</p>
<p>The Chyag-dso-pa of Gyantse has under his superintendence a large rug and blanket
factory in which about ninety women are kept constantly employed, some picking the
wool, some dyeing it, and others weaving. The <i>tso</i>, or “dye plant,” grows in rocky soil and is collected by the Dokpas. It supplies
a beautiful yellow colour. The leaves only are used in dyeing.<a class="noteRef" id="xd31e6743src" href="#xd31e6743">1</a>
</p>
<p>The people employed in this factory are kept under the strictest discipline. One day
one of the women who was late beginning her work, was whipped by order of the Chyag-dso-pa.
A boy caught stealing wool was also punished in the same way and imprisoned for a
fortnight. I was rather surprised at seeing the Chyag-dso-pa thus taking the law in
his own hands; but he told me that the Government allowed great landholders like his
master, the Shape Phala, judicial power over their own serfs. I may here note that
the pastoral tenants on this, and probably all other estates, pay the owners every
year two pounds of butter for every she yak they own, and two pounds of wool for every
sheep.
</p>
<p>On September 25, corresponding to the 13th of the 8th moon, harvest began. This day
was selected as it was a very lucky <span class="pageNum" id="pb214">[<a href="#pb214">214</a>]</span>one. All the people turned out for the work, and I went to the roof of the castle
to watch the reapers. While working they sang hymns and offered the gods bunches of
barley, peas, and wheat, as first-fruit offerings.
</p>
<p>Ugyen returned from his trip on the 1st of October.
</p>
<p>On September 13 (25?), the day of the full moon, while he was still at Shigatse, the
dead Grand Lama was brought from Tob-gyal to Tashilhunpo. First of all came a crowd
of people on foot, followed by about a hundred men on ponies. After these came the
officials of Labrang, followed by the chiefs, nobles, and high officials of Tsang,
all on horseback. Behind them was carried the sedan containing the remains of his
holiness, the Panchen rinpoche. The sedan was followed by the Chinese garrison, consisting
of fifty soldiers. The lamentations of the people increased as the procession approached,
and Ugyen said he cried like a child. Some prayed loudly, looking towards heaven:
“God and saints ordain that our beloved protector (<i>kyab-gong</i>), may soon return to this world for the good of all living beings.” No bells were
rung, and the procession passed on in solemn silence, all, laymen and monks, dressed
in dark red apparel, without any ornaments. When the procession entered Tashilhunpo,
the sedan chair was placed on the State altar, in the Hall of Departed Saints. On
the following day Ugyen went to make his obeisance to the dead Lama. He found the
body (<i>ku-por</i>) wrapped in <i>khatags</i>, and placed in a sitting posture. It was very small, bearing no proportion to the
stature of the Lama when living. Ugyen was told that this was the result of the embalmment.<a class="noteRef" id="xd31e6766src" href="#xd31e6766">2</a>
</p>
<p>The same day the period of summer retirement (<i>yar-nas</i>) for monks came to an end. It was observed as a holiday by the people: there was
racing and other sports, and all the people, lamas, men, women, and children bathed
together in the Nyang chu. The only sign of mourning still observed this day was keeping
the windows of the houses in town and at Tashilhunpo shut.
</p>
<p>On the 17th Ugyen reached Shendar ding, where he put up in the house of a man whose
wife had just been confined. A woman in Tibet, as in India, is held to be unclean
(<i>kyedib</i>) for a month after her confinement, at the expiration of which time certain religious
ceremonies are performed for her purification.
<span class="pageNum" id="pb215">[<a href="#pb215">215</a>]</span></p>
<p>Ugyen remained in this place until the 26th, and obtained from the high priest of
the lamasery much valuable information bearing on the theology and history of the
Bon religion. He also copied many valuable works on these subjects, which were obligingly
put at his disposal by the lama.<a class="noteRef" id="xd31e6782src" href="#xd31e6782">3</a>
</p>
<div class="figure p215width" id="p215"><img src="images/p215.jpg" alt="GLACIERS OF KANGLACHAN PASS." width="720" height="576"><p class="figureHead">GLACIERS OF KANGLACHAN PASS.</p>
</div><p>
</p>
<p>Having been prevented when at Lhasa, as previously narrated, from going to the celebrated
monastery of Samye, the most ancient and famous, probably, of all Tibetan lamaseries,
I now endeavoured to make arrangements for this much longed-for trip. I sent Ugyen
to Dongtse, after his return from his trip to Shendar ding, to try and get a guide;
but he failed, as rumours had got abroad that I was a <span class="pageNum" id="pb216">[<a href="#pb216">216</a>]</span>British employé, and Phurchung was accused of having brought me into Tibet in violation
of the express orders of the Nepal Durbar.
</p>
<p>In view of these disturbing rumours, I left Gyantse on October 4, and returned to
Tashilhunpo, where I was rejoined on the 13th by Phurchung, who had been sent with
letters to India in August.
</p>
<p>I now decided to send Ugyen back to India with the botanical and other collections
he had made, while I would visit Samye, and the Lhokha country south of it. He bought
ten yaks for a hundred rupees, and pack saddles, and engaged Lachung men to accompany
him to Khamba djong. He started on the 17th, while Phurchung and I returned to Gyantse,
arriving there on the 18th.
</p>
<p>The people were now busy threshing their barley—cows, their muzzles covered with wicker
baskets, treaded it out, and were kept to their work by two boys.
</p>
<p>The Chyag-dso-pa lent me a man to guide me to Samye and the south country (Lhokha);
his name was Gopon. He told me he was ready to start at any time, for his brother
(<i>namdo pun</i>, “joint brother”), as he called him, had now returned from Shigatse, and he could
leave his wife. These two men had, though not related, one wife between them, and
the three of them got on very well together.
</p>
<p>On October 21 I finally started for Samye, and followed, as far as the ruined village
of Ring-la, the high road to Lhasa I had travelled over earlier in the year. There
is but one family now living in this once prosperous place. These poor people earn
a precarious livelihood by making pottery. A concave wooden pan is used for the purpose,
in which the pots are shaped with a piece of wood or the fingers, by turning the pan
or mould around with the hand. This is the usual method employed in Tibet.
</p>
<p>Leaving Ring-la, we travelled through the fine pasture-lands adjoining the Yamdo tso,
and over desolate highlands with an occasional stump of a juniper or cedar tree, till
we reached the village of Ta-lung, famous, as its name implies,<a class="noteRef" id="xd31e6805src" href="#xd31e6805">4</a> for the number and breed of its ponies. Around the village the land is cultivated,
and showed evidence of great industry on the part of the people.
</p>
<p>We at first failed to secure a night’s lodgings in any of the houses of the village,
for the people took us for Lhopa or Bhutia, of whom they stand in great dread, as
they frequently make raids on this district; but we were so fortunate in the end as
to secure the good-will <span class="pageNum" id="pb217">[<a href="#pb217">217</a>]</span>of a lama of the monastery, who got a friend of his to admit us to his house.
</p>
<p>The next day (October 24) we resumed our journey by daylight, and crossing the Shandung
chu bay of Lake Yamdo, followed along the base of the steep hills which overhang its
shores. We got sight, on the way, of the Chong-khor monastery,<a class="noteRef" id="xd31e6819src" href="#xd31e6819">5</a> from which come all the <i>amchi lhamo</i> dancers and mimes,<a class="noteRef" id="xd31e6824src" href="#xd31e6824">6</a> some of whom annually visit Darjiling. Passing the Rivotag river some eight miles
north of the Djong of the same name, we ascended a ridge, from the top of which we
saw the villages of Yurupe, Ke-utag, and Khyunpodo. The country was everywhere thinly
populated; but large numbers of yaks, donkeys, sheep, and goats were grazing about.
</p>
<p>We stopped at the village of Shari, prettily situated between the Yamdo and a little
sweet-water lakelet, and put up in the <i>mani lha khang</i>, the centre of which was taken up by a great prayer-wheel about six feet high and
three feet in diameter. An old man lived here whose sole occupation was to turn the
wheel.
</p>
<p>The next morning we crossed a low hill, the Kabu la, and, skirting the northern extremity
of the Rombuja lake, reached by eleven o’clock the village of Melung,<a class="noteRef" id="xd31e6837src" href="#xd31e6837">7</a> thus called from the fire (<i>me</i>) stones found in the valley (<i>lung</i>) in which it is situated.
</p>
<p>After a short halt at Melung, we resumed our march, the country opening a little as
we advanced, and villages and hamlets becoming more numerous. That night we stopped
at Khamedo, where there live about a hundred families.
</p>
<p>We were off by sunrise, and passing some distance to the north of the large village
of Ling,<a class="noteRef" id="xd31e6848src" href="#xd31e6848">8</a> where the Djongpon of the Yamdo district reside, we soon after found ourselves in
the broad pasture-lands of Karmoling, here some ten miles broad, where hundreds of
ponies, belonging to the Lhasa Government, were seen grazing.
</p>
<p>We ate our breakfast at Shabshi, and then, passing through the hamlet of Tanta,<a class="noteRef" id="xd31e6853src" href="#xd31e6853">9</a> we began the ascent of the Tib la, which marks in this direction the boundary between
the Yamdo and Lhokha districts, <span class="pageNum" id="pb218">[<a href="#pb218">218</a>]</span>and from the top of which I had a magnificent view of the whole lake country, the
like of which I have seen nowhere in the Himalayas.
</p>
<p>The difficulties attending the descent of the Tib la were infinitely greater than
those of the ascent, and the violence of the wind made it difficult even to stand
erect. By five o’clock we reached the village of Tib, where there are about ten houses,
around which grow a few stunted willows. The villagers were busy treading out their
harvest with their cattle, and their merry songs, wafted by the night wind, fell pleasantly
on my ears till I dropped asleep.
</p>
<p>Tib is under the authority of the Gongkhar Djongpon, who, with his two lama assistants,
or <i>Tse-dung</i>, usually resides in the neighbouring town of Tosnam-gyaling.
</p>
<p><i>October 27.</i>—Our road led us down the course of the Tib chu. The valley was covered with willows
(here called <i>nyamyam shing</i>, or “mourning trees”), cypresses, junipers, and a species of silver fir, and though
the way was stony, it was pleasant on account of the forest growth through which it
led.
</p>
<p>We reached Tos nam-gyaling djong<a class="noteRef" id="xd31e6870src" href="#xd31e6870">10</a> early in the afternoon. This place is celebrated for the serge and broadcloth manufactured
here. The Tib chu, as it flowed through the town between low banks covered with flowers,
and the tall poplars and walnut trees surrounding the high, well-built houses, gave
this place a most attractive appearance. We met here a party of Horba<a class="noteRef" id="xd31e6873src" href="#xd31e6873">11</a> with a caravan of yaks laden with salt, which they had brought from the north for
sale in this country.
</p>
<p>Before reaching the town we passed by the little nunnery of Peru, and shortly after
leaving it we came to the large lamasery of Toi Suduling, with about five hundred
monks of the Gelugpa sect.
</p>
<p>We stopped for the night at Khede-sho,<a class="noteRef" id="xd31e6879src" href="#xd31e6879">12</a> a small town with two castles, and situated near the Tsang-po. The town looks like
a fortress, with its old-fashioned solid houses, its narrow streets, the Dombu choskhor,
or lamasery, with encircling walls painted blue and red, and an old monastery on top
of the hill commanding the town.
</p>
<p>It seemed to be a prosperous place; there were flower gardens <span class="pageNum" id="pb219">[<a href="#pb219">219</a>]</span>and groves of trees, and in nearly every window and doorway flowers were growing in
pots. Two Nyerpa are stationed here, who administer the town and supervise the manufacture
of serge and cloth for the Dalai lama and Panchen rinpoche.
</p>
<div class="figure p219width" id="p219"><img src="images/p219.jpg" alt="RIVER ZEMU, CHATANGLA PASS." width="720" height="616"><p class="figureHead">RIVER ZEMU, CHATANGLA PASS.</p>
</div><p>
</p>
<p>The next morning we passed through two miles of soft sand, and finally came to the
mighty Tsang-po, and after much shouting to the boatmen on the farther side to bring
over their junk (<i>shanpa</i>),<a class="noteRef" id="xd31e6893src" href="#xd31e6893">13</a> and after a couple of hours waiting in the cold and fog, it came slowly across, rowed
by three women and two men, who sang lustily as they pulled.
</p>
<p>The river is here about half a mile broad, very deep, but with a sluggish current.
We were soon landed at the Dorje-tag ghat, where we paid a tanka for each of our ponies,
and five <i>karma</i> (or two <span class="pageNum" id="pb220">[<a href="#pb220">220</a>]</span>annas) for each man as ferry charges. The ferry belongs to the Dorje-tag lamasery
near by, one of the oldest and holiest of the Nyingma sect. The incarnate lama who
rules this lamasery died about a year and a half ago, but he has reappeared recently
in the flesh at Darchendo.<a class="noteRef" id="xd31e6904src" href="#xd31e6904">14</a> This convent is at the foot of a range of hills which stretches along the river to
beyond Samye, and a large grove extends from near it to the high road.
</p>
<p>We stopped for tiffin on the river bank, where I noticed the ground covered with fish-bones
and shells. Gopon told me that all the small fry which the people of this country
catch are used to manure the fields with, as they are too bony to eat.
</p>
<p>Gopon, who, by the way, was a most loquacious fellow, told me while we drank our tea
that when a new-born child dies in this country the body is packed in an earthenware
jar or wooden box, and is thus kept in the storeroom, or hung from the ceiling of
its parents’ house.<a class="noteRef" id="xd31e6912src" href="#xd31e6912">15</a> In Upper Tibet the body is usually kept on the roof with a little turret built over
it; though the people who cannot afford to do this keep it also hung from the ceiling,
the face turned upwards.
</p>
<p>The road now led over sand hillocks and spurs of rock, in some places close to the
edge of the river, where great care was necessary in getting the ponies along.
</p>
<p>We stopped at Tag, behind which rise the forest-covered mountains, and where we got
quarters in a fine new house, and were made most comfortable by the owners.
</p>
<p>The next day we were off before sunrise, and after a few miles through heavy sand,
came to Songkar<a class="noteRef" id="xd31e6919src" href="#xd31e6919">16</a> with about two hundred houses, and around which grow walnut, willow, peach, poplar,
and other varieties of trees. It is said that Prince Lhawang, son of <span class="pageNum" id="pb221">[<a href="#pb221">221</a>]</span>King Me agtsoms, was drowned here, and the king, furious at the river gods for having
caused the death of his heir, ordered the river to be whipped. The <i>nagas</i> were terrified when they learnt the order, and repairing to the king, told him that
if he would forbear, they would show him many good omens. ’Tis for this that this
place is also called Songkar (or Zungkhar) lha-tag, or “Zungkhar of the gods’ omens.”
</p>
<p>Near the village passes the road to Lhasa by the Songkar la and Dechen,<a class="noteRef" id="xd31e6933src" href="#xd31e6933">17</a> over which a great deal of timber is carried on yaks to Dechen and thence by boat
to Lhasa.
</p>
<p>From Songkar to Samye most of the way is over a great sandy plain called Nagshu chyema,<a class="noteRef" id="xd31e6938src" href="#xd31e6938">18</a> which stretches from the base of the rugged Lomda hills to the Tsang-po. Reaching
the top of a low hill, Samye stood before me, its gilded domes glittering in the sun,
and the hillock of Haboi ri rising amidst the sands to the south of the great monastery.
</p>
<p>Passing under some willow trees growing through the sand just outside the lamasery
walls, we entered by the southern gate, over which was a <i>chorten</i> made somewhat in the shape of a <i>dorje</i>.<a class="noteRef" id="xd31e6951src" href="#xd31e6951">19</a> The guide led us to the house of the mother of the Om-dse (head priest), and we were
most hospitably received by the old lady, who gave us her oratory to lodge in. Before
the rooms assigned us was a little flower patch, and other plants were growing here
and there in pots. There were also two singing-birds in cages.
</p>
<p>Tung-ma, our hostess, was a fine-looking old lady of about sixty years of age. She
wore as a necklace a number of silver ornaments and charm boxes set with turquoises.
Her head-dress differed from any I had seen, being in shape like a pointed cap.<a class="noteRef" id="xd31e6962src" href="#xd31e6962">20</a>
</p>
<p>Phurchung was delighted with Samye; he had not only reached the holiest of Tibetan
sanctuaries, but a place where <i>chang</i> was extraordinarily good and cheap; what more could he ask for?
</p>
<p>After taking tea I went with my two companions to visit the chief <span class="pageNum" id="pb222">[<a href="#pb222">222</a>]</span>temple of Wu-tse (Amitabha). I inquired of the beadle (<i>ku-nyer</i>) the whereabouts of the celebrated library with the famous Indian books which Atisha
had found here when he came to this monastery eight hundred years ago. I was told,
to my great disappointment, that “for our sins the great library was destroyed by
fire about sixty years ago, and there are at present but modern reprints in it.”
</p>
<p>In the great congregation hall the Dalai lama’s throne occupies the north-eastern
corner of the chapel of the Jo-vo. Near this latter is an image representing the first
Dalai and statues of the principal disciples of the Buddha.
</p>
<p>In the second story of this building are images of Tsepamed (Amitayus) and of the
historic Buddha, besides many others of minor interest. In the third or upper story
are images of the three Buddhas of the present cycle. From this story I had a splendid
view of the Tsang-po, which is very wide here.
</p>
<p>On the wall surrounding the Wu-tse temple are painted various mythological and historical
scenes, also pictures of the principal sanctuaries of Tibet.<a class="noteRef" id="xd31e6980src" href="#xd31e6980">21</a> The monks attached to the temple live close by in a two-storied building.
</p>
<p>The next day (October 30) I visited the four <i>ling</i>, or minor temples built around the Wu-tse, and the eight <i>ling-ten</i> or lesser shrines. In some of the smaller chapels were life-size images of Indian
sages who had visited Tibet in the early ages of Buddhism in this country, and these
images are said to have been made by Hindu artists. I also noticed growing in some
of the court-yards some stunted bamboos and Indian shrubs.
</p>
<p>After visiting the white <i>chorten</i>, we went outside the temple walls to see the chapel built by the wives of King Tisrong
detsan, which resembles in style the Wu-tse, though much smaller than it.
</p>
<p>We made an excursion the next day to the famous cave called Chim phug, where Padma
Sambhava and other worthies gave themselves up for a period to abstraction.
</p>
<p>We passed through the village of Samye, in which there are probably a thousand people
and a few Chinese and Nepalese shops, and then for a few miles travelled through cultivated
fields, with here and there a little village, till we came to the foot of the Chim
phug hill. The range of which it forms a part is a thousand feet or so <span class="pageNum" id="pb223">[<a href="#pb223">223</a>]</span>high, well covered with fine timber, and inhabited, so some of the numerous woodcutters
we met told us, by wild goats, sheep, deer, and snow leopards.
</p>
<div class="figure p223width" id="p223"><img src="images/p223.jpg" alt="GLACIAL LAKE AND MORAINES AT THE SOURCE OF THE ZENNI (?)." width="720" height="613"><p class="figureHead">GLACIAL LAKE AND MORAINES AT THE SOURCE OF THE ZENNI (?).</p>
</div><p>
</p>
<p>We reached the temple before noon. It is a two-storied, flat-roofed building built
on the rock. In the rock underneath the temple there is a fissure about fifteen feet
long and six feet broad, and varying in height from three to six feet. In this there
is a little chapel where the image of Padma Sambhava, flanked by two female attendants,
is to be seen. In the building above are images of a host of deities and saints, as
also that of King Tisrong. The books I looked at in the temple belonged to the Nyingma
sect, and were of no special interest.
</p>
<p>Leaving Chim phug after a couple of hours’ rest, we returned to Samye by another road,
passing three little temples, or rather <span class="pageNum" id="pb224">[<a href="#pb224">224</a>]</span>hermitages, where Indian pundits are said to have lived in times of yore. Flocks of
pigeons were hovering about them, and walnut and willow trees grew around, giving
them a peaceful and secluded appearance.
</p>
<p>The sands are slowly but surely burying Samye, and a large portion of the town, including
some of the temples, is already lost under them. There is a prophecy attributed to
Padma Sambhava, to the effect that Samye will be engulfed in the sands, and it is
in a fair way of being accomplished.
</p>
<p><i>November 1.</i>—I again visited the Wu-tse. The principal room in the <i>gong khang</i> (upper hall) is full of all kinds of weapons and armour sacred to the gods, protectors
of religion (<span class="corr" id="xd31e7013" title="Source: Darmapalas">Dharmapalas</span>). In the beautiful temple of Behor and Noijinhamara<a class="noteRef" id="xd31e7016src" href="#xd31e7016">22</a> is a room called the <i>wu-khang</i>, where the breath of the dying is kept in a jar specially consecrated to this purpose.<a class="noteRef" id="xd31e7021src" href="#xd31e7021">23</a>
</p>
<p>A few notes on the famous lamasery of Samye and Padma Sambhava find place here.
</p>
<p>The temple was built by King Tisrong <span class="corr" id="xd31e7028" title="Source: detsen">detsan</span>, whose capital was on the hill of Haboi-ri, just south of where Samye now stands,
at the suggestion of the Indian sage Santa Rakshita, and with the assistance of Padma
Sambhava, the originator of monasticism in Tibet.<a class="noteRef" id="xd31e7031src" href="#xd31e7031">24</a> It was a copy of the great temple of Odantapura in Central India. Its three stories
were each in a different style of architecture, one Tibetan, another Indian, and the
third Chinese: so it was after a while given the name of San-yang or “three styles,”
which in Tibetan is pronounced Samye,<a class="noteRef" id="xd31e7048src" href="#xd31e7048">25</a> though it was originally named Mi-gyur lhun-grub Tsug-lha-khang, “the temple of the
unalterable mass of perfection.”
<span class="pageNum" id="pb225">[<a href="#pb225">225</a>]</span></p>
<p>Both Santa Rakshita and Padma Sambhava were unable, on account of the open hostility
of the Bonbo, to remain long in Tibet. It is said by some that the latter sage remained
there six years, others make his sojourn there eighteen years, after which he returned
to India; but, however long he stayed, he firmly implanted mysticism in Tibet.
</p>
<p>King Tisrong gathered together at Samye sacred images and treasures from India and
the borderlands of China; but of all the collections made here the most valuable was
the great library of Indian works, of which Atisha, who visited Samye in the eleventh
century, said that there were more Indian books here than in the great Indian convents
of Buddhagaya, Vikramashila, and Odantapura united.
</p>
<p>Samye has experienced, since the days of its foundation, many vicissitudes: it was
partly destroyed by King Langdharma,<a class="noteRef" id="xd31e7080src" href="#xd31e7080">26</a> and again later on by other followers of the old religion. Then it was partially
destroyed by an earthquake, in 1749 (?), and in 1808 (?) the Wu-tse itself was destroyed
by fire.<a class="noteRef" id="xd31e7099src" href="#xd31e7099">27</a> To rebuild it the people of Tibet gave a hundred thousand ounces of silver, and the
Shape Shada Dondub dorje, who had charge of the works, occupied five hundred workmen
for seven years in reconstructing the temple. Again, in 1850, an earthquake caused
great damage to the temple, the dome fell in and the frescoes, floors, etc., were
irreparably injured. But the damage was again repaired by means of public subscriptions
and grants from the State, amounting together to about 175,000 ounces of silver in
value.<a class="noteRef" id="xd31e7113src" href="#xd31e7113">28</a>
<span class="pageNum" id="pb226">[<a href="#pb226">226</a>]</span></p>
<p>On November 2 I left Samye for a visit to Yarlung, the early home of the first Tibetan
kings, if tradition is to be believed.
</p>
<p>The road we followed led eastward, over a sandy plain and by numerous villages, the
most important of which was Do, until we reached Taga-sho, around which were many
walnut (<i>taga</i>), peach, plum, poplar, and willow trees, all planted with great regularity.<a class="noteRef" id="xd31e7143src" href="#xd31e7143">29</a> Here we put up, in the house of a friend of our guide, who himself was from the neighbouring
village of Do.
</p>
<p>I was pleased to find mutton selling here at a very low price, a result of the presence
of a party of Hor Dokpa from Radeng,<a class="noteRef" id="xd31e7156src" href="#xd31e7156">30</a> who had brought large quantities of salt, wool, and meat. Their yaks were the largest
I have seen in Tibet.
</p>
<p>Leaving Taga-sho the next morning, we passed by the ruins of Tagkar-sho, probably
at one time the residence of the kings of the Phag-modu dynasty, who derive their
name probably from a village near by still called Phagmodu.<a class="noteRef" id="xd31e7161src" href="#xd31e7161">31</a> Near this place, in a commanding position, is the lamasery of Nari ta-tsang, founded
by the Dalai lama Gedun-gyatso.
</p>
<p>At the village of Jong<a class="noteRef" id="xd31e7166src" href="#xd31e7166">32</a> we began the ascent of the steep hill on whose summit is the old lamasery of Densa-til,
the principal building nestled amidst frowning crags, on which grow here and there
a few firs and juniper trees. In the adjacent cliffs were numerous caves for recluses.
</p>
<p>This temple differs somewhat from all other buildings of this kind <span class="pageNum" id="pb227">[<a href="#pb227">227</a>]</span>I have seen in Tibet, the plan of it approaching rather that of a modern public building
in Bengal. I noticed here eighteen beautiful silver and copper <i>chorten</i>, the finest specimens of such metal work I have seen. Six tablets of gold, each six
feet long and six inches broad, hung from the ceiling, besides six piles of similar
but smaller tablets in a corner.
</p>
<p>Of all the monasteries in Tibet, this is perhaps the richest in religious treasures,<a class="noteRef" id="xd31e7178src" href="#xd31e7178">33</a> and the Government of Lhasa takes particular care of it. Among the curious objects
placed before the images of the gods in the principal temple, I saw some bowls filled
with various kinds of seed and some fossils, among which some grains of barley.
</p>
<p>The next day we resumed our journey. The road at first led through a forest said to
have sprung from the hairs of Je Phagmodu, the founder of the Densa-til lamasery.<a class="noteRef" id="xd31e7186src" href="#xd31e7186">34</a>
</p>
<p>All the way to Samdub phodang, the capital of the Phagmodu kings, was a gentle descent
over gravel and mica-schist rock. Crossing a fine wooden bridge about fifty yards
long, with railings running along either side, we found ourselves in the principal
street of the town, in which a large number of Dokpa traders were camped under some
walnut trees.
</p>
<p>The three-storied castle, once a royal residence, is now occupied by the Djongpon
and the two Tsedung from Lhasa. Samdub phodang is now a <i>gon-shi</i>, or “Crown Demesne” of Lhasa.
</p>
<p>A few miles beyond this town we came to the Sangri khamar lamasery,<a class="noteRef" id="xd31e7201src" href="#xd31e7201">35</a> situated on a beautiful eminence overlooking the Tsang-po, whose surface is broken
here by huge masses of rock. Around the great lamasery stretched broad fields of barley,
now ripe for the sickle, and the beauty of the crops surpassed anything I have ever
seen in Tibet.
</p>
<p>Here at Sangri khamar once lived Saint Machig <span class="corr" id="xd31e7206" title="Source: labdon">labdron</span>,<a class="noteRef" id="xd31e7209src" href="#xd31e7209">36</a> an <span class="pageNum" id="pb228">[<a href="#pb228">228</a>]</span>incarnation of Arya Tara. I visited the cell she lived in, and saw her tomb and an
image of her. There are now two ascetics living here, who have made vows never to
come out nor to speak a word so long as they live. When I approached them they smiled
and seemed pleased with the little present I made them. The beadle who accompanied
me said they had been immured in their cells for ten years.
</p>
<p>Resuming our journey, we passed by Sangri Jong, and following a narrow path, scarcely
a yard wide, overhanging the eddying river, reached Logang ferry;<a class="noteRef" id="xd31e7216src" href="#xd31e7216">37</a> but, though we shouted for an hour to the boatmen on the other side, we could not
get them to come over for us, so we had to return to the village of Jong at the western
base of the Densa-til mountain. Here we got lodgings for the night in the house of
the headman.
</p>
<p><i>November 5.</i>—A little before dawn we left Jong and made for the Nango<a class="noteRef" id="xd31e7222src" href="#xd31e7222">38</a> ferry. There is an iron suspension bridge at this place, but it is so much out of
repair that it cannot be crossed over, and we were ferried across in a large boat,
together with a number of traders and their donkeys. The river is very narrow here,
scarcely a hundred yards in breadth. Passing through the village of Khyungar we entered
Tse-tang,<a class="noteRef" id="xd31e7225src" href="#xd31e7225">39</a> the capital of Yarlung, and formerly a place of great importance. Our guide procured
lodgings for us in the house of a woman whose husband, a Kashmiri, had died a year
or so before and who was now living alone with her husband’s son. The Kache (Kashmiri)
received us very kindly, but after a short conversation with me he became alarmingly
suspicious of my true character, and kept continually turning the conversation to
the <i><span class="corr" id="xd31e7231" title="Source: Shaheb-logs">Saheb-logs</span></i> (“Englishmen”) he had known at Katmandu, and the greatness of the <i>Engrez Maharani</i> (“Queen of England”). As often as he spoke of these <span class="pageNum" id="pb229">[<a href="#pb229">229</a>]</span>subjects, so often did I rejoin with some inquiry about Buddhism or a lamasery I wished
to visit.
</p>
<p>I soon began to feel excessively nervous, and told my men that we had better leave
Tse-tang as soon as possible; but Phurchung assured me that I need have no fear, that
furthermore the ponies absolutely required rest, so that we must stay here a few days.
</p>
<div class="figure p229width" id="p229"><img src="images/p229.jpg" alt="CANE BRIDGE ON THE RUNGIT RIVER." width="720" height="605"><p class="figureHead">CANE BRIDGE ON THE RUNGIT RIVER.</p>
</div><p>
</p>
<p>The day after our arrival at Tse-tang I went on the roof of our house, and was able
to see a broad stretch of the surrounding country. To the north of the town was the
Gonpoi ri, one of the favourite resorts of Shenrezig (Avalokiteswara), and where,
according to tradition, the monkey king and the goblin raised their family of monkeys,
from which ultimately descended the Tibetan race.<a class="noteRef" id="xd31e7245src" href="#xd31e7245">40</a>
<span class="pageNum" id="pb230">[<a href="#pb230">230</a>]</span></p>
<p>There are four lamaseries around Tse-tang, and in the town are some fifteen Nepalese,
twenty Chinese, and ten Kashmiri shops, besides native traders from all parts of Tibet.
Mutton and butter were abundant, but barley, though cheap, is of inferior quality.
</p>
<p>I left Tse-tang on November 17 for a visit to the Yarlung valley and its monuments.
</p>
<p>A short distance to the south of Tse-tang we passed through Ne-dong djong, where resides
the Djongpon of this district, and which used to be a royal city of the Phagmodu kings.
Save the lamasery of Benja, little remains but ruins to attest its past importance.
</p>
<p>Following up the course of the Yarlung river, we came after a few miles to the temple
of Tandub, one of those said to have been built in the seventh century by King <span class="corr" id="xd31e7257" title="Source: Strong-btsan">Srong-btsan</span> gambo, and to which a monastery was later on added by Tisrong detsan. It is a copy,
on a small scale, of the Jo khang of Lhasa, and contains many objects of interest
to the pious pilgrim.
</p>
<p>Three hours’ ride from Tandub brought us to Ombu lha-khang,<a class="noteRef" id="xd31e7262src" href="#xd31e7262">41</a> the most ancient of Tibetan palaces. It is situated on the side of a range of bare
hills, and is about a hundred yards from the village of Ombu, which derives its name
from the number of <i>ombu</i> trees (tamarisks) which grow around it. Ombu lha-khang, though it has temples and
shrines, is more properly a kind of memorial hall. The images in it are not those
of gods and saints, but of kings, nobles, and ministers. The building itself is a
curious mixture of the Indian and Tibetan styles of architecture, and the interior
arrangement of the rooms and their decorations were unlike those of Tibetan buildings.
The rooms, I may add, all face eastward.
</p>
<p>After taking our lunch under a tamarisk tree, we remounted our ponies and rode on
to Phodang djong, the most ancient town in Tibet. As all the kings of the dynasty
which sprang from this place bore the title of <i>Chos-gyal</i>, or “Catholic majesty,” this town is also called Chos-gyal phodang. The present chief
of this place claims descent from this very ancient line, but even his own people
do not believe much in his pretended genealogy.
<span class="pageNum" id="pb231">[<a href="#pb231">231</a>]</span></p>
<p>A few miles over gently rising ground brought us by sunset to the top of a hill, on
which is situated the Tag-tsan bumba, or “Dome of Good Omens.”<a class="noteRef" id="xd31e7288src" href="#xd31e7288">42</a> We were kindly received by the young monk in charge of the shrine, who presented
me with a basket of splendid white potatoes, which vegetable he assured me had grown
around this place from time immemorial.<a class="noteRef" id="xd31e7291src" href="#xd31e7291">43</a>
</p>
<p><i>November 8.</i>—We left before daylight, and, crossing the Yarlung, reached the Rachung lamasery
on the top of a steep hill, where we gained admittance after a good deal of trouble,
the keeper being away and the incarnate lama, Rachung, confined in a cell performing
certain vows. A little below the monastery we were shown the cave in which the original
Rachung, the greatest of Milaraspa’s disciples, dwelt for three years, three months,
and three days.<a class="noteRef" id="xd31e7297src" href="#xd31e7297">44</a>
</p>
<p>We rested here for a while, and then went to the village of Rachung at the foot of
the hill, where we found good lodgings for the night in the house of an old acquaintance
of our guide, Gopon.
</p>
<p>Formerly this broad valley of Yarlung, or Gondang-tangme, was covered with innumerable
populous villages, and in no other part of Tibet was there such opulence. But one
day the snows melting on the Yarlha-shampo and torrential rains caused a mighty flood
which submerged the whole plain for many days. The villages were utterly destroyed,
and the people all perished, and when the waters had retired a deep deposit of sand
covered everything. In course of time the country was reclaimed, and has now reached
a certain degree of prosperity, but it has never recovered its primitive flourishing
state.
</p>
<p>The next day we rode across the northern slope of the Shetag mountains, or “Black
Crystal” (<i>Shel-tag</i>), thus called from the glistening black rocks exposed to view along the road,<a class="noteRef" id="xd31e7306src" href="#xd31e7306">45</a> and after a few miles came to the great cemetery which adjoins the lamasery of Yarlung-shetag.
Phurchung and Gopon rolled themselves on the <span class="pageNum" id="pb232">[<a href="#pb232">232</a>]</span>blood-stained stone slab, on which corpses are cut up, and mumbled some <i>mantra</i>.
</p>
<p>In this lamasery there live forty monks and as many nuns:<a class="noteRef" id="xd31e7316src" href="#xd31e7316">46</a> their children are brought up to the professions of their parents. This arrangement
has been sanctioned by the Nyingma church, as the lamasery was so lonely that no monks
could be induced to reside in it till this privilege was conceded them.
</p>
<p>Beyond this lamasery the trail led along the edge of a precipice where we passed a
number of little cells occupied by hermits (or <i>tsampa</i>), who, as we passed, stretched out their hands for alms through the little opening
left in the front of their dens. Some of these men had been immured five years, and
many of them had also made vows of silence.
</p>
<p>A little way beyond this point, and about 500 feet below the summit of the hill, we
reached the cell of Padma Sambhava, near which is a chapel called the Upper Lha-khang
of Shetag. The keeper led us to a heavy door under a huge rock; unlocking it we entered
the cavern, which is held the most sacred shrine of the Nyingma sect. In it I saw
a silver reliquary in which is kept a silver image of the saint, representing him
as a boy of twelve. There was a plate before the image filled with rings, earrings,
turquoises, pieces of amber, gold and silver coins, the offerings of pilgrims.
</p>
<p>Passing the Shetag, we came to the village of Ze-khang shikha, and thence by a gentle
descent we reached the famed temple of Tsandan-yu lha-khang, “the temple of sandal-wood
and turquoise.” It was thus called, it is said, because that its founder, King <span class="corr" id="xd31e7326" title="Source: Strong-btsan">Srong-btsan</span> gambo, only used in building it sandal-wood, and that the blue tiles which covered
it were glazed with melted turquoises.<a class="noteRef" id="xd31e7329src" href="#xd31e7329">47</a> It is a rather Chinese-looking structure, but one of the handsomest I have seen in
Tibet. Every month six monks come here from Tse-tang to hold service.
</p>
<p>A very short distance to the west of this sanctuary is the Lha-bab-ri, or “the mountain
of the descent (of the king or god)” (<i>lha</i> <span class="pageNum" id="pb233">[<a href="#pb233">233</a>]</span>having both meanings), where the first king of Tibet, Nyakri-btsanpo, was seen for
the first time by Tibetans. There is a little plateau on this hill, called the “King’s
Plain,” or Btsan-tang, where a temple has been built called the Btsan-tang lha-khang.<a class="noteRef" id="xd31e7338src" href="#xd31e7338">48</a>
</p>
<div class="figure p233width" id="p233"><img src="images/p233.jpg" alt="BRIDGE AT BRI, NEAR YANGYANG." width="548" height="720"><p class="figureHead">BRIDGE AT BRI, NEAR YANGYANG.</p>
</div><p>
</p>
<p>Leaving this interesting spot behind, we rode on across the fields which the peasants
were ploughing and irrigating for the autumn crops, and came, after a few hours, to
the sanctuary of Gadan namgyal-ling, where Tsongkhapa took his final vows of monkhood.
<span class="pageNum" id="pb234">[<a href="#pb234">234</a>]</span>It is a fine building in the midst of a grove of trees, through which flows a brook.
</p>
<p>From this point we retraced our steps to Tse-tang, which we reached the same day,
recrossing the Yarlung chu by a long stone bridge near the monastery of Tse-chog-pa,
where we saw a number of the monks bathing in the river.
</p>
<p>The Yarlung valley appeared to me to be a most prosperous one, the people gentle and
good-natured. The soil produces grain and fruit in greater abundance than any other
part of Tibet; <i>chang</i>, butter, meat, oil, barley, wheat, and fuel were everywhere plentiful.
</p>
<p>On November 10 we left Tse-tang, on the return journey to Tashilhunpo.
</p>
<p>We forded the Yarlung river, in which there was but little water, nearly all of it
having been drawn off by irrigation ditches higher up the valley, and passing to the
villages of Yangta and Gyerpal, we came to the old sanctuary of Yarlung, called the
Chyasa lha-khang, or “the resting-place-of-birds temple,” for the vast flocks of birds<a class="noteRef" id="xd31e7368src" href="#xd31e7368">49</a> which pass here in their migrations make it a resting-place. It is situated on the
banks of the Tsang-po, and is a finely built and well-kept edifice, with a courtyard
and beautifully frescoed walls. The image of Sakya Buddha in the temple is said to
be made with an alloy of gold, silver, copper, and iron.
</p>
<p>Following the bank of the Tsang-po, through heavy sands or over low hills, we came
towards evening to Chincho-ling, a secluded and desolate little hamlet, the houses
surrounded by low walls of stone to keep off the drifting sands, and here we put up
for the night.
</p>
<p>The next morning there was a heavy fog—quite a rare phenomenon in these parts—when
we started. We breakfasted at the little fisher village of Dong-sho,<a class="noteRef" id="xd31e7379src" href="#xd31e7379">50</a> and a mile or so beyond this entered a well-cultivated valley containing numerous
villages and fine trees. Near the first village we came to stands the monastery of
Chongdu-chog.<a class="noteRef" id="xd31e7382src" href="#xd31e7382">51</a> We reached, before evening, the famous Nying-ma lamasery of Mindol ling, in a dale
opening on the west side of the valley; a little below it is a very large village,
where we found, after some difficulty, accommodation in the house of a well-to-do
man.
<span class="pageNum" id="pb235">[<a href="#pb235">235</a>]</span></p>
<p>The next day we visited the temple, which is very beautiful, though the lamasery itself
has never recovered from the pillage by the Jungars in the seventeenth century; and
the Nyingma<a class="noteRef" id="xd31e7388src" href="#xd31e7388">52</a> Church being at present, moreover, persecuted by the dominant Gelugpa, no longer
enjoys its former wealth. The neatness of the stonework and the finish of all the
masonry about the temple were very remarkable, and the courtyard was regularly paved
with stone slabs.
</p>
<p>To the south of the monastery is the residence of the abbot, who is always selected
from the Tertalingpa family, in which this office is hereditary.<a class="noteRef" id="xd31e7395src" href="#xd31e7395">53</a>
</p>
<p>I left Mindol-ling on November 12, returned to the Tsang-po, and reached the village
of Cho by dusk. Quite early the next morning we entered Khede-sho, where our route
joined that we had taken when going to Samye.
</p>
<p>We left Khede-sho by daylight the next morning, and continuing along the bank of the
Tsang-po, crossed the long meadow of Ding-naga, which is covered with a fine, short,
moss-like sod. Then passing through the villages of Kyishong, Panza, and Gyatu-ling,
we came to where the Gonkhar mountains abut on the river. On their farther side is
the town of Gongkhar,<a class="noteRef" id="xd31e7401src" href="#xd31e7401">54</a> still surrounded by imposing, though ruined walls. Here, after much difficulty, we
managed to obtain shelter in the house of a fisherman, who gave us leave to pass the
night in a hovel half filled with yak hides. He and his wife were very kind to us,
and looked, to the best of their ability, after our wants and those of our ponies.
</p>
<p>We resumed our journey at 4 in the morning, and pushed on slowly and with considerable
difficulty, for the path was over rocks, in places overhanging the roaring river.
At daybreak we passed by the village of Shyati-ling, and shortly after the sun pierced
the fog which had enveloped us. A low <i>col</i>, called Yab la, was next passed, and we joined the high-road between Lhasa and Shigatse,
which I <span class="pageNum" id="pb236">[<a href="#pb236">236</a>]</span>have previously described. We stopped for the night at Tamalung.
</p>
<p>The next day (November 16) we reached Palti djong.
</p>
<p>On the 18th, a mile or so to the west of Oma-tang, where we had passed the night,
we fell in with the Chinese Amban and his train on their way to Lhasa. First came
numerous parties on horseback, then about three hundred men on foot carrying all the
paraphernalia common to Chinese processions, and finally the Amban’s chair carried
by Chinese and sixteen Tibetans, the latter only holding strings attached to the poles
to show that they were assisting in the work. Two Chinese armed with whips kept the
way clear.
</p>
<p>On November 24 I found myself once more at Tashilhunpo, and immediately set to work
to prepare for a trip to Sakya, from whence it was my intention to proceed directly
to India. A day or so after my arrival I was delighted at the receipt of a passport
from the new Shape of Shigatse, permitting me to proceed to India and return to Tibet.
It had been obtained at the instance of my friend, the minister.
<span class="pageNum" id="pb237">[<a href="#pb237">237</a>]</span></p>
</div>
<div class="footnotes">
<hr class="fnsep">
<div class="footnote-body">
<div class="fndiv" id="xd31e6743">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6743src">1</a></span> It is a shrub (<i>Symplocos</i>) common in Sikkim. See Hooker, ‘Himalayan Journals,’ ii. 41. <i>Tso</i> (or <i>Tsos</i>) is not, I believe, the Tibetan name of the plant, but only means “dye.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6743src" title="Return to note 1 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6766">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6766src">2</a></span> See <i>infra</i>, p. 256; the details there given do not quite agree with what he says on this occasion.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e6766src" title="Return to note 2 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6782">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6782src">3</a></span> Our author gives several pages of text on the ethics, etc., of the Bonbo, but they
are so technical that I have been obliged to omit them. The Bonbo terminology used
by him is practically the same as that of the lamas. He tells us that the Bonbo are
divided into six sects, the most popular of which is the Tu lug, to which the people
of the Chang tang and Gyade belong. The Shen-tsang lug is the second in importance.
See also <i>supra</i>, 208.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6782src" title="Return to note 3 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6805">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6805src">4</a></span> <i>Ta</i>, “horse;” <i>lung</i>, “valley.” On the name Yamdok tso, see <i>Journ. Buddh. Text. Soc. of India</i>, IV. Pt. III. p.t.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6805src" title="Return to note 4 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6819">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6819src">5</a></span> The Choi-khor-tse of the map.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6819src" title="Return to note 5 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6824">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6824src">6</a></span> Certain dancers represent the celestial musicians or <i>kinnara</i>, called in Tibetan <i>mi ham-chi</i>. These are probably what S.&nbsp;C.&nbsp;D. refers to. Ri-o-tag Jong of the map.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6824src" title="Return to note 6 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6837">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6837src">7</a></span> Probably Nyema lung of the map.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6837src" title="Return to note 7 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6848">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6848src">8</a></span> Called Loh-bu Jong on the maps.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6848src" title="Return to note 8 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6853">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6853src">9</a></span> Tang-da of the maps.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6853src" title="Return to note 9 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6870">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6870src">10</a></span> Ton namgyalling Jong of the maps. Altitude 12,430 feet.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6870src" title="Return to note 10 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6873">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6873src">11</a></span> Tibetans from North-east Tibet. These were more probably Changpa from the Chang tang,
for the Horba do not bring salt to Central Tibet.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6873src" title="Return to note 11 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6879">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6879src">12</a></span> Kedesho Jong of the maps. A. K., who passed through it the same year, only a fortnight
before our author, calls it Chitishio Jong. He says there are about a thousand houses
in it.—‘Report on the Explor. made by A. K.,’ p. 84.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6879src" title="Return to note 12 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6893">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6893src">13</a></span> <i>Shanpa</i> means “boatman,” not boat.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6893src" title="Return to note 13 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6904">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6904src">14</a></span> Ta-chien-lu, on the border of Sze-chuen. The Dorje-tag (Rdo-rje brag) lamasery has
given its name to a sect. See Waddell, <i>op. cit.</i>, 73.&nbsp;<a class="fnarrow" href="#xd31e6904src" title="Return to note 14 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6912">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6912src">15</a></span> This seems to be the same custom as obtains in Eastern Tibet, where all corpses are
kept until the crops have been reaped, and then either fed to vultures, burnt or otherwise
disposed of. See ‘Land of the Lamas,’ p. 286. The text is not quite clear, for it
does not state whether or not the corpses are kept permanently in the houses of the
parents.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6912src" title="Return to note 15 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6919">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6919src">16</a></span> Called Tsong-ka on the maps. All this route was again gone over by Ugyen-gyatso in
1883. See ‘Report on Explorations from 1856 to 1886,’ p. 28 <i>et sqq.</i> He says (p. 29) that the river at Tsong-ka is over a mile broad. King Me agtsoms
was the father of Tisrong detsan, of whom our author has so often occasion to speak.
He reigned over Tibet in the latter half of the seventh century, <span class="asc">A.D.</span>—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6919src" title="Return to note 16 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6933">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6933src">17</a></span> The Gokhar la crossed by Nain Singh in 1873. Dechen djong is on the Kyi chu, a day’s
journey east of Lhasa.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6933src" title="Return to note 17 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6938">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6938src">18</a></span> Chyema (<i>bye-ma</i>) means “sand,” <i>nagshu</i> probably means “black.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6938src" title="Return to note 18 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6951">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6951src">19</a></span> I cannot conceive how a <i>chorten</i> can resemble a <i>dorje</i> (<i>vajra</i>). The comparison is not a happy one.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6951src" title="Return to note 19 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6962">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6962src">20</a></span> Perhaps she came from Litang. The women there wear a large silver plaque on either
side of the head, which meet over the crown in a point, so that, from a distance,
the head-dress looks not unlike a pointed cap.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e6962src" title="Return to note 20 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e6980">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e6980src">21</a></span> These are the subjects usually seen in such frescoes throughout Tibet and Mongolia.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e6980src" title="Return to note 21 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7016">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7016src">22</a></span> Behor must be Bihar gyalpo, one of the five great patron saints or Chu-gyong, of Tibet.
Noijinhamara may be the god of wealth.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7016src" title="Return to note 22 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7021">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7021src">23</a></span> <i>Wu-khang</i> would appear to mean “central room or house.” I have never heard of bottling up the
breath or spirit of the dead among any Buddhist people. This must be a survival of
some pre-Buddhist superstition.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7021src" title="Return to note 23 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7031">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7031src">24</a></span> Tibetan historians inform us that Padma Sambhava (<i>Peme chyung-nas</i>) was called to Tibet from Kafiristan (<i>O-rgyan</i>) by Santa Rakshita (<i>Dji-wa tso</i>), who could not withstand the onslaught of the Bonbos. See Emil <span class="corr" id="xd31e7039" title="Source: Schlaginweit">Schlagintweit</span>, ‘<span lang="de">Die Könige von Tibet</span>,’ p. 52 <i>et sqq.</i>&nbsp;<a class="fnarrow" href="#xd31e7031src" title="Return to note 24 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7048">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7048src">25</a></span> Written <i>Bsam-yas</i>. I do not believe that this interpretation of the word Samye is correct. <i>San yang</i>, it is true, means “three styles” in Chinese, but Chinese <i>yang</i> would never be pronounced <i>ye</i> in Tibetan. Waddell, <i>op. cit.</i>, 266, translates the name, “the academy for obtaining the heap of unchanging meditation.”
Nain Singh visited Samye (he calls it Sama-ye Gomba) in 1873. “It is surrounded by
a very high circular wall, 1½ mile in circumference, with gates facing the four points
of the compass. On the top <span class="pageNum" id="pb225n">[<a href="#pb225n">225</a>]</span>of this wall the Pundit counted 1030 <i>chhartans</i> (<i>chorten</i>) made of burnt bricks.… The interiors of the (stone) walls of these temples are covered
with very beautiful writing in enormous Hindi (Sanscrit) characters.…” <i>Jour. Roy. Geog. Soc.</i>, xlvii. p. 114. Sarat Chandra says that a work, entitled ‘Pama Kahthang’ (‘Peme Katang<span class="corr" id="xd31e7069" title="Source: ?’">’?</span>), contains a full description of this famous lamasery. See also Waddell, <i>op. cit.</i>, 266–268.&nbsp;<a class="fnarrow" href="#xd31e7048src" title="Return to note 25 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7080">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7080src">26</a></span> This iconoclast, who appears to have been born in <span class="asc">A.D.</span> 861, interdicted the Buddhist religion in Tibet in 899, and was murdered in 900.
See Csoma, ‘Tib. Grammar,’ p. 183. Cf. Emil <span class="corr" id="xd31e7085" title="Source: Schlaginweit">Schlagintweit</span>, <i>op. cit.</i>, p. 59, and I.&nbsp;J. Schmidt, ‘<span lang="de">Geschichte der Ost Mongolen</span>,’ pp. 49, 362, <i>et sqq.</i> In the last work is the history of the murder of the king by the hermit, Lha-lung
palgyi dorje. It agrees with what our author has told us <i>supra</i>, p. 153, when describing the origin of the “black hat” dance.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7080src" title="Return to note 26 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7099">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7099src">27</a></span> Our author says, only “in the year <i>fire-tiger</i> of the thirteenth cycle,” and “again, after a period of ten years, in the month of
May (fire-tiger of the fourteenth cycle).” This is impossible, as <i><span class="corr" id="xd31e7104" title="Source: fire tiger">fire-tiger</span></i> is the third year in the cycle of sixty years. Assuming the first date to be correct,
the second must be <span class="asc">A.D.</span> 1808. Waddell, <i>op. cit.</i>, 267, says the library was destroyed about 1816.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7099src" title="Return to note 27 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7113">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7113src">28</a></span> Nain Singh speaks of a town called Sawe, where the Tibetan treasury is kept. See Markham’s
‘Tibet,’ p. cxiii. This is Samye. Explorer A.&nbsp;K. passed here in October, <span class="pageNum" id="pb226n">[<a href="#pb226n">226</a>]</span>1882, but his notes contain nothing about this celebrated place. Ugyen-gyatso visited
it in October, 1883, but his report also contains little of interest. See ‘Report
on Exploration from 1856 to 1886,’ pp. 28, 29. Csoma, ‘Tib. Grammar,’ p. 183, says
it was founded <span class="asc">A.D.</span> 749. Cf. Emil <span class="corr" id="xd31e7120" title="Source: Schlaginweit">Schlagintweit</span>, ‘<span lang="de">Die Könige von Tibet</span>,’ p. 53. Ssanang Ssetsen (I.&nbsp;J. Schmidt, ‘<span lang="de">Geschichte der Ost Mongolen</span>’), p. 41, says the building of the temple was begun in <span class="asc">A.D.</span> 811, and finished in 823. The date given by Csoma is probably correct, as King Tisrong
detsan’s father was a contemporary of the Tang Emperor Chang-tsung, who reigned in
684. Tisrong reigned from 740 to 786. He was born, according to Csoma, <span class="asc">A.D.</span> 728.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7113src" title="Return to note 28 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7143">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7143src">29</a></span> Ugyen-gyatso also speaks of the woods and gardens, and especially the walnut trees
of this section of country. He refers also to the excellent roads. See ‘Report on
the Explor. from 1856 to 1886,’ p. 28. A.&nbsp;K. speaks of the village of Do as Dushio.
<i>Tso</i> (<i>shio</i>) means village, and is an abbreviation from <i>grong-tso</i> (pr. <i>drong-tso</i>).—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7143src" title="Return to note 29 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7156">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7156src">30</a></span> There is a Reting gomba on the big broad between Lhasa and Hsi-ning, not far from
Nagchukha. The party referred to may have come from this neighbourhood, though the
Dokpa of that region are not Horba.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7156src" title="Return to note 30 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7161">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7161src">31</a></span> Phamu bub of the maps.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7161src" title="Return to note 31 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7166">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7166src">32</a></span> Jang on the maps.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7166src" title="Return to note 32 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7178">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7178src">33</a></span> Quoting from the Dsamling yeshe, our author says elsewhere that there are here eighteen
silver tombs of the successive <span class="corr" id="xd31e7180" title="Source: Phagmondu">Phagmodu</span> lama rinpoche.&nbsp;<a class="fnarrow" href="#xd31e7178src" title="Return to note 33 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7186">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7186src">34</a></span> Trees sprung from the hair of saints or deities are frequently found in Tibet and
in other Buddhist countries. The most famous is the “white sandalwood tree” of Kumbum,
described by Huc and other travellers. Chandra Das tells us (<i>supra</i>, p. 117) of a juniper within the walls of Tashilhunpo, which had sprung from the
hair of Gedun-dub, the first Panchen rinpoche. Explorer Ugyen-gyatso (‘Report on Explor.
from 1856 to 1886,’ p. 28) refers also to the Densatil forest. Csoma, ‘Tib. Gram.,’
p. 185, says the Dän-sa tel (gdan-sa tel) monastery was founded in <span class="asc">A.D.</span> 1156.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7186src" title="Return to note 34 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7201">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7201src">35</a></span> The Dsamling yeshe calls it Zangri khang mar.—(S.&nbsp;C. D.)&nbsp;<a class="fnarrow" href="#xd31e7201src" title="Return to note 35 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7209">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7209src">36</a></span> Elsewhere called Labkyi Donma.—(S.&nbsp;C. D.)&nbsp;<a class="fnarrow" href="#xd31e7209src" title="Return to note 36 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7216">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7216src">37</a></span> From Sangri khamar the traveller turned westward along the river-bank till he came
in front of Logang (or Lu-kang-tu), where there is a ferry-boat.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7216src" title="Return to note 37 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7222">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7222src">38</a></span> Nyen on the maps. I find no mention of this bridge in the reports of other explorers.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e7222src" title="Return to note 38 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7225">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7225src">39</a></span> Called Chethang by all the other explorers. A.&nbsp;K. calls it “a large town containing
1000 houses, a bazar, a gomba, and a fort,” ‘Report of Explor. made by A. K.,’ p.
83. Explorer Ugyen-gyatso, who visited in October, 1883, says, “Mahomedan shops were
found in the market in which wheat and meat soup were sold. It is curious that the
lama notes that pork is specially cheap at this place, three annas being the price
paid for a pig’s head, and eight annas for a quarter. Radishes, carrots, and yak’s
flesh are also sold in the public market,” ‘Report of Explor. from 1856 to 1886,’
p. 27. Nain Singh, who visited Chetang in 1873, says there are 700 lamas in the two
monasteries, see <i>Jour. Roy. Geog. Soc.</i>, xlvii. 117.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7225src" title="Return to note 39 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7245">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7245src">40</a></span> This legend is told in the thirty-fourth chapter of the ‘Mani kambum,’ and our author
gives an abstract of it. I have translated the full original text in my ‘Land of the
Lamas,’ p. 355 <i>et sqq.</i>—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7245src" title="Return to note 40 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7262">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7262src">41</a></span> Called on the maps Zomba Lha khang (“Ancient Palace”). The name is variously written
U-bu la-gang, Ombo lang-gang. See Emil <span class="corr" id="xd31e7264" title="Source: Schlaginwert">Schlagintweit</span>, ‘<span lang="de">Die Könige von Tibet</span>,’ p. 42. It is said to have been built by King Nya-kri tsanpo (IVth century, <span class="asc">B.C.</span>?), or by King Totori nyan-tsan (IIIrd century, <span class="asc">A.D.</span>). I.&nbsp;J. Schmidt, <i>op. cit.</i>, p. 317 (quoting the Bodhimur), says it was called Ombre lang-ti.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7262src" title="Return to note 41 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7288">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7288src">42</a></span> Tag chhen Pomda on the maps.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7288src" title="Return to note 42 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7291">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7291src">43</a></span> The young monk was certainly misinformed. Potatoes were introduced into Bhutan by
Warren Hastings, and spread from there into Tibet within the last hundred years. On
the eastern border of Tibet potatoes have been introduced by the Chinese and the French
missionaries.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7291src" title="Return to note 43 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7297">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7297src">44</a></span> Ras-chung Dorje gragspa, or “Dorje drapa of Rachung,” was born in 1083. This lamasery,
which he founded, is also called Ras-chung phug gomba, “the lamasery of the cave of
Ras-chung.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7297src" title="Return to note 44 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7306">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7306src">45</a></span> Probably porphyry.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7306src" title="Return to note 45 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7316">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7316src">46</a></span> This is a common practice in the Nyingma sect. Explorer K.&nbsp;P. found at Thum Tsung
(Lower Tsangpo valley) a monastery in which “both men and women are allowed to preach
and live together.” He found the same practice in the adjacent village of Bhal gonpa
and Marpung. ‘Report on Explor. from 1856 to 1886,’ pp. 9 and 12.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7316src" title="Return to note 46 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7329">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7329src">47</a></span> These blue tiles are certainly of Chinese manufacture.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7329src" title="Return to note 47 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7338">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7338src">48</a></span> For this legend see I.&nbsp;J. Schmidt, <i>op. cit.</i>, pp. 21 and 316. Also Emil <span class="corr" id="xd31e7342" title="Source: Schlaginweit">Schlagintweit</span>, ‘<span lang="de">Die Könige von Tibet</span>,’ p. 39 <i>et sqq.</i> Ugyen-gyatso visited this spot in 1883, and refers to this legend, <i>op. cit.</i>, p. 27.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7338src" title="Return to note 48 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7368">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7368src">49</a></span> Called <i>Bya</i> (pronounced <i>Chya</i>). It is called Cha Sa on the maps. A.&nbsp;K. speaks of it as “the temple of Chyasa (Cheuse)
Lhakhang.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7368src" title="Return to note 49 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7379">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7379src">50</a></span> Tong-shoi on the maps. A.&nbsp;K. mentions, 1½ miles west of this point, the Gerpa Duga
ferry.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7379src" title="Return to note 50 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7382">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7382src">51</a></span> Or Tsong du ta-tsang, according to Ugyen-gyatso.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7382src" title="Return to note 51 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7388">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7388src">52</a></span> This lamasery shares with Dorje-tag, previously referred to, the honour of being the
supreme one of this sect. Waddell, <i>op. cit.</i>, 277.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7388src" title="Return to note 52 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7395">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7395src">53</a></span> Ugyen-gyatso says that should the married member of the Tertaling family die without
issue, “the throne” Lama, in spite of his vows, is expected to marry the widow, and
raise up his own heirs to govern. A total failure of heirs is attended by widespread
calamities—war, famine, and general disaster. ‘Report of Explor. from 1856 to 1886,’
p. 29.&nbsp;<a class="fnarrow" href="#xd31e7395src" title="Return to note 53 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7401">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7401src">54</a></span> A.&nbsp;K. says there are 600 houses in Gong-kha Jong and 200 around the Gongkha Chorten
(<i>i.e.</i> Gong-kar chosde).—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7401src" title="Return to note 54 in text.">↑</a></p>
</div>
</div>
</div>
</div>
<div id="ch10" class="div1 chapter"><span class="pageNum">[<a href="#xd31e334">Contents</a>]</span><div class="divHead">
<h2 class="label">CHAPTER X.</h2>
<h2 class="main">VISIT TO SAKYA AND RETURN TO INDIA.</h2>
</div>
<div class="divBody">
<p class="first">On November 30, 1882, I said farewell to Tashilhunpo, and, accompanied by Phurchung
and Gopon, my recent guide to Samye, I started for Sakya, from which place I proposed
returning to Darjiling by way of Khamba djong and the Kongra lamo pass.
</p>
<p>The country was now bare, the brown rocks, the gravelly soil, and the distant snow-covered
mountains, added additional bleakness to the scene. We reached the village of Nartang
the same evening, and were kindly received by some old friends of Phurchung.
</p>
<p>A little before daylight the next morning we set out, following the great high-road
which leads to Upper Tibet, instead of taking the direct road which leads there by
the Lang la, but which is infested by highwaymen.
</p>
<p>At the little hamlet of Chagri<a class="noteRef" id="xd31e7426src" href="#xd31e7426">1</a> we stopped to make some tea, and had to pay three annas for a little water, as the
people have to bring all they use from a very considerable distance.
</p>
<p>The wind was blowing violently when we resumed our journey, and the dust was so thick
that we had to stop at Ge-chung, a little village to the west of the Singma la.
</p>
<p>At daybreak we set out again, and after crossing the Re chu (here called Shab chu),
along whose banks are numerous hamlets, we came to Lhimpotse, near which is a large
lamasery built on a rocky eminence.<a class="noteRef" id="xd31e7432src" href="#xd31e7432">2</a>
</p>
<p>We stopped for the night at Samdong, just beyond which village is a long wooden bridge.
We got accommodation in the house of a <span class="pageNum" id="pb238">[<a href="#pb238">238</a>]</span>rich villager, the younger of the two husbands (and they not brothers) of the woman
of the house. The other husband was the headman, or <i>Sa-yong</i>, and when he appeared, he obligingly sold us very good <i>chang</i>, mutton, onions, and other vegetables.
</p>
<p><i>December 3.</i>—After drinking a cup of steaming <i>chang</i><a class="noteRef" id="xd31e7447src" href="#xd31e7447">3</a> we set out, and following the course of the Shab chu, came to where the Tsarong chu
empties into it, when we took up the course of this stream and followed it to its
source.
</p>
<p>Several miles above the village of Sikya, where cultivation practically ceases, we
came to the large Dokpa village of Jig-kyong, where we stopped for the night. In all
the villages small-pox was raging, and where the people were free from it, they showed
great apprehension about letting us in, lest we should introduce the dreaded disease
among them.
</p>
<p>The next day (December 4) we crossed the Shong la,<a class="noteRef" id="xd31e7456src" href="#xd31e7456">4</a> which, though quite high, was of easy ascent, and traversed the Tao valley. After
taking lunch at the Kham-yol we came to the Aton la, from whose summit Sakya is visible,
with all its red-walled buildings and gilded spires,<a class="noteRef" id="xd31e7459src" href="#xd31e7459">5</a> bearing in a north-westerly direction.
</p>
<p>We secured lodgings in a house in the town, near the bridge over the Tom chu, and
from the window of my room, which opened to the south, I had a gorgeous view of the
town by which the river gently flows; also of the great temple, and beyond these,
of the snow-covered peaks of Tinki (Tingri) and Pherrug.
</p>
<p>In the evening I strolled about the clean, though narrow streets, where the market
people were still busy selling their wares.
</p>
<p>Sakya is built on the eastern flank of Ponpoi ri, along whose base flows the Tom chu.
Facing the town, but on the other side of the river, is the Lha-khang chenpo with
its famous library and temple.
</p>
<p>The appearance of Sakya is different from that of most Tibetan towns. The walls of
almost all the public buildings, temples, and dwelling-houses are painted red with
a clay obtained from the neighbouring hills. Black and blue stripes about nine inches
broad cut the walls perpendicularly.<a class="noteRef" id="xd31e7467src" href="#xd31e7467">6</a>
<span class="pageNum" id="pb239">[<a href="#pb239">239</a>]</span></p>
<p>The four Labrang<a class="noteRef" id="xd31e7473src" href="#xd31e7473">7</a> temples, built with Chinese roofs and gilded spires, are especially noticeable. They
are called Labrang-shar (or “eastern”), Labrang-nub (or “western”), Labrang khung,
and Khansar chenpo, and in their general arrangement they do not differ from the temples
I had seen at Tashilhunpo and elsewhere.
</p>
<div class="figure p239width" id="p239"><img src="images/p239.jpg" alt="WATERFALL BELOW PACHUNGRI, BETWEEN GERA-TANG AND METANG." width="608" height="720"><p class="figureHead">WATERFALL BELOW PACHUNGRI, BETWEEN GERA-TANG AND METANG.</p>
</div><p>
</p>
<p>In the palmy days of the Sakya hierarchy there were four abbots under the hierarch
who ruled these four Labrang. The rank was hereditary in their families, and all those
abbots, the hierarch included, were allowed to marry. This system of hereditary hierarchy
<span class="pageNum" id="pb240">[<a href="#pb240">240</a>]</span>was known as <i>dun-gyu</i>. At the present time the abbots are Tantrik lamas from Khams. I was told that neither
the lamas nor the nuns of Sakya are held by the people to be exceptionally virtuous,
and, to tell the truth, the laity of Sakya has a similar unsavoury reputation in Tibet.
</p>
<p>The Emperor Kublai made the hierarch Phagpa ruler of Tibet,<a class="noteRef" id="xd31e7490src" href="#xd31e7490">8</a> and it was the latter’s deputy (or Panchen<a class="noteRef" id="xd31e7500src" href="#xd31e7500">9</a>), Kunga zangbo, who began building the Lha-khang chenpo of Sakya, which was completed
by one of his successors in office, Anglen tashi. This latter proved himself an able
and vigorous administrator, and annexed Tagpo to the Sakya principality. Zangpo-pal,
the then reigning hierarch, sent him on a mission to the Emperor of China, Buyantu,<a class="noteRef" id="xd31e7508src" href="#xd31e7508">10</a> who granted to him and his heirs in perpetuity the Yamdo lake country. The Sakya
Panchen have, down to the present time, been taken from this family. The last Sakya
Panchen, Kunga nyingpo, died on June 20, 1882; his tomb, at the time of my visit to
Sakya, was almost finished, and his wife was still wearing mourning.
</p>
<p>It is told of the late Sakya Panchen that, some sixteen years ago, after the death
of the two famous Dayan khanpo, the treasurer of the Gadan gomba of Lhasa, when his
wicked spirit was causing various dire calamities to Tibet, every endeavour to expel
it from the country proved abortive. So finally the Government of Lhasa, at the suggestion
of the oracles, requested the Sakya Panchen to visit Lhasa to drive the fiend away.
At the foot of Mount Potala he had lighted a great fire, and, by the potency of his
charms, drove the evil spirit into a lay figure prepared for the occasion, whereupon
it fell straight-way into the fire. Then the Panchen drove his charmed <i>phurbu</i><a class="noteRef" id="xd31e7516src" href="#xd31e7516">11</a> <span class="pageNum" id="pb241">[<a href="#pb241">241</a>]</span>into the image, but while so doing the flames of the pyre surrounded him, and all
thought he was dead; but lo! after an hour or so he came out of the flames dressed
in rich satins, and with not even so much as a hair of his head scorched.
</p>
<p>Panchen Jimed wang-gyal, or one of the other sons of the late Panchen, will succeed
him as ruler of Sakya. One son is an incarnate lama and superior of the Tanag Donphug
lamasery,<a class="noteRef" id="xd31e7532src" href="#xd31e7532">12</a> but he is obliged to reside continually at Sakya on account of a rule which prescribes
that when the re-embodiment of a lama takes place in Sakya, the reincarnation cannot
return to the locality he occupied in his preceding existence. The names of the four
other sons of the deceased Panchen will shortly be sent to Lhasa, and the Nachung
oracle will decide who shall become the ruler of the principality.
</p>
<p>These princely lamas wear long hair, ordinarily plaited in two queues hanging down
their backs and tied at the ends with white cotton handkerchiefs. Over their ears
they wear covers of gold studded with turquoises and emeralds, and almost reaching
to their shoulders. To the lower part of these are appended earrings.<a class="noteRef" id="xd31e7539src" href="#xd31e7539">13</a>
</p>
<p>In the Lhakhang chenpo (or great temple) are five seats of equal height, on which
the princes take their places when conducting religious services; the one reserved
to the hierarch remains vacant so long as the successor to the title has not been
chosen.
</p>
<p>Under the hierarch there is a Shape, or minister, who attends to all the temporal
affairs of Sakya. The monks are divided into two orders, according to the locality
of their birth; those from Tibet proper forming one set ruled by a Gekor, and having
their cells near the great temple, and those from Khams (or Eastern Tibet), also with
a Gekor over them, who live in the town.
</p>
<p>As to the great library of Sakya, it is on shelves along the walls of the great hall
of the Lhakhang chen-po. There are preserved here many volumes written in gold letters;
the pages are six feet long by eighteen inches in breadth. On the margin of each page
are illuminations, and the first four volumes have in them pictures of the thousand
Buddhas. These books are bound with iron. They were prepared under orders of the Emperor
Kublai, and presented to Phag-pa on his second visit to Peking.
<span class="pageNum" id="pb242">[<a href="#pb242">242</a>]</span></p>
<p>There is also preserved in this temple a conch shell with whorls turning from left
to right, a present of Kublai to Phagpa. It is only blown by the lamas when the request
is accompanied by a present of seven ounces of silver; but to blow it, or have it
blown, is held to be an act of great merit.<a class="noteRef" id="xd31e7550src" href="#xd31e7550">14</a>
</p>
<p>On December 5 I left Sakya, and passing by the Choskhor-lhunpo monastery, entered
the broad Yalung valley, in which stands the big village of Lora and numerous scattered
hamlets. We stopped at Lora to eat our breakfast, but so intense was the fear of the
people of small-pox, of which there were several cases in the village, that they would
have absolutely nothing to do with us, not even to sell us firewood.<a class="noteRef" id="xd31e7561src" href="#xd31e7561">15</a>
</p>
<p>After crossing the Yalung river we ascended the Dong la, from whose summit we saw
the Chomo kankar (Mt. Everest), and the endless ranges of mountains which jut out
from it westward. At the Dong la the Arun and the Kosi have their sources.
</p>
<p>The descent of the Dong la was very gradual, the country extremely bare, not a single
tree was to be seen anywhere. We reached Chu-sho, at the foot of the pass, at about
five o’clock, and it was only after much persuasion that we gained admittance to a
poor hut occupied by an old woman and her son.
</p>
<p>The next day we followed for a while the course of a little stream, called the Chu-shu,
and then came upon a broad, barren plain, on either side of which rose bleak and lofty
mountains.
</p>
<p>Leaving the village of Map-ja, in which there are about one hundred houses, we breakfasted
at Donkar, and then made our way towards the Shong-pa la, following up the course
of the Shong chu. The ground in many places was riddled with holes made by a burrowing
animal called <i>srimong</i>,<a class="noteRef" id="xd31e7575src" href="#xd31e7575">16</a> and our ponies had many tumbles by putting their feet in them.
<span class="pageNum" id="pb243">[<a href="#pb243">243</a>]</span></p>
<p>On descending from the Shong-pa la we found ourselves in the broad Chib-lung valley,<a class="noteRef" id="xd31e7589src" href="#xd31e7589">17</a> and towards six o’clock we reached the village of Dogang, and found shelter for the
night in the hut of some poor people.
</p>
<div class="figure p243width" id="p243"><img src="images/p243.jpg" alt="KHAMBA DJONGPON’S ENCAMPMENT ON A MORAINE BEYOND KANGCHAN JANG MOUNTAIN." width="720" height="596"><p class="figureHead">KHAMBA DJONGPON’S ENCAMPMENT ON A MORAINE BEYOND KANGCHAN JANG MOUNTAIN.</p>
</div><p>
</p>
<p>The following morning we passed through Tashigong and breakfasted at Gure, a village
belonging to my friend the minister. Leaving this place, we began the ascent of a
high range which separated us from lake Tel-tung, or “Mule’s Drink.”<a class="noteRef" id="xd31e7597src" href="#xd31e7597">18</a> This pass is known as the Dobta Lachan la, and one commands from it a most gorgeous
view of a wide expanse of country, the Nepalese and Sikkimese Himalayas, <span class="pageNum" id="pb244">[<a href="#pb244">244</a>]</span>with lake Tel-tung and Dobta djong, belonging to the Sikkim Rajah, on a hillock beside
the lake in the foreground.
</p>
<p>We stopped for the night at Chorka, a part of Dobta, where a villager gave us the
use of a yak-hair tent standing in his courtyard. We only remained here a short while,
leaving before daylight, as we wanted to reach Khamba djong the same day. The cold
was intense, and the violent wind which blew made it more piercing. Our way led along
the margin of lake Tel-tung, now completely dried up and more resembling a broad pasture
land than a lake. The country was alive with game; wild sheep, goats, and asses were
specially numerous.
</p>
<p>Leaving this broad plain, we entered the valley of the Che chu by a low <i>col</i> between the Dobta and Yaru la ranges. Crossing the river, we stopped for a while
at Targye,<a class="noteRef" id="xd31e7610src" href="#xd31e7610">19</a> while Phurchung went on ahead to Khamba djong to secure lodgings for us.
</p>
<p>At five o’clock we reached the village of Khamba, and were received most kindly by
Phurchung’s friend, Wang-gyal, who, together with his wife, did everything in their
power to make us comfortable.
</p>
<p>After tea I went with Phurchung, who had put on his best clothes for the occasion,
to visit the Djongpon. The Djong stands on a hillock, the ascent of which is rather
steep, and is made by flights of stone steps. The fort is a spacious two-storied building,
and is supplied with water brought there through clay pipes from the mountains to
the north, a piece of work of which the people are not a little proud.<a class="noteRef" id="xd31e7618src" href="#xd31e7618">20</a>
</p>
<p>The Djongpon were reading religious books when I entered their presence, and the lama
one asked me questions about myself and the object of my journey, all of which I managed
to answer satisfactorily. I showed my passport, to which they put their seals, retaining
a copy of the document. When I left they presented me with a dried sheep’s carcass,
ten pounds of rice, and a rug, and expressed the hope that they would see me again
the following year.
</p>
<p>On returning to our lodgings I hired two ponies and a yak-hair tent for our use as
far as Gen-pang tang.
</p>
<p>We left early in the morning, after saying farewell to our faithful guide Gopon, who
left us here to return to his home at Gyantse, and <span class="pageNum" id="pb245">[<a href="#pb245">245</a>]</span>breakfasted at Geru. On the way we saw several flocks of wild sheep and some foxes.
Leaving Geru, we ascended, one after the other, the foothills of the Kongra lamo pass,
through a wild but beautiful country, till we finally reached the snow-covered summit,
near which we camped on a bare rock. Thanks to the yak-hair tent and the good fire
of argols which Phurchung kept burning, we did not suffer from the intense cold and
piercing wind.
</p>
<p>The following morning (December 10) we reached, at an early hour, Gen-gang, which
forms the boundary between the territories of the Grand Lama and the Rajah of Sikkim,
a vassal of the British Raj. From this point my way lay through Sikkim by a route
followed by various European travellers, and concerning which I need say nothing here.
I reached Darjiling and my home on December 27, after an absence of over a year.
<span class="pageNum" id="pb246">[<a href="#pb246">246</a>]</span></p>
</div>
<div class="footnotes">
<hr class="fnsep">
<div class="footnote-body">
<div class="fndiv" id="xd31e7426">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7426src">1</a></span> Chiakri on the maps.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7426src" title="Return to note 1 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7432">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7432src">2</a></span> Called Lingbo chen on the maps. Our author’s narrative is not at all clear in this
part. If, as he states, the Re chu (Shab chu) flows by Samdong, the maps are wrong,
for they make this river to flow seven miles east of that village (San chong on the
map). It is probable that the brook (?) which flows by Samdong is an affluent of the
Shab chu, but the maps do not show any watercourse at this point.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7432src" title="Return to note 2 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7447">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7447src">3</a></span> Usually Tibetans drink their <i>chang</i> cold. Heating it is the Chinese fashion.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7447src" title="Return to note 3 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7456">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7456src">4</a></span> Chong la on the maps.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7456src" title="Return to note 4 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7459">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7459src">5</a></span> I am unable to follow on the maps our author’s route from the Chong la to Sakya. He
appears to have taken a very roundabout way.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7459src" title="Return to note 5 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7467">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7467src">6</a></span> This, our author has told us elsewhere, is a distinguishing sign of all Nyingma religious
and lay buildings.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7467src" title="Return to note 6 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7473">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7473src">7</a></span> <i>Labrang</i> means literally “dwelling of a lama dignitary.” <i>Phodrang</i> is a palace or residence of a secular officer.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7473src" title="Return to note 7 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7490">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7490src">8</a></span> Phagpa (or Dro-gon Phagpa) is said to have been born <span class="asc">A.D.</span> 1233, and became ruler of Tibet in 1251. Csoma, ‘Tib. grammar,’ p. 186. The latter
date is, however, inconsistent with facts, as Kublai only mounted the throne in 1260,
and became actually seated on the throne of China in 1280, and it was he who made
him <i>Kuo shih</i>, or “Preceptor of the realm.” H.&nbsp;H. Howorth, ‘History of the Mongols,’ i. p. 506
<i>et sqq.</i>, makes no mention of Kublai raising Phagpa to be ruler of Tibet.&nbsp;<a class="fnarrow" href="#xd31e7490src" title="Return to note 8 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7500">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7500src">9</a></span> Abbreviation of Ponbo chenpo, or “great officer.” The Sakya monastery was founded
in <span class="asc">A.D.</span> 1071, according to Csoma, <i>op. cit.</i>, p. 197. Phagpa was a nephew of the famous Sakya Pandita, the author of many standard
works of Tibetan literature.&nbsp;<a class="fnarrow" href="#xd31e7500src" title="Return to note 9 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7508">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7508src">10</a></span> Buyantu reigned from 1312 to 1320. Ssanang Ssetsen says that the lama Sakya Sribadra
was head of the church under him. I.&nbsp;J. Schmidt, <i>op. cit.</i>, p. 121. The Saskya-pa sect was, prior to the rising of the present Gelugpa sect,
the most powerful of the reformed schools of Tibetan Buddhism.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7508src" title="Return to note 10 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7516">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7516src">11</a></span> A spike of iron or bronze with a triangular section. The top of it terminates in a
<i>dorje</i>. It is used in exorcisms. Emil <span class="corr" id="xd31e7520" title="Source: Schlaginweit">Schlagintweit</span>, ‘Buddhism in Tibet,’ p. 257 <i>et sqq.</i>, and Waddell, <i>op. cit.</i>, pp. 341, 483, and 488.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7516src" title="Return to note 11 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7532">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7532src">12</a></span> On this lamasery, see <i>supra</i>, p. 66.&nbsp;<a class="fnarrow" href="#xd31e7532src" title="Return to note 12 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7539">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7539src">13</a></span> Apparently the earrings are attached to the ear-covers of gold, not to the ear itself.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e7539src" title="Return to note 13 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7550">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7550src">14</a></span> Called in Tibetan, <i>Ya chyil dung-kar</i>; and in Chinese, <i>Yu hsuan pai-lei</i>. Both nations consider such shells as treasures of inestimable value. There is one
in China, kept at Fu chu by the Ti-tuh. See <i>Peking Gazette</i>, February 23, 1867, and one at Lhasa. ‘The Land of the Lamas,’ p. 110.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7550src" title="Return to note 14 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7561">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7561src">15</a></span> “In 1794 the Tale lama, under orders from the Emperor, erected special hospitals for
small-pox patients, in which they were supplied with food and every necessary, and
which were in care of a special officer.… The same plan has been adopted by the authorities
of Tashilhunpo and Chamdo” (<i>Jour. Roy. Asiat. Soc.</i>, <i>n.s.</i> xxiii. p. 235). I am not aware that these hospitals are kept up at the present day.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e7561src" title="Return to note 15 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7575">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7575src">16</a></span> The marmot is called Chyi (phyi)-wa. <i>Mong</i> I am unable to explain; perhaps it is the same animal which our author calls elsewhere
the <i>sremong</i> (<i>sri</i>), and which is <span class="pageNum" id="pb243n">[<a href="#pb243n">243</a>]</span>smaller than a cat, with tawny hair. The skin, he adds, is much used in witchcraft.
The skin is blown up after putting inside it a slip with the name of the person it
is desired to injure on it. The victim dies of an inflated body within seven days.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e7575src" title="Return to note 16 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7589">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7589src">17</a></span> The Chiblung tsangpo, the Upper Arun, flows through this valley.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7589src" title="Return to note 17 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7597">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7597src">18</a></span> On this lake, see <i>supra,</i> p. 211.&nbsp;<a class="fnarrow" href="#xd31e7597src" title="Return to note 18 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7610">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7610src">19</a></span> At this point our author’s route joined that which he had taken when coming into Tibet.—(W.
R.) The Che chu is the Arun, see <i>supra</i>, p. 42.&nbsp;<a class="fnarrow" href="#xd31e7610src" title="Return to note 19 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7618">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7618src">20</a></span> Certainly not of their own invention or manufacture.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7618src" title="Return to note 20 in text.">↑</a></p>
</div>
</div>
</div>
</div>
<div id="ch11" class="div1 last-child chapter"><span class="pageNum">[<a href="#xd31e345">Contents</a>]</span><div class="divHead">
<h2 class="label">CHAPTER XI.</h2>
<h2 class="main">SOCIAL DIVISIONS—MARRIAGE—FUNERALS—MEDICINE—FESTIVALS.</h2>
</div>
<div class="divBody">
<p class="first">In Tibet there are three distinct classes among the people, lay and clerical, which
are determined by birth and social position, and each of these has three sub-divisions.<a class="noteRef" id="xd31e7636src" href="#xd31e7636">1</a> They are as follows:—
</p>
<p>First, or highest class, <i>Rab</i>:—
</p>
<p>1.—<i>Rab-kyi rab.</i> The king, members of the royal family, and incarnate lamas who have appeared many
times on earth.
</p>
<p>2.—<i>Rab-kyi ding.</i> The Desi, or regent, ordinary incarnate lamas, ministers and councillors of state,
learned lamas, or abbots, professors at important monasteries.
</p>
<p>3.—<i>Rab-kyi tama.</i> Secretaries to the Government, Dahpon, Djongpon, and inferior lamas, or abbots.
</p>
<p>Middle classes, <i>Ding</i>:—
</p>
<p>1.—<i>Ding-kyi rab</i>, or “upper middle class,” including families who have for generations possessed great
wealth, landlords who do not claim descent from illustrious ministers or warriors;
Dungkhor, old families and men who have personally contributed in a marked degree
to the welfare of the country; and lastly, the Don-nyer.
</p>
<p>2.—<i>Ding-kyi ding.</i> This class includes the Dung-yig, or clerks, stewards, chamberlains, head grooms,
head cooks, and other petty officers.
</p>
<p>3.—<i>Ding-kyi tama.</i> Soldiers and subjects.<a class="noteRef" id="xd31e7684src" href="#xd31e7684">2</a>
</p>
<p>Lowest class, <i>Tama</i>:—
</p>
<p>1.—<i>Tamai rab.</i> Grooms, menials engaged in domestic service, and other hired servants.
<span class="pageNum" id="pb247">[<a href="#pb247">247</a>]</span></p>
<p>2.—<i>Tamai ding.</i> Those who have no fixed homes, men who keep concubines, but no wives, loose women,
professional beggars, vagabonds, and paupers.
</p>
<p>3.—<i>Tamai tama.</i> The lowest of the low are butchers, scavengers, disposers of dead bodies, blacksmiths,
and goldsmiths.
</p>
<p>In Tibet there are no caste restrictions with regard to marriage as in India. The
rich may bestow their daughters on the poor, the daughter of a poor man may become
the bride of the proudest noble of the country. But the girls of the royal family
and those of high rank are not generally bestowed on the low classes; but in the event
of their not finding a suitable match, they are sent to convents. The daughters of
commoners do, however, occasionally become the wives of nobles.
</p>
<p>The nuptial ceremonies are alike for all classes, the only difference being in the
amount of money expended in the festivities. In the first place, the friends of the
bridegroom employ a go-between to make the first overtures to the parents or guardians
of the girl. Should the latter entertain the proposal, the parents of the would-be
bridegroom either take or send presents to them, consisting of <i>khatag</i> and wine (called <i>long chang</i>, “proposal wine”), and formally make an offer of marriage. The girl’s parents make
excuses, saying that she is neither handsome nor accomplished, and will be of no service
to the suitor. The go-betweens thereupon more and more earnestly press their suit.
After these conventional phrases have been exchanged, the girl’s parents say, “If
you are really in earnest, and believe that she will be of service to you, we shall
consult with our friends and relatives, and let you know our decision.”
</p>
<p>A few days later their consent to the union is formally conveyed to the suitor’s parents,
when the latter, taking with them twenty or thirty gallons of wine, proceed to the
home of the bride, where they entertain not only all her relatives, but also the servants
and neighbours, and present each with a scarf. The purchase-money (<i>rin</i>) is then paid, which, for the middle classes is usually five or six <i>doche</i> (625 to 750 rupees), and about fifty gallons of wine. Another scarf is then presented
to each of the elder members of the bride’s family, and also to prominent persons
among her friends and neighbours.
</p>
<p>After an auspicious day has been fixed for the wedding, the parties make the arrangements
necessary for the occasion. On the appointed day the bridegroom’s parents depute some
seven or eight <span class="pageNum" id="pb248">[<a href="#pb248">248</a>]</span>respectable men to go as their representatives to bring home the bride. They remain
at her father’s house three days, during which they are engaged in making negotiations
and in assuring their hosts, by whom they are provided during this period with all
necessaries, that their daughter will be happy in her new home. At the end of the
three days the bride is told by her parents to go to the bridegroom’s house. They
give her a good milch-cow or yak, a pony, four or five oxen, two suits of summer and
winter dress, a complete set of jewellery according to the custom of the country,
a piece of stuffed carpet and a small dining-table, cups, plates, cooking vessels,
and other articles for domestic use, fifty ounces of silver, and a female attendant.
All those who have received scarves now come to present her in return with a scarf
and a piece of money. The nearest relatives and friends of the parents, the chief
of the country, and other people of position, present her with scarves, clothes, blankets,
etc., and silver coins.
</p>
<p>Presently about twenty of the bridegroom’s friends arrive to conduct the bride to
her new home. For the first half of the journey the arrangements are made and expenses
defrayed by the bride’s parents; for the second half by those of the bridegroom, and
it is made on horseback, the bride riding in the middle of the party. Arriving at
their destination, the bride is seated on a cushion placed on a raised stand by the
side of her husband in the middle of the bridal party. At an auspicious hour a short
religious service is performed by the village lama, and the parents or sponsors of
the parties offer prayers for the happiness of the union.<a class="noteRef" id="xd31e7726src" href="#xd31e7726">3</a> The bridegroom’s parents then beseech the gods to witness the ceremony of their son’s
marriage, and declare that henceforth the bride will be owned by the bridegroom and
his brothers alone. For three days the festivities continue, during which time as
much as fifty <i>chupan</i> of wine, three oxen, and three pigs are sometimes consumed. The notables among the
bridegroom’s friends arrive with presents of scarves, and are entertained by his father.
</p>
<p>On the third day the bride exchanges the clothes and jewellery she wore on her arrival,
for others supplied by the bridegroom. After a short prayer to the gods the pair are
left together, for the first time, and on the following morning the bride begins to
apply herself to her household duties. Her brothers and relatives who have accompanied
her, return home at the expiration of seven days.
<span class="pageNum" id="pb249">[<a href="#pb249">249</a>]</span></p>
<p></p>
<div class="figure p249width" id="p249"><img src="images/p249.jpg" alt="SEMARINU AND ADJOINING SNOWY MOUNTAIN." width="720" height="481"><p class="figureHead">SEMARINU AND ADJOINING SNOWY MOUNTAIN.</p>
</div><p>
</p>
<p>Some three months after the wedding her parents, accompanied by the chief men among
their friends and by servants, arrive with presents of food, and request that their
daughter may pay them a <span class="pageNum" id="pb250">[<a href="#pb250">250</a>]</span>visit. After being entertained for ten or twelve days, they return home, and are followed
some weeks later by the young couple, who are accompanied by a number of female servants
bearing presents of scarves, provisions, wine, etc. They remain a month, and on their
departure the bride receives from her father a new costume and jewellery, and the
husband a complete suit of clothes and the inevitable scarf.
</p>
<p>Among the very poor the proceedings are much simplified, the negotiations being conducted
by the parents in person.
</p>
<p>There is no fixed limit of marriageable age in Tibet. The average age, however, for
both sexes, is from fifteen to twenty-five, and frequently the bride is older than
the bridegroom.
</p>
<p>When parties are desirous of dissolving the marriage bond, the reason for so doing
must first be investigated. If the husband be found entirely blameless and willing
to live with his wife, but she be resolved to divorce him, she is required to pay
double the <i>rin</i>, or price paid for her, as a fine for the dissolution of the marriage contract, called
<i>borche</i> and <i>den yo</i>, that is, “divorce fine” and “innocence fine.”<a class="noteRef" id="xd31e7759src" href="#xd31e7759">4</a> In the absence of a marriage contract, the divorce fine fixed by law for the wife
to pay amounts to eighteen gold <i>sho</i>, equal to 135 rupees; and for the husband three gold <i>srang</i>, equal to 180 rupees. If the husband’s innocence be doubtful, but the wife’s charges
remain unproved, the wife is required to pay as divorce fine a complete suit of clothes,
a pair of shoes, a bed-carpet, bed-rug, and a wrapper, and the husband must present
to his wife a second scarf and a third article of any kind.
</p>
<p>On the other hand, if a wife be found perfectly innocent, and willing to live with
her husband, but the husband be resolved to divorce her for no fault of hers, he is
required to pay to her twelve gold <i>sho</i>, equal to ninety rupees, as divorce fine, and also <i>yog la</i>, “service wage,” amounting to six pounds of barley for every day and six for every
night which she has spent with him from the day of marriage to the date of separation.
The husband is also required to return the price of all the clothes and other gifts
made to the wife by her friends since the time of their marriage. The divorced woman
also takes away with her all jewellery given her by her relatives, but not that given
<span class="pageNum" id="pb251">[<a href="#pb251">251</a>]</span>to her by her husband. The wife cannot demand the “innocence fine.” If there be children
at the time of separation, the father takes the boys, and the mother the girls. If
the husband be a man of property, the court may order him to give the divorced wife
a certain share of his possessions for the maintenance of the girls. On the other
hand, if the wife be possessed of property, she may be required to give something
for the maintenance of her sons.
</p>
<p>Again, when a marriage is contracted between a man of noble blood and a woman of humble
rank, or <i>vice versâ</i>, with the definite understanding that they shall share each other’s good and adverse
fortune, their property in case of divorce is to be divided between them according
to their faithfulness or guilt, and their amount of mutual presents at the time of
union. In cases of divorce between parties who were united at their own wish for the
enjoyment of pleasure or merriment, the court should, without regard to the nature
of their guilt, divide their property equally between them.<a class="noteRef" id="xd31e7794src" href="#xd31e7794">5</a> In cases of marriage between slaves or serfs, the owner decides their separation
or continued union. A man of this class is, for instance, married to a woman who,
the owner thinks, might be of some service to him. When the woman is found useless,
she is dismissed, being given one-sixth of her husband’s belongings, and her place
is supplied by a new wife chosen by the owner.
</p>
<p>In Tibet members of the same family are forbidden by law to contract matrimonial alliances
with their kindred within seven degrees. This rule is, however, nowadays disregarded
by the people, who are known to make alliances with their kinsmen who are distant
only three or four degrees of consanguinity. Among the Pobos and Khamba marriage is
promiscuously contracted, the brother marrying his sister, the nephew his aunt.<a class="noteRef" id="xd31e7799src" href="#xd31e7799">6</a> Among the common Tibetans, so long as the parties do not claim a common father, there
is no objection to the marriage; the uterine brother and sister may be united, and
a man may marry his stepmother or aunts.
</p>
<p>The custom of several brothers making one woman their common wife, to keep the ancestral
property entire and undivided, is said to <span class="pageNum" id="pb252">[<a href="#pb252">252</a>]</span>have had its origin in Khams, where it is at this day extensively practised. The Tibetans
of U and Tsang have borrowed it from their cousins of Khams, but it is not universal
with them.<a class="noteRef" id="xd31e7806src" href="#xd31e7806">7</a> The wife is claimed by the younger brothers as their wife only so long as they continue
to live with the eldest one. When they separate from their eldest brother, they cannot
ask him to pay compensation for their share in the wife, and she remains the lawful
wife of the eldest brother. It is not unusual for a father or uncle to live with his
son’s or nephew’s wife, and even in high life a father makes himself a partner in
the marital rights over his son’s wife.<a class="noteRef" id="xd31e7811src" href="#xd31e7811">8</a>
</p>
<p>The cessation of the pulse and the suspension of breathing are not considered tests
of the extinction of vitality. The Tibetans consider that the spirit (<i>nam she</i>) usually lingers in the mortal frame for not less than three days, though the spirits
of those who have attained to some stage of holiness quit the body immediately after
the last breath has been drawn, for communion with the dwellers in Paradise, called
Gadan or Tushita; but instances of such saintly personages are of very rare occurrence.
It is consequently considered a very sinful action to move or dispose of the corpse
immediately after death. Nowadays in Tibet and Mongolia the dead bodies of all classes
of men are carefully kept within doors for three days, during which time their friends
and relations attend on them and make prayers for their future well-being. On the
morning of the fourth day the horoscope of the deceased, and that of the man who is
selected to be the first to touch the corpse for removal, are consulted. A lama is
employed to perform certain funeral ceremonies, with a view to cause the spirit of
the deceased to pass out through a certain slit in the skull.<a class="noteRef" id="xd31e7818src" href="#xd31e7818">9</a> If this ceremony is omitted the soul will make its exit by some other passage and
go to a state of damnation. The lama remains alone with the corpse, all the doors
and windows being closed, and no one is allowed to enter until he declares by what
passage the soul has fled. In return for this important service he receives a cow,
yak, sheep, or goat, or a sum of money, according to the means of the deceased.
</p>
<div class="figure p253width" id="p253"><img src="images/p253.jpg" alt="SINIOLCHUM OR D2." width="480" height="720"><p class="figureHead">SINIOLCHUM OR D<sup>2</sup>.</p>
</div><p>
</p>
<p>Before the dead body is removed from the house, an astrologer <span class="pageNum" id="pb253">[<a href="#pb253">253</a>]</span>notes the dates of birth of the friends and relations present. If any among them were
born under the same constellation and planet as <span class="pageNum" id="pb254">[<a href="#pb254">254</a>]</span>the dead person, they are said to incur the risk of being ridden by his ghost, and
are consequently not allowed to attend the funeral. The astrologer also receives his
reward in money or kind. Then the corpse, tightly wrapped in clothes, is placed on
a stretcher facing the direction which has been declared auspicious by the astrologer,
and is placed in a corner of the house. Five butter lamps are lighted near the head,
and a screen is drawn round it, within which his usual food and drink, together with
a lamp, are placed. Early on the morning of the day appointed for the disposal of
the body, it is carried to the nearest cemetery. At the time of its removal the relations
make profound salutations to it. Two men carrying wine or tea, together with a dishful
of <i>tsamba</i>, follow the bier. The family priest, or lama, of the deceased throws a <i>khatag</i> on the litter and walks behind at a slow pace, holding a corner of another scarf
tied to it. As he proceeds he mutters funeral <i>mantra</i>, turning a hand-drum (<i>damaru</i>) with his right hand, and with his left ringing a bell. It is inauspicious to place
the litter on the ground before its arrival at the cemetery. If by accident this should
happen, the body must be disposed of at that spot, instead of in the cemetery. In
the neighbourhood of Lhasa there are two sacred cemeteries, Phabongka and Serashar.
Those who dispose of dead bodies at the former pay two or three <i>tanka</i> for tea to the monks of Phabongka monastery; and at the latter they pay one <i>tanka</i> to the cemetery keeper, who also gets the bedding and clothes of corpses.
</p>
<p>In every cemetery there is a large slab of stone, on which the corpse, stripped of
its coverings, is placed face downwards. The officiating lama then crosses it with
lines, and while repeating <i>mantras</i>, cuts it in pieces. The first pieces are flung towards the biggest and oldest vulture
of the flock, called <i>tankar</i>, and the remainder to the rest. They are so tame that they come one by one at the
call of the priest. Last of all the head of the corpse is crushed, and the bones pounded
together are mixed with the brain and distributed among the vultures.<a class="noteRef" id="xd31e7857src" href="#xd31e7857">10</a> Then a new and unused earthen bowl, filled with fire of <i>argol</i> (dried cowdung), with some butter and barley flour burnt in it as incense, is presented
to the departed by being placed in the quarter towards which he is supposed to have
gone. The funeral attendants now wash their hands, and retiring to a short distance
from the cemetery, breakfast, and at about midday return <span class="pageNum" id="pb255">[<a href="#pb255">255</a>]</span>home. During forty-nine days after the drawing of the last breath, food and drink
are offered to the departed in his favourite dish; and incense, consisting of barley,
butter, and juniper spines, is burnt.
</p>
<p>During this period of <i>bardo</i>, as the interval between death and regeneration is called, the departed spirit is
believed to wander, and in order to prevent its being subject to misery, on the forty-ninth
day some of the clothes, shoes, head-dress, coins, etc., which belonged to the deceased,
after being washed and sprinkled with saffron-water, are presented to some incarnate
lama for his blessing. The last service is conducted by a Tantrik lama, with a view
to expelling all the evil spirits and hungry ghosts which haunt the house of the departed.
</p>
<p>On the seventh day after death, prayers are moreover offered for the deceased’s well-being,
and alms in coin, food, tea, gold, and silver are distributed among religious men.
This is repeated on every consecutive seventh day until the forty-ninth day, when
a grand feast is given to the congregation of lamas. Nowadays, however, the rich people
of Lhasa generally distribute alms, at the rate of one <i>tanka</i> each to the monks of Sera, Dabung, and Gadan, dispensing with the other costly ceremonies.
They also present the clothes belonging to the deceased to the professors and heads
of those monasteries. Some bequeath the whole of their property to these monastic
institutions or to Lamas of great repute.
</p>
<p>The practice of making wills has been followed by the Tibetans from very remote times.
Every man of property leaves a will bequeathing his movable property to his children
or friends, and leaving instructions for the performance of his funeral obsequies
and other pious works.
</p>
<p>The cutting up and distributing of a corpse is a practical illustration of the Tibetan
belief that charity is the highest of all the moral virtues. That man is said to be
most virtuous whose funeral is attended by the largest number of vultures, while if
his corpse attracts but a small company, the very dogs not deigning to touch his defiled
remains, he is judged to have led a sinful life.
</p>
<p>The dead bodies of pregnant and barren women, and also of lepers, are packed in leather
bags and thrown into the waters of the great Tsang-po. A Tibetan proverb says, “She
whose son dies after birth is white barren (<i>rab-cha karpo</i>); she whose daughter dies after birth is partly barren (<i>rab-cha tavo</i>); she who has borne no children <span class="pageNum" id="pb256">[<a href="#pb256">256</a>]</span>is black barren (<i>rab-cha nagpo</i>).” The corpses of such and of lepers are considered particularly unclean, and should
not be kept within the limits of the country, but must either be thrown beyond nine
hills and dales, or packed in horse’s or ox’s skins and thrown into the river.
</p>
<p>The dead bodies of incarnate lamas are occasionally burnt, and their ashes and bones
deposited in <i>chorten</i>. The remains of saintly personages, such as pretend to have emanated from Bodhisattvas
and Buddhas, are preserved like the Egyptian mummies, being embalmed or salted and
placed within gold, silver, or copper <i>chorten</i>, where they are seated in a meditative posture, like the conventional image of Buddha.
These incarnate lamas, at the time of death, mention the time when and the place and
the family where their souls will subsequently find re-embodiment, and also the name
and race of the family, and instruct their friends to perform rites and ceremonies
for their well-being after death.
</p>
<p>On the demise of the Dalai and Tashi lamas, the work in all the public and private
offices, all business, and market gatherings are suspended for seven days. For thirty
days women are forbidden to put on their jewellery, and men or women may not wear
new apparel. Lamas and monks must, on such occasions, mourn for ten days, during which
they must not shave their heads, or wear their church head-dresses during services,
All classes of people refrain from amusements and festivities, and from going into
groves for pleasure, sports, or love-making. It is only in honour of the death of
these two great hierarchs of Tibet that the whole country goes into mourning. The
mourning for abbots of other monasteries and heads of families is confined to the
friends and monks who are near to them. Rich and respectable men do not, within a
year after the death of their parents, take part in marriage ceremonies and festivities;
and do not undertake journeys to a distance.
</p>
<p>Among the Sikkim Buddhists, dead bodies are burnt. On the fourth day after cremation,
a lama performs the <i>tusol</i>, or washing ceremony, which consists in removing the relics, ashes, etc., and washing
the place of burning with water. The relics are placed in an urn and deposited in
a <i>chorten</i>. The ashes are thrown into a mountain stream, such as the Tista or Rungit.<a class="noteRef" id="xd31e7898src" href="#xd31e7898">11</a> The relics of <span class="pageNum" id="pb257">[<a href="#pb257">257</a>]</span>lamas and important men, after being pulverized, are mixed with clay and cast in moulds
into miniature <i>chorten</i>. These relic <i>chorten</i> are deposited in sacred places, such as monasteries, temples, caverns, etc. On the
seventh day the funeral ceremony, called <i>Ten-zung</i>, is performed. All relations and neighbours are invited to this funeral feast. At
dusk all the evil spirits which are believed to have been invited to the departure
of the deceased, are expelled by a Tantrik priest, assisted by the deafening yells
of the guests.<a class="noteRef" id="xd31e7916src" href="#xd31e7916">12</a>
</p>
<p>The physicians of High Asia have, I am told, discovered such remarkable properties
of vegetable drugs, and of the flesh and bile of certain animals, and of some sorts
of excrements in healing different kinds of sores, that if the statements of my informant
be true, the surgeons of civilized countries would be struck with wonder at their
marvellous performances. For this remarkable success, the Tibetans do not appear to
be indebted to their Chinese or Indian neighbours.<a class="noteRef" id="xd31e7925src" href="#xd31e7925">13</a> Their medicines are mostly indigenous, and their discoveries in surgery have resulted
from their own experience. They supply the greater number of physicians and surgeons
to the Mongols and other neighbouring peoples.
</p>
<p>The treatment of small-pox is very little understood by Tibetan doctors. Inoculation
is, however, resorted to, and a new method of performing this operation has been discovered
by the Northern Chinese physicians. It consists in selecting the best lymph from the
light white pox pustules of a healthy child, which, mixed with camphor powder, is
blown with a pipe into the nostril of the person to be inoculated.<a class="noteRef" id="xd31e7930src" href="#xd31e7930">14</a> Great care and experience are required in selecting the lymph, on which alone depends
the safety of the patients. Chicken-pox occurs only in a mild form, and is generally
left to take its course.
</p>
<p>Hydrophobia is very prevalent in Tibet, Mongolia, and China, and its effects are considered
to manifest themselves, according to the colour of the dog, at periods varying from
seven days to eighteen months, and also according to the time of day at which the
bite was received. The remedies are, however, sufficiently practical. As soon <span class="pageNum" id="pb258">[<a href="#pb258">258</a>]</span>as possible tie a ligature four fingers above the wound; draw out the poison by means
of the sucking apparatus, called <i>rnyabs-ras</i>, similar to the cupping-glasses of the Indians, and then bleed the wounded part.
If the patient presents himself to the physician a day after having been bitten, the
latter should only cauterize the wound, and then apply an ointment made of butter,
turmeric, a poisonous bulb called <i>bon-nya</i>, and musk.
</p>
<p>In Lower Kongbo, Pobo, Pemakyod, and other mountainous districts of Southern Tibet,
and in Nepal, Sikkim, and Bhutan on this side of the Himalayas, goitre is the most
prevalent disease. It owes its origin to the calcareous nature of the water drunk
by the natives. Six varieties of goitre are recognized by Tibetan physicians, which
are variously treated by cauterization, bleeding the jugular vein behind the ear,
and also the swollen muscle of the goitre, and the administration of nostrums composed
of the dried gullet of the yak or sheep, dried fish, different kinds of salts, <i lang="la">Piper longum</i> and pepper, and powdered conch-shell, burnt in a hermetically closed vessel.
</p>
<p>Snake-bite is of rare occurrence in Higher Tibet, but in the lower valley of the great
Tsang-po, great numbers of snakes are found, and also on the western frontier of China
bordering Tibet.<a class="noteRef" id="xd31e7949src" href="#xd31e7949">15</a> Snake-bites are treated like hydrophobia, by tying a ligature above the part bitten
and cupping. The wound is then washed with curd or milk, camel’s milk being the most
efficacious.<a class="noteRef" id="xd31e7952src" href="#xd31e7952">16</a> It is believed in High Asia that if a snake bite a camel, the snake dies immediately
without injuring the camel. If there be no burning heat as a consequence of the bite,
the wound should be cauterized. Internal remedies are also taken, consisting of cardamom,
musk, pepper, and other native drugs. The Glak-los (wild people) of Pemakyod<a class="noteRef" id="xd31e7955src" href="#xd31e7955">17</a> immediately cut off the bitten portion, or the bitten limb, if possible, after which
they apply musk and bear’s bile (gall?) to the wound and bind it up. The Lalos eat
snakes, of which, however, they reject the head and tail as injurious.
<span class="pageNum" id="pb259">[<a href="#pb259">259</a>]</span></p>
<p>During the months of January and February, when the great <i>mon-lam</i> (or prayer-meeting) fair takes place at Lhasa, the city is occasionally visited by
a highly infectious disease which causes great havoc among the people when the crowd
is great. When the disease is not properly treated the patient generally dies before
the tenth day, but those cases which have passed the thirteenth day are considered
hopeful. Tibetan physicians, by watching this disease in its different phases, have
achieved remarkable success in treating it with their indigenous drugs.
</p>
<p>In Lhasa, Shigatse, and other towns and monasteries of Tibet, the principal disease
from which people suffer and die is paralysis.<a class="noteRef" id="xd31e7971src" href="#xd31e7971">18</a> Five different kinds of this disease are recognized by Tibetan physicians, who also
profess to have observed that the first symptoms generally show themselves on the
4th, 8th, 11th, 15th, 18th, 22nd, 25th, or 29th day of the lunar month. Persons who
have passed their sixtieth year seldom survive a paralytic stroke of any kind. All
other cases in their milder forms are curable by proper and regular medical treatment.
</p>
<p>Leprosy is prevalent in most of the countries of High Asia. It is variously called
<i>glud-nad</i>, “the nag’s (serpent’s) disease,” and <i>mje-nad</i>,<a class="noteRef" id="xd31e7982src" href="#xd31e7982">19</a> the “corroding malady,” and is believed to originate from various causes, fanciful
and real. By digging in pestilential soil where snakes live, turning up stones under
which these reptiles lurk, felling poisonous trees, throwing tea, water, or cooked
food and other refuse on the blazing hearth, men are said to excite the wrath of the
<i>Nagas</i> and mischievous spirits of the upper and nether worlds, who delight in working the
ruin of the human race. They spread this hateful malady by the exhalation of their
breath, by their poisonous touch or malignant glance, or even by the power of their
malignant wish. The “charmed banner”<a class="noteRef" id="xd31e7992src" href="#xd31e7992">20</a> is a great preventive of these evils. The people of High Asia generally fix banners
with printed charms thereon near to or on their houses, as they are believed to prevent
the Nagas entering them. Leprosy is likewise assumed to be the <span class="pageNum" id="pb260">[<a href="#pb260">260</a>]</span>consequence of the sins of former lives.<a class="noteRef" id="xd31e8000src" href="#xd31e8000">21</a> It also originates from disorders produced by irregularity and intemperance in food
and habits, whereby the black and yellow fluids of the body are increased, and give
rise to this distressing malady. Eighteen different kinds of leprosy are recognized.
The chanting of charms and <i>mantras</i> of Vajrapani Buddha by the patient or the physician is resorted to, that wrathful
deity being a mighty subduer of all malevolent demons and Nagas, and various native
drugs are also administered in the form of pills.
</p>
<p>Dropsy, though rare in High Asia, prevails in the southern and eastern districts in
Tibet, and is caused by drinking much water after exercise, lying down in damp places,
taking cold, or by light unsubstantial food, by which the digestive powers are deranged.
Twelve varieties of this disease are recognized, which are divided into two main groups,
characterized as “the hot” and “the cold fluid” respectively. Bone-ash is believed
to be the best remedy; but other medicines, consisting of grapes, cinnamon, oxide
of iron, pomegranate (rind?), lime, and other ingredients, are also prescribed.<a class="noteRef" id="xd31e8007src" href="#xd31e8007">22</a>
</p>
<p>Dyspepsia (<i>pad-kau</i>) is one of the commonest diseases in Tibet, and forty-three different varieties of
this malady have been observed by native physicians.
</p>
<p>Toothache is also a very general complaint of the people of Tibet, due to the extreme
rigour of the climate and the coldness of the water. The inhabitants of the remote
province of Chang-tang usually lose their teeth before reaching the age of thirty.
</p>
<p>Among the games played by the Tibetans, there are some such as <i>mig-mang</i>, or “many eyes,” resembling chess; <i>srid-pai khorlo</i>, or “the circle of life,”<a class="noteRef" id="xd31e8031src" href="#xd31e8031">23</a> and dice, which even the clergy are permitted to amuse themselves with. Others, as,
for instance, wrestling, archery, polo, foot and pony races, are confined to the people;
nor are the lamas allowed to amuse themselves with singing and dancing except at stated
times, as, for example, during the New Year holidays.
<span class="pageNum" id="pb261">[<a href="#pb261">261</a>]</span></p>
<p>At midsummer the people and nobility dress tents, and for several days amuse themselves
under them, <span class="corr" id="xd31e8044" title="Source: picnicing">picnicking</span>, dancing, and singing.
</p>
<p>In the 8th moon the <i>jon-gyu</i> festival takes place, lasting for seven or fourteen or even twenty-one days. On this
occasion the lamas and people amuse themselves with sports, games, dancing, and feasting.
This festival is observed in all northern Buddhist countries.<a class="noteRef" id="xd31e8051src" href="#xd31e8051">24</a>
</p>
<p>Again, in the latter part of the 12th moon, there is a lama dance in every monastery,
after which the evil spirits are exorcised.<a class="noteRef" id="xd31e8059src" href="#xd31e8059">25</a> Sometimes the 4th of the 6th and the 22nd of the 9th moons are observed as feast
days; the latter as the anniversary of the Buddha’s descent from the Tushita heaven.<a class="noteRef" id="xd31e8062src" href="#xd31e8062">26</a>
</p>
<p>In the summer, commencing with the full moon in July and lasting for a period of forty-five
days, all lamas make a retreat in their monasteries, during which time they are not
allowed to go without the lamasery walls, or take part in any amusement. This is known
as the <i>yar-nas</i>.<a class="noteRef" id="xd31e8158src" href="#xd31e8158">27</a>
</p>
<p>The birthdays of the Dalai and Tashi lamas are also kept as holidays, and on their
reaching the age of three, twenty-five, forty-nine, sixty-one, seventy-three, or eighty-five,
there are also great festivities.
</p>
<p>When eclipses of the sun or moon occur, the Tibetans hold religious ceremonies similar
to those of the Hindus.
</p>
<p>Of all feasts, that of the New Year is probably the most popular. At Lhasa the State
makes arrangements for the celebrations, beginning them about a month beforehand.
<span class="pageNum" id="pb262">[<a href="#pb262">262</a>]</span></p>
<p>The kitchen of the Grand Lama is in a large yellow building called the Phodang serpo,
or Jag-ming khang (<i>ljags-ming khang</i>), situated to the east of the palace. The cooking-stoves are ornamented with gold,
silver, and precious stones, estimated to be worth Rs. 20,000, and all the cooking
utensils are of solid gold. All the butter and milk used here is obtained from the
herd of five hundred <i>jomos</i> (half-breed yaks) belonging to the Dalai lama, which herd the people salute as it
passes, taking off their hats or kotowing to the animals. Twenty Tse-dung (lama officials)
herd these cattle, milk them, and churn the butter.
</p>
<p>Here, when New Year is approaching, five lamas prepare cakes and dainties for the
Grand Lama, their mouths covered with eight thicknesses of silk, so that the food
may not be polluted by their breath. In the village at the foot of Potala, called
the Shedo khang, two or three hundred men make cakes and biscuits for the officials,
lamas, and people; and every one, whether rich or poor, has some prepared for the
festival.
</p>
<p>On the 15th of the 12th moon two hundred workmen begin white-washing the walls of
Potala, which work occupies them for three days; and then, but only then, people are
at liberty to have the walls of their houses whitened, and there is no one so poor
that he does not at this season renovate the exterior of his dwelling.
</p>
<p>On the 18th all public offices are closed for fifty days. Booths are erected to supply
the crowds which assemble for the <i>mon-lam chenpo</i>, or “grand prayer-meeting,” which, beginning on New Year’s day, lasts for a month,
and many of the officials visit Tse-dung linga, a beautiful park to the south of the
city, where there is a Chinese restaurant and singing and dancing girls, called Tung-shema,
or “drinking ladies.”
</p>
<p>On the 22nd in all lamaseries and in many houses of the people <i>torma</i> offerings are made, to be offered the following day to the household gods. Then the
people bathe and get themselves ready to make visits of congratulations, which they
begin doing on the 27th. On the 29th each householder has a general house cleaning,
and the dust and dirt is thrown in a cross-road, and thus all impending misfortunes
are got rid of with the rubbish.
</p>
<p>Early on the morning of the 29th large and gorgeously decorated tents are erected
in the great courtyard of Potala and other temples, in each of which three or four
hundred people can be seated. In the <span class="pageNum" id="pb263">[<a href="#pb263">263</a>]</span>centre of each tent are <i>estrades</i> of carved and gilt sandal-wood (?), on which the abbots, head lamas, and guests of
distinction take their seats, while on lower seats are the other guests. A number
of lamas, with little tables of sandal-wood in front of them, on which different instruments
of music, and implements used in church ceremonies, such as <i>dorje</i>, bells, <i>damaru</i>, etc., are placed, occupy another portion of each tent. When the preliminary service
is over the grand “black hat” dance, of which I have previously made mention, begins.<a class="noteRef" id="xd31e8211src" href="#xd31e8211">28</a>
</p>
<p>The dancers are eighty in number, and their gowns are made of white, red, and green
satin. Each one holds in his left hand a wooden skull, and in his right a short club,
from which hang five silk scarfs of different colours. They prance about, wildly waving
their arms, for half an hour or so, when suddenly there is heard wild shrieking, and
a second set of dancers, or masks called <i>Kambab</i>, come in. They are dressed to represent the various gods, most of them extraordinarily
hideous to look at. These continue the wild dance to the music of cymbals, drums,
and flutes for a couple of hours.
</p>
<p>When the Kambab have stopped, four skeleton-like figures appear: they are the <i>Durdag</i>, or “lords of cemeteries,” and they dance in their turn. These are followed by sixteen
figures representing Indian <i>atsaras</i>, who, by their dress and contortions, excite wild mirth among the people. A number
of dancers wearing stag heads then appear, and finally the “black hat” dancers come
out once more, each with a cymbal or a drum in his hand, and the dance comes to an
end.
</p>
<p>At the termination of the dance the lamas who performed the religious service earlier
in the day form in a procession and proceed to throw away the <i>torma</i> offering.
</p>
<p>Five hundred soldiers and twenty-four flag-bearers accompany the procession. Three
lamas carry on an iron tripod the <i>tsamba torma</i>, which is of pyramidal shape, about ten feet high and painted red, with projecting
edges to represent flames, and frequently surmounted by a skull moulded in <i>tsamba</i>. Three other lamas bear on a large iron tray supported by a tripod a skeleton also
made of <i>tsamba</i>. The procession goes to about a mile from the temple to where a shed, or <i>hom khang</i>, of straw or brush has been made, in which the torma and the skeleton are placed
and then set on fire.
<span class="pageNum" id="pb264">[<a href="#pb264">264</a>]</span></p>
<p>When the flames break forth the flag-bearers lower their flags and run back to the
lamasery with all speed, to escape the devil’s assaults, and the soldiers fire off
their guns at the burning mass to prevent the evil spirits escaping from the fire
in which they are now supposed to be roasting.<a class="noteRef" id="xd31e8245src" href="#xd31e8245">29</a>
</p>
<p>On the thirtieth day of the moon, New Year’s eve, all house decorations and furniture
are renewed or cleaned, and offerings and oblations made in every domestic chapel.
The walls, pillars, posts, lintels, etc., are washed with whey. A lotus, finger-marks
or marks of animals’ claws are painted on the wooden floors of the rooms, or a sheep’s
head is scorched, and its eyes, ears, and nose painted with the five colours mixed
with butter: this is said to be a certain means of insuring good luck, and is believed
to be a pre-Buddhist custom of the country.
</p>
<p>In the evening the whole city is illuminated, and this is kept up for three successive
nights.
</p>
<p>New Year’s day is called Gyalpo lo sar, or “the King’s new year,” and the Grand Lama
holds a levee on this occasion. The Donnyer chenpo, or Grand Chamberlain, opens the
ceremony by wishing the lama all happiness (“<i>tra-shi de leg phun-sum tsog</i>”), and presenting him some wine and <i>tsamba</i>. The Grand Lama replies, “<i>Tan-du de-wa tobpar shog</i>” and dipping his finger in the wine, sprinkles a little about as an oblation, and
then tastes the <i>tsamba</i>. Then the great trumpets sound, and the Dalai lama takes his seat on the throne in
the great hall, and all the ministers and church dignitaries take their places according
to precedence. Tea is then served, followed by <i>toma</i>, a kind of red potato of Tibet, cooked in butter and sugared.<a class="noteRef" id="xd31e8265src" href="#xd31e8265">30</a> When they have finished eating, every one presents His Holiness with <i>khatag</i> about eighteen feet long, and he gives each one in return his blessing.
</p>
<p>In the mean time “the good luck dance” (<i>tra-shi-gi gar</i>) is going on outside the hall, in which some twenty little boys, of eight years of
age, take part, the lower officials, such as the Dungkhor, forming the audience.
</p>
<p>In every house of any importance the master, his wife, and children <span class="pageNum" id="pb265">[<a href="#pb265">265</a>]</span>are offered the compliments of the season by all their relatives, dependents, and
friends, who, in their turn, are treated with wine by them. When the New Year’s wine
has been drunk, the <i>misser</i> (serfs) sing some hymns or glees.
</p>
<p>At the New Year the Tibetans watch out for omens for the forthcoming year, the best
of which, if one is to start soon on a journey, is to see a young woman with a child
in her arms. To see flags, banners, milking of cows, persons carrying vessels filled
with water or any other liquid, or timber for house-building or firewood, is lucky,
as is also the sight of a corpse on a bier. To meet well-dressed persons, to be greeted
by friends, to hear a lucky name, are also held to be signs of good luck; but to see
beggars, ragged persons, empty vessels, a person descending a hill, or carrying shoes
in his hand, a saddled horse without a rider, to hear impolite or rough language,
are portends of bad fortune.<a class="noteRef" id="xd31e8291src" href="#xd31e8291">31</a>
</p>
<p>On New Year’s day dancing beggars (or Dre-kar) make their appearance in the streets
and houses. They wear masks, usually representing a black devil, with a shaggy, white
beard, with cowries for eyebrows and encircling his face, and sometimes with a cowrie
on either cheek. They dance and crack jokes to the delight of the guests assembled
in each house for the New Year’s breakfast.<a class="noteRef" id="xd31e8297src" href="#xd31e8297">32</a>
</p>
<p>In the afternoon there is further feasting in most of the houses, and the guests,
both male and female, frequently end the entertainment with a dance (<i>shabdo</i>); first, the women dance alone, then the men, and finally, both sexes together.<a class="noteRef" id="xd31e8304src" href="#xd31e8304">33</a>
</p>
<p>The New Year’s festivities terminate on the third day at noon, when the monks of the
great lamaseries all meet in the Kyil khording (or Jo khang) to hear the Grand Lama
expound the faith. On each succeeding day, till the 24th of the moon, they hold the
great prayer-meeting, or <i>monlam chenpo</i>.<a class="noteRef" id="xd31e8316src" href="#xd31e8316">34</a>
<span class="pageNum" id="pb266">[<a href="#pb266">266</a>]</span></p>
<p>In the afternoon of the third, the Tsog-chen Shalnyo of Dabung assumes the government
of Lhasa for the next month and a half, previously informing the police magistrates
of the fact, and henceforth all authority, even that of the Kalon, as far as the city
is concerned, is vested in him alone.<a class="noteRef" id="xd31e8324src" href="#xd31e8324">35</a>
</p>
<div class="figure p266width"><img src="images/p266.png" alt="om ma ni Pa dme hûm." width="680" height="174"><p class="figureHead"><i>om ma ni Pa dme hûm.</i></p>
</div><p>
<span class="pageNum" id="pb267">[<a href="#pb267">267</a>]</span></p>
</div>
<div class="footnotes">
<hr class="fnsep">
<div class="footnote-body">
<div class="fndiv" id="xd31e7636">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7636src">1</a></span> I think these “classes” are more theoretical than real, and that these remarks are
probably borrowed from some work, based on Indian notions. The idea of caste is un-Tibetan
as it is un-Chinese. <i>Rab</i> (<i>rabs</i>) means “family, race, social class.” <i>Rab-kyi rabs</i> means “upper superior class;” <i>Rab-kyi ding</i>, “middle superior class;” <i>Rab-kyi tama</i>, “lowest superior;” <i>Ding-kyi rab</i>, “superior middle class,” etc., etc.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7636src" title="Return to note 1 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7684">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7684src">2</a></span> By “subjects” I fancy our author must mean serfs or tenants (<i>misser</i>).&nbsp;<a class="fnarrow" href="#xd31e7684src" title="Return to note 2 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7726">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7726src">3</a></span> Cf. <i>Jour. Roy. Asiat. Soc.</i>, <i>n.s.</i> xxiii. pp. 228–230. See also Waddell, <i>op. cit.</i>, 553.&nbsp;<a class="fnarrow" href="#xd31e7726src" title="Return to note 3 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7759">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7759src">4</a></span> The information contained in this section has been compiled, our author says, from
“a legal work.” I doubt if its rules are in practice. <i>Borche</i> appears to be <i>hbor-wa chye</i> (<i>hyed</i>), “to cast away, to abandon.” <i>Den yo</i> is <i>bden</i>, “truth;” and perhaps <i>gyogs</i> (for <i>yo</i>), “covering of.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7759src" title="Return to note 4 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7794">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7794src">5</a></span> This would appear to refer to temporary marriages.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7794src" title="Return to note 5 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7799">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7799src">6</a></span> So far as the Khamba are concerned, I think our author is not correct in his statement.
That it may have once been as he says is highly probable, but at present it is certainly
not so; intercourse with the Chinese has, I believe, caused not only the people of
Eastern Tibet, but of all Tibet to adopt to a great extent their ideas concerning
marriages between near relations.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7799src" title="Return to note 6 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7806">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7806src">7</a></span> Neither is it in Khamdo. See my ‘Land of the Lamas,’ p. 211 <i>et sqq.</i>—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7806src" title="Return to note 7 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7811">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7811src">8</a></span> I hardly imagine that our author intends to convey the idea that this is a custom
of the Tibetans.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7811src" title="Return to note 8 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7818">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7818src">9</a></span> See Waddell, <i>op. cit.</i>, p. 88. He says the “soul-extracting lama” is called <i>hpobo</i>.&nbsp;<a class="fnarrow" href="#xd31e7818src" title="Return to note 9 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7857">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7857src">10</a></span> Cf. ‘Land of the Lamas,’ p. 287.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7857src" title="Return to note 10 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7898">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7898src">11</a></span> The <i>tuisol</i>, or “cleansing ceremony” (<i>bkrus</i>, washed; <i>gsol</i>, to pray), is performed on numerous occasions and for various purposes. I suppose
that by “relics,” remains after cremation are here meant.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7898src" title="Return to note 11 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7916">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7916src">12</a></span> Waddell, <i>op. cit.</i>, 491, calls this sacrifice to the manes of the deceased <i>ting-shag</i>.&nbsp;<a class="fnarrow" href="#xd31e7916src" title="Return to note 12 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7925">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7925src">13</a></span> Our author is not quite right here, as the Tibetans have borrowed the major part of
their pharmacopœia from China and India. Most of their medical works are purely Chinese
or Indian, and I do not believe they have much more, if even so much, knowledge of
surgery as the Chinese, who are terribly ignorant themselves in this art. Tibetan
medicines are in high favour among the Chinese and Mongols.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7925src" title="Return to note 13 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7930">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7930src">14</a></span> This is the usual Chinese method of inoculation.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7930src" title="Return to note 14 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7949">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7949src">15</a></span> Our author was misinformed. Snakes are very rare along the western border of China,
venomous ones especially.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7949src" title="Return to note 15 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7952">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7952src">16</a></span> Camel’s milk must be as great a rarity in most parts of Tibet as is elephant’s milk,
another remedy much prized in that country.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7952src" title="Return to note 16 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7955">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7955src">17</a></span> Probably the same as the Lo Tawa, or “stripped Lhopas,” mentioned by lama Serap-gyatso,
‘Report on Explor. from 1856 to 1888,’ p. 7. This explorer distinguishes three classes
of Lhopas—Lho karpo, or “white Lhopas,” who are somewhat civilized; Lho nagpo, or
“black Lhopas,” who are a little less civilized; and the Lho tawa (<i>kra-pa</i>), or uncivilized, literally “mottled” Lhopas. Cf. also, <i>op. cit.</i>, pp. 16, 17, and Nain Singh’s remarks in <i>Jour. Roy. Geog. Soc.</i>, vol. xlvii. p. 120.&nbsp;<a class="fnarrow" href="#xd31e7955src" title="Return to note 17 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7971">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7971src">18</a></span> Our author gives the name of this disease as <i>gzah-nad</i>. Jaeschke, ‘Tib. engl. dict.,’ translates this word by “apoplexy,” adding that, in
Western Tibet it seems to be used only for “epilepsy.”—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7971src" title="Return to note 18 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7982">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7982src">19</a></span> <i>Klu nad</i>, or <i>Klin gnod-nad</i>, meaning that the Nagas brings about the disease. <i>Mje nad is mdje nad.</i>—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e7982src" title="Return to note 19 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e7992">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e7992src">20</a></span> These charmed banners are the <i>lung-ta</i>, or “airy horses,” of which mention is frequently made in this work.&nbsp;<a class="fnarrow" href="#xd31e7992src" title="Return to note 20 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e8000">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e8000src">21</a></span> This remark applies equally well to all diseases in Buddhist estimation.&nbsp;<a class="fnarrow" href="#xd31e8000src" title="Return to note 21 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e8007">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e8007src">22</a></span> Jaeschke, ‘Tib. engl. dict.,’ calls this disease <i>pags chu</i>, “skin water;” <i>snying chu</i>, “heart water;” <i>dmu chu</i>, “dropsy, especially in the chest and belly.” On the medical knowledge of the Tibetans,
see <i>Journ. Bengal Asiat. Soc.</i>, iv. pp. 1 <i>et sqq.</i>—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e8007src" title="Return to note 22 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e8031">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e8031src">23</a></span> In this game, which is an invention of one of the Panchen rinpoches, dice are thrown,
by which the players get different positions in the various heavens or hells—(S.&nbsp;C.
D.) Our author also mentions a game called <i>te-pi</i>, or <i>rocket</i>, but, unfortunately, does not give any idea of the game itself. See also ‘Report
<abbr title="United States">U.S.</abbr> National Museum,’ 1893, p. 723.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e8031src" title="Return to note 23 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e8051">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e8051src">24</a></span> Chinese authors say that, “during the 7th and 8th moons they (the Tibetans) put up
tents along the river banks, and men and women bathe together in the river, it being
symbolical of the purification ceremonies of the 13th of the 3rd month (in China),”
<i>Jour. Roy. Asiat. Soc.</i>, No. xxiii., p. 213.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e8051src" title="Return to note 24 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e8059">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e8059src">25</a></span> On the 29th day of the moon.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e8059src" title="Return to note 25 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e8062">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e8062src">26</a></span> Our author mentions also the following festivals:—
</p>
<div class="table">
<table>
<tr>
<td class="cellLeft cellTop">15th of </td>
<td class="cellTop"> 1st </td>
<td class="cellRight cellTop"><span class="seg">moon</span>: Buddha’s birthday.</td>
</tr>
<tr>
<td class="cellLeft">15th of </td>
<td> 3rd </td>
<td class="cellRight"><span class="seg"><span class="ditto"><span class="s">moon</span><span class="d"><span class="i">,,</span></span></span> </span> First preaching of the Kalachakra tantra.</td>
</tr>
<tr>
<td class="cellLeft"> 8th of </td>
<td> 4th </td>
<td class="cellRight"><span class="seg"><span class="ditto"><span class="s">moon</span><span class="d"><span class="i">,,</span></span></span> </span> Buddha became a mendicant.</td>
</tr>
<tr>
<td class="cellLeft">15th of </td>
<td> 4th </td>
<td class="cellRight"><span class="seg"><span class="ditto"><span class="s">moon</span><span class="d"><span class="i">,,</span></span></span> </span> Buddha’s nirvana.</td>
</tr>
<tr>
<td class="cellLeft"> 5th of </td>
<td> 5th </td>
<td class="cellRight"><span class="seg"><span class="ditto"><span class="s">moon</span><span class="d"><span class="i">,,</span></span></span> </span> Feast of god of medicine.</td>
</tr>
<tr>
<td class="cellLeft"> 4th of </td>
<td> 6th </td>
<td class="cellRight"><span class="seg"><span class="ditto"><span class="s">moon</span><span class="d"><span class="i">,,</span></span></span> </span> Buddha’s first sermon.</td>
</tr>
<tr>
<td class="cellLeft">10th of </td>
<td> 7th </td>
<td class="cellRight"><span class="seg"><span class="ditto"><span class="s">moon</span><span class="d"><span class="i">,,</span></span></span> </span> Birth of Padma chyung-nas (Padma Sambhava).</td>
</tr>
<tr>
<td class="cellLeft">15th of </td>
<td> 7th </td>
<td class="cellRight"><span class="seg"><span class="ditto"><span class="s">moon</span><span class="d"><span class="i">,,</span></span></span> </span> The snowy mountains are worshipped.</td>
</tr>
<tr>
<td class="cellLeft cellBottom">25th of </td>
<td class="cellBottom">10th </td>
<td class="cellRight cellBottom"><span class="seg"><span class="ditto"><span class="s">moon</span><span class="d"><span class="i">,,</span></span></span> </span> Birth of Tsongkhapa.</td>
</tr>
</table>
</div><p>
</p>
<p class="footnote cont">Cf. Waddell, <i>op. cit.</i>, 502 <i>et sqq.</i>&nbsp;<a class="fnarrow" href="#xd31e8062src" title="Return to note 26 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e8158">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e8158src">27</a></span> Known in southern Buddhist countries as <i>varsha</i> or <i>Barsat</i>. <i>Yar</i> is <i>dbyar</i> (usually pronounced <i>chyar</i>), “summer;” and <i>nas</i> (<i>gnas</i>), “abode.” I do not believe the practice is generally observed. Cf. Waddell, <i>op. cit.</i>, 224, and <i>supra</i>.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e8158src" title="Return to note 27 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e8211">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e8211src">28</a></span> See p. 114. On the New Year festivities, see Waddell, <i>op. cit.</i>, 518<span class="corr" id="xd31e8215" title="Not in source">.</span>&nbsp;<a class="fnarrow" href="#xd31e8211src" title="Return to note 28 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e8245">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e8245src">29</a></span> I have witnessed a number of these <i>kurim</i>, or guilt-offering ceremonies, but none of such magnitude as the one held at Lhasa.
See, for a picture of this procession at Lhasa, Georgi, ‘Alph. Tibet,’ p. 212.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e8245src" title="Return to note 29 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e8265">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e8265src">30</a></span> Toma is <i>droma</i> (or <i>doma</i>), the root of the <i lang="la">potentilla anserina</i>, and called <i>chuoma</i> in Eastern and North-eastern Tibet. It is mealy, and tastes like a bean rather than
a potato. It is about 1½ inches long.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e8265src" title="Return to note 30 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e8291">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e8291src">31</a></span> All these omens of good and bad luck are of equal importance at any time of the year.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e8291src" title="Return to note 31 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e8297">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e8297src">32</a></span> I have seen these mummers in North-eastern Tibet. See ‘Land of the Lamas,’ p. 246.—(W.
R.)&nbsp;<a class="fnarrow" href="#xd31e8297src" title="Return to note 32 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e8304">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e8304src">33</a></span> On the second day of the new year, all the inhabitants gather together to witness
a feat performed by two men, each of whom in turn mounts on a wooden saddle and slides
down a strong rope fastened from the fort walls to a post buried about nine feet in
the ground. ‘Report on the Explorations of A. K.,’ p. 33. Cf. <i>Jour. Roy. Asiat. Soc.</i>, <i>n.s.</i>, xxiii. p. 209, and ‘Report on lama U. G.’s Exploration,’ p. 32, where we learn that
on the second day of the New Year the Nachung chos-gyong prophesies the events of
the year beginning. See also Huc, ‘Souvenirs d’un voyage,’ ii. 375 <i>et sqq.</i>&nbsp;<a class="fnarrow" href="#xd31e8304src" title="Return to note 33 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e8316">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e8316src">34</a></span> The <i>monlam chenpo</i> was instituted by Tsongkhapa in 1407. Csoma, ‘Tib. gram.,’ 187.&nbsp;<a class="fnarrow" href="#xd31e8316src" title="Return to note 34 in text.">↑</a></p>
</div>
<div class="fndiv" id="xd31e8324">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e8324src">35</a></span> Cf. lama Ugyen-gyatso’s account of the Shalnyo’s rule in ‘Report on explor. from 1856
to 1888,’ p. 32. Also A. K., <i>op. cit.</i>, p. 33; and Huc, <i>op. cit.</i>, ii. 380. He calls this rule of the Shalnyo, the “Lha-ssa Morou,” but he says it
only lasts six days; but all other authorities agree in saying that the rule of the
city is turned over to the Dabung lama for a month.—(W. R.)&nbsp;<a class="fnarrow" href="#xd31e8324src" title="Return to note 35 in text.">↑</a></p>
</div>
</div>
</div>
</div>
</div>
<div class="back">
<div class="div1 index"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead">
<h2 class="main">INDEX.</h2>
</div>
<div class="divBody">
<p class="first">Absolution to deceased official, <a href="#pb106" class="pageref">106</a>.
</p>
<p>Acharya Ami, his <i>Svarasvat Vyakarana</i>, <a href="#pb112" class="pageref">112</a>.
</p>
<p><i>Ailurus ochraceus</i> in Sikkim, <a href="#pb2" class="pageref">2</a>.
</p>
<p>Allowance, for officials travelling, <a href="#pb51" class="pageref">51</a>, <a href="#pb52" class="pageref">52</a>;
<br>to monks, <a href="#pb79" class="pageref">79</a>.
</p>
<p>Almanac, preparation of, <a href="#pb113" class="pageref">113</a>.
</p>
<p>Altan Khan, first uses the name Dalai lama, <a href="#pb172" class="pageref">172</a>.
</p>
<p>Altars in front of houses in Lhasa, <a href="#pb148" class="pageref">148</a>.
</p>
<p>Amban, the senior and junior, <a href="#pb48" class="pageref">48</a>;
<br>trouble of junior with Tibetan authorities, <a href="#pb48" class="pageref">48</a>, <a href="#pb50" class="pageref">50</a>–52;
<br>inspections by, <a href="#pb50" class="pageref">50</a>;
<br>expenses for, <a href="#pb51" class="pageref">51</a>;
<br>in procession, <a href="#pb61" class="pageref">61</a>;
<br>goes to Lhasa, <a href="#pb63" class="pageref">63</a>;
<br>his power in Tibet, <a href="#pb178" class="pageref">178</a>;
<br>exactions of, <a href="#pb179" class="pageref">179</a>;
<br>his salary, <a href="#pb180" class="pageref">180</a>;
<br>disliked by Tibetans, <a href="#pb181" class="pageref">181</a>;
<br>author meets him on road, <a href="#pb236" class="pageref">236</a>.
</p>
<p><i>Amchi</i>, or physician, <a href="#pb41" class="pageref">41</a>, <a href="#pb55" class="pageref">55</a>;
<br>at Samding gomba, <a href="#pb131" class="pageref">131</a>;
<br>lhamo dancers, <a href="#pb217" class="pageref">217</a>.
</p>
<p>Amdo, province of, <a href="#pb64" class="pageref">64</a>, <a href="#pb156" class="pageref">156</a>, <a href="#pb196" class="pageref">196</a>.
</p>
<p>Amolonkha, a sacred rock, <a href="#pb152" class="pageref">152</a>.
</p>
<p><i>Ani</i>, or nun, <a href="#pb25" class="pageref">25</a>, <a href="#pb29" class="pageref">29</a>;
<br>meaning concubine, <a href="#pb48" class="pageref">48</a>.
</p>
<p>Animals, not allowed to be killed, <a href="#pb43" class="pageref">43</a>, <a href="#pb76" class="pageref">76</a>, <a href="#pb83" class="pageref">83</a>.
</p>
<p>Antelope, in Sikkim, <a href="#pb2" class="pageref">2</a>.
</p>
<p>Apricots, <a href="#pb7" class="pageref">7</a>;
<br>dried, <a href="#pb139" class="pageref">139</a>.
</p>
<p>Aprons of women, <a href="#pb157" class="pageref">157</a>.
</p>
<p>Archery, <a href="#pb202" class="pageref">202</a>, <a href="#pb260" class="pageref">260</a>.
</p>
<p>Arms, of soldiers, <a href="#pb180" class="pageref">180</a>.
</p>
<p>Army, force of, <a href="#pb180" class="pageref">180</a>;
<br>how recruited, <a href="#pb180" class="pageref">180</a>.
</p>
<p>Arun valley, inhabitants of, <a href="#pb3" class="pageref">3</a>;
<br>river, <a href="#pb38" class="pageref">38</a>, <a href="#pb39" class="pageref">39</a>, <a href="#pb42" class="pageref">42</a>;
<br>source of river, <a href="#pb242" class="pageref">242</a>;
<br>upper course, <a href="#pb243" class="pageref">243</a>.
<br><i>See</i> <a href="#ix.che-chu">Che-chu</a>.
</p>
<p>Aspergill, used in religious ceremonies, <a href="#pb137" class="pageref">137</a>.
</p>
<p>Asses, wild, <a href="#pb42" class="pageref">42</a>, <a href="#pb244" class="pageref">244</a>.
</p>
<p>Astrologer making almanac, <a href="#pb113" class="pageref">113</a>;
<br>at funerals, <a href="#pb252" class="pageref">252</a>, <a href="#pb253" class="pageref">253</a>.
</p>
<p>Atisha, died at Netang, <a href="#pb145" class="pageref">145</a>;
<br>at Samye, <a href="#pb222" class="pageref">222</a>.
</p>
<p>Aton la, <a href="#pb238" class="pageref">238</a>.
</p>
<p>Bachelor of theology, <a href="#pb91" class="pageref">91</a>.
</p>
<p>Bad luck, signs of, <a href="#pb265" class="pageref">265</a>.
</p>
<p><i>Balpo</i>, or Nepalese, <a href="#pb68" class="pageref">68</a>.
</p>
<p>Bangle worn by women, reason for, <a href="#pb157" class="pageref">157</a>.
</p>
<p>Bangye-shag, residence of Phala, <a href="#pb85" class="pageref">85</a>; <a href="#pb149" class="pageref">149</a>, <a href="#pb150" class="pageref">150</a>, <a href="#pb161" class="pageref">161</a>.
</p>
<p>Banquet, to Tibetan general, <a href="#pb81" class="pageref">81</a>, <a href="#pb82" class="pageref">82</a>.
</p>
<p>Barat, feast thus called, <a href="#pb59" class="pageref">59</a>.
</p>
<p><i>Bardo</i>, period between death and regeneration, <a href="#pb140" class="pageref">140</a>, <a href="#pb255" class="pageref">255</a>.
</p>
<p>Bardon, a district of Khams, <a href="#pb197" class="pageref">197</a>.
</p>
<p>Barley, near Lhasa, <a href="#pb145" class="pageref">145</a>.
</p>
<p>Bathing, house, <a href="#pb102" class="pageref">102</a>;
<br>after summer retirement, <a href="#pb214" class="pageref">214</a>.
</p>
<p>Bears, <a href="#pb2" class="pageref">2</a>, <a href="#pb14" class="pageref">14</a>.
</p>
<p>Beehives, <a href="#pb15" class="pageref">15</a>.
</p>
<p>Beggars, at Shigatse, <a href="#pb47" class="pageref">47</a>;
<br>alms distributed to, <a href="#pb64" class="pageref">64</a>, <a href="#pb68" class="pageref">68</a>, <a href="#pb106" class="pageref">106</a>;
<br>at Lhasa, <a href="#pb156" class="pageref">156</a>;
<br>dancing, <a href="#pb265" class="pageref">265</a>.
</p>
<p>Behor, temple of, <a href="#pb224" class="pageref">224</a>.
</p>
<p>Bellows, <a href="#pb30" class="pageref">30</a>.
</p>
<p>Belung, hamlet of, <a href="#pb74" class="pageref">74</a>.
</p>
<p>Bhutan. <i>See</i> <a href="#ix.dugpa2">Dugpa</a>.
</p>
<p>Birthplace of Tibetans, <a href="#pb229" class="pageref">229</a>.
</p>
<p>Black Court of Lhasa, <a href="#pb174" class="pageref">174</a>.
</p>
<p>Black-water mysteries of Bonbo, <a href="#pb206" class="pageref">206</a>.
</p>
<p>Blessing, <a href="#pb57" class="pageref">57</a>, <a href="#pb95" class="pageref">95</a>, <a href="#pb109" class="pageref">109</a>.
</p>
<p>Boats, of skin, <a href="#pb140" class="pageref">140</a>, <a href="#pb143" class="pageref">143</a>.
</p>
<p>Bogto la, <a href="#pb16" class="pageref">16</a>, <a href="#pb18" class="pageref">18</a>.
</p>
<p>Bonbo sect, <a href="#pb205" class="pageref">205</a>;
<br>their deities, <a href="#pb205" class="pageref">205</a>;
<br>high priest, <a href="#pb206" class="pageref">206</a>;
<br>mysteries, <a href="#pb206" class="pageref">206</a>;
<br>lamas, <a href="#pb207" class="pageref">207</a>, <a href="#pb208" class="pageref">208</a>;
<br>moral rules governing them, <a href="#pb208" class="pageref">208</a>;
<br>tenets of their faith, <a href="#pb215" class="pageref">215</a>.
<span class="pageNum" id="pb268">[<a href="#pb268">268</a>]</span></p>
<p>Books, at Gyantse, <a href="#pb88" class="pageref">88</a>, <a href="#pb90" class="pageref">90</a>, <a href="#pb94" class="pageref">94</a>;
<br>arsenical paper used for, <a href="#pb111" class="pageref">111</a>;
<br>search for Sanskrit ones, <a href="#pb112" class="pageref">112</a>;
<br>on lama dances, <a href="#pb118" class="pageref">118</a>;
<br>written by Pan-chen lama, <a href="#pb120" class="pageref">120</a>;
<br>owned by the Dorje Phagmo, <a href="#pb138" class="pageref">138</a>;
<br>of Bonbo at Rigyal Sendar, <a href="#pb206" class="pageref">206</a>;
<br>at Phuntso ling, <a href="#pb209" class="pageref">209</a>;
<br>at Sakya, <a href="#pb210" class="pageref">210</a>;
<br>copied by U.&nbsp;G. at Shendar, <a href="#pb215" class="pageref">215</a>;
<br>at Samye, <a href="#pb222" class="pageref">222</a>, <a href="#pb225" class="pageref">225</a>;
<br>at Sakya, <a href="#pb241" class="pageref">241</a>.
</p>
<p>Bora, the Shape, <a href="#pb60" class="pageref">60</a>, <a href="#pb61" class="pageref">61</a>.
</p>
<p>Bra-gyin-pa <span class="corr" id="xd31e8934" title="Source: gonba">gomba</span>. <i>See</i> <a href="#ix.regyinpai.monastery">Regyinpai monastery</a>.
</p>
<p>Bribery of Chinese officials, <a href="#pb52" class="pageref">52</a>.
</p>
<p>Bridge, bamboo, <a href="#pb1" class="pageref">1</a>;
<br>over the Rummam, <a href="#pb2" class="pageref">2</a>;
<br>over the Kalai, <a href="#pb6" class="pageref">6</a>;
<br>over Rigbi, <a href="#pb8" class="pageref">8</a>, <a href="#pb14" class="pageref">14</a>;
<br>over Yalung, <a href="#pb21" class="pageref">21</a>;
<br>over Yamatari, <a href="#pb23" class="pageref">23</a>;
<br>over Yangma, <a href="#pb29" class="pageref">29</a>;
<br>at Tashi-rabka, <a href="#pb37" class="pageref">37</a>;
<br>over Nyang chu, <a href="#pb84" class="pageref">84</a>;
<br>of chains over Tsang-po, <a href="#pb143" class="pageref">143</a>;
<br>over Ti chu, <a href="#pb145" class="pageref">145</a>;
<br>over Tong chu, <a href="#pb204" class="pageref">204</a>;
<br>over Tsang-po, <a href="#pb228" class="pageref">228</a>.
</p>
<p>Brigands, <a href="#pb72" class="pageref">72</a>, <a href="#pb129" class="pageref">129</a>.
</p>
<p>Broadcloth, superior quality made at Pishi Mani Lhakhang, <a href="#pb73" class="pageref">73</a>;
<br>of Tosnam-gyaling, <a href="#pb218" class="pageref">218</a>.
</p>
<p>Broth, Tibetan, <a href="#pb48" class="pageref">48</a>, <a href="#pb72" class="pageref">72</a>.
</p>
<p>Btsan-tang, plateau of, <a href="#pb233" class="pageref">233</a>;
<br>lha-khang, <a href="#pb233" class="pageref">233</a>.
</p>
<p>Buckwheat, <a href="#pb32" class="pageref">32</a>, <a href="#pb144" class="pageref">144</a>, <a href="#pb145" class="pageref">145</a>.
</p>
<p>Buffaloes, <a href="#pb7" class="pageref">7</a>.
</p>
<p>Bur-chu tsan, springs, <a href="#pb204" class="pageref">204</a>.
</p>
<p>Burnt offerings, <a href="#pb203" class="pageref">203</a>.
</p>
<p>Butchering, Tibetan usages, <a href="#pb41" class="pageref">41</a>.
</p>
<p>Cabbages, <a href="#pb83" class="pageref">83</a>.
</p>
<p>Calcutta, goods in Tibet, <a href="#pb68" class="pageref">68</a>;
<br>goods in Gyantse, <a href="#pb85" class="pageref">85</a>.
</p>
<p>Camels, winter pasturage of Pan-chen lama’s, <a href="#pb72" class="pageref">72</a>.
</p>
<p>Campbell, Dr., badly treated, <a href="#pb193" class="pageref">193</a>.
</p>
<p>Cangue, punishment of the, <a href="#pb186" class="pageref">186</a>.
</p>
<p>Cardamom, <a href="#pb1" class="pageref">1</a>, <a href="#pb2" class="pageref">2</a>, <a href="#pb6" class="pageref">6</a>.
</p>
<p>Catechu, used by women to smear faces, <a href="#pb157" class="pageref">157</a>;
<br> origin of custom, <a href="#pb157" class="pageref">157</a>.
</p>
<p>Cavalry, how recruited, <a href="#pb180" class="pageref">180</a>.
</p>
<p>Cedar trees, <a href="#pb21" class="pageref">21</a>.
</p>
<p>Cemetery, at Shigatse<span class="corr" id="xd31e9151" title="Not in source">, <a href="#pb65" class="pageref">65</a></span>;
<br>at Gyantse, <a href="#pb87" class="pageref">87</a>;
<br>of Lhasa, <a href="#pb163" class="pageref">163</a>.
</p>
<p>Censor carrier of Dalai lama, <a href="#pb167" class="pageref">167</a>.
</p>
<p>Chabug la, <a href="#pb39" class="pageref">39</a>.
</p>
<p>Chagpori, Mount, <a href="#pb145" class="pageref">145</a>, <a href="#pb195" class="pageref">195</a>, <a href="#pb196" class="pageref">196</a>.
</p>
<p id="ix.chagri">Chagri, hamlet of, <a href="#pb237" class="pageref">237</a>.
</p>
<p>Chaini, village of, <a href="#pb29" class="pageref">29</a>.
</p>
<p><i>Chamdang</i> bird, <a href="#pb20" class="pageref">20</a>.
</p>
<p>Chandra Gomi, his <i>Chandra Vyakarana</i> found, <a href="#pb112" class="pageref">112</a>.
</p>
<p><i>Chang</i>, national drink of Tibet, <a href="#pb8" class="pageref">8</a>;
<br>its preparation, <a href="#pb23" class="pageref">23</a>;
<br>drinking, <a href="#pb24" class="pageref">24</a>, <a href="#pb70" class="pageref">70</a>, <a href="#pb112" class="pageref">112</a>.
</p>
<p>Chang tang, plain of North Tibet, <a href="#pb52" class="pageref">52</a>, <a href="#pb53" class="pageref">53</a>;
<br>pilgrims from, at Gyantse, <a href="#pb89" class="pageref">89</a>;
<br>travellers from, <a href="#pb119" class="pageref">119</a>;
<br>lamas from, <a href="#pb205" class="pageref">205</a>, <a href="#pb207" class="pageref">207</a>.
</p>
<p>Chani, village of, <a href="#pb39" class="pageref">39</a>.
</p>
<p>Changachelling monastery, <a href="#pb7" class="pageref">7</a>.
</p>
<p>Charcoal, used as fuel in houses, <a href="#pb60" class="pageref">60</a>.
</p>
<p>Charity, <a href="#pb64" class="pageref">64</a>, <a href="#pb255" class="pageref">255</a>.
</p>
<p><i>Chasag</i>, or Chancellor, <a href="#pb173" class="pageref">173</a>.
</p>
<p id="ix.che-chu">Che (or Chi) chu, the Arun river, <a href="#pb42" class="pageref">42</a>, <a href="#pb244" class="pageref">244</a>.
</p>
<p>Cheese, dried, <a href="#pb48" class="pageref">48</a>.
</p>
<p>Cheri, slaughter-house of Lhasa, <a href="#pb146" class="pageref">146</a>.
</p>
<p>Chess, game of, <a href="#pb260" class="pageref">260</a>.
</p>
<p id="ix.chethang">Chethang. <i>See</i> <a href="#ix.tse-tang">Tse-tang</a>.
</p>
<p>Chiakri. <i>See</i> <a href="#ix.chagri">Chagri</a>.
</p>
<p>Chiblung, village of, <a href="#pb210" class="pageref">210</a>;
<br>valley, <a href="#pb243" class="pageref">243</a>.
</p>
<p>Chim phug, <a href="#pb222" class="pageref">222</a>, <a href="#pb223" class="pageref">223</a>.
</p>
<p>Chincho-ling, hamlet of, <a href="#pb234" class="pageref">234</a>.
</p>
<p>Chinese, at Shigatse, <a href="#pb48" class="pageref">48</a>;
<br>harsh treatment of Tibetans, <a href="#pb51" class="pageref">51</a>;
<br>aid Tibetans against Sikhs, <a href="#pb53" class="pageref">53</a>;
<br>arrogance of, at Shigatse, <a href="#pb55" class="pageref">55</a>, <a href="#pb63" class="pageref">63</a>;
<br>in procession, <a href="#pb60" class="pageref">60</a>;
<br>cemetery at Shigatse, <a href="#pb65" class="pageref">65</a>;
<br>in Gyantse, <a href="#pb85" class="pageref">85</a>, <a href="#pb86" class="pageref">86</a>;
<br>cemetery at Gyantse, <a href="#pb87" class="pageref">87</a>;
<br>in Lhasa, <a href="#pb148" class="pageref">148</a>, <a href="#pb150" class="pageref">150</a>;
<br>political relations with Tibet, <a href="#pb178" class="pageref">178</a>, <a href="#pb192" class="pageref">192</a>, <a href="#pb193" class="pageref">193</a>, <a href="#pb194" class="pageref">194</a>;
<br>Chinese at Samye, <a href="#pb222" class="pageref">222</a>;
<br>at Tse-tang, <a href="#pb230" class="pageref">230</a>.
</p>
<p>Chitishio Jong. <i>See</i> <span class="corr" id="xd31e9439" title="Source: Kidesher">Kideshor</span>.
</p>
<p>Cho, village of, <a href="#pb235" class="pageref">235</a>.
</p>
<p>Choigyal rabtan, ruler of Nyang, <a href="#pb87" class="pageref">87</a>;
<br>books about him, <a href="#pb88" class="pageref">88</a>;
<br>his statue, <a href="#pb89" class="pageref">89</a>.
</p>
<p>Choi-khor-tse. <i>See</i> <a href="#ix.chong-khor.monastery">Chong-khor monastery</a>.
</p>
<p>Choilung monastery, <a href="#pb87" class="pageref">87</a>.
</p>
<p>Cho-kanchanjinga, <a href="#pb21" class="pageref">21</a>, <a href="#pb23" class="pageref">23</a>.
</p>
<p><i>Choma</i>, an edible root, <a href="#pb125" class="pageref">125</a>.
</p>
<p>Chomo Kankar mountain, <a href="#pb20" class="pageref">20</a>, <a href="#pb242" class="pageref">242</a>.
</p>
<p id="ix.chongdu-chog.lamasery">Chongdu-chog lamasery, <a href="#pb234" class="pageref">234</a>.
</p>
<p id="ix.chong-khor.monastery">Chong-khor monastery, <a href="#pb217" class="pageref">217</a>.
</p>
<p>Chong la. <i>See</i> <a href="#ix.shong.la">Shong la</a>.
</p>
<p>Chonjom, on the Ringbi, <a href="#pb14" class="pageref">14</a>.
</p>
<p>Chopsticks, used by Tibetans, <a href="#pb82" class="pageref">82</a>.
</p>
<p>Chorka, part of Dobta djong, <a href="#pb244" class="pageref">244</a>.
</p>
<p><i>Chorten</i>, <a href="#pb3" class="pageref">3</a>, <a href="#pb7" class="pageref">7</a>, <a href="#pb30" class="pageref">30</a>, <a href="#pb32" class="pageref">32</a>;
<br>at Tashilhunpo, <a href="#pb45" class="pageref">45</a>;
<br>at Gyantse, <a href="#pb88" class="pageref">88</a>;
<br>great ones in Tibet, <a href="#pb9" class="pageref">9</a>;
<br>at Potala, <a href="#pb168" class="pageref">168</a>;
<br>of Bonbo, <a href="#pb206" class="pageref">206</a>;
<br>at Samye, <a href="#pb222" class="pageref">222</a>;
<br>at Jong, <a href="#pb227" class="pageref">227</a>;
<br>made of human ashes, <a href="#pb257" class="pageref">257</a>.
</p>
<p>Chorten-gang, <a href="#pb3" class="pageref">3</a>.
</p>
<p>Chorten Nyima river, <a href="#pb40" class="pageref">40</a>.
<span class="pageNum" id="pb269">[<a href="#pb269">269</a>]</span></p>
<p>Chosthor-gyal phodang. <i>See</i> <a href="#ix.phodang.djong">Phodang djong</a>.
</p>
<p>Chos-gya, in Kong po, <a href="#pb161" class="pageref">161</a>.
</p>
<p>Choskhor-lhunpo monastery, <a href="#pb242" class="pageref">242</a>.
</p>
<p>Chu lonkyok. <i>See</i> <a href="#ix.chum-bok.la"><span class="corr" id="xd31e9620" title="Source: Chum-bab">Chum-bok</span> la</a>.
</p>
<p id="ix.chum-bok.la">Chum-bok la, <a href="#pb17" class="pageref">17</a>, <a href="#pb18" class="pageref">18</a>, <a href="#pb19" class="pageref">19</a>.
</p>
<p>Chumbi, <a href="#pb73" class="pageref">73</a>;
<br>traders from, at Shigatse, <a href="#pb104" class="pageref">104</a>.
</p>
<p>Chumig-gang, hamlet of, <a href="#pb145" class="pageref">145</a>.
</p>
<p>Chumo-lha ri, <a href="#pb87" class="pageref">87</a>.
</p>
<p>Chung, a name of Limbus, <a href="#pb3" class="pageref">3</a>.
</p>
<p>Chung Rivoche, <a href="#pb143" class="pageref">143</a>.
</p>
<p>Chunjorma mountain, <a href="#pb21" class="pageref">21</a>, <a href="#pb22" class="pageref">22</a>.
</p>
<p>Chu-sho, village of, <a href="#pb242" class="pageref">242</a>.
</p>
<p>Chu-shu, brook, <a href="#pb242" class="pageref">242</a>.
</p>
<p>Chu-shul djong, <a href="#pb144" class="pageref">144</a>.
</p>
<p>Chuta, village of, <a href="#pb43" class="pageref">43</a>.
</p>
<p>Chuta Chyangma, village of, <a href="#pb72" class="pageref">72</a>.
</p>
<p>Chyabtam lama, tells a rich man how to escape evil birth, <a href="#pb64" class="pageref">64</a>.
</p>
<p><i>Chyag-dso-pa</i>, or Treasurer, <a href="#pb80" class="pageref">80</a>, <a href="#pb94" class="pageref">94</a>, <a href="#pb95" class="pageref">95</a>.
</p>
<p>Chyag-na dorje, the god, <a href="#pb153" class="pageref">153</a>;
<br>miracle working image of, <a href="#pb153" class="pageref">153</a>.
</p>
<p>Chyag-tsal gang, place of prayer-meeting, <a href="#pb198" class="pageref">198</a>, <a href="#pb199" class="pageref">199</a>.
</p>
<p>Chyamba, the future Buddha, <a href="#pb152" class="pageref">152</a>.
</p>
<p>Chyang chu, village of, <a href="#pb70" class="pageref">70</a>, <a href="#pb102" class="pageref">102</a>, <a href="#pb124" class="pageref">124</a>, <a href="#pb125" class="pageref">125</a>.
</p>
<p>Chyang-chub gya-lam, <a href="#pb33" class="pageref">33</a>.
</p>
<p><i>Chyangjob</i>, household officer of Panchen lama, <a href="#pb55" class="pageref">55</a>.
</p>
<p>Chyasa lha-khang, sanctuary, <a href="#pb234" class="pageref">234</a>.
</p>
<p><i>Chyi-khyab Khanpo</i>, or Prime Minister, <a href="#pb173" class="pageref">173</a>.
</p>
<p>Chyi-lon <span class="corr" id="xd31e9778" title="Source: Huteketu">Hutuketu</span>. <i>See</i> <a href="#ix.minister">Minister</a>.
</p>
<p><i>Chying-sang</i>, a name given the Kalon, <a href="#pb174" class="pageref">174</a>.
</p>
<p>Chyugpo mepang family, <a href="#pb39" class="pageref">39</a>.
</p>
<p>Chyugpu Shung, plateau of, <a href="#pb72" class="pageref">72</a>.
</p>
<p>Circumambulating, <a href="#pb78" class="pageref">78</a>, <a href="#pb88" class="pageref">88</a>;
<br>by Bonbo, <a href="#pb206" class="pageref">206</a>, <a href="#pb211" class="pageref">211</a>.
</p>
<p>Club dance, <a href="#pb210" class="pageref">210</a>.
</p>
<p>Coin, debased, forced circulation of, <a href="#pb48" class="pageref">48</a>;
<br>exchange of Indian coin for Tibetan, <a href="#pb49" class="pageref">49</a>.
</p>
<p>Complimentary address, <a href="#pb31" class="pageref">31</a>, <a href="#pb32" class="pageref">32</a>, <a href="#pb68" class="pageref">68</a>, <a href="#pb264" class="pageref">264</a>.
</p>
<p>Conch shell, <a href="#pb242" class="pageref">242</a>.
</p>
<p>Contracts, how prepared, <a href="#pb190" class="pageref">190</a>.
</p>
<p>Corpse thrown into Lake Dumo, <a href="#pb139" class="pageref">139</a>, <a href="#pb140" class="pageref">140</a>;
<br>fed to vultures and dogs, <a href="#pb164" class="pageref">164</a>;
<br>to pigs, <a href="#pb169" class="pageref">169</a>;
<br>how disposed of by Bonbo, <a href="#pb208" class="pageref">208</a>;
<br>of Panchen lama, <a href="#pb214" class="pageref">214</a>;
<br>of children, how disposed of, <a href="#pb220" class="pageref">220</a>;
<br>stone on which cut up, <a href="#pb232" class="pageref">232</a>, <a href="#pb254" class="pageref">254</a>;
<br>how treated on death, <a href="#pb252" class="pageref">252</a>;
<br>releasing the spirit, <a href="#pb252" class="pageref">252</a>;
<br>corpses of pregnant and barren women, <a href="#pb255" class="pageref">255</a>;
<br>of lepers, <a href="#pb256" class="pageref">256</a>;
<br>of incarnate lamas, <a href="#pb256" class="pageref">256</a>;
<br>burning of corpses, <a href="#pb256" class="pageref">256</a>;
<br>disposal of ashes, <a href="#pb257" class="pageref">257</a>.
</p>
<p>Cotton, <a href="#pb2" class="pageref">2</a>.
</p>
<p>Courier service, <a href="#pb177" class="pageref">177</a>, <a href="#pb185" class="pageref">185</a>.
</p>
<p>Corvees, <a href="#pb182" class="pageref">182</a>, <a href="#pb183" class="pageref">183</a>, <a href="#pb184" class="pageref">184</a>.
</p>
<p>Courts, of Lhasa, <a href="#pb174" class="pageref">174</a>.
</p>
<p>Cranes, seen on Nyang chu, <a href="#pb72" class="pageref">72</a>, <a href="#pb83" class="pageref">83</a>, <a href="#pb125" class="pageref">125</a>.
</p>
<p>Cushions, <a href="#pb70" class="pageref">70</a>.
</p>
<p>Custom dues, <a href="#pb30" class="pageref">30</a>, <a href="#pb31" class="pageref">31</a>, <a href="#pb184" class="pageref">184</a>.
</p>
<p>Daba ngonpo, “blue clay,” <a href="#pb28" class="pageref">28</a>.
</p>
<p>Dab-lung, village of, <a href="#pb140" class="pageref">140</a>.
</p>
<p>Dabung monastery, <a href="#pb146" class="pageref">146</a>;
<br>by whom founded, <a href="#pb171" class="pageref">171</a>;
<br>judicial power of Abbot, <a href="#pb177" class="pageref">177</a>;
<br>revenues of, <a href="#pb182" class="pageref">182</a>;
<br>annual rule of Dabung monks over Lhasa, <a href="#pb266" class="pageref">266</a>.
</p>
<p>Dacoity, penalty for, <a href="#pb186" class="pageref">186</a>;
<br>ordeal for proving, <a href="#pb189" class="pageref">189</a>.
</p>
<p><i>Dahpon</i>, or general, <a href="#pb51" class="pageref">51</a>, <a href="#pb70" class="pageref">70</a>, <a href="#pb80" class="pageref">80</a>;
<br>of Gyantse, <a href="#pb86" class="pageref">86</a>;
<br>where stationed, <a href="#pb180" class="pageref">180</a>;
<br>social rank of, <a href="#pb246" class="pageref">246</a>.
</p>
<p>Dalai lama, collection of hymns by, <a href="#pb63" class="pageref">63</a>;
<br>picture of the first receiving throne of Tibet, <a href="#pb79" class="pageref">79</a>;
<br>ordination of, <a href="#pb104" class="pageref">104</a>;
<br>enthronement of, <a href="#pb104" class="pageref">104</a>;
<br>palace of father of, <a href="#pb147" class="pageref">147</a>;
<br>mode of selecting, <a href="#pb159" class="pageref">159</a>–161;
<br>discovery of latest incarnation, <a href="#pb161" class="pageref">161</a>;
<br>audience of, <a href="#pb165" class="pageref">165</a>;
<br>description of, <a href="#pb167" class="pageref">167</a>;
<br>audience hall of fifth Dalai lama, <a href="#pb169" class="pageref">169</a>;
<br>his position in Buddhist church, <a href="#pb170" class="pageref">170</a>;
<br>incarnation of Shenrezig, <a href="#pb171" class="pageref">171</a>;
<br>first one, <a href="#pb171" class="pageref">171</a>;
<br>successors, <a href="#pb172" class="pageref">172</a>;
<br>become sovereigns of Tibet, <a href="#pb172" class="pageref">172</a>;
<br>origin of name, <a href="#pb172" class="pageref">172</a>;
<br>majority at eighteen, <a href="#pb173" class="pageref">173</a>;
<br>his throne at Samye, <a href="#pb222" class="pageref">222</a>;
<br>his kitchen, <a href="#pb262" class="pageref">262</a>;
<br>mode of preparing food for, <a href="#pb262" class="pageref">262</a>;
<br>New Year’s levee, <a href="#pb264" class="pageref">264</a>.
</p>
<p><i>Dam-ra</i>, or “grove in a swamp,” <a href="#pb149" class="pageref">149</a>.
</p>
<p>Dance by Tibetan girl, <a href="#pb108" class="pageref">108</a>;
<br>by professionals, <a href="#pb217" class="pageref">217</a>, <a href="#pb262" class="pageref">262</a>, <a href="#pb265" class="pageref">265</a>;
<br>on New Year’s day, <a href="#pb263" class="pageref">263</a>, <a href="#pb265" class="pageref">265</a>.
<br><i>See also</i> <a href="#ix.lamas">Lama</a>.
</p>
<p id="ix.dao-targe">Dao-targe, village of, <a href="#pb76" class="pageref">76</a>.
</p>
<p>Darchendo, the town of, <a href="#pb156" class="pageref">156</a>.
<br><i>See also</i> <a href="#ix.ta-chien-lu">Ta-chien-lu</a>.
</p>
<p id="ix.darchung.djong">Darchung djong, <a href="#pb75" class="pageref">75</a>.
<br><i>See also</i> <a href="#ix.tuchung.jong">Tuchung Jong</a>.
</p>
<p>Darding sergo tamo temple, <a href="#pb206" class="pageref">206</a>.
</p>
<p>Darjiling, <a href="#pb1" class="pageref">1</a>;
<br>Tibetan pottery sold at, <a href="#pb66" class="pageref">66</a>;
<br>railway a danger for Chinese trade, <a href="#pb193" class="pageref">193</a>;
<br>return to, <a href="#pb245" class="pageref">245</a>.
</p>
<p>Daru, near Lhasa, <a href="#pb146" class="pageref">146</a>.
<span class="pageNum" id="pb270">[<a href="#pb270">270</a>]</span></p>
<p>Dates, dried, <a href="#pb101" class="pageref">101</a>.
</p>
<p>Dayan Khan, <a href="#pb172" class="pageref">172</a>.
</p>
<p>Dayan Khanpo, feared his spirit might exercise evil influence, <a href="#pb161" class="pageref">161</a>;
<br>expelled by Sakya Panchen, <a href="#pb240" class="pageref">240</a>, <a href="#pb241" class="pageref">241</a>.
</p>
<p>Death, Lord of, weighing men’s acts, <a href="#pb93" class="pageref">93</a>;
<br>his image, etc., in commemoration ceremony, <a href="#pb203" class="pageref">203</a>;
<br>spirit after, <a href="#pb252" class="pageref">252</a>;
<br>period before rebirth, <a href="#pb255" class="pageref">255</a>.
</p>
<p><i>Deba</i>, or chief, <a href="#pb70" class="pageref">70</a>.
</p>
<p>Deba Shikha, <a href="#pb70" class="pageref">70</a>, <a href="#pb102" class="pageref">102</a>, <a href="#pb123" class="pageref">123</a>, <a href="#pb124" class="pageref">124</a>, <a href="#pb201" class="pageref">201</a>.
</p>
<p>Dechan phodang, of Tashilhunpo, <a href="#pb60" class="pageref">60</a>.
</p>
<p>Dechan phug, haunted cave, <a href="#pb13" class="pageref">13</a>.
</p>
<p>Dechan rolpa monastery, <a href="#pb21" class="pageref">21</a>, <a href="#pb22" class="pageref">22</a>.
</p>
<p>Dechen, village of, <a href="#pb221" class="pageref">221</a>.
</p>
<p>“Deceiving death,” ceremony of, <a href="#pb134" class="pageref">134</a>;
<br>life, ceremony of, <a href="#pb134" class="pageref">134</a>.
</p>
<p>Deki rabdan, village of, <a href="#pb70" class="pageref">70</a>.
</p>
<p>Demalung. <i>See</i> <a href="#ix.tamalung">Tamalung</a>.
</p>
<p>Densatil, monastery of, <a href="#pb226" class="pageref">226</a>;
<br>its founder, <a href="#pb227" class="pageref">227</a>.
</p>
<p>Deodar tree, <a href="#pb23" class="pageref">23</a>, <a href="#pb29" class="pageref">29</a>.
</p>
<p>Dephu, village of, <a href="#pb140" class="pageref">140</a>.
</p>
<p id="ix.desi"><i>Desi</i>, or regent, <a href="#pb172" class="pageref">172</a>, <a href="#pb246" class="pageref">246</a>.
</p>
<p>Devil, burnt in effigy, <a href="#pb118" class="pageref">118</a>.
</p>
<p>Dewan, ex, of Sikkim, his influence in Tibet, <a href="#pb192" class="pageref">192</a>, <a href="#pb193" class="pageref">193</a>.
</p>
<p>Dhunkota valley, <a href="#pb20" class="pageref">20</a>.
</p>
<p>Dhuramdien, valley of, <a href="#pb3" class="pageref">3</a>.
</p>
<p>Diba Dongtse, castle of, <a href="#pb98" class="pageref">98</a>.
</p>
<p>Dice used for divination, <a href="#pb134" class="pageref">134</a>; game of, <a href="#pb260" class="pageref">260</a>.
</p>
<p>Ding-naga, meadow of, <a href="#pb235" class="pageref">235</a>.
</p>
<p><i>Ding-pon</i>, or lieutenant, <a href="#pb86" class="pageref">86</a>.
</p>
<p>Dipankara Buddha, <a href="#pb152" class="pageref">152</a>; feast in his honour, <a href="#pb199" class="pageref">199</a>.
</p>
<p>Divination, modes used for selecting incarnate lamas, <a href="#pb159" class="pageref">159</a>.
</p>
<p>Divorce, <a href="#pb250" class="pageref">250</a>, <a href="#pb251" class="pageref">251</a>.
</p>
<p>Djari tang, <a href="#pb29" class="pageref">29</a>.
</p>
<p><i>Djong</i>, or prefectural town, <a href="#pb177" class="pageref">177</a>;
<br><i>dso</i>, or prefectural store-house, <a href="#pb177" class="pageref">177</a>;
<br><i>shi</i>, or prefectural lands, <a href="#pb177" class="pageref">177</a>;
<br>accounts, <a href="#pb182" class="pageref">182</a>.
</p>
<p>Djim-khar, village of, <a href="#pb143" class="pageref">143</a>.
</p>
<p><i>Djong-nyer</i>, or sub-prefect, <a href="#pb51" class="pageref">51</a>, <a href="#pb176" class="pageref">176</a>;
<br>their number, <a href="#pb182" class="pageref">182</a>.
</p>
<p><i>Djongpon</i>, or prefect, <a href="#pb51" class="pageref">51</a>;
<br>of Phagri, <a href="#pb73" class="pageref">73</a>;
<br>appeals against to Lhasa, <a href="#pb174" class="pageref">174</a>;
<br>their duties, <a href="#pb176" class="pageref">176</a>, <a href="#pb177" class="pageref">177</a>;
<br>their number, <a href="#pb176" class="pageref">176</a>, <a href="#pb182" class="pageref">182</a>;
<br>their salaries, <a href="#pb177" class="pageref">177</a>, <a href="#pb182" class="pageref">182</a>;
<br>social rank of, <a href="#pb246" class="pageref">246</a>.
</p>
<p>Do, village of, <a href="#pb226" class="pageref">226</a>.
</p>
<p id="ix.doche"><i>Doche</i>, ingot of silver, equivalent terms for, <a href="#pb51" class="pageref">51</a>, <a href="#pb183" class="pageref">183</a>.
</p>
<p>Do la, <a href="#pb29" class="pageref">29</a>.
</p>
<p>Dobta djong, <a href="#pb210" class="pageref">210</a>, <a href="#pb244" class="pageref">244</a>;
<br>Lachan la, <a href="#pb243" class="pageref">243</a>;
<br>mountains, <a href="#pb244" class="pageref">244</a>.
</p>
<p>Dog, mad, <a href="#pb76" class="pageref">76</a>;
<br>pariah, re-embodiment of sinful lamas, <a href="#pb119" class="pageref">119</a>;
<br>watch-dogs of Yamdo famous, <a href="#pb131" class="pageref">131</a>;
<br>kept for hunting by Panchen lama, <a href="#pb211" class="pageref">211</a>.
</p>
<p>Dogang, village of, <a href="#pb243" class="pageref">243</a>.
</p>
<p>Dogbane, <a href="#pb2" class="pageref">2</a>.
</p>
<p>Dog tsang, village of, <a href="#pb72" class="pageref">72</a>.
</p>
<p>Doi. <i>See</i> <a href="#ix.panam-gang"><span class="corr" id="xd31e10667" title="Source: Panam gang">Panam-gang</span></a>.
</p>
<p>Dokpas, Tibetan pastoral tribes, <a href="#pb52" class="pageref">52</a>;
<br>dress of women, <a href="#pb67" class="pageref">67</a>.
</p>
<p>Dolma, the goddess, incarnate in Dorje phagmo, <a href="#pb138" class="pageref">138</a>;
<br>turquoise image of in Ramoche, <a href="#pb165" class="pageref">165</a>;
<br>in Machig <span class="corr" id="xd31e10692" title="Source: labdon">labdron</span>, <a href="#pb228" class="pageref">228</a>.
</p>
<p>Dolmai ri, mount behind Tashilhunpo, <a href="#pb118" class="pageref">118</a>.
</p>
<p>Dombu choskhor or monastery, <a href="#pb218" class="pageref">218</a>.
</p>
<p><i>Dong khang</i>, traveller’s bungalow, <a href="#pb13" class="pageref">13</a>.
</p>
<p>Dong la, <a href="#pb242" class="pageref">242</a>.
</p>
<p id="ix.dong-sho">Dong-sho, village of, <a href="#pb234" class="pageref">234</a>.
</p>
<p>Dongtse, town of, <a href="#pb45" class="pageref">45</a>, <a href="#pb49" class="pageref">49</a>;
<br>invitation to visit, <a href="#pb60" class="pageref">60</a>, <a href="#pb68" class="pageref">68</a>;
<br>leave for, <a href="#pb69" class="pageref">69</a>;
<br>arrival at, <a href="#pb76" class="pageref">76</a>;
<br>monastery of, <a href="#pb76" class="pageref">76</a>;
<br>the Kham-tsan of at Shigatse, <a href="#pb119" class="pageref">119</a>;
<br>second trip of S.&nbsp;C.&nbsp;D. to, <a href="#pb121" class="pageref">121</a>;
<br>visits it third time, <a href="#pb125" class="pageref">125</a>;
<br>fourth visit to, <a href="#pb196" class="pageref">196</a>.
</p>
<p>Donkar, village of, <a href="#pb146" class="pageref">146</a>, <a href="#pb242" class="pageref">242</a>.
</p>
<p><i>Donnyer</i>, a civil officer, <span class="corr" id="xd31e10791" title="Source: 5¼">264</span>;
<br>social rank, <a href="#pb246" class="pageref">246</a>;
<br>chempo of Potala, <a href="#pb168" class="pageref">168</a>.
</p>
<p>Dora chu-tsan, hot springs, <a href="#pb211" class="pageref">211</a>.
</p>
<p>Doring, village of, <a href="#pb70" class="pageref">70</a>.
</p>
<p>Dorje jig-je, Lord of death, <a href="#pb126" class="pageref">126</a>.
</p>
<p id="ix.dorje.phagmo">Dorje phagmo, incarnate female saint, <a href="#pb131" class="pageref">131</a>;
<br>tells author’s fortune, <a href="#pb132" class="pageref">132</a>, <a href="#pb134" class="pageref">134</a>;
<br>performs religious ceremonies for his recovery, <a href="#pb133" class="pageref">133</a>, <a href="#pb134" class="pageref">134</a>, <a href="#pb137" class="pageref">137</a>;
<br>throws dice for divination, <a href="#pb134" class="pageref">134</a>;
<br>power to restrain waters of lake, <a href="#pb136" class="pageref">136</a>;
<br>tombs of predecessors, <a href="#pb136" class="pageref">136</a>, <a href="#pb137" class="pageref">137</a>;
<br>her residence, <a href="#pb138" class="pageref">138</a>; description of present incarnation, <a href="#pb138" class="pageref">138</a>;
<br>peculiar habits of, <a href="#pb138" class="pageref">138</a>;
<br>incarnation of Dolma, <a href="#pb138" class="pageref">138</a>;
<br>origin of incarnation, <a href="#pb139" class="pageref">139</a>;
<br>saves monastery from invaders, <a href="#pb139" class="pageref">139</a>.
</p>
<p>Dorje-tag mountains, <a href="#pb35" class="pageref">35</a>;
<br>ghat, <a href="#pb219" class="pageref">219</a>;
<br>monastery, <a href="#pb220" class="pageref">220</a>.
</p>
<p>Dowa targya. <i>See</i> <a href="#ix.dao-targe">Dao-targe</a>.
</p>
<p>Dragon-head pillars of Jo Khang, <a href="#pb163" class="pageref">163</a>.
</p>
<p>Dress of lady of rank, <a href="#pb121" class="pageref">121</a>, <a href="#pb127" class="pageref">127</a>;
<br>of Dalai <span class="pageNum" id="pb271">[<a href="#pb271">271</a>]</span>lama, <a href="#pb167" class="pageref">167</a>;
<br>of Kalon, <a href="#pb174" class="pageref">174</a>;
<br>of Bonbo lamas, <a href="#pb207" class="pageref">207</a>;
<br>of hostess at Samye, <a href="#pb221" class="pageref">221</a>.
</p>
<p>Dropsy in Tibet, its treatment, <a href="#pb260" class="pageref">260</a>.
</p>
<p>Drum beating, by Limbus, <a href="#pb4" class="pageref">4</a>, <a href="#pb11" class="pageref">11</a>.
</p>
<p>Dsambling gyan, tomb of Dalai lama, <a href="#pb169" class="pageref">169</a>.
</p>
<p><i>Dsamling gyeshe</i>, an historical work, <a href="#pb62" class="pageref">62</a>;
<br>copied for author, <a href="#pb68" class="pageref">68</a>.
</p>
<p>Dsongo stage house, <a href="#pb36" class="pageref">36</a>.
</p>
<p>Ducks, wild on Nyang chu, <a href="#pb83" class="pageref">83</a>.
</p>
<p>Dugpa, sect of lamas, <a href="#pb129" class="pageref">129</a>.
</p>
<p id="ix.dugpa2">Dugpa, a name of Bhutan, origin of name, <a href="#pb129" class="pageref">129</a>.
</p>
<p>Dugpa-kunleg, saint of the red hat lamas, <a href="#pb92" class="pageref">92</a>, <a href="#pb94" class="pageref">94</a>.
</p>
<p><i>Du khang</i>, or congregation hall, <a href="#pb78" class="pageref">78</a>, <a href="#pb79" class="pageref">79</a>, <a href="#pb95" class="pageref">95</a>.
</p>
<p>Dukpa-nagpa, old Shaman town, <a href="#pb75" class="pageref">75</a>.
</p>
<p>Du la, <a href="#pb15" class="pageref">15</a>, <a href="#pb16" class="pageref">16</a>.
</p>
<p>Dumo tso, or Devil’s lake, <a href="#pb136" class="pageref">136</a>.
</p>
<p><i>Dung khor</i>, civil officer, <a href="#pb75" class="pageref">75</a>, <a href="#pb145" class="pageref">145</a>;
<br>their number, how chosen, <a href="#pb175" class="pageref">175</a>;
<br>their salaries, <a href="#pb176" class="pageref">176</a>;
<br>social rank, <a href="#pb246" class="pageref">246</a>.
</p>
<p><i>Dung-yig</i>, or clerk, <a href="#pb67" class="pageref">67</a>;
<br>social rank, <a href="#pb246" class="pageref">246</a>.
</p>
<p>Dye plant, <a href="#pb213" class="pageref">213</a>.
</p>
<p>Dyspepsia, its varieties, <a href="#pb260" class="pageref">260</a>.
</p>
<p><i>Dzo</i>, a weight, a tenth of a <i>srang</i>, <a href="#pb150" class="pageref">150</a>.
</p>
<p>Earring, <a href="#pb24" class="pageref">24</a>, <a href="#pb30" class="pageref">30</a>, <a href="#pb82" class="pageref">82</a>.
</p>
<p>Earthquakes, destroy Samye, <a href="#pb225" class="pageref">225</a>.
</p>
<p>Eclipses, religious ceremonies when they occur, <a href="#pb261" class="pageref">261</a>.
</p>
<p>Eggs, not eaten by lamas, <a href="#pb98" class="pageref">98</a>.
</p>
<p>Elephant, sent by Rajah of Sikkim to Lhasa, <a href="#pb100" class="pageref">100</a>;
<br>difficulty of road for, <a href="#pb144" class="pageref">144</a>;
<br>shed at Lhasa, <a href="#pb169" class="pageref">169</a>.
</p>
<p><i>Eleusine coracana.</i> <i>See</i> <a href="#ix.murwa">Murwa</a>.
</p>
<p>Embalmment, <a href="#pb214" class="pageref">214</a>, <a href="#pb256" class="pageref">256</a>.
</p>
<p>Emperor of China, worship of, <a href="#pb60" class="pageref">60</a>;
<br>ratifies appointment of regent, <a href="#pb173" class="pageref">173</a>.
</p>
<p>Epidemic, annual, at Lhasa, <a href="#pb259" class="pageref">259</a>.
</p>
<p>Estates, great ones of Tibet, <a href="#pb183" class="pageref">183</a>.
</p>
<p>Exorcising evil spirits, <a href="#pb101" class="pageref">101</a>.
</p>
<p>Fable, the leopard and the ass, <a href="#pb198" class="pageref">198</a>.
</p>
<p>Feasts, <a href="#pb25" class="pageref">25</a>th of <a href="#pb10" class="pageref">10</a>th month, <a href="#pb56" class="pageref">56</a>;
<br>of new moon, <a href="#pb64" class="pageref">64</a>, <a href="#pb106" class="pageref">106</a>;
<br>given general at Dongtse, <a href="#pb81" class="pageref">81</a>;
<br>New Year’s day, <a href="#pb107" class="pageref">107</a>, <a href="#pb112" class="pageref">112</a>, <a href="#pb120" class="pageref">120</a>;
<br>pre-Buddhist feast, <a href="#pb108" class="pageref">108</a>;
<br>on date of Buddha’s death, <a href="#pb150" class="pageref">150</a>;
<br>prayer-meeting in June, <a href="#pb198" class="pageref">198</a>, <a href="#pb199" class="pageref">199</a>;
<br>15th of <a href="#pb8" class="pageref">8</a>th moon, <a href="#pb199" class="pageref">199</a>;
<br>July <a href="#pb19" class="pageref">19</a>, great holiday, <a href="#pb201" class="pageref">201</a>;
<br>harvest, <a href="#pb214" class="pageref">214</a>;
<br>midsummer, <a href="#pb261" class="pageref">261</a>;
<br>annual feasts, <a href="#pb261" class="pageref">261</a>.
<br><i>See also</i> <a href="#ix.new.years.day">New Year</a>.
</p>
<p>Feylep valley, <a href="#pb20" class="pageref">20</a>.
</p>
<p>Fines, in lieu of punishments, <a href="#pb187" class="pageref">187</a>.
</p>
<p>Fir trees, <a href="#pb218" class="pageref">218</a>.
</p>
<p>Fish, let loose as charity, <a href="#pb134" class="pageref">134</a>;
<br>not eaten for a year by order of <span class="corr" id="xd31e11300" title="Source: Talai">Dalai</span> lama, <a href="#pb141" class="pageref">141</a>;
<br>used as manure, <a href="#pb220" class="pageref">220</a>.
</p>
<p>Fishing, <a href="#pb2" class="pageref">2</a>, <a href="#pb6" class="pageref">6</a>.
</p>
<p>Flagpoles, <a href="#pb149" class="pageref">149</a>, <a href="#pb151" class="pageref">151</a>.
</p>
<p>Floor, made of mosaic, <a href="#pb78" class="pageref">78</a>.
</p>
<p>Flutes, <a href="#pb57" class="pageref">57</a>, <a href="#pb108" class="pageref">108</a>.
</p>
<p>Fog, <a href="#pb234" class="pageref">234</a>.
</p>
<p>Foreigners, policy of Tibet regarding, <a href="#pb181" class="pageref">181</a>, <a href="#pb192" class="pageref">192</a>.
</p>
<p>Fortune telling, <a href="#pb132" class="pageref">132</a>, <a href="#pb134" class="pageref">134</a>;
<br>forbidden, <a href="#pb212" class="pageref">212</a>.
</p>
<p>Fossils, as relics in temple, <a href="#pb227" class="pageref">227</a>.
</p>
<p>Foxes, <a href="#pb39" class="pageref">39</a>, <a href="#pb245" class="pageref">245</a>.
</p>
<p>Funeral, feast, <a href="#pb68" class="pageref">68</a>, <a href="#pb257" class="pageref">257</a>;
<br>rites of Bonbo, <a href="#pb208" class="pageref">208</a>;
<br>of Panchen lama, <a href="#pb214" class="pageref">214</a>;
<br>persons forbidden to be present at, <a href="#pb253" class="pageref">253</a>, <a href="#pb254" class="pageref">254</a>;
<br>ceremonies, <a href="#pb254" class="pageref">254</a>, <a href="#pb255" class="pageref">255</a>.
</p>
<p>Gadan, monastery of, its revenues, <a href="#pb182" class="pageref">182</a>.
</p>
<p>Gadan Gyahu, the usurper, <a href="#pb75" class="pageref">75</a>.
</p>
<p>Gadan khangsar, palace of, <a href="#pb172" class="pageref">172</a>.
</p>
<p><i>Gadan namchoi</i>, birthday of Tsongkhapa, <a href="#pb56" class="pageref">56</a>.
</p>
<p>Gadan namgyal-ling, sanctuary of, <a href="#pb233" class="pageref">233</a>.
</p>
<p>Games, <a href="#pb260" class="pageref">260</a>.
</p>
<p><i>Gampo</i>, or elder, <a href="#pb52" class="pageref">52</a>.
</p>
<p>Gandan Chakhang in Gyantse, <a href="#pb84" class="pageref">84</a>;
<br>chapel in, <a href="#pb85" class="pageref">85</a>, <a href="#pb89" class="pageref">89</a>;
<br>description of, <a href="#pb91" class="pageref">91</a>.
</p>
<p>Gang. <i>See</i> <a href="#ix.panam-gang">Panam-gang</a>.
</p>
<p>Gar, attacked by the Sikhs, <a href="#pb53" class="pageref">53</a>.
</p>
<p>Garden, at Jorgya, <a href="#pb73" class="pageref">73</a>;
<br>near Dongtse, <a href="#pb99" class="pageref">99</a>;
<br>party, <a href="#pb201" class="pageref">201</a>.
</p>
<p>Gar, General of King Srong-btsan, <a href="#pb168" class="pageref">168</a>.
</p>
<p>Garpon, or governor of fortress, <a href="#pb53" class="pageref">53</a>.
</p>
<p>Garrison of Gyantse, <a href="#pb86" class="pageref">86</a>.
</p>
<p>Gartok, <a href="#pb70" class="pageref">70</a>.
</p>
<p>Ge river, <a href="#pb38" class="pageref">38</a>.
</p>
<p>Ge-chung, village of, <a href="#pb237" class="pageref">237</a>.
</p>
<p>Gedun-dub, founder of Tashilhunpo, <a href="#pb114" class="pageref">114</a>;
<br>juniper tree grown from his hair, <a href="#pb119" class="pageref">119</a>;
<br>reincarnate in first Dalai lama, <a href="#pb171" class="pageref">171</a>.
</p>
<p>Gedun-gyatso, the Tale lama, <a href="#pb63" class="pageref">63</a>;
<br>becomes head of Dabung monastery, <a href="#pb171" class="pageref">171</a>;
<br>first Dalai lama, <a href="#pb171" class="pageref">171</a>;
<br>monastery founded by, <a href="#pb226" class="pageref">226</a>.
</p>
<p>Geese, wild, on Nyang chu, <a href="#pb83" class="pageref">83</a>.
</p>
<p>Gelong, or priest, <a href="#pb59" class="pageref">59</a>;
<br>ordination of, <a href="#pb120" class="pageref">120</a>, <a href="#pb126" class="pageref">126</a>.
</p>
<p>Gelugpa Church, feasts of, <a href="#pb56" class="pageref">56</a>;
<br>image of <span class="pageNum" id="pb272">[<a href="#pb272">272</a>]</span> its supreme Buddha, <a href="#pb89" class="pageref">89</a>;
<br>forbid use of wine, <a href="#pb90" class="pageref">90</a>.
</p>
<p>Gen-gang, boundary of Sikkim, <a href="#pb245" class="pageref">245</a>.
</p>
<p>Geru, village of, <a href="#pb244" class="pageref">244</a>.
</p>
<p>Gingu la, <a href="#pb75" class="pageref">75</a>.
</p>
<p>Glak-los, wild people, <a href="#pb258" class="pageref">258</a>.
</p>
<p>Goat, wild, in Sikkim, <a href="#pb2" class="pageref">2</a>;
<br>at Karma, <a href="#pb42" class="pageref">42</a>;
<br>stuffed at Gyantse, <a href="#pb91" class="pageref">91</a>;
<br>wild, near Yamdo tso, <a href="#pb140" class="pageref">140</a>;
<br>near the tsomo Tel-tung, <a href="#pb244" class="pageref">244</a>.
</p>
<p>Gods, of land and mountains, <a href="#pb32" class="pageref">32</a>.
</p>
<p>Goitse, at Kangpa-chan, <a href="#pb23" class="pageref">23</a><span class="corr" id="xd31e11659" title="Source: :">;</span>
<br>in other parts of Tibet, <a href="#pb258" class="pageref">258</a>;
<br>treatment of, <a href="#pb258" class="pageref">258</a>.
</p>
<p>Gojogs, a mendong at Gyantse, <a href="#pb87" class="pageref">87</a>.
</p>
<p>Gok, village of, <a href="#pb1" class="pageref">1</a>.
</p>
<p>Golab Sing, his war with Lhasa, <a href="#pb53" class="pageref">53</a>.
</p>
<p>Golden jar, used for selecting Dalai lama, <a href="#pb160" class="pageref">160</a>.
</p>
<p>Golog, their country, <a href="#pb196" class="pageref">196</a>;
<br>their customs and religion, <a href="#pb197" class="pageref">197</a>;
<br>kissing among them, <a href="#pb197" class="pageref">197</a>.
</p>
<p id="ix.gondang-tangme">Gondang-tangme, valley of, <a href="#pb231" class="pageref">231</a>.
<br><i>See also</i> <a href="#ix.yarlung">Yarlung</a>.
</p>
<p>Gongkhar, djong, <a href="#pb218" class="pageref">218</a>, <a href="#pb235" class="pageref">235</a>;
<br>mountains, <a href="#pb235" class="pageref">235</a>.
</p>
<p>Gon-po, the god, <a href="#pb169" class="pageref">169</a>.
</p>
<p>Gonpoi ri, <a href="#pb229" class="pageref">229</a>.
</p>
<p>Good luck, sign of, <a href="#pb166" class="pageref">166</a>;
<br>how insured for the year, <a href="#pb264" class="pageref">264</a>;
<br>dance, <a href="#pb264" class="pageref">264</a>;
<br>signs watched for on New Year’s day, <a href="#pb265" class="pageref">265</a>.
</p>
<p>Greyhound, <a href="#pb99" class="pageref">99</a>.
</p>
<p>Guilt offering ceremony, <a href="#pb263" class="pageref">263</a>, <a href="#pb264" class="pageref">264</a>.
</p>
<p>Guma shara, village of, <a href="#pb37" class="pageref">37</a>, <a href="#pb38" class="pageref">38</a>.
</p>
<p>Gumo tang, <a href="#pb16" class="pageref">16</a>.
</p>
<p>Gungri gung-btsan, Prince, <a href="#pb168" class="pageref">168</a>.
</p>
<p>Gure, village of, <a href="#pb243" class="pageref">243</a>.
</p>
<p>Guring tribe of Limbus, <a href="#pb20" class="pageref">20</a>.
</p>
<p>Gushi Khan, the conqueror of Tibet, <a href="#pb79" class="pageref">79</a>.
</p>
<p><i>Gya</i>, or Chinese, <a href="#pb52" class="pageref">52</a>.
</p>
<p id="ix.gya-bum.gang">Gya-bum gang, square of, <a href="#pb155" class="pageref">155</a>.
<br><i>See also</i> <a href="#ix.tomse-gang"><span class="corr" id="xd31e11825" title="Source: Tomse gang">Tomse-gang</span></a>.
</p>
<p>Gyade country, <a href="#pb205" class="pageref">205</a>.
</p>
<p><i>Gyal-tsab</i>, or regent, <a href="#pb172" class="pageref">172</a>.
<br><i>See also</i> <i><a href="#ix.desi">Desi</a>.</i>
</p>
<p><i>Gyampo</i>, or elder, <a href="#pb176" class="pageref">176</a>.
</p>
<p>Gyantse djong, <a href="#pb63" class="pageref">63</a>;
<br>general at, <a href="#pb80" class="pageref">80</a>;
<br>town of, <a href="#pb80" class="pageref">80</a>;
<br>author wishes to visit it, <a href="#pb81" class="pageref">81</a>;
<br>description of, <a href="#pb84" class="pageref">84</a>;
<br>market at, <a href="#pb85" class="pageref">85</a>;
<br>ancient province of, <a href="#pb87" class="pageref">87</a>;
<br>climate of, <a href="#pb88" class="pageref">88</a>.
</p>
<p><i>Gyapon</i>, or captain, <a href="#pb86" class="pageref">86</a>.
</p>
<p>Gyarong, the district of, <a href="#pb76" class="pageref">76</a>;
<br>lamas from, <a href="#pb205" class="pageref">205</a>.
</p>
<p>Gyatso-shar, village of, <a href="#pb70" class="pageref">70</a>, <a href="#pb196" class="pageref">196</a>, <a href="#pb200" class="pageref">200</a>;
<br>beauty of, <a href="#pb201" class="pageref">201</a>.
</p>
<p>Gyatu-ling, village of, <a href="#pb235" class="pageref">235</a>.
</p>
<p>Gyerpal, village of, <a href="#pb234" class="pageref">234</a>.
</p>
<p>Gyunsar, village of, <a href="#pb23" class="pageref">23</a>, <a href="#pb27" class="pageref">27</a>.
</p>
<p>Haboi ri of Samye, <a href="#pb221" class="pageref">221</a>, <a href="#pb224" class="pageref">224</a>.
</p>
<p>Hailo, village of, <a href="#pb140" class="pageref">140</a>.
</p>
<p>Hall, of worship, <a href="#pb57" class="pageref">57</a>;
<br>of departed saints, <a href="#pb214" class="pageref">214</a>.
</p>
<p>Hamdang Kham-tsan, <a href="#pb73" class="pageref">73</a>.
</p>
<p>Hares, <a href="#pb20" class="pageref">20</a>, <a href="#pb39" class="pageref">39</a>, <a href="#pb83" class="pageref">83</a>, <a href="#pb144" class="pageref">144</a>.
</p>
<p>Harman, Captain, <a href="#pb26" class="pageref">26</a>, <a href="#pb41" class="pageref">41</a>.
</p>
<p>Harvest, lucky day to begin it, <a href="#pb213" class="pageref">213</a>.
</p>
<p>Hat, <a href="#pb30" class="pageref">30</a>, <a href="#pb40" class="pageref">40</a>;
<br>of lamas, <a href="#pb69" class="pageref">69</a>;
<br>worn in lama dances, <a href="#pb114" class="pageref">114</a>;
<br>taking off, <a href="#pb31" class="pageref">31</a>, <a href="#pb95" class="pageref">95</a>, <a href="#pb107" class="pageref">107</a>;
<br>felt, <a href="#pb203" class="pageref">203</a>.
</p>
<p id="ix.hayagriva"><span class="corr" id="xd31e12039" title="Not in source">Hayagriva, <a href="#pb22" class="pageref">22</a>, <a href="#pb137" class="pageref">137</a>.</span>
</p>
<p>Headdresses, of Tibetan women, <a href="#pb38" class="pageref">38</a>, <a href="#pb55" class="pageref">55</a>, <a href="#pb67" class="pageref">67</a>, <a href="#pb85" class="pageref">85</a>, <a href="#pb221" class="pageref">221</a>;
<br>origin of, <a href="#pb157" class="pageref">157</a>;
<br>peculiar of the Dungkhor, <a href="#pb176" class="pageref">176</a>;
<br>value of, <a href="#pb200" class="pageref">200</a>.
</p>
<p>Hermits, <a href="#pb228" class="pageref">228</a>, <a href="#pb232" class="pageref">232</a>.
</p>
<p>Hi, range, vegetation on, <a href="#pb4" class="pageref">4</a>;
<br>village of, <a href="#pb5" class="pageref">5</a>, <a href="#pb7" class="pageref">7</a>;
<br>view from pass (Hi la), <a href="#pb5" class="pageref">5</a>.
</p>
<p>Hooker, Dr., meets Phurchung, <a href="#pb22" class="pageref">22</a>;
<br>attempt to enter Tibet, <a href="#pb192" class="pageref">192</a>, <a href="#pb193" class="pageref">193</a>.
</p>
<p>Horba, met at Tos nam-gyaling, <a href="#pb218" class="pageref">218</a>;
<br>bring salt to Samye, <a href="#pb226" class="pageref">226</a>.
</p>
<p>Horn, <a href="#pb57" class="pageref">57</a>.
</p>
<p>Horses, richly ornamented, <a href="#pb52" class="pageref">52</a>;
<br>hoof revered, <a href="#pb114" class="pageref">114</a>, <a href="#pb116" class="pageref">116</a>.
</p>
<p>Hoshang Dharma-tala, the, <a href="#pb115" class="pageref">115</a>.
</p>
<p>House, in Tashilhunpo, <a href="#pb45" class="pageref">45</a>, <a href="#pb46" class="pageref">46</a>;
<br>no chimney, <a href="#pb60" class="pageref">60</a>;
<br>outside decoration, <a href="#pb69" class="pageref">69</a>, <a href="#pb72" class="pageref">72</a>;
<br>interior of, at Tashigang, <a href="#pb74" class="pageref">74</a>;
<br>at Kye-pa Khangsar, <a href="#pb96" class="pageref">96</a>;
<br>of lama at Samding, <a href="#pb132" class="pageref">132</a>, <a href="#pb135" class="pageref">135</a>;
<br>of noble at Lhasa, <a href="#pb150" class="pageref">150</a>, <a href="#pb162" class="pageref">162</a>;
<br>ceremonies for consecrating new home, <a href="#pb202" class="pageref">202</a>, <a href="#pb203" class="pageref">203</a>.
</p>
<p>Hydrophobia, treatment of, <a href="#pb257" class="pageref">257</a>.
</p>
<p id="ix.iago">Iago, village of, <a href="#pb43" class="pageref">43</a>, <a href="#pb75" class="pageref">75</a>.
</p>
<p>Illumination, of Tashilhunpo, <a href="#pb56" class="pageref">56</a>.
</p>
<p>Images, holy, at Dongtse, <a href="#pb78" class="pageref">78</a>;
<br>at Gyantse, <a href="#pb89" class="pageref">89</a>, <a href="#pb90" class="pageref">90</a>;
<br>metal out of which made, <a href="#pb100" class="pageref">100</a>;
<br>painted on rocks, <a href="#pb142" class="pageref">142</a>, <a href="#pb145" class="pageref">145</a>;
<br>in Jo khang at Lhasa, <a href="#pb151" class="pageref">151</a>, <a href="#pb152" class="pageref">152</a>, <a href="#pb153" class="pageref">153</a>, <a href="#pb157" class="pageref">157</a>;
<br>in Potala, <a href="#pb168" class="pageref">168</a>;
<br>at Ombu lha-khang, <a href="#pb230" class="pageref">230</a>.
</p>
<p>Impostor, claims discovery of sacred volumes, <a href="#pb94" class="pageref">94</a>.
</p>
<p>Incarnate lama, <a href="#pb56" class="pageref">56</a>;
<br>college of, <a href="#pb57" class="pageref">57</a>;
<br>received as novice, <a href="#pb57" class="pageref">57</a>;
<br>female one, <a href="#pb131" class="pageref">131</a>;
<br>(<i>see</i> <a href="#ix.dorje.phagmo">Dorje phagmo</a>), degraded for <span class="pageNum" id="pb273">[<a href="#pb273">273</a>]</span>adultery, <a href="#pb133" class="pageref">133</a>;
<br>mode of selection of, <a href="#pb159" class="pageref">159</a>, <a href="#pb160" class="pageref">160</a>, <a href="#pb161" class="pageref">161</a>.
</p>
<p>Indian corn, <a href="#pb1" class="pageref">1</a>, <a href="#pb7" class="pageref">7</a>, <a href="#pb8" class="pageref">8</a>, <a href="#pb24" class="pageref">24</a>, <a href="#pb29" class="pageref">29</a>.
</p>
<p>Inoculation of small-pox, <a href="#pb257" class="pageref">257</a>.
</p>
<p>Inscription, relating to founding of Tashilhunpo, <a href="#pb114" class="pageref">114</a>;
<br>gigantic, on rocks, <a href="#pb123" class="pageref">123</a>;
<br>on stone in Tibetan and Chinese at Lhasa, <a href="#pb148" class="pageref">148</a>, <a href="#pb151" class="pageref">151</a>.
</p>
<p>Interest on money, <a href="#pb190" class="pageref">190</a>, <a href="#pb191" class="pageref">191</a>.
</p>
<p>Invocation to mountain deities, <a href="#pb5" class="pageref">5</a>, <a href="#pb18" class="pageref">18</a>.
</p>
<p>Irrigation, <a href="#pb39" class="pageref">39</a>;
<br>canals, <a href="#pb72" class="pageref">72</a>, <a href="#pb73" class="pageref">73</a>, <a href="#pb76" class="pageref">76</a>.
</p>
<p>Isa, village of, <a href="#pb76" class="pageref">76</a>.
</p>
<p>Jah-hu tang, parade ground, <a href="#pb65" class="pageref">65</a>.
</p>
<p>Jail, horrors of Tibetan, <a href="#pb186" class="pageref">186</a>.
</p>
<p>Jaisang Teba, the Desi, <a href="#pb172" class="pageref">172</a>.
</p>
<p>Jang, village of, upper and lower, <a href="#pb144" class="pageref">144</a>.
<br><i>See also</i> <a href="#ix.jong">Jong</a>.
</p>
<p>Je Kadub rinpoche, Bon high priest, <a href="#pb206" class="pageref">206</a>.
</p>
<p>Je la, <a href="#pb205" class="pageref">205</a>.
</p>
<p>Jelap la, value of road, <a href="#pb194" class="pageref">194</a>.
</p>
<p>Jerong, district of, <a href="#pb209" class="pageref">209</a>.
</p>
<p>Jetsun Tinlas-tsomo, founder of Samding monastery, <a href="#pb136" class="pageref">136</a>.
</p>
<p>Jig-kyong, camp of, <a href="#pb238" class="pageref">238</a>.
</p>
<p id="ix.jong">Jong, village of, <a href="#pb226" class="pageref">226</a>, <a href="#pb228" class="pageref">228</a>;
<br>temple at, <a href="#pb227" class="pageref">227</a>.
</p>
<p id="ix.jong.luguri">Jong Luguri, village of, <a href="#pb43" class="pageref">43</a>.
<br><i>See also</i> <a href="#ix.luguri.djong">Luguri djong</a>.
</p>
<p>Jongri, <a href="#pb21" class="pageref">21</a>;
<br>la, <a href="#pb15" class="pageref">15</a>, <a href="#pb16" class="pageref">16</a>.
</p>
<p>Jorgya, village of, <a href="#pb72" class="pageref">72</a>, <a href="#pb73" class="pageref">73</a>.
</p>
<p id="ix.jo-vo"><i>Jo-vo</i>, “the Lord,” his image, <a href="#pb78" class="pageref">78</a>;
<br>of Lhasa, <a href="#pb78" class="pageref">78</a>, <a href="#pb151" class="pageref">151</a>;
<br> — khang, <a href="#pb149" class="pageref">149</a>, <a href="#pb150" class="pageref">150</a>;
<br> <i>see also</i> <a href="#ix.kyil-khording"><span class="corr" id="xd31e12543" title="Source: Kilkhording">Kyil-khording</span></a>;
<br>description of temple, <a href="#pb151" class="pageref">151</a>, <a href="#pb152" class="pageref">152</a>, <a href="#pb153" class="pageref">153</a>, <a href="#pb154" class="pageref">154</a>;
<br>second visit to, <a href="#pb157" class="pageref">157</a>;
<br>statue in, <a href="#pb157" class="pageref">157</a>;
<br>pillars of temple, <a href="#pb163" class="pageref">163</a>;
<br>copy of, at Tandub, <a href="#pb230" class="pageref">230</a>.
</p>
<p>Jungars, attack Samding, <a href="#pb139" class="pageref">139</a>;
<br>especially inimical to Nyingma sect, <a href="#pb141" class="pageref">141</a>;
<br>miracle, <a href="#pb141" class="pageref">141</a>, <a href="#pb142" class="pageref">142</a>;
<br>sack Rigyal Sendar, <a href="#pb206" class="pageref">206</a>;
<br>pillage Mindol-ling, <a href="#pb235" class="pageref">235</a>.
</p>
<p>Juniper, erroneously called “sandalwood,” <a href="#pb13" class="pageref">13</a>;
<br>grown from hair of saint, <a href="#pb119" class="pageref">119</a>;
<br>along Tib chu, <a href="#pb218" class="pageref">218</a>.
</p>
<p>Juonga, mountain, <a href="#pb21" class="pageref">21</a>.
<br><i>See also</i> Cho Kangchan Juonga .
</p>
<p>Justice, courts of, <a href="#pb174" class="pageref">174</a>, <a href="#pb177" class="pageref">177</a>, <a href="#pb178" class="pageref">178</a>;
<br>administration of, <a href="#pb186" class="pageref">186</a>.
</p>
<p>Kabili river, <a href="#pb19" class="pageref">19</a>, <a href="#pb21" class="pageref">21</a>, <a href="#pb22" class="pageref">22</a>.
</p>
<p><i>Kabsopa</i>, or chief clerk, <a href="#pb175" class="pageref">175</a>.
</p>
<p>Kabu la, <a href="#pb217" class="pageref">217</a>.
</p>
<p><i>Ka-che</i>, or Kashmiri, <a href="#pb228" class="pageref">228</a>.
</p>
<p>Kadong, monastery of, <a href="#pb74" class="pageref">74</a>.
</p>
<p><i>Kadung</i>, or secretary, <a href="#pb173" class="pageref">173</a>;
<br>their number, <a href="#pb175" class="pageref">175</a>.
</p>
<p>Kahdong monastery, <a href="#pb76" class="pageref">76</a>.
</p>
<p id="ix.kalai.river">Kalai river, <a href="#pb6" class="pageref">6</a>.
</p>
<p>Kalliat river. <i>See</i> <a href="#ix.kalai.river">Kalai</a>.
</p>
<p><i>Kalon</i>, or ministers of State, <a href="#pb173" class="pageref">173</a>;
<br>their dress, <a href="#pb174" class="pageref">174</a>;
<br>how chosen, <a href="#pb174" class="pageref">174</a>.
</p>
<p>Kal-zang zamba, <a href="#pb141" class="pageref">141</a>.
</p>
<p>Kamai phugpa, <a href="#pb28" class="pageref">28</a>.
</p>
<p><i>Kamab</i>, a class of dancers, <a href="#pb263" class="pageref">263</a>.
</p>
<p>Kambachen. <i>See</i> <a href="#ix.kangpa-chan">Kangpa-chan</a>.
</p>
<p id="ix.kampa.lacha">Kampa lacha. <i>See</i> <a href="#ix.khamba.partshi">Khamba partshi</a>.
</p>
<p><i>Kang</i>, a land measure, <a href="#pb86" class="pageref">86</a>, <a href="#pb180" class="pageref">180</a>, <a href="#pb182" class="pageref">182</a>.
</p>
<p>Kangchan mountain, <a href="#pb15" class="pageref">15</a>;
<br>river, <a href="#pb23" class="pageref">23</a>.
</p>
<p>Kangla chen pass, <a href="#pb24" class="pageref">24</a>, <a href="#pb29" class="pageref">29</a>, <a href="#pb34" class="pageref">34</a>, <a href="#pb35" class="pageref">35</a>.
</p>
<p>Kangla jang-ma peak, <a href="#pb18" class="pageref">18</a>.
</p>
<p>Kangla Nangmo la, <a href="#pb21" class="pageref">21</a>.
</p>
<p id="ix.kangpa-chan">Kangpa-chan, village of, <a href="#pb12" class="pageref">12</a>, <a href="#pb23" class="pageref">23</a>;
<br>cultivation at, <a href="#pb24" class="pageref">24</a>;
<br>departure from, <a href="#pb27" class="pageref">27</a>;
<br>monastery at, <a href="#pb31" class="pageref">31</a>;
<br>valley, <a href="#pb22" class="pageref">22</a>;
<br>early inhabitants of, <a href="#pb26" class="pageref">26</a>;
<br>their fights with the Magar, <a href="#pb27" class="pageref">27</a>;
<br>road to, <a href="#pb29" class="pageref">29</a>.
</p>
<p>Kangyur, reading of, <a href="#pb30" class="pageref">30</a>;
<br>copy at Manding gomba, <a href="#pb31" class="pageref">31</a>;
<br>at Dongtse, <a href="#pb126" class="pageref">126</a>.
</p>
<p>Kang zang-po mountain, <a href="#pb129" class="pageref">129</a>.
</p>
<p><i>Kargya</i>, or purwana, <a href="#pb176" class="pageref">176</a>;
<br>reserve store, <a href="#pb177" class="pageref">177</a>.
</p>
<p><i>Karma</i>, a hundredth of an ounce, <a href="#pb184" class="pageref">184</a>.
</p>
<p>Karma Bagshi, a celebrated lama, <a href="#pb145" class="pageref">145</a>.
</p>
<p>Karmapa sect, old lamasery of, <a href="#pb75" class="pageref">75</a>.
</p>
<p>Karmoling, pasture lands of, <a href="#pb217" class="pageref">217</a>.
</p>
<p><i>Kashag</i>, or ministers’ council hall, <a href="#pb174" class="pageref">174</a>.
</p>
<p>Kashmir, envoy arrives at Tashilhunpo, <a href="#pb52" class="pageref">52</a>;
<br>why sent, <a href="#pb53" class="pageref">53</a>;
<br>war between Golab Sing and Tibet, <a href="#pb53" class="pageref">53</a>;
<br>people of in Lhasa, <a href="#pb146" class="pageref">146</a>, <a href="#pb150" class="pageref">150</a>;
<br>lax Mohammedans, <a href="#pb146" class="pageref">146</a>;
<br>man at Tse-tang, <a href="#pb228" class="pageref">228</a>;
<br>people at Tse-tang, <a href="#pb230" class="pageref">230</a>.
</p>
<p>Katmandu, <a href="#pb68" class="pageref">68</a>, <a href="#pb228" class="pageref">228</a>.
</p>
<p>Kedesho Jong. <i>See</i> Kideshor .
</p>
<p>Kega tsal cemetery, <a href="#pb65" class="pageref">65</a>.
</p>
<p>Kemai tsal, grove of, <a href="#pb147" class="pageref">147</a>.
</p>
<p id="ix.kena">Kena, village of, <a href="#pb72" class="pageref">72</a>.
</p>
<p>Kesar Lhakhang, temple of Kuan-ti (Kuan-ti miao of the Chinese), at Shigatse, <a href="#pb52" class="pageref">52</a>.
</p>
<p>Keshong, village of, <a href="#pb205" class="pageref">205</a>.
</p>
<p>Keta, near the Ringbi, <a href="#pb14" class="pageref">14</a>.
</p>
<p>Khama kang tung, <a href="#pb28" class="pageref">28</a>.
</p>
<p>Ke-utag village, <a href="#pb217" class="pageref">217</a>.
</p>
<p><i>Khal</i>, a dry measure, <a href="#pb182" class="pageref">182</a>.
<span class="pageNum" id="pb274">[<a href="#pb274">274</a>]</span></p>
<p>Khamba, <a href="#pb24" class="pageref">24</a>;
<br>their lawlessness, <a href="#pb47" class="pageref">47</a>;
<br>met near Dongtse, <a href="#pb76" class="pageref">76</a>;
<br>attack ex-Dewan of Sikkim, <a href="#pb87" class="pageref">87</a>, <a href="#pb88" class="pageref">88</a>;
<br>quarrel in Shigatse market, <a href="#pb107" class="pageref">107</a>;
<br>lama, <a href="#pb156" class="pageref">156</a>;
<br>estimate of character, <a href="#pb156" class="pageref">156</a>.
</p>
<p>Khamba chyang tang, <a href="#pb142" class="pageref">142</a>.
</p>
<p>Khamba jong, <a href="#pb40" class="pageref">40</a>, <a href="#pb50" class="pageref">50</a>, <a href="#pb56" class="pageref">56</a>, <a href="#pb59" class="pageref">59</a>, <a href="#pb65" class="pageref">65</a>, <a href="#pb216" class="pageref">216</a>;
<br>the Djongpon of, stops Phurchung on his way to India, <a href="#pb102" class="pageref">102</a>;
<br>return of author to, <a href="#pb244" class="pageref">244</a>;
<br>its waterworks, <a href="#pb244" class="pageref">244</a>.
</p>
<p>Khamba la, <a href="#pb142" class="pageref">142</a>.
</p>
<p id="ix.khamba.partshi">Khamba partshi, village of, <a href="#pb142" class="pageref">142</a>.
</p>
<p id="ix.khamdo">Khamdo, province of, <a href="#pb56" class="pageref">56</a>, <a href="#pb64" class="pageref">64</a>;
<br>lamas from, <a href="#pb240" class="pageref">240</a>.
</p>
<p>Khamedo, village of, <a href="#pb217" class="pageref">217</a>.
</p>
<p>Kham-yol, <a href="#pb238" class="pageref">238</a>.
</p>
<p>Khando phug, <a href="#pb22" class="pageref">22</a>.
</p>
<p><i>Khang-nyer</i>, or house-keeper, <a href="#pb149" class="pageref">149</a>.
</p>
<p>Khang-toi shikha, in Lhasa, <a href="#pb92" class="pageref">92</a>.
</p>
<p>Khara Tedong, village of, <a href="#pb70" class="pageref">70</a>.
</p>
<p><i>Khatag</i>, or complimentary scarf, <a href="#pb32" class="pageref">32</a>, <a href="#pb49" class="pageref">49</a>, <a href="#pb55" class="pageref">55</a>, <a href="#pb78" class="pageref">78</a>, <a href="#pb83" class="pageref">83</a>, <a href="#pb95" class="pageref">95</a>, <a href="#pb125" class="pageref">125</a>, <a href="#pb128" class="pageref">128</a>, <a href="#pb184" class="pageref">184</a>;
<br>red ones given by Dalai lama, <a href="#pb168" class="pageref">168</a>.
</p>
<p>Khamba barchi. <i>See</i> <a href="#ix.khamba.partshi">Khamba partshi</a> and <a href="#ix.kampa.lacha">Kampa lacha</a>.
</p>
<p>Kharnang-phu chu, river, <a href="#pb129" class="pageref">129</a>, <a href="#pb130" class="pageref">130</a>.
</p>
<p>Kharo la, <a href="#pb129" class="pageref">129</a>.
</p>
<p>Khede-sho, town of, <a href="#pb218" class="pageref">218</a>, <a href="#pb235" class="pageref">235</a>.
</p>
<p>Khon family, <a href="#pb210" class="pageref">210</a>.
</p>
<p><i>Khraldupa</i>, or tax-collector, <a href="#pb177" class="pageref">177</a>, <a href="#pb184" class="pageref">184</a>.
</p>
<p>Khunpodo village, <a href="#pb217" class="pageref">217</a>.
</p>
<p><i>Khyab-gong</i>, a lama title, <a href="#pb132" class="pageref">132</a>.
</p>
<p>Khyungar, village of, <a href="#pb228" class="pageref">228</a>.
</p>
<p>Kiki-naga, residence of Panchen’s mother, <a href="#pb120" class="pageref">120</a>.
</p>
<p>Kiku-tamsa, a storehouse, <a href="#pb119" class="pageref">119</a>;
<br>pictures hung up on it, <a href="#pb119" class="pageref">119</a>, <a href="#pb199" class="pageref">199</a>.
</p>
<p><i>Kinkab</i>, or brocaded silk, <a href="#pb60" class="pageref">60</a>, <a href="#pb127" class="pageref">127</a>.
</p>
<p>Kingfisher, or Nyang chu, <a href="#pb84" class="pageref">84</a>.
</p>
<p>Ki phug, <a href="#pb33" class="pageref">33</a>.
</p>
<p>Kirata tribes, <a href="#pb3" class="pageref">3</a>, <a href="#pb26" class="pageref">26</a>.
</p>
<p>Kirong, district of, <a href="#pb52" class="pageref">52</a>.
</p>
<p>Kissing among the Golog, <a href="#pb197" class="pageref">197</a>.
</p>
<p>Kitchen of Dalai lama, <a href="#pb262" class="pageref">262</a>.
</p>
<p><i>Kon-chog sum</i>, used to translate “god,” <a href="#pb77" class="pageref">77</a>.
</p>
<p>Konjo, the Princess, brings image of Buddha to Tibet, <a href="#pb151" class="pageref">151</a>;
<br>other services rendered by her, <a href="#pb151" class="pageref">151</a>;
<br>temple built by, <a href="#pb155" class="pageref">155</a>;
<br>founds Ramoche, <a href="#pb165" class="pageref">165</a>;
<br>her image at Potala, <a href="#pb168" class="pageref">168</a>.
</p>
<p>Kongpo, province of, <a href="#pb125" class="pageref">125</a>, <a href="#pb161" class="pageref">161</a>, <a href="#pb183" class="pageref">183</a>;
<br>goitre prevalent in, <a href="#pb258" class="pageref">258</a>;
<br>Gyamda, town of, <a href="#pb161" class="pageref">161</a>.
</p>
<p>Kongra lamo pass, <a href="#pb237" class="pageref">237</a>, <a href="#pb245" class="pageref">245</a>.
</p>
<p><i>Korchagpa</i>, or policeman, <a href="#pb148" class="pageref">148</a>.
</p>
<p>Kosi river, its source, <a href="#pb242" class="pageref">242</a>.
</p>
<p>Kotowing, <a href="#pb82" class="pageref">82</a>, <a href="#pb95" class="pageref">95</a>.
</p>
<p>Kuchar khanpo, official of Dalai lama’s household, <a href="#pb167" class="pageref">167</a>.
</p>
<p><i>Ku-dag</i>, or gentleman, <a href="#pb165" class="pageref">165</a>.
</p>
<p>Kumba karna mountain, <a href="#pb15" class="pageref">15</a>.
</p>
<p>Kunduling, palace of regent, <a href="#pb147" class="pageref">147</a>;
<br>monastery, <a href="#pb73" class="pageref">73</a>.
</p>
<p>Kunga nyingpo, hierarch of Sakya, <a href="#pb240" class="pageref">240</a>.
</p>
<p>Kunga zangbo, of Sakya, <a href="#pb240" class="pageref">240</a>.
</p>
<p>Kun-khyab ling, palace of Panchen lama, <a href="#pb57" class="pageref">57</a>, <a href="#pb61" class="pageref">61</a>, <a href="#pb211" class="pageref">211</a>.
</p>
<p><i>Kunyer</i>, or keeper of holy images, <a href="#pb84" class="pageref">84</a>, <i>et pas.</i>
</p>
<p><i>Kurim</i>, or guilt offering ceremony, <a href="#pb263" class="pageref">263</a>, <a href="#pb264" class="pageref">264</a>.
</p>
<p>Kurma, village of, <a href="#pb42" class="pageref">42</a>, <a href="#pb43" class="pageref">43</a>, <a href="#pb211" class="pageref">211</a>.
</p>
<p>Kushi Khan, confers sovereignty of Central Tibet on Dalai lama, <a href="#pb172" class="pageref">172</a>.
</p>
<p>Kutuketu, a Mongol, <a href="#pb126" class="pageref">126</a>.
</p>
<p><i>Kyab-dvang chenpo.</i> <i>See</i> <a href="#ix.minister.of.temporal.affairs">Minister of Temporal Affairs</a>.
</p>
<p>Kye-na. <i>See</i> <a href="#ix.kena">Kena</a>.
</p>
<p>Kye-pa Khangsar, minister’s house at, <a href="#pb94" class="pageref">94</a>, <a href="#pb95" class="pageref">95</a>.
</p>
<p>Kyi chu, the river of Lhasa, <a href="#pb144" class="pageref">144</a>, <a href="#pb145" class="pageref">145</a>;
<br>rock which keeps back its waters from Jo khang, <a href="#pb163" class="pageref">163</a>.
</p>
<p>Kyil khang Ta-tsan, <a href="#pb119" class="pageref">119</a>.
</p>
<p>Kyi-phug nunnery, <a href="#pb102" class="pageref">102</a>.
</p>
<p id="ix.kyil-khording"><span class="corr" id="xd31e13527" title="Source: Kyilkhor-ding">Kyil-khording</span> temple, <a href="#pb149" class="pageref">149</a>, <a href="#pb150" class="pageref">150</a>;
<br>square in front of, <a href="#pb155" class="pageref">155</a>;
<br>New Year’s ceremonies at, <a href="#pb265" class="pageref">265</a>.
<br><i>See also</i> <a href="#ix.jo-vo">Jo-vo Khang</a>.
</p>
<p>Kyishong, village of, <a href="#pb235" class="pageref">235</a>.
</p>
<p>Kyoga, village of, <a href="#pb211" class="pageref">211</a>.
</p>
<p><i>Labrang</i>, or episcopal palace, of Tashilhunpo, <a href="#pb62" class="pageref">62</a>, <a href="#pb69" class="pageref">69</a>;
<br>full name given, <a href="#pb120" class="pageref">120</a>;
<br>at Sakya, <a href="#pb239" class="pageref">239</a>.
</p>
<p>Labrang dokpa (camp), <a href="#pb43" class="pageref">43</a>, <a href="#pb211" class="pageref">211</a>.
</p>
<p>Lachan, frontier post, <a href="#pb40" class="pageref">40</a>, <a href="#pb50" class="pageref">50</a>, <a href="#pb59" class="pageref">59</a>, <a href="#pb77" class="pageref">77</a>.
</p>
<p>Lachang pass, <a href="#pb84" class="pageref">84</a>;
<br>shortest road to Sikkim, <a href="#pb84" class="pageref">84</a>.
</p>
<p>Lachmi pokri, lake, <a href="#pb16" class="pageref">16</a>.
</p>
<p>Ladak, pilgrims from, at Gyantse, <a href="#pb89" class="pageref">89</a>.
</p>
<p id="ix.la-dug"><i>La dug</i>, mountain sickness, <a href="#pb15" class="pageref">15</a>, <a href="#pb17" class="pageref">17</a>.
</p>
<p id="ix.lamas">Lamas, at Tashilhunpo, <a href="#pb48" class="pageref">48</a>;
<br>music by, <a href="#pb57" class="pageref">57</a>;
<br>noviciate of, <a href="#pb57" class="pageref">57</a>;
<br>studies, <a href="#pb91" class="pageref">91</a>;
<br>taking <span class="pageNum" id="pb275">[<a href="#pb275">275</a>]</span>vows, <a href="#pb113" class="pageref">113</a>;
<br>early rivers, <a href="#pb113" class="pageref">113</a>;
<br>dance, <a href="#pb114" class="pageref">114</a>, <a href="#pb117" class="pageref">117</a>, <a href="#pb118" class="pageref">118</a>, <a href="#pb204" class="pageref">204</a>, <a href="#pb210" class="pageref">210</a>, <a href="#pb263" class="pageref">263</a>;
<br>from Khams, as traders, <a href="#pb156" class="pageref">156</a>;
<br>officials, <a href="#pb176" class="pageref">176</a>;
<br>revenues of, <a href="#pb182" class="pageref">182</a>.
</p>
<p>Lamb skins, lining of clothing, <a href="#pb67" class="pageref">67</a>.
</p>
<p>Lampokri. <i>See</i> <a href="#ix.tama.chu.lake">Tama chu lake</a>.
</p>
<p>Lamps, lit on New Year’s eve, <a href="#pb120" class="pageref">120</a>.
</p>
<p>Lamteng valley, monkeys in, <a href="#pb2" class="pageref">2</a>.
</p>
<p>Langbu la, <a href="#pb38" class="pageref">38</a>.
</p>
<p>Langdarma, King, <a href="#pb153" class="pageref">153</a>;
<br>destroys Samye, <a href="#pb225" class="pageref">225</a>.
</p>
<p>Lang la, <a href="#pb237" class="pageref">237</a>.
</p>
<p>Langma, village of, <a href="#pb129" class="pageref">129</a>.
</p>
<p>Lap-chyi peak, <a href="#pb18" class="pageref">18</a>, <a href="#pb20" class="pageref">20</a>.
</p>
<p>Larche tree, <a href="#pb23" class="pageref">23</a>, <a href="#pb29" class="pageref">29</a>.
</p>
<p>Lasa, village of, <a href="#pb209" class="pageref">209</a>.
</p>
<p>Lawsuits, how settled, <a href="#pb178" class="pageref">178</a>.
</p>
<p><i>Lebor</i>, a measure of distance, <a href="#pb185" class="pageref">185</a>.
</p>
<p>Leeches in Sikkim, <a href="#pb5" class="pageref">5</a>.
</p>
<p>Leopards in Sikkim, <a href="#pb14" class="pageref">14</a>, <a href="#pb18" class="pageref">18</a>;
<br>snow leopards, <a href="#pb20" class="pageref">20</a>;
<br>stuffed at Gyantse, <a href="#pb91" class="pageref">91</a>.
</p>
<p>Lepchas, their fishing, <a href="#pb2" class="pageref">2</a>;
<br>mode of killing monkeys, <a href="#pb2" class="pageref">2</a>;
<br>notices on, <a href="#pb5" class="pageref">5</a>;
<br>priests, <a href="#pb6" class="pageref">6</a>;
<br>marriage, <a href="#pb6" class="pageref">6</a>;
<br>burials, <a href="#pb6" class="pageref">6</a>;
<br>no religion, <a href="#pb7" class="pageref">7</a>;
<br>paradise, <a href="#pb21" class="pageref">21</a>.
</p>
<p>Leprosy, its cause and treatment, <a href="#pb259" class="pageref">259</a>, <a href="#pb260" class="pageref">260</a>.
</p>
<p>Letter writing, difficulty in Tibetan, <a href="#pb49" class="pageref">49</a>.
</p>
<p>Lha-bab ri, sanctuary of, <a href="#pb232" class="pageref">232</a>.
</p>
<p><i>Lhacham</i>, or lady of rank, <a href="#pb121" class="pageref">121</a>;
<br>stops at Nangartse, <a href="#pb130" class="pageref">130</a>;
<br>her drawing-room, <a href="#pb161" class="pageref">161</a>
<br>arranges audience with Dalai lama for S.&nbsp;C. D., <a href="#pb165" class="pageref">165</a>;
<br>to whom title given, <a href="#pb174" class="pageref">174</a>.
</p>
<p>Lhadong, village of, <a href="#pb210" class="pageref">210</a>.
</p>
<p>Lhagpa-tsering, the charity of, <a href="#pb64" class="pageref">64</a>.
</p>
<p>Lhakha, peak of, <a href="#pb38" class="pageref">38</a>.
</p>
<p><i>Lha khang</i>, or temple, <a href="#pb31" class="pageref">31</a>.
</p>
<p>Lhalu, the Shape, <a href="#pb51" class="pageref">51</a>, <a href="#pb66" class="pageref">66</a>.
</p>
<p>Lhamo sung chyong-ma, oracle of, <a href="#pb173" class="pageref">173</a>, <a href="#pb211" class="pageref">211</a>.
</p>
<p>Lhari-zim phug, monastery, <a href="#pb88" class="pageref">88</a>;
<br>books at, <a href="#pb88" class="pageref">88</a>.
</p>
<p>Lhartse djong, <a href="#pb209" class="pageref">209</a>.
</p>
<p>Lhasa, tribute sent it by Kashmir, <a href="#pb52" class="pageref">52</a>;
<br>its war with Kashmir, <a href="#pb53" class="pageref">53</a>;
<br>stops travel to and from India, <a href="#pb63" class="pageref">63</a>;
<br>road to, best season to travel, <a href="#pb85" class="pageref">85</a>;
<br>enforces strict rules as to foreign travel, <a href="#pb103" class="pageref">103</a>;
<br>protests against Panchen taking vow of monkhood, <a href="#pb120" class="pageref">120</a>;
<br>S.&nbsp;C.&nbsp;D. advised not to stay long at, <a href="#pb128" class="pageref">128</a>;
<br>first view of, <a href="#pb145" class="pageref">145</a>, <a href="#pb146" class="pageref">146</a>;
<br>enters city, <a href="#pb147" class="pageref">147</a>;
<br>description of streets, <a href="#pb148" class="pageref">148</a>, <a href="#pb149" class="pageref">149</a>, <a href="#pb150" class="pageref">150</a>;
<br>filth in streets, <a href="#pb155" class="pageref">155</a>;
<br>view of from Potala, <a href="#pb166" class="pageref">166</a>;
<br>author leaves, <a href="#pb195" class="pageref">195</a>.
</p>
<p><i>Lhasre</i>, a title, <a href="#pb126" class="pageref">126</a>;
<br>to whom given, <a href="#pb174" class="pageref">174</a>.
</p>
<p>Lha-tsun, Buddhist saint, legend connected with, <a href="#pb21" class="pageref">21</a>;
<br>lived at Manding gomba, <a href="#pb30" class="pageref">30</a>, <a href="#pb31" class="pageref">31</a>;
<br>founded Dongtse gomba, <a href="#pb78" class="pageref">78</a>;
<br>books concerning, <a href="#pb88" class="pageref">88</a>.
</p>
<p>Lhena djong, <a href="#pb72" class="pageref">72</a>.
</p>
<p id="ix.lhimpotse">Lhimpotse, village of, <a href="#pb237" class="pageref">237</a>.
</p>
<p>Lhokha country, <a href="#pb216" class="pageref">216</a>.
</p>
<p>Lholing, village of, <a href="#pb66" class="pageref">66</a>.
</p>
<p><i>Lhopas</i>, Southerns, <a href="#pb21" class="pageref">21</a>;
<br>various kinds of, <a href="#pb125" class="pageref">125</a>;
<br>marriage customs of, <a href="#pb125" class="pageref">125</a>;
<br>raid country round Lake Palti, <a href="#pb216" class="pageref">216</a>.
</p>
<p>Limbudu, country of the Limbu, <a href="#pb3" class="pageref">3</a>, <a href="#pb4" class="pageref">4</a>.
</p>
<p>Limbus, their fishing, <a href="#pb2" class="pageref">2</a>;
<br>tilling, <a href="#pb3" class="pageref">3</a>;
<br>early habit at, <a href="#pb3" class="pageref">3</a>;
<br>called Chung by Lepchas, <a href="#pb3" class="pageref">3</a>;
<br>houses, <a href="#pb3" class="pageref">3</a>;
<br>customs, <a href="#pb4" class="pageref">4</a>;
<br>cultivation, <a href="#pb6" class="pageref">6</a>;
<br>priests, <a href="#pb6" class="pageref">6</a>;
<br>physicians, <a href="#pb7" class="pageref">7</a>;
<br>woman, <a href="#pb9" class="pageref">9</a>;
<br>marriages, <a href="#pb10" class="pageref">10</a>;
<br>divination, <a href="#pb11" class="pageref">11</a>;
<br>use <i>khatag</i>, <a href="#pb12" class="pageref">12</a>;
<br>burial services, <a href="#pb12" class="pageref">12</a>;
<br>a Limbu legend, <a href="#pb20" class="pageref">20</a>.
</p>
<p id="ix.ling"><i>Ling</i>, the four great of Lhasa, <a href="#pb173" class="pageref">173</a>;
<br>of Samye, <a href="#pb222" class="pageref">222</a>.
</p>
<p>Ling, village of, <a href="#pb217" class="pageref">217</a>.
</p>
<p>Lingbo chen. <i>See</i> <a href="#ix.lhimpotse">Lhimpotse</a>.
</p>
<p>Lingcham, village of, <a href="#pb5" class="pageref">5</a>, <a href="#pb7" class="pageref">7</a>.
</p>
<p><i>Lingkor</i>, circumambulation, <a href="#pb87" class="pageref">87</a>;
<br>of Lhasa, <a href="#pb169" class="pageref">169</a>.
</p>
<p>Lithographic press, brought to minister, <a href="#pb50" class="pageref">50</a>, <a href="#pb59" class="pageref">59</a>;
<br>fear it might spread small-pox, <a href="#pb105" class="pageref">105</a>;
<br>first printing on, <a href="#pb107" class="pageref">107</a>.
</p>
<p>Lito phug, division of Gyantse, <a href="#pb87" class="pageref">87</a>, <a href="#pb91" class="pageref">91</a>.
</p>
<p>Lobding, country place of minister, <a href="#pb70" class="pageref">70</a>.
</p>
<p>Logang ferry, <a href="#pb228" class="pageref">228</a>.
</p>
<p>Loh-bu Jong. <i>See</i> <a href="#ix.ling">Ling</a>.
</p>
<p>Lomba hills, <a href="#pb221" class="pageref">221</a>.
</p>
<p>Lora, village of, <a href="#pb242" class="pageref">242</a>.
</p>
<p id="ix.luguri.djong">Luguri djong, <a href="#pb43" class="pageref">43</a>, <a href="#pb211" class="pageref">211</a>.
<br><i>See also</i> <a href="#ix.jong.luguri">Jong Luguri</a>.
</p>
<p>Lu khang, or “snake house,” of the Jo khang, <a href="#pb163" class="pageref">163</a>;
<br>palladium of Tibet <span class="corr" id="xd31e14314" title="Source: perserved">preserved</span> in, <a href="#pb163" class="pageref">163</a>.
</p>
<p>Lumber for Lhasa, <a href="#pb221" class="pageref">221</a>.
</p>
<p>Lungkyong chu, <a href="#pb29" class="pageref">29</a>.
</p>
<p>Lungmo la, <a href="#pb14" class="pageref">14</a>.
</p>
<p><i>Lung ta</i>, or “wind horse,” <a href="#pb149" class="pageref">149</a>;
<br>keeps off leprosy, <a href="#pb259" class="pageref">259</a>.
</p>
<p>Lupa gyaltsan, a friend of author’s, <a href="#pb50" class="pageref">50</a>, <a href="#pb104" class="pageref">104</a>, <a href="#pb107" class="pageref">107</a>.
<span class="pageNum" id="pb276">[<a href="#pb276">276</a>]</span></p>
<p><i>Machen</i>, or chief cook, <a href="#pb45" class="pageref">45</a>.
</p>
<p>Machig <span class="corr" id="xd31e14367" title="Source: labdon">labdron</span>, saint, <a href="#pb227" class="pageref">227</a>, <a href="#pb228" class="pageref">228</a>.
</p>
<p>Magar tribe, <a href="#pb26" class="pageref">26</a>.
</p>
<p id="ix.mahakala">Mahakala, a patron god, formerly Matrankaru, <a href="#pb139" class="pageref">139</a>.
</p>
<p>Maitreya, image of, at Gyantse, <a href="#pb90" class="pageref">90</a>;
<br>at feast at Shigatse, <a href="#pb199" class="pageref">199</a>;
<br>worship of, <a href="#pb200" class="pageref">200</a>.
</p>
<p>Mamo, the goddesses, or she-devils, <a href="#pb22" class="pageref">22</a>;
<br>towers sacred to, <a href="#pb76" class="pageref">76</a>;
<br>images of, <a href="#pb99" class="pageref">99</a>.
</p>
<p>Manda phug, <a href="#pb22" class="pageref">22</a>;
<br>la, <a href="#pb22" class="pageref">22</a>.
</p>
<p>Manding monastery, <a href="#pb29" class="pageref">29</a>, <a href="#pb30" class="pageref">30</a>;
<br>its importance, <a href="#pb31" class="pageref">31</a>.
</p>
<p>Manidara, <a href="#pb3" class="pageref">3</a>.
</p>
<p><i>Mantra</i> (charms) recited, <a href="#pb34" class="pageref">34</a>, <a href="#pb41" class="pageref">41</a>;
<br>author not proficient in, <a href="#pb59" class="pageref">59</a>;
<br>continual repetition of, <a href="#pb90" class="pageref">90</a>.
</p>
<p>Mapham, lake, <a href="#pb53" class="pageref">53</a>.
</p>
<p>Map-ja, village of, <a href="#pb242" class="pageref">242</a>.
</p>
<p><i>Magpon</i>, or general, <a href="#pb178" class="pageref">178</a>.
</p>
<p><i>Mang ja</i>, or “general tea,” <a href="#pb132" class="pageref">132</a>, <a href="#pb133" class="pageref">133</a>, <a href="#pb205" class="pageref">205</a>.
</p>
<p><i>Mani lhakhang</i>, or prayer wheel temple, <a href="#pb73" class="pageref">73</a>, <a href="#pb74" class="pageref">74</a>, <a href="#pb76" class="pageref">76</a>;
<br>of Tashilhunpo, <a href="#pb119" class="pageref">119</a>.
</p>
<p>Market of Shigatse, provisions brought, <a href="#pb69" class="pageref">69</a>.
</p>
<p>Markham, the province of, <a href="#pb76" class="pageref">76</a>.
</p>
<p>Marmots, <a href="#pb242" class="pageref">242</a>.
</p>
<p>Marriage ceremonies of Bonbo, <a href="#pb208" class="pageref">208</a>;
<br>customs of Tibet, <a href="#pb247" class="pageref">247</a>–250;
<br>forbidden degrees of consanguinity, <a href="#pb251" class="pageref">251</a>;
<br>polyandric, <a href="#pb251" class="pageref">251</a>, <a href="#pb252" class="pageref">252</a>.
</p>
<p>Marsh, near Lhasa, <a href="#pb146" class="pageref">146</a>.
</p>
<p>Mastiffs, chained before gate, <a href="#pb70" class="pageref">70</a>;
<br>stuffed at Gyantse, <a href="#pb91" class="pageref">91</a>.
</p>
<p>Matrankaru, the demon, <a href="#pb138" class="pageref">138</a>;
<br>destroyed by Tamdrin, <a href="#pb139" class="pageref">139</a>.
<br><i>See also</i> <a href="#ix.mahakala">Mahakala</a>.
</p>
<p>Maudgalyayana, disciple of the Buddha, <a href="#pb152" class="pageref">152</a>;
<br>his bill preserved at Lhasa, <a href="#pb152" class="pageref">152</a>.
</p>
<p>Mayaphug, <a href="#pb29" class="pageref">29</a>.
</p>
<p>Me agtsoms, King, orders the Tsang-po to be whipped, <a href="#pb221" class="pageref">221</a>.
</p>
<p>Meals, at Tashilhunpo, <a href="#pb46" class="pageref">46</a>, <a href="#pb48" class="pageref">48</a>, <a href="#pb49" class="pageref">49</a>;
<br>supplied tailor, <a href="#pb62" class="pageref">62</a>;
<br>with the Deba Shikha, <a href="#pb71" class="pageref">71</a>, <a href="#pb72" class="pageref">72</a>;
<br>of high officials, <a href="#pb82" class="pageref">82</a>;
<br>with minister, <a href="#pb83" class="pageref">83</a>, <a href="#pb98" class="pageref">98</a>, <a href="#pb99" class="pageref">99</a>;
<br>with Lupa gyaltsan, <a href="#pb107" class="pageref">107</a>.
</p>
<p>Medicine, given by S.&nbsp;C.&nbsp;D. to Tibetans, <a href="#pb41" class="pageref">41</a>, <a href="#pb54" class="pageref">54</a>, <a href="#pb98" class="pageref">98</a>;
<br>bought at Darjiling, <a href="#pb42" class="pageref">42</a>;
<br>given to Tibetan lady, <a href="#pb121" class="pageref">121</a>;
<br>given him by the Dorje phagmo, <a href="#pb132" class="pageref">132</a>, <a href="#pb133" class="pageref">133</a>;
<br>by lamas, <a href="#pb134" class="pageref">134</a>;
<br>used by Tibetans, <a href="#pb257" class="pageref">257</a>.
</p>
<p id="ix.melung">Melung, village of, <a href="#pb217" class="pageref">217</a>.
</p>
<p>Mende, village of, <a href="#pb41" class="pageref">41</a>.
</p>
<p><i>Mendong</i>, or stone piles, <a href="#pb3" class="pageref">3</a>, <a href="#pb4" class="pageref">4</a>, <a href="#pb15" class="pageref">15</a>, <a href="#pb32" class="pageref">32</a>, <a href="#pb64" class="pageref">64</a>, <a href="#pb69" class="pageref">69</a>, <a href="#pb87" class="pageref">87</a>;
<br>of Bonbo, <a href="#pb206" class="pageref">206</a>.
</p>
<p>Mice, tame in chapel, <a href="#pb159" class="pageref">159</a>.
</p>
<p>Mikyod dorje, the god, <a href="#pb155" class="pageref">155</a>.
</p>
<p>Milarapa, saint, a legend concerning, <a href="#pb153" class="pageref">153</a>, <a href="#pb154" class="pageref">154</a>.
</p>
<p>Militia, Tibetan, <a href="#pb40" class="pageref">40</a>;
<br>commanded by Amban, <a href="#pb178" class="pageref">178</a>;
<br>how recruited, <a href="#pb180" class="pageref">180</a>.
</p>
<p>Mindol-ling lamasery, <a href="#pb234" class="pageref">234</a>, <a href="#pb235" class="pageref">235</a>.
</p>
<p id="ix.minister">Minister, Prime, <a href="#pb173" class="pageref">173</a>;
<br>Council of Ministers, <a href="#pb173" class="pageref">173</a>;
<br>duties of, <a href="#pb173" class="pageref">173</a>, <a href="#pb174" class="pageref">174</a>.
</p>
<p id="ix.minister.of.temporal.affairs">Minister of Temporal Affairs of Tsang, <a href="#pb41" class="pageref">41</a>, <a href="#pb51" class="pageref">51</a>;
<br>letter to, <a href="#pb49" class="pageref">49</a>;
<br>his country house at Lobding, <a href="#pb70" class="pageref">70</a>;
<br>receives author at Dongtse, <a href="#pb76" class="pageref">76</a>;
<br>his literary work, <a href="#pb78" class="pageref">78</a>, <a href="#pb80" class="pageref">80</a>;
<br>talk with author, <a href="#pb80" class="pageref">80</a>;
<br>learns to write Roman characters, <a href="#pb81" class="pageref">81</a>;
<br>learning English, <a href="#pb83" class="pageref">83</a>;
<br>his mother visits him, <a href="#pb94" class="pageref">94</a>;
<br>exorcises evil spirits, <a href="#pb101" class="pageref">101</a>;
<br>wants to learn surveying, <a href="#pb101" class="pageref">101</a>;
<br>promises to facilitate author’s journey to Lhasa, <a href="#pb101" class="pageref">101</a>;
<br>promises to send S.&nbsp;C.&nbsp;D. to Lhasa, <a href="#pb106" class="pageref">106</a>;
<br>studies with author, <a href="#pb108" class="pageref">108</a>;
<br>speaks Mongol, <a href="#pb109" class="pageref">109</a>;
<br>interest in astronomy, <a href="#pb109" class="pageref">109</a>;
<br>views on stars, <a href="#pb110" class="pageref">110</a>;
<br>lodges S.&nbsp;C.&nbsp;D. in his residence, <a href="#pb110" class="pageref">110</a>, <a href="#pb111" class="pageref">111</a>;
<br>does not eat in the afternoon, <a href="#pb112" class="pageref">112</a>;
<br>speaks of Panchen of S.&nbsp;C. D., <a href="#pb120" class="pageref">120</a>;
<br>ordains priests, <a href="#pb120" class="pageref">120</a>;
<br>S.&nbsp;C.&nbsp;D. takes leave of, <a href="#pb128" class="pageref">128</a>;
<br>stricken with small-pox, <a href="#pb169" class="pageref">169</a>, <a href="#pb196" class="pageref">196</a>;
<br>writes in Roman character, <a href="#pb202" class="pageref">202</a>.
</p>
<p>Mint of Lhasa, <a href="#pb171" class="pageref">171</a>.
</p>
<p><i>Mipon</i>, or headman, <a href="#pb176" class="pageref">176</a>.
</p>
<p>Mirkan la, <a href="#pb22" class="pageref">22</a>.
</p>
<p>Mirkan Pandita, a Mongol, <a href="#pb124" class="pageref">124</a>.
</p>
<p>Mishmis, the, <a href="#pb123" class="pageref">123</a>.
</p>
<p><i>Misser</i>, peasantry or serfs, <a href="#pb51" class="pageref">51</a>;
<br>how to be treated by officials, <a href="#pb177" class="pageref">177</a>;
<br>property of, <a href="#pb182" class="pageref">182</a>.
</p>
<p>Missionaries, feared in Tibet, <a href="#pb193" class="pageref">193</a>.
</p>
<p>Mitogang road, <a href="#pb2" class="pageref">2</a>.
</p>
<p>Mi-wang, King, his birthplace, <a href="#pb75" class="pageref">75</a>.
</p>
<p>Miza lakelet, <a href="#pb32" class="pageref">32</a>.
</p>
<p>Mongol, in Tashilhunpo, <a href="#pb48" class="pageref">48</a>;
<br>lama, failed at examination, <a href="#pb48" class="pageref">48</a>;
<br>punishment for forgery, <a href="#pb56" class="pageref">56</a>;
<br>pilgrims at Tashilhunpo, <a href="#pb109" class="pageref">109</a>.
</p>
<p>Monkeys in Sikkim, <a href="#pb2" class="pageref">2</a>.
</p>
<p>Monks, admission to the Kham tsan order, <a href="#pb57" class="pageref">57</a>.
</p>
<p><i>Mon lam</i>, or prayer meeting, <a href="#pb198" class="pageref">198</a>, <a href="#pb262" class="pageref">262</a>, <a href="#pb265" class="pageref">265</a>.
</p>
<p>Month, fourth, the holiest, <a href="#pb133" class="pageref">133</a>.
<span class="pageNum" id="pb277">[<a href="#pb277">277</a>]</span></p>
<p>Mourning, signs of, <a href="#pb203" class="pageref">203</a>;
<br>on death of Panchen lama, <a href="#pb214" class="pageref">214</a>, <a href="#pb256" class="pageref">256</a>;
<br>of abbots and others, <a href="#pb256" class="pageref">256</a>.
</p>
<p>Mountain sickness, <i>see</i> <i><a href="#ix.la-dug">la-dug</a></i>;
<br>tops, prayer and offering, <a href="#pb142" class="pageref">142</a>.
</p>
<p>Mudang phug, <a href="#pb22" class="pageref">22</a>.
</p>
<p>Mug, village of, <a href="#pb39" class="pageref">39</a>.
</p>
<p>Mu-li-ding-ki tso, image of new Dalai lama appears on its waters, <a href="#pb161" class="pageref">161</a>.
</p>
<p>Murder, punishment for, <a href="#pb187" class="pageref">187</a>;
<br>ordered for proving, <a href="#pb189" class="pageref">189</a>.
</p>
<p>Murmis, at Shigatse with envoy of Kashmir, <a href="#pb52" class="pageref">52</a>.
</p>
<p id="ix.murwa">Murwa, bier, <a href="#pb3" class="pageref">3</a>;
<br>fields of, <a href="#pb7" class="pageref">7</a>.
</p>
<p>Musk deer, <a href="#pb29" class="pageref">29</a>;
<br>near Yamdo tso, <a href="#pb140" class="pageref">140</a>.
</p>
<p>Nabso la, <a href="#pb141" class="pageref">141</a>.
</p>
<p>Nachung chos-kyong, oracle of, <a href="#pb146" class="pageref">146</a>;
<br>description of temple, <a href="#pb146" class="pageref">146</a>;
<br>consulted as to successor of Dalai lama, <a href="#pb160" class="pageref">160</a>;
<br>of regent, <a href="#pb173" class="pageref">173</a>;
<br>of Sakya Panchen, <a href="#pb241" class="pageref">241</a>.
</p>
<p>Nagshu chyema, <a href="#pb221" class="pageref">221</a>.
</p>
<p>Nagtsa-shar, or Black Court, <a href="#pb174" class="pageref">174</a>.
</p>
<p>Nag-wang lob-zang, the fifth Dalai lama, <a href="#pb169" class="pageref">169</a>;
<br>first sovereign of Tibet, <a href="#pb172" class="pageref">172</a>.
</p>
<p>Nag-wang lo-zang tubdan gya-tso, the present Dalai lama, <a href="#pb161" class="pageref">161</a>;
<br>description of, <a href="#pb167" class="pageref">167</a>.
</p>
<p>Naga, district of, <a href="#pb123" class="pageref">123</a>.
</p>
<p id="ix.nagpa">Nagpa, or sorceress, <a href="#pb75" class="pageref">75</a>, <a href="#pb109" class="pageref">109</a>;
<br>— khang, <a href="#pb114" class="pageref">114</a>, <a href="#pb118" class="pageref">118</a>.
</p>
<p>Nag-wang kun-bzang, a Dorje phagmo, <a href="#pb137" class="pageref">137</a>.
</p>
<p>Na-Pematang, paradise of the Lep-chas, <a href="#pb21" class="pageref">21</a>.
</p>
<p>Nairanjana, sand from the river, <a href="#pb152" class="pageref">152</a>.
</p>
<p>Nam, hamlet of, <a href="#pb144" class="pageref">144</a>.
</p>
<p id="ix.nambu">Nambu, village of, <a href="#pb43" class="pageref">43</a>;
<br>la, <a href="#pb43" class="pageref">43</a>.
</p>
<p>Nambura, village of, <a href="#pb8" class="pageref">8</a>, <a href="#pb10" class="pageref">10</a>.
</p>
<p>Namga stream, <a href="#pb21" class="pageref">21</a>.
</p>
<p>Namga-tsal, <a href="#pb13" class="pageref">13</a>, <a href="#pb21" class="pageref">21</a>.
</p>
<p>Namgyal Ta-tsan, of Lhasa, <a href="#pb143" class="pageref">143</a>, <a href="#pb168" class="pageref">168</a>, <a href="#pb169" class="pageref">169</a>.
</p>
<p>Namring monastery, <a href="#pb78" class="pageref">78</a>, <a href="#pb209" class="pageref">209</a>.
</p>
<p>Nangartse djong, <a href="#pb63" class="pageref">63</a>, <a href="#pb129" class="pageref">129</a>, <a href="#pb130" class="pageref">130</a>, <a href="#pb140" class="pageref">140</a>.
</p>
<p id="ix.nango.ferry">Nango ferry, <a href="#pb228" class="pageref">228</a>;
<br>la, <a href="#pb22" class="pageref">22</a>, <a href="#pb38" class="pageref">38</a>, <a href="#pb29" class="pageref">29</a>.
</p>
<p>Nanin monastery, <a href="#pb87" class="pageref">87</a>.
</p>
<p>Nari ta-tsang, monastery of, <a href="#pb226" class="pageref">226</a>.
</p>
<p>Naring, village of, <a href="#pb211" class="pageref">211</a>.
</p>
<p>Nartang, town of, <a href="#pb70" class="pageref">70</a>, <a href="#pb237" class="pageref">237</a>.
</p>
<p>Natog, village of, <a href="#pb72" class="pageref">72</a>.
</p>
<p>Ne-dong djong, <a href="#pb230" class="pageref">230</a>.
</p>
<p>Nembotong, village of, <a href="#pb75" class="pageref">75</a>.
</p>
<p>Nepal, war with Tibet, <a href="#pb36" class="pageref">36</a>;
<br>friendly relations with Tibet, <a href="#pb181" class="pageref">181</a>.
</p>
<p>Nepalese, at Shigatse, <a href="#pb52" class="pageref">52</a>;
<br>their trade with Tibet, <a href="#pb68" class="pageref">68</a>;
<br>in Gyantse, <a href="#pb85" class="pageref">85</a>;
<br>in Lhasa, <a href="#pb149" class="pageref">149</a>, <a href="#pb150" class="pageref">150</a>;
<br>in Samye, <a href="#pb222" class="pageref">222</a>;
<br>at Tse-tang, <a href="#pb230" class="pageref">230</a>.
</p>
<p>Nesar, village of, <a href="#pb76" class="pageref">76</a>.
</p>
<p id="ix.netang">Netang, village of, <a href="#pb144" class="pageref">144</a>, <a href="#pb145" class="pageref">145</a>, <a href="#pb196" class="pageref">196</a>.
</p>
<p>Nettle, giant, in Sikkim, <a href="#pb5" class="pageref">5</a>, <a href="#pb7" class="pageref">7</a>.
</p>
<p>New moon ceremonies, <a href="#pb133" class="pageref">133</a>.
</p>
<p id="ix.new.years.day">New Year’s Day, <a href="#pb107" class="pageref">107</a>;
<br>festivities for, <a href="#pb112" class="pageref">112</a>, <a href="#pb113" class="pageref">113</a>, <a href="#pb260" class="pageref">260</a>, <a href="#pb262" class="pageref">262</a>–266.
</p>
<p>Ngambu dung la. <i>See</i> <a href="#ix.nambu">Nambu la</a>.
</p>
<p>Niru chu, <a href="#pb87" class="pageref">87</a>.
</p>
<p>Noga slope, camp at, <a href="#pb17" class="pageref">17</a>.
</p>
<p>Noijinhamara temple, <a href="#pb224" class="pageref">224</a>.
</p>
<p>Noi-jin kang-zang mountains, <a href="#pb87" class="pageref">87</a>, <a href="#pb129" class="pageref">129</a>.
</p>
<p>Noijin norpa zang-po mountain, <a href="#pb129" class="pageref">129</a>.
</p>
<p>Non chu, <a href="#pb208" class="pageref">208</a>.
</p>
<p>Norbu gang, hamlet of, <a href="#pb145" class="pageref">145</a>.
</p>
<p>Norbu linga, palace of, <a href="#pb147" class="pageref">147</a>.
</p>
<p>Norgya Nangpa, <a href="#pb72" class="pageref">72</a>.
</p>
<p>Norpa khyung-djin, ruins of lamasery, <a href="#pb75" class="pageref">75</a>, <a href="#pb123" class="pageref">123</a><span class="corr" id="xd31e15505" title="Source: ,">.</span>
</p>
<p>Num chu, its course, <a href="#pb70" class="pageref">70</a>.
</p>
<p>Nuns, <a href="#pb121" class="pageref">121</a>;
<br>and monks living together, <a href="#pb232" class="pageref">232</a>.
</p>
<p><i>Nyagpa</i>, or sorceress. <i>See</i> <a href="#ix.nagpa">Nagpa</a>.
</p>
<p>Nya-kri btsan-po, King, <a href="#pb230" class="pageref">230</a>, <a href="#pb232" class="pageref">232</a>.
</p>
<p><i>Nyang choi jung Nyimai odser</i>, title of historical work, <a href="#pb94" class="pageref">94</a>.
</p>
<p>Nyang chu, <a href="#pb72" class="pageref">72</a>, <a href="#pb73" class="pageref">73</a>, <a href="#pb75" class="pageref">75</a>;
<br>extent and fertility of, <a href="#pb83" class="pageref">83</a>;
<br>source of, <a href="#pb87" class="pageref">87</a>;
<br>an affluent of, <a href="#pb101" class="pageref">101</a>;
<br>headwaters of, <a href="#pb129" class="pageref">129</a>;
<br>bathing in, <a href="#pb214" class="pageref">214</a>.
</p>
<p>Nyema lung. <i>See</i> <a href="#ix.melung">Melung</a>.
</p>
<p>Nyen. <i>See</i> <a href="#ix.nango.ferry">Nango ferry</a>.
</p>
<p>Nyer-tam. <i>See</i> <a href="#ix.netang">Netang</a>.
</p>
<p>Nyingma, sect of lama, <a href="#pb37" class="pageref">37</a>;
<br>impostor of, claims discovery of sacred volumes, <a href="#pb94" class="pageref">94</a>;
<br>nuns, wear long hair, <a href="#pb121" class="pageref">121</a>;
<br>Palti djong one of its strongholds, <a href="#pb141" class="pageref">141</a>;
<br>holiest shrine of, <a href="#pb232" class="pageref">232</a>;
<br>colour of buildings, <a href="#pb238" class="pageref">238</a>.
<br><i>See also</i> <a href="#ix.red-hat.sect">Red-hat sect</a>.
</p>
<p>Oath, form of, in Tibet, <a href="#pb107" class="pageref">107</a>.
</p>
<p>Offerings to gods, <a href="#pb78" class="pageref">78</a>, <a href="#pb134" class="pageref">134</a>;
<br>at a haunted spot, <a href="#pb141" class="pageref">141</a>;
<br>on tops of mountains, <a href="#pb142" class="pageref">142</a>.
</p>
<p><i>Om-dse</i>, or master of ceremonies, <a href="#pb115" class="pageref">115</a>, <a href="#pb205" class="pageref">205</a>.
</p>
<p><i>Om mani padme hum</i>, cut on rocks, <a href="#pb38" class="pageref">38</a>;
<br>when recited, <a href="#pb55" class="pageref">55</a>.
</p>
<p>Oma tang, plateau of, <a href="#pb129" class="pageref">129</a>, <a href="#pb236" class="pageref">236</a>.
<span class="pageNum" id="pb278">[<a href="#pb278">278</a>]</span></p>
<p id="ix.ombu.lha-khang">Ombu<span id="xd31e15699"></span> lha-khang, palace of, <a href="#pb230" class="pageref">230</a>;
<br>village of, <a href="#pb230" class="pageref">230</a>.
</p>
<p>Omens, watched for on New Year’s Day, <a href="#pb265" class="pageref">265</a>.
</p>
<p>Onions, wild, <a href="#pb7" class="pageref">7</a>.
</p>
<p>Oranges, <a href="#pb7" class="pageref">7</a>;
<br>in Gyantse, <a href="#pb92" class="pageref">92</a>.
</p>
<p>Orchard, at Pishi mani lhakhang, <a href="#pb73" class="pageref">73</a>.
</p>
<p>Ordeals, <a href="#pb188" class="pageref">188</a>–190.
</p>
<p>Paddy fields, in Sikkim, <a href="#pb3" class="pageref">3</a>.
</p>
<p>Padma Sambhava, identified with the Limbu Srijanga, <a href="#pb4" class="pageref">4</a>;
<br>image painted on temple, <a href="#pb76" class="pageref">76</a>;
<br>his birthday, <a href="#pb210" class="pageref">210</a>;
<br>his cave at Samye, <a href="#pb222" class="pageref">222</a>;
<br>his prophecy concerning Samye, <a href="#pb224" class="pageref">224</a>;
<br>driven away by Bonbo, <a href="#pb225" class="pageref">225</a>;
<br>his cell, <a href="#pb232" class="pageref">232</a>.
</p>
<p>Painam. <i>See</i> <a href="#ix.panam-gang">Panam-gang</a>.
</p>
<p>Pa la, <a href="#pb210" class="pageref">210</a>.
</p>
<p>Palchen chuvori, monastery of, <a href="#pb143" class="pageref">143</a>;
<br>by whom built, <a href="#pb143" class="pageref">143</a>.
</p>
<p>Paldan lhamo, image of at Lhasa, <a href="#pb154" class="pageref">154</a>, <a href="#pb158" class="pageref">158</a>;
<br>mice in her chapel, <a href="#pb159" class="pageref">159</a>.
<br><i>See also</i> Srimati devi .
</p>
<p>Paljor rabtan, house in Lhasa, <a href="#pb149" class="pageref">149</a>.
</p>
<p>Palkhor choide, great temple of Gyantse, <a href="#pb81" class="pageref">81</a>;
<br>visit to, <a href="#pb83" class="pageref">83</a>;
<br>chorten of, <a href="#pb84" class="pageref">84</a>;
<br>surveyed, <a href="#pb86" class="pageref">86</a>;
<br>by whom founded, <a href="#pb88" class="pageref">88</a>;
<br>description of, <a href="#pb90" class="pageref">90</a>.
</p>
<p>Palmistry, esteemed in Tibet, <a href="#pb97" class="pageref">97</a>.
</p>
<p>Palmoi-pal tang, desert of, <a href="#pb154" class="pageref">154</a>.
</p>
<p id="ix.palri">Palri, <a href="#pb75" class="pageref">75</a>.
<br><i>See also</i> <a href="#ix.pe.li"><span class="corr" id="xd31e15879" title="Source: Pe-li">Pe li</span></a>.
</p>
<p>Palri Kusho, the lama, <a href="#pb88" class="pageref">88</a>.
</p>
<p id="ix.palti">Palti, lake, <a href="#pb130" class="pageref">130</a>;
<br>djong, <a href="#pb141" class="pageref">141</a>;
<br>origin of name, <a href="#pb141" class="pageref">141</a>;
<br>town saved by miracle, <a href="#pb141" class="pageref">141</a>, <a href="#pb142" class="pageref">142</a>;
<br>passed through, <a href="#pb196" class="pageref">196</a>, <a href="#pb236" class="pageref">236</a>.
<br><i>See also</i> <a href="#ix.yamdo-yum.tso"><span class="corr" id="xd31e15924" title="Source: Yamdo Yumtso">Yamdo-yum tso</span></a>.
</p>
<p>Palti Shabdung, a saint who saved Palti djong, <a href="#pb141" class="pageref">141</a>.
</p>
<p id="ix.panam-gang">Panam-gang, village of, <a href="#pb72" class="pageref">72</a>;
<br>doi, <a href="#pb74" class="pageref">74</a>;
<br>district, of, <a href="#pb74" class="pageref">74</a>;
<br>djong, <a href="#pb88" class="pageref">88</a>.
</p>
<p id="ix.panchen.lama">Panchen lama, <a href="#pb56" class="pageref">56</a>;
<br>attends an ordination, <a href="#pb57" class="pageref">57</a>;
<br>his blessing, <a href="#pb57" class="pageref">57</a>;
<br>description of, <a href="#pb57" class="pageref">57</a>;
<br>receives the Amban, <a href="#pb62" class="pageref">62</a>;
<br>punished for doubting gods, <a href="#pb89" class="pageref">89</a>;
<br>visit to Lhasa, <a href="#pb104" class="pageref">104</a>;
<br>his literary work, <a href="#pb118" class="pageref">118</a>;
<br>Lhasa Government accuses him of heresy, <a href="#pb118" class="pageref">118</a>;
<br>mode of selection of, <a href="#pb160" class="pageref">160</a>;
<br>sovereignty of <span class="corr" id="xd31e16009" title="Source: Ult-Tibet">Ult. Tibet</span> given him by Kushi Khan, <a href="#pb172" class="pageref">172</a>;
<br>audience to Amban, <a href="#pb179" class="pageref">179</a>;
<br>belief he will leave Tibet, <a href="#pb180" class="pageref">180</a>;
<br>its consequence, <a href="#pb181" class="pageref">181</a>;
<br>independent spirit of, <a href="#pb181" class="pageref">181</a>;
<br>when absent from ceremonies how represented, <a href="#pb198" class="pageref">198</a>;
<br>fatal illness of, <a href="#pb202" class="pageref">202</a>;
<br>death of, <a href="#pb203" class="pageref">203</a>;
<br>cause of, <a href="#pb203" class="pageref">203</a>, <a href="#pb204" class="pageref">204</a>;
<br>war of Bonbo stock, <a href="#pb207" class="pageref">207</a>;
<br>incidents connected with death of <a href="#pb211" class="pageref">211</a>, <a href="#pb212" class="pageref">212</a>;
<br>his funeral, <a href="#pb214" class="pageref">214</a>.
</p>
<p id="ix.pangang">Pangang, village of, <a href="#pb75" class="pageref">75</a>.
<br><i>See also</i> <a href="#ix.pong.kong">Pong kong</a>.
</p>
<p>Pangbo la, <a href="#pb22" class="pageref">22</a>.
</p>
<p>Pangri, hamlet of, <a href="#pb76" class="pageref">76</a>.
</p>
<p>Pankor shornub, mountains of, <a href="#pb72" class="pageref">72</a>.
</p>
<p>Panza, village of, <a href="#pb235" class="pageref">235</a>.
</p>
<p>Paongtang, <a href="#pb13" class="pageref">13</a>.
</p>
<p>Parade ground, at Shigatse, <a href="#pb65" class="pageref">65</a>.
</p>
<p>Paralysis, prevalence of, <a href="#pb259" class="pageref">259</a>.
</p>
<p>Pargo kaling chorten, western gateway of Lhasa, <a href="#pb147" class="pageref">147</a>, <a href="#pb151" class="pageref">151</a>.
</p>
<p>Parrot in Tashilhunpo, <a href="#pb112" class="pageref">112</a>.
</p>
<p>Passport, <a href="#pb62" class="pageref">62</a>, <a href="#pb67" class="pageref">67</a>, <a href="#pb77" class="pageref">77</a>;
<br>severe rules enforced at Khamba djong, <a href="#pb102" class="pageref">102</a>;
<br>given Ugyen-gyatso, <a href="#pb109" class="pageref">109</a>, <a href="#pb110" class="pageref">110</a>;
<br>duties of officials concerning, <a href="#pb177" class="pageref">177</a>;
<br>from Golog chiefs, <a href="#pb197" class="pageref">197</a>;
<br>given author, <a href="#pb236" class="pageref">236</a>.
</p>
<p>Patama, ferry on the Tsang-po, <a href="#pb66" class="pageref">66</a>.
</p>
<p>Patna, merchants of in Lhasa, <a href="#pb149" class="pageref">149</a>.
</p>
<p>Patsal, hamlet of, <a href="#pb74" class="pageref">74</a>.
<br><i>See also</i> <a href="#ix.pishi">Pishi</a>.
</p>
<p>Pay of troops, <a href="#pb86" class="pageref">86</a>.
</p>
<p id="ix.pe.li">Pe li. <i>See</i> <a href="#ix.palri">Palri</a>.
</p>
<p>Peach trees, <a href="#pb226" class="pageref">226</a>.
</p>
<p>Pearls, sale for at Shigatse, <a href="#pb104" class="pageref">104</a>.
</p>
<p>Pema-kyod, province of, <a href="#pb183" class="pageref">183</a>;
<br>goitre prevalent in, <a href="#pb258" class="pageref">258</a>.
</p>
<p>Pema-yangtse, village of, <a href="#pb7" class="pageref">7</a>.
</p>
<p id="ix.penagangdo">Penagangdo, village of, <a href="#pb72" class="pageref">72</a>.
<br><i>See also</i> <a href="#ix.peri.jang"><span class="corr" id="xd31e16249" title="Source: Penjang">Peri jang</span></a>.
</p>
<p>Penam jong. <i>See</i> <a href="#ix.panam-gang">Panam-gang</a>.
</p>
<p>Peru, nunnery of, <a href="#pb218" class="pageref">218</a>.
</p>
<p id="ix.peri.jang">Peri jang, <a href="#pb74" class="pageref">74</a>.
<br><i>See also</i> <a href="#ix.penagangdo">Penagangdo</a>.
</p>
<p>Perong shavea, hamlet of, <a href="#pb70" class="pageref">70</a>.
</p>
<p><i>Peurbu</i>, or Nepalese, <a href="#pb68" class="pageref">68</a>.
</p>
<p id="ix.phagmodu">Phagmodu, dynasty, <a href="#pb159" class="pageref">159</a>, <a href="#pb226" class="pageref">226</a>;
<br>origin of name, <a href="#pb226" class="pageref">226</a>;
<br>its old capital, <a href="#pb227" class="pageref">227</a>;
<br>village of, <a href="#pb226" class="pageref">226</a>;
<br>royal city of, <a href="#pb230" class="pageref">230</a>.
</p>
<p>Phagpa, the lama, <a href="#pb159" class="pageref">159</a>, <a href="#pb240" class="pageref">240</a>;
<br>books presented him, <a href="#pb241" class="pageref">241</a>.
</p>
<p>Phagpa lha, greatest noble of Tibet, <a href="#pb183" class="pageref">183</a>.
</p>
<p>Phagri djong, <a href="#pb63" class="pageref">63</a>;
<br>road to and from Gyantse, <a href="#pb87" class="pageref">87</a>;
<br>traders from at Shigatse, <a href="#pb104" class="pageref">104</a>;
<br>pass, <a href="#pb109" class="pageref">109</a>.
</p>
<p>Phala, the Dahpon, <a href="#pb80" class="pageref">80</a>;
<br>reception of at Dongtse, <a href="#pb81" class="pageref">81</a>;
<br>his home in Lhasa, <a href="#pb85" class="pageref">85</a>, <a href="#pb149" class="pageref">149</a>, <a href="#pb150" class="pageref">150</a>;
<br>a friend of the minister, <a href="#pb101" class="pageref">101</a>;
<br>his wife ill, <a href="#pb120" class="pageref">120</a>.
<span class="pageNum" id="pb279">[<a href="#pb279">279</a>]</span></p>
<p>Phamu-bub. <i>See</i> <a href="#ix.phagmodu">Phagmodu</a>.
</p>
<p>Pheasants, <a href="#pb14" class="pageref">14</a>, <a href="#pb16" class="pageref">16</a>;
<br>snow, <a href="#pb20" class="pageref">20</a>;
<br>green, <a href="#pb21" class="pageref">21</a>, <a href="#pb29" class="pageref">29</a>.
</p>
<p>Phendi Khangsar, minister of Tsang, <a href="#pb41" class="pageref">41</a>.
</p>
<p>Pherug mountains, <a href="#pb34" class="pageref">34</a>, <a href="#pb38" class="pageref">38</a>, <a href="#pb238" class="pageref">238</a>.
</p>
<p id="ix.phodang.djong">Phodang djong, <a href="#pb230" class="pageref">230</a>.
</p>
<p>Phodang marpo, palace of Potala, <a href="#pb166" class="pageref">166</a>;
<br>architecture of, <a href="#pb169" class="pageref">169</a>.
</p>
<p>Phola, village of, <a href="#pb75" class="pageref">75</a>.
</p>
<p id="ix.phrug"><i>Phrug</i>, or serge, <a href="#pb30" class="pageref">30</a>.
</p>
<p>Phugpa karpo, <a href="#pb33" class="pageref">33</a>, <a href="#pb34" class="pageref">34</a>.
</p>
<p>Phuntso Khangsar, residence of minister at Tashilhunpo, <a href="#pb47" class="pageref">47</a>, <a href="#pb49" class="pageref">49</a>, <a href="#pb107" class="pageref">107</a>, <a href="#pb108" class="pageref">108</a>, <a href="#pb211" class="pageref">211</a>.
</p>
<p>Phunsto ling monastery, <a href="#pb209" class="pageref">209</a>.
</p>
<p>Phurchung, <a href="#pb2" class="pageref">2</a>, <a href="#pb10" class="pageref">10</a>, <a href="#pb20" class="pageref">20</a>;
<br>his brother-in-law, <a href="#pb22" class="pageref">22</a>;
<br>his meeting with Sir Joseph Hooker, <a href="#pb22" class="pageref">22</a>;
<br>native village of, <a href="#pb23" class="pageref">23</a>;
<br>his uncle, <a href="#pb24" class="pageref">24</a>;
<br>his faithfulness, <a href="#pb27" class="pageref">27</a>;
<br>drunkenness, <a href="#pb30" class="pageref">30</a>;
<br>gives a bond for S.&nbsp;C. D., <a href="#pb31" class="pageref">31</a>;
<br>his duties at Tashilhunpo, <a href="#pb47" class="pageref">47</a>;
<br>sent to Khamba djong, <a href="#pb60" class="pageref">60</a>;
<br>returns to Tashilhunpo, <a href="#pb102" class="pageref">102</a>;
<br>prepares to return to India with U. G., <a href="#pb110" class="pageref">110</a>;
<br>starts on journey, <a href="#pb111" class="pageref">111</a>;
<br>returns to Shigatse, <a href="#pb196" class="pageref">196</a>;
<br>rejoins S.&nbsp;C. D., <a href="#pb216" class="pageref">216</a>.
</p>
<p><i>Phyling</i>, or foreigner, <a href="#pb102" class="pageref">102</a>.
</p>
<p>Pictures hung up for bestowing blessings, <a href="#pb119" class="pageref">119</a>.
</p>
<p>Pigeons, <a href="#pb43" class="pageref">43</a>, <a href="#pb224" class="pageref">224</a>.
</p>
<p>Pigs, wild, <a href="#pb7" class="pageref">7</a>, <a href="#pb14" class="pageref">14</a>;
<br>at Tale, <a href="#pb7" class="pageref">7</a>;
<br>fed on corpses at Lhasa, <a href="#pb169" class="pageref">169</a>;
<br>where raised, <a href="#pb183" class="pageref">183</a>.
</p>
<p>Pillars of Jo khang, <a href="#pb163" class="pageref">163</a>.
</p>
<p>Pills, magical, <a href="#pb30" class="pageref">30</a>, <a href="#pb132" class="pageref">132</a>, <a href="#pb138" class="pageref">138</a>, <a href="#pb168" class="pageref">168</a>, <a href="#pb202" class="pageref">202</a>, <a href="#pb203" class="pageref">203</a>.
</p>
<p id="ix.pishi">Pishi, village of, <a href="#pb72" class="pageref">72</a>.
</p>
<p>Pishi mani lhakhang, <a href="#pb73" class="pageref">73</a>, <a href="#pb125" class="pageref">125</a>.
</p>
<p>Plantain, wild, <a href="#pb8" class="pageref">8</a>.
</p>
<p>Ploughing, in Sikkim, <a href="#pb3" class="pageref">3</a>;
<br>ceremonies at beginning of, <a href="#pb123" class="pageref">123</a>.
</p>
<p>Plum trees, <a href="#pb226" class="pageref">226</a>.
</p>
<p>Pobo, province of, <a href="#pb258" class="pageref">258</a>;
<br>goitre prevalent there, <a href="#pb258" class="pageref">258</a>.
</p>
<p>Po phug, <a href="#pb33" class="pageref">33</a>.
</p>
<p>Podong-chogleg namgyal, author, <a href="#pb138" class="pageref">138</a>.
</p>
<p><i>Pogpon</i>, or paymaster, <a href="#pb62" class="pageref">62</a>;
<br>of Shigatse, <a href="#pb86" class="pageref">86</a>.
</p>
<p>Poison, for killing bears, <a href="#pb2" class="pageref">2</a>;
<br>for fishing, <a href="#pb6" class="pageref">6</a>;
<br>weed near Bogto la, <a href="#pb16" class="pageref">16</a>;
<br>natives killed by, <a href="#pb27" class="pageref">27</a>.
</p>
<p>Pole, camp, <a href="#pb39" class="pageref">39</a>.
</p>
<p>Police, Tibetan, <a href="#pb40" class="pageref">40</a>;
<br>Chinese at Shigatse, <a href="#pb48" class="pageref">48</a>.
</p>
<p>Polo, game of, <a href="#pb260" class="pageref">260</a>.
</p>
<p>Polyandry, <a href="#pb96" class="pageref">96</a>;
<br>Tibetan views on, <a href="#pb162" class="pageref">162</a>;
<br>husbands not related, <a href="#pb216" class="pageref">216</a>, <a href="#pb238" class="pageref">238</a>;
<br>origin of custom, <a href="#pb251" class="pageref">251</a>, <a href="#pb252" class="pageref">252</a>.
</p>
<p id="ix.pomda">Pomda, town of, <a href="#pb156" class="pageref">156</a>.
</p>
<p id="ix.pong.kong">Pong <span class="corr" id="xd31e16787" title="Source: kang">kong</span>. <i>See</i> <a href="#ix.pangang">Pangang</a>.
</p>
<p>Ponpoi ri, <a href="#pb238" class="pageref">238</a>.
</p>
<p>Poplars, near Shigatse, <a href="#pb73" class="pageref">73</a>;
<br>at Aniung, <a href="#pb76" class="pageref">76</a>;
<br>at Dongtse, <a href="#pb95" class="pageref">95</a>, <a href="#pb99" class="pageref">99</a>;
<br>near Lhasa, <a href="#pb144" class="pageref">144</a>, <a href="#pb149" class="pageref">149</a>;
<br>sprung from hair of Buddha, <a href="#pb151" class="pageref">151</a>;
<br>along Tib chu, <a href="#pb218" class="pageref">218</a>;
<br>at Taga-sho, <a href="#pb226" class="pageref">226</a>.
</p>
<p>Postal service, <a href="#pb177" class="pageref">177</a>, <a href="#pb185" class="pageref">185</a>;
<br>diet of couriers, <a href="#pb185" class="pageref">185</a>.
</p>
<p>Potala, mount, at Lhasa, <a href="#pb145" class="pageref">145</a>, <a href="#pb146" class="pageref">146</a>;
<br>visit to, <a href="#pb166" class="pageref">166</a>;
<br>audience with Dalai lama at, <a href="#pb166" class="pageref">166</a>–169;
<br>annual white-washing of, <a href="#pb262" class="pageref">262</a>.
</p>
<p>Potatoes, <a href="#pb23" class="pageref">23</a>, <a href="#pb24" class="pageref">24</a>, <a href="#pb26" class="pageref">26</a>, <a href="#pb83" class="pageref">83</a>, <a href="#pb98" class="pageref">98</a>, <a href="#pb231" class="pageref">231</a>.
</p>
<p>Pottery, of Tanag, <a href="#pb66" class="pageref">66</a>;
<br>manufacture of, in Tibet, <a href="#pb66" class="pageref">66</a>;
<br>at Ring-la, <a href="#pb216" class="pageref">216</a>.
</p>
<p><i lang="la">Potentilla anserina</i>, used as food, <a href="#pb264" class="pageref">264</a>.
</p>
<p>Prayer-wheels, <a href="#pb25" class="pageref">25</a>;
<br>turned by water, <a href="#pb28" class="pageref">28</a>;
<br>at Dongtse, <a href="#pb98" class="pageref">98</a>;
<br>at Tashilhunpo, <a href="#pb119" class="pageref">119</a>;
<br>at Potala, <a href="#pb166" class="pageref">166</a>;
<br>at Shari, <a href="#pb217" class="pageref">217</a>;
<br>meeting, <a href="#pb189" class="pageref">189</a>, <a href="#pb262" class="pageref">262</a>.
</p>
<p>Presents, money and scarves usually used, <a href="#pb46" class="pageref">46</a>, <a href="#pb49" class="pageref">49</a>, <a href="#pb71" class="pageref">71</a>;
<br>made guests on arrival, <a href="#pb74" class="pageref">74</a>;
<br>to Chyag-dso-pa, <a href="#pb96" class="pageref">96</a>;
<br>to minister of rugs, serge, etc., <a href="#pb100" class="pageref">100</a>;
<br>to Dalai lama, etc., <a href="#pb104" class="pageref">104</a>;
<br>of green barley, <a href="#pb143" class="pageref">143</a>;
<br>to Dalai lama, <a href="#pb167" class="pageref">167</a>;
<br>New Year, <a href="#pb264" class="pageref">264</a>.
</p>
<p>Prisoners, cruelly treated, <a href="#pb49" class="pageref">49</a>, <a href="#pb51" class="pageref">51</a>, <a href="#pb62" class="pageref">62</a>, <a href="#pb186" class="pageref">186</a>.
</p>
<p>Procession, to worship Emperor of China, <a href="#pb60" class="pageref">60</a>;
<br>on arrival of general at Dongtse, <a href="#pb80" class="pageref">80</a>, <a href="#pb82" class="pageref">82</a>;
<br>escorts minister out of Dongtse, <a href="#pb95" class="pageref">95</a>;
<br>New Year’s, <a href="#pb263" class="pageref">263</a>.
</p>
<p>Property, exempted from seizure, <a href="#pb191" class="pageref">191</a>;
<br>disposal of at death, <a href="#pb255" class="pageref">255</a>.
</p>
<p>Propitiatory ceremonies of Lord of death, <a href="#pb124" class="pageref">124</a>;
<br>of gods of life, <a href="#pb133" class="pageref">133</a>, <a href="#pb134" class="pageref">134</a>;
<br>of Tamdrin, <a href="#pb135" class="pageref">135</a>, <a href="#pb137" class="pageref">137</a>.
</p>
<p>Pudding, blood, <a href="#pb26" class="pageref">26</a>.
</p>
<p><i>Pulo</i>, or serge, <a href="#pb100" class="pageref">100</a>.
</p>
<p>Pungde, town of, <a href="#pb156" class="pageref">156</a>.
<br><i>See also</i> <a href="#ix.pomda">Pomda</a>.
</p>
<p>Punishment, of Tibetan officials, <a href="#pb51" class="pageref">51</a>, <a href="#pb52" class="pageref">52</a>, <a href="#pb54" class="pageref">54</a>;
<br>for forgery, <a href="#pb56" class="pageref">56</a>;
<br>for murdering lamas, <a href="#pb64" class="pageref">64</a>;
<br>of work-people, <a href="#pb213" class="pageref">213</a>.
</p>
<p>Purang, on Nepal border, <a href="#pb53" class="pageref">53</a>.
</p>
<p><i>Purug.</i> <i>See</i> <i><a href="#ix.phrug">Phrug</a>.</i>
</p>
<p>Quoits, game of, <a href="#pb202" class="pageref">202</a>.
<span class="pageNum" id="pb280">[<a href="#pb280">280</a>]</span></p>
<p>Rachung, saint, a legend concerning, <a href="#pb153" class="pageref">153</a>, <a href="#pb154" class="pageref">154</a>;
<br>his cave, <a href="#pb231" class="pageref">231</a>;
<br>monastery, <a href="#pb231" class="pageref">231</a>;
<br>village of, <a href="#pb231" class="pageref">231</a>.
</p>
<p>Radeng, Hor Dokpa from, <a href="#pb226" class="pageref">226</a>.
</p>
<p>Ragasha, the Shape, <a href="#pb146" class="pageref">146</a>.
</p>
<p>Rag-tso ferry, <a href="#pb209" class="pageref">209</a>.
</p>
<p>Ralpachan, King, <a href="#pb151" class="pageref">151</a>.
</p>
<p>Ralung zamba, bridge over Nyang chu, <a href="#pb129" class="pageref">129</a>;
<br>chong-doi, village of, <a href="#pb129" class="pageref">129</a>;
<br>til monastery, <a href="#pb129" class="pageref">129</a>.
</p>
<p>Ramoche, temple of, <a href="#pb155" class="pageref">155</a>;
<br>relics preserved at, <a href="#pb155" class="pageref">155</a>, <a href="#pb156" class="pageref">156</a>;
<br>services held at, <a href="#pb156" class="pageref">156</a>;
<br>communicates with hell, <a href="#pb165" class="pageref">165</a>;
<br>relics in, <a href="#pb165" class="pageref">165</a>.
</p>
<p>Rampa, the Shape, <a href="#pb101" class="pageref">101</a>.
</p>
<p><i>Rampa</i>, a food plant, <a href="#pb125" class="pageref">125</a>.
</p>
<p>Rapa-chan, stream, <a href="#pb27" class="pageref">27</a>.
</p>
<p>Rape, how punished, <a href="#pb188" class="pageref">188</a>.
</p>
<p>Rape, raised at Chu-shul, <a href="#pb144" class="pageref">144</a>.
</p>
<p>Ratna-talai Khan, <a href="#pb172" class="pageref">172</a>.
</p>
<p>Ratong river, <a href="#pb7" class="pageref">7</a>, <a href="#pb16" class="pageref">16</a>.
</p>
<p id="ix.re.chu">Re chu, <a href="#pb43" class="pageref">43</a>, <a href="#pb237" class="pageref">237</a>;
<br>district of, <a href="#pb65" class="pageref">65</a>;
<br>road to, <a href="#pb75" class="pageref">75</a>.
<br><i>See also</i> <a href="#ix.shab.chu">Shab chu</a>.
</p>
<p id="ix.red-hat.sect">Red-hat sect of lamas, <a href="#pb31" class="pageref">31</a>.
</p>
<p>Regent, office elective, <a href="#pb173" class="pageref">173</a>;
<br>how chosen, <a href="#pb172" class="pageref">172</a>;
<br>duties of office, <a href="#pb173" class="pageref">173</a>.
</p>
<p id="ix.regyinpai.monastery">Regyinpai monastery, <a href="#pb43" class="pageref">43</a>.
</p>
<p>Religious services, at Gyantse, <a href="#pb90" class="pageref">90</a>.
</p>
<p>Restaurant, at Shigatse, <a href="#pb55" class="pageref">55</a>.
</p>
<p>Revenue of State, <a href="#pb181" class="pageref">181</a>;
<br>how paid, <a href="#pb182" class="pageref">182</a>;
<br>in cattle, <a href="#pb184" class="pageref">184</a>.
</p>
<p>Review of troops, <a href="#pb82" class="pageref">82</a>, <a href="#pb178" class="pageref">178</a>, <a href="#pb198" class="pageref">198</a>.
</p>
<p>Rhododendrons, <a href="#pb142" class="pageref">142</a>.
</p>
<p>Rice, at Ringbi, <a href="#pb8" class="pageref">8</a>;
<br>at Chaini, <a href="#pb29" class="pageref">29</a>;
<br>at Wallung, <a href="#pb38" class="pageref">38</a>;
<br>given by Dalai lama at audience, <a href="#pb168" class="pageref">168</a>.
</p>
<p>Rigyal Shendar, monastery of, <a href="#pb205" class="pageref">205</a>;
<br>description of, <a href="#pb205" class="pageref">205</a>, <a href="#pb206" class="pageref">206</a>;
<br>second visit of U.&nbsp;G. to, <a href="#pb213" class="pageref">213</a>.
</p>
<p>Rin-chen gang, traders from, at Shigatse, <a href="#pb105" class="pageref">105</a>.
</p>
<p>Rin-chen Khadoma, the goddess, amber image of, in Ramoche, <a href="#pb165" class="pageref">165</a>.
</p>
<p><i>Rinchen tenwa</i>, quoted, <a href="#pb13" class="pageref">13</a>.
</p>
<p>Ringbi, river, <a href="#pb8" class="pageref">8</a>, <a href="#pb14" class="pageref">14</a>;
<br>village of, <a href="#pb7" class="pageref">7</a>, <a href="#pb8" class="pageref">8</a>.
</p>
<p>Ring-la, hamlet of, <a href="#pb130" class="pageref">130</a>, <a href="#pb216" class="pageref">216</a>.
</p>
<p>Rishi chorten, on Hi range, <a href="#pb4" class="pageref">4</a>.
</p>
<p>Rishi stream, <a href="#pb5" class="pageref">5</a>.
</p>
<p>Ritoi monastery, <a href="#pb87" class="pageref">87</a>.
</p>
<p>Ri-tong precipice, <a href="#pb75" class="pageref">75</a>;
<br>view from, <a href="#pb75" class="pageref">75</a>.
</p>
<p>Ri-u, village of, <a href="#pb37" class="pageref">37</a>.
</p>
<p>Rivotag, river, <a href="#pb217" class="pageref">217</a>;
<br>djong, <a href="#pb217" class="pageref">217</a>.
</p>
<p><i>Rogyaba</i>, beggars, at Shigatse, <a href="#pb47" class="pageref">47</a>;
<br>origin of name, <a href="#pb63" class="pageref">63</a>;
<br>form a guild in Lhasa, <a href="#pb163" class="pageref">163</a>;
<br>how recruited, <a href="#pb163" class="pageref">163</a>;
<br>cut up dead bodies, <a href="#pb164" class="pageref">164</a>;
<br>their chief, <a href="#pb164" class="pageref">164</a>;
<br>their houses, <a href="#pb164" class="pageref">164</a>, <a href="#pb169" class="pageref">169</a>.
</p>
<p>Rombuja lake, <a href="#pb217" class="pageref">217</a>.
</p>
<p>Rope, sliding down, at festival, <a href="#pb58" class="pageref">58</a>, <a href="#pb59" class="pageref">59</a>, <a href="#pb265" class="pageref">265</a>.
</p>
<p>Roses, wild, <a href="#pb142" class="pageref">142</a>.
</p>
<p>Rudok, attacked by the Sikhs, <a href="#pb53" class="pageref">53</a>.
</p>
<p>Rugs, made at Targye, <a href="#pb41" class="pageref">41</a>, <a href="#pb211" class="pageref">211</a>;
<br>at Phola, <a href="#pb75" class="pageref">75</a>;
<br>at Gyantse, <a href="#pb100" class="pageref">100</a>, <a href="#pb203" class="pageref">203</a>, <a href="#pb213" class="pageref">213</a>.
</p>
<p>Rummam, the river, its source, <a href="#pb2" class="pageref">2</a>.
</p>
<p>Rungit, great, the river, <a href="#pb2" class="pageref">2</a>, <a href="#pb6" class="pageref">6</a>.
</p>
<p><i>Rupon</i>, or colonel, <a href="#pb86" class="pageref">86</a>, <a href="#pb178" class="pageref">178</a>.
</p>
<p>Saffron plant, in pot at Tashilhunpo, <a href="#pb112" class="pageref">112</a>.
</p>
<p>Sakya, hierarchs of, their ancient domain, <a href="#pb87" class="pageref">87</a>;
<br>translate work of Sri Dandi, <a href="#pb112" class="pageref">112</a>;
<br>ordain the Panchen, <a href="#pb120" class="pageref">120</a>;
<br>visit to, <a href="#pb204" class="pageref">204</a>;
<br>roads to, <a href="#pb209" class="pageref">209</a>;
<br>arrival of U.&nbsp;G. at, <a href="#pb209" class="pageref">209</a>;
<br>description of, <a href="#pb209" class="pageref">209</a>, <a href="#pb210" class="pageref">210</a>;
<br>— Panchen, <a href="#pb210" class="pageref">210</a>;
<br>first view of town, <a href="#pb238" class="pageref">238</a>;
<br>description of town, <a href="#pb238" class="pageref">238</a>, <a href="#pb239" class="pageref">239</a>;
<br>hierarchs marry, <a href="#pb239" class="pageref">239</a>;
<br>succession, <a href="#pb241" class="pageref">241</a>;
<br>their dress, <a href="#pb241" class="pageref">241</a>;
<br>government of principality, <a href="#pb241" class="pageref">241</a>;
<br>treasures in temple, <a href="#pb242" class="pageref">242</a>.
</p>
<p><i>Sa-sung-pa</i>, policeman, <a href="#pb148" class="pageref">148</a>.
</p>
<p><i>Sa-wang</i>, title given the Kalon, <a href="#pb174" class="pageref">174</a>.
</p>
<p>Sa-wang Rampa, the Shape, <a href="#pb48" class="pageref">48</a>;
<br>Phala, <a href="#pb149" class="pageref">149</a>.
</p>
<p>Sakyang, village of, <a href="#pb7" class="pageref">7</a>.
</p>
<p>Sal trees, <a href="#pb2" class="pageref">2</a>.
</p>
<p>Salaries of ministers, <a href="#pb174" class="pageref">174</a>;
<br>of Djongpon, <a href="#pb177" class="pageref">177</a>.
</p>
<p>Salt, <a href="#pb8" class="pageref">8</a>;
<br>trade at Yampung, <a href="#pb15" class="pageref">15</a>.
</p>
<p>Salutation, mode of, in part of Khams, <a href="#pb197" class="pageref">197</a>.
</p>
<p>Sam ding, monastery of, <a href="#pb130" class="pageref">130</a>;
<br>arrival at, <a href="#pb131" class="pageref">131</a>;
<br>description of, <a href="#pb135" class="pageref">135</a>, <a href="#pb136" class="pageref">136</a>, <a href="#pb137" class="pageref">137</a>;
<br>origin of, <a href="#pb136" class="pageref">136</a>;
<br>founder of, <a href="#pb136" class="pageref">136</a>;
<br>saved from destruction by Dorje phagmo, <a href="#pb139" class="pageref">139</a>.
</p>
<p>Samdong, village of, <a href="#pb237" class="pageref">237</a>.
</p>
<p>Samdub phodang, <a href="#pb227" class="pageref">227</a>.
</p>
<p id="ix.samye">Samye, monastery of, <a href="#pb215" class="pageref">215</a>;
<br>S.&nbsp;C.&nbsp;D. starts to visit it, <a href="#pb216" class="pageref">216</a>;
<br>first view of, <a href="#pb221" class="pageref">221</a>;
<br>library of, <a href="#pb222" class="pageref">222</a>;
<br>images at, <a href="#pb222" class="pageref">222</a>;
<br>pictures on temple walls, <a href="#pb222" class="pageref">222</a>;
<br>village of, <a href="#pb222" class="pageref">222</a>;
<br>adjacent country, <a href="#pb223" class="pageref">223</a>;
<br>sands rapidly engulfing it, <a href="#pb224" class="pageref">224</a>;
<br>temples of, <a href="#pb224" class="pageref">224</a>;
<br>history of, <a href="#pb224" class="pageref">224</a>.
</p>
<p>Sandalwood image, <a href="#pb169" class="pageref">169</a>.
<span class="pageNum" id="pb281">[<a href="#pb281">281</a>]</span></p>
<p>Sangri jong, <a href="#pb228" class="pageref">228</a>.
</p>
<p>Sangri khamar monastery, <a href="#pb227" class="pageref">227</a>.
</p>
<p>Sangye-gyatso, the Desi, <a href="#pb79" class="pageref">79</a>, <a href="#pb169" class="pageref">169</a>, <a href="#pb172" class="pageref">172</a>.
</p>
<p>Sanskrit, books found by S.&nbsp;C. D., <a href="#pb112" class="pageref">112</a>.
</p>
<p>Santa Rakshita, saint, <a href="#pb224" class="pageref">224</a>;
<br>driven away by Bonbo, <a href="#pb225" class="pageref">225</a>.
</p>
<p>Sarsha, village of, <a href="#pb70" class="pageref">70</a>.
</p>
<p><i>Satu.</i> <i>See</i> <i><a href="#ix.tsamba">Tsamba</a>.</i>
</p>
<p>Saving life, to acquire merit by, <a href="#pb134" class="pageref">134</a>.
</p>
<p>Sawe. <i>See</i> <a href="#ix.samye">Samye</a>.
</p>
<p><i>Sa-yong</i>, headman, <a href="#pb238" class="pageref">238</a>.
</p>
<p>Sayong kong, plateau, <a href="#pb28" class="pageref">28</a>;
<br>hok, <a href="#pb28" class="pageref">28</a>.
</p>
<p>Science, interest in, in Tibet, <a href="#pb102" class="pageref">102</a>.
</p>
<p>Seal, great, by whom held, <a href="#pb173" class="pageref">173</a>;
<br>attached on property after death, <a href="#pb211" class="pageref">211</a>.
</p>
<p>Sedan chairs, by whom used in Tibet, <a href="#pb61" class="pageref">61</a>, <a href="#pb130" class="pageref">130</a>, <a href="#pb174" class="pageref">174</a>.
</p>
<p>Semaron, village of, <a href="#pb70" class="pageref">70</a>.
</p>
<p>Semarum la, <a href="#pb19" class="pageref">19</a>, <a href="#pb20" class="pageref">20</a>.
</p>
<p>Semu, village of, <a href="#pb144" class="pageref">144</a>.
</p>
<p><i>Seng-chen</i>, or lama minister, <a href="#pb202" class="pageref">202</a>.
</p>
<p>Sera, monastery of, <a href="#pb147" class="pageref">147</a>;
<br>judicial power of abbot of, <a href="#pb177" class="pageref">177</a>;
<br>revenue of, <a href="#pb182" class="pageref">182</a>.
</p>
<p>Serge, <a href="#pb30" class="pageref">30</a>;
<br>superior quality made at Pishi Mani lhakhang, <a href="#pb73" class="pageref">73</a>;
<br>presented to minister, <a href="#pb100" class="pageref">100</a>;
<br>of Tos nam-gyaling, <a href="#pb218" class="pageref">218</a>.
</p>
<p><i>Serkempa</i>, or lay monk, <a href="#pb156" class="pageref">156</a>.
</p>
<p><i>Serpon</i>, or collector of customs, <a href="#pb109" class="pageref">109</a>.
</p>
<p id="ix.shab.chu">Shab chu. <i>See</i> <a href="#ix.re.chu">Ré chu</a>.
</p>
<p><i>Shabdung</i>, or page, <a href="#pb79" class="pageref">79</a>.
</p>
<p>Shabshi, village of, <a href="#pb217" class="pageref">217</a>.
</p>
<p><i>Shalchepa</i>, title given the Kalon, <a href="#pb174" class="pageref">174</a>.
</p>
<p>Shalu, monastery, <a href="#pb72" class="pageref">72</a>;
<br>chu, <a href="#pb72" class="pageref">72</a>.
</p>
<p>Shamalung. <i>See</i> <a href="#ix.tamalung">Tamalung</a>.
</p>
<p>Shandung chu, <a href="#pb217" class="pageref">217</a>.
</p>
<p><i>Shape</i>, minister of State, <a href="#pb36" class="pageref">36</a>, <a href="#pb48" class="pageref">48</a>, <a href="#pb51" class="pageref">51</a>;
<br>in procession, <a href="#pb61" class="pageref">61</a>;
<br>also called Kalon; <a href="#pb174" class="pageref">174</a>.
</p>
<p>Shari, village of, <a href="#pb217" class="pageref">217</a>.
</p>
<p>Shar Khambu district, <a href="#pb18" class="pageref">18</a>, <a href="#pb26" class="pageref">26</a>;
<br>mountains of, <a href="#pb20" class="pageref">20</a>, <a href="#pb35" class="pageref">35</a>.
</p>
<p>Shata, the Shape, <a href="#pb36" class="pageref">36</a>, <a href="#pb173" class="pageref">173</a>.
</p>
<p>Shar-chyog Aniung, village of, <a href="#pb76" class="pageref">76</a>.
</p>
<p>Shartse college, <a href="#pb119" class="pageref">119</a>;
<br>Khanpo of, finds the Dalai lama, <a href="#pb160" class="pageref">160</a>, <a href="#pb161" class="pageref">161</a>.
</p>
<p>Sharui teng, a haunted spot, offering made at it, <a href="#pb141" class="pageref">141</a>.
</p>
<p>Sheep, wild, <a href="#pb16" class="pageref">16</a>, <a href="#pb32" class="pageref">32</a>, <a href="#pb37" class="pageref">37</a>, <a href="#pb42" class="pageref">42</a>, <a href="#pb244" class="pageref">244</a>, <a href="#pb245" class="pageref">245</a>;
<br>carcasses cooked whole, <a href="#pb42" class="pageref">42</a>;
<br>wild, stuffed at Gyantse, <a href="#pb91" class="pageref">91</a>;
<br>horns hung before temple, <a href="#pb151" class="pageref">151</a>.
</p>
<p>Shendar ding, village of, <a href="#pb205" class="pageref">205</a>, <a href="#pb214" class="pageref">214</a>.
</p>
<p>Shenrab mivo, chief deity of the Bonbo, <a href="#pb205" class="pageref">205</a>;
<br>his descendants, <a href="#pb206" class="pageref">206</a>.
</p>
<p>Shenrezig, the god, <a href="#pb76" class="pageref">76</a>;
<br>incarnate in Tamdrin, <a href="#pb138" class="pageref">138</a>, <a href="#pb139" class="pageref">139</a>;
<br>famous statue of, in Lhasa, <a href="#pb152" class="pageref">152</a>;
<br>statue at Potala, <a href="#pb168" class="pageref">168</a>;
<br>incarnate in Dalai lama, <a href="#pb171" class="pageref">171</a>;
<br>one of his favourite resorts, <a href="#pb229" class="pageref">229</a>.
</p>
<p>Shen-tang srung-lug, sect of Bonbo, <a href="#pb208" class="pageref">208</a>.
</p>
<p>Shen tsang family, <a href="#pb206" class="pageref">206</a>, <a href="#pb207" class="pageref">207</a>;
<br>—lug, sect of lamas, <a href="#pb208" class="pageref">208</a>.
</p>
<p><i>Sherab dongbu</i>, cited, <a href="#pb177" class="pageref">177</a>.
</p>
<p>Shetag mountains, <a href="#pb231" class="pageref">231</a>.
</p>
<p><i>Shetama</i>, maidservant, <a href="#pb96" class="pageref">96</a>, <a href="#pb150" class="pageref">150</a>.
</p>
<p id="ix.shetoi">Shetoi, village of, <a href="#pb129" class="pageref">129</a>.
</p>
<p>Shetot. <i>See</i> <a href="#ix.shetoi">Shetoi</a>.
</p>
<p>Shigatse, town of, <a href="#pb43" class="pageref">43</a>;
<br>market at, <a href="#pb47" class="pageref">47</a>, <a href="#pb51" class="pageref">51</a>, <a href="#pb52" class="pageref">52</a>;
<br>people dishonest, <a href="#pb111" class="pageref">111</a>;
<br>climate, <a href="#pb113" class="pageref">113</a>;
<br>return of U.&nbsp;G. to, <a href="#pb211" class="pageref">211</a>.
</p>
<p>Shikya, village of, <a href="#pb238" class="pageref">238</a>.
</p>
<p>Shing donkar, village of, <a href="#pb146" class="pageref">146</a>.
</p>
<p><i>Shinyer</i>, or foreman, <a href="#pb146" class="pageref">146</a>.
</p>
<p><i>Sho</i>, tenth of an ounce, <a href="#pb184" class="pageref">184</a>.
</p>
<p id="ix.shong.la">Shong la, <a href="#pb238" class="pageref">238</a>.
</p>
<p>Shong-mar-tse, village of, <a href="#pb210" class="pageref">210</a>.
</p>
<p>Shong chu, <a href="#pb242" class="pageref">242</a>.
</p>
<p>Shong-pa la, <a href="#pb242" class="pageref">242</a>, <a href="#pb243" class="pageref">243</a>.
</p>
<p>Shugpa tang, <a href="#pb29" class="pageref">29</a>.
</p>
<p><i>Shulenpa</i>, title given the Kalon, <a href="#pb174" class="pageref">174</a>.
</p>
<p>Shyati-ling, village of, <a href="#pb235" class="pageref">235</a>.
</p>
<p>Sikhs, at Shigatse with envoy of Kashmir, <a href="#pb52" class="pageref">52</a>.
</p>
<p>Sikkim, north-west boundary of, <a href="#pb2" class="pageref">2</a>;
<br>Tibetan pottery sold in, <a href="#pb66" class="pageref">66</a>;
<br>Rajah’s sister, <a href="#pb206" class="pageref">206</a>.
</p>
<p>Sing-dong, waterfall in the Tsang-po, <a href="#pb125" class="pageref">125</a>.
</p>
<p>Singing songs, <a href="#pb108" class="pageref">108</a>;
<br>birds, <a href="#pb221" class="pageref">221</a>.
</p>
<p>Singli mountains, <a href="#pb2" class="pageref">2</a>, <a href="#pb5" class="pageref">5</a>, <a href="#pb6" class="pageref">6</a>, <a href="#pb20" class="pageref">20</a>.
</p>
<p>Singma la, <a href="#pb237" class="pageref">237</a>.
</p>
<p>Slate, wooden, used to learn to write on, <a href="#pb81" class="pageref">81</a>.
</p>
<p>Small-pox, fear of, <a href="#pb105" class="pageref">105</a>, <a href="#pb110" class="pageref">110</a>, <a href="#pb193" class="pageref">193</a>;
<br>in Central Tibet, <a href="#pb126" class="pageref">126</a>;
<br>at Nangartse, <a href="#pb130" class="pageref">130</a>;
<br>ceremonies for recovery, <a href="#pb130" class="pageref">130</a>;
<br>persons ill with, <a href="#pb143" class="pageref">143</a>;
<br>prayers for recovery, <a href="#pb146" class="pageref">146</a>;
<br>spread of, in Lhasa, <a href="#pb155" class="pageref">155</a>, <a href="#pb170" class="pageref">170</a>;
<br>near Sakya, <a href="#pb238" class="pageref">238</a>;
<br>hospitals for, <a href="#pb242" class="pageref">242</a>;
<br>treatment of, <a href="#pb257" class="pageref">257</a>.
</p>
<p>Snakes, at hot springs, <a href="#pb205" class="pageref">205</a>;
<br>their bite rare, <a href="#pb258" class="pageref">258</a>;
<br>treatment of, <a href="#pb258" class="pageref">258</a>;
<br>eaten by Lalos, <a href="#pb258" class="pageref">258</a>.
</p>
<p>Snow, fall of, <a href="#pb123" class="pageref">123</a>, <a href="#pb124" class="pageref">124</a>.
</p>
<p>Snow-shoes, <a href="#pb26" class="pageref">26</a>.
</p>
<p>Soap, substitute for, <a href="#pb100" class="pageref">100</a>.
<span class="pageNum" id="pb282">[<a href="#pb282">282</a>]</span></p>
<p>Social divisions of Tibet, <a href="#pb246" class="pageref">246</a>, <a href="#pb247" class="pageref">247</a>.
</p>
<p><i>Solpon</i>, or steward, <a href="#pb50" class="pageref">50</a>;
<br>chenpo, or cup-bearer of the Dalai lama, <a href="#pb167" class="pageref">167</a>.
</p>
<p>Sonam chuphel, the Desi, <a href="#pb172" class="pageref">172</a>.
</p>
<p>Sonam-gyatso, the Dalai lama, <a href="#pb172" class="pageref">172</a>.
</p>
<p>Songkar, village of, <a href="#pb220" class="pageref">220</a>;
<br>origin of name, <a href="#pb221" class="pageref">221</a>;
<br>la, <a href="#pb221" class="pageref">221</a>.
</p>
<p>Springs, hot, <a href="#pb204" class="pageref">204</a>, <a href="#pb211" class="pageref">211</a>.
</p>
<p><i>Srang</i>, or ounce, <a href="#pb182" class="pageref">182</a>.
</p>
<p>Sri Dandi, his <i>Kavyadarsha</i> found, <a href="#pb112" class="pageref">112</a>;
<br>minister’s opinion of, <a href="#pb112" class="pageref">112</a>;
<br>study of it by S.&nbsp;C. D., <a href="#pb113" class="pageref">113</a>.
</p>
<p>Srang-btsan gambo, King, his Chinese wife, <a href="#pb151" class="pageref">151</a>;
<br>image of<span id="xd31e18652"></span> Shenrezig<span class="corr" id="xd31e18654" title="Not in source">,</span> made by him, <a href="#pb152" class="pageref">152</a>;
<br>his soul absorbed in it, <a href="#pb153" class="pageref">153</a>;
<br>image of king, <a href="#pb153" class="pageref">153</a>;
<br>his stone seat, <a href="#pb153" class="pageref">153</a>;
<br>picture painted with his blood, <a href="#pb159" class="pageref">159</a>;
<br>his image in Potala, <a href="#pb168" class="pageref">168</a>;
<br>temple built by, <a href="#pb230" class="pageref">230</a>, <a href="#pb232" class="pageref">232</a>.
</p>
<p>Stag, stuffed at Gyantse, <a href="#pb91" class="pageref">91</a>.
</p>
<p>Stirrup-cup, <a href="#pb28" class="pageref">28</a>.
</p>
<p>Store houses in Djong, <a href="#pb177" class="pageref">177</a>.
</p>
<p>Stove, earthenware, <a href="#pb60" class="pageref">60</a>, <a href="#pb112" class="pageref">112</a>, <a href="#pb162" class="pageref">162</a>.
</p>
<p>Stuffed pheasants, <a href="#pb8" class="pageref">8</a>;
<br>animals of Gyantse, <a href="#pb91" class="pageref">91</a>.
</p>
<p>Sumdongma plain, <a href="#pb29" class="pageref">29</a>.
</p>
<p>Summer retirement of lamas, <a href="#pb214" class="pageref">214</a>, <a href="#pb261" class="pageref">261</a>.
</p>
<p>Sunapara, village of, <a href="#pb70" class="pageref">70</a>.
</p>
<p>Sundub phug, <a href="#pb18" class="pageref">18</a>.
</p>
<p>Surgeons, college of, at Lhasa, <a href="#pb195" class="pageref">195</a>, <a href="#pb196" class="pageref">196</a>.
</p>
<p>Surveying mode followed for Gyantse, <a href="#pb86" class="pageref">86</a>, <a href="#pb87" class="pageref">87</a>;
<br>minister wants to learn, <a href="#pb101" class="pageref">101</a>.
</p>
<p>Swallows, <a href="#pb43" class="pageref">43</a>.
</p>
<p id="ix.ta-chien-lu">Ta-chien-lu, the town of, <a href="#pb156" class="pageref"><span class="corr" id="xd31e18784" title="Source: 516">156</span></a>.
</p>
<p>Tag, village of, <a href="#pb220" class="pageref">220</a>.
</p>
<p>Taga-sho, village of, <a href="#pb226" class="pageref">226</a>.
</p>
<p>Tag chhen Panda. <i>See</i> <a href="#ix.tag-tsan.bumba">Tag-tsan bumba</a>.
</p>
<p>Tagkar-sho, ruins of, <a href="#pb226" class="pageref">226</a>.
</p>
<p>Tagmar. <i>See</i> <a href="#ix.tamar">Tamar</a>.
</p>
<p>Tagnag, village of, <a href="#pb211" class="pageref">211</a>.
</p>
<p>Tagong. <i>See</i> <a href="#ix.taugang">Taugang</a>.
</p>
<p>Tag-po, birth-place of new Dalai lama, <a href="#pb161" class="pageref">161</a>;
<br>annexed to Sakya, <a href="#pb240" class="pageref">240</a>.
</p>
<p id="ix.tag-tsan.bumba">Tag-tsan bumba, shrine of, <a href="#pb231" class="pageref">231</a>.
</p>
<p>Taimen, hamlet of, <a href="#pb75" class="pageref">75</a>.
</p>
<p>Taisamling college, <a href="#pb119" class="pageref">119</a>.
</p>
<p>Takoar, village of, <a href="#pb1" class="pageref">1</a>.
</p>
<p>Tale of the two friends who tried to deceive each other, <a href="#pb92" class="pageref">92</a>–94.
</p>
<p>Tale, village of, <a href="#pb7" class="pageref">7</a>, <a href="#pb8" class="pageref">8</a>.
</p>
<p>Ta-lung, village of, <a href="#pb216" class="pageref">216</a>.
</p>
<p id="ix.tama.chu.lake">Tama chu, lake, <a href="#pb15" class="pageref">15</a>.
</p>
<p>Tama la, <a href="#pb22" class="pageref">22</a>.
</p>
<p id="ix.tamalung"><span class="corr" id="xd31e18889" title="Source: Tama lung">Tamalung</span>, village of, <a href="#pb142" class="pageref">142</a>, <a href="#pb236" class="pageref">236</a>.
</p>
<p id="ix.tamar">Tamar, village of, <a href="#pb43" class="pageref">43</a>.
</p>
<p>Tamarisk trees, <a href="#pb230" class="pageref">230</a>.
</p>
<p>Tambur valley, early inhabitants, <a href="#pb3" class="pageref">3</a><span class="corr" id="xd31e18912" title="Not in source">, </span><a href="#pb27" class="pageref">27</a>;
<br>Khola Limbu, <a href="#pb20" class="pageref">20</a>.
</p>
<p>Tamdrin, the god, <a href="#pb22" class="pageref">22</a>;
<br><i>see also</i> <a href="#ix.hayagriva"><span class="corr" id="xd31e18930" title="Source: Haryagriva">Hayagriva</span></a>;
<br>incarnation of Shenrezig, <a href="#pb138" class="pageref">138</a>;
<br>destroys demon, <a href="#pb139" class="pageref">139</a>.
</p>
<p>Ta miran kukyab, crags, <a href="#pb22" class="pageref">22</a>.
</p>
<p>Tana, village of, <a href="#pb209" class="pageref">209</a>.
</p>
<p>Tanag, village of, <a href="#pb66" class="pageref">66</a>;
<br>estate of minister at, <a href="#pb125" class="pageref">125</a>;
<br>visited by U. G., <a href="#pb204" class="pageref">204</a>;
<br>incarnate lama at, <a href="#pb241" class="pageref">241</a>.
</p>
<p>Tanag Donphug, lamasery of, <a href="#pb241" class="pageref">241</a>.
</p>
<p>Tandub, temple of, <a href="#pb230" class="pageref">230</a>.
</p>
<p>Tang-da. <i>See</i> <a href="#ix.tanta">Tanta</a>.
</p>
<p>Tanglung, village of, <a href="#pb40" class="pageref">40</a>.
</p>
<p>Tang-pe, valley of, <a href="#pb204" class="pageref">204</a>.
</p>
<p>Tangye-ling monastery, <a href="#pb149" class="pageref">149</a>, <a href="#pb195" class="pageref">195</a>;
<br>regent taken from, <a href="#pb173" class="pageref">173</a>.
</p>
<p>Tang-tong gyal-po, King, builds bridge over Tsangpo, <a href="#pb143" class="pageref">143</a>;
<br>his other works, <a href="#pb143" class="pageref">143</a>.
</p>
<p><i>Tanka</i>, Tibetan coin, <a href="#pb39" class="pageref">39</a>.
</p>
<p id="ix.tanta">Tanta, hamlet of, <a href="#pb217" class="pageref">217</a>.
</p>
<p>Tao valley, <a href="#pb238" class="pageref">238</a>.
</p>
<p>Taranath lama, early residence, <a href="#pb209" class="pageref">209</a>.
</p>
<p>Targod chyi-khang, author lodged in, <a href="#pb45" class="pageref">45</a>;
<br>leaves it, <a href="#pb111" class="pageref">111</a>.
</p>
<p>Targye, village of, <a href="#pb41" class="pageref">41</a>, <a href="#pb211" class="pageref">211</a>, <a href="#pb244" class="pageref">244</a>.
</p>
<p><i>Tarmima.</i> <i>See</i> <i><a href="#ix.doche">doche</a></i>.
</p>
<p>Tarpa gang, <a href="#pb34" class="pageref">34</a>.
</p>
<p>Tashi-chos ding monastery, <a href="#pb24" class="pageref">24</a>.
</p>
<p>Tashiding hill, at mouth of Kalai river, <a href="#pb6" class="pageref">6</a>.
</p>
<p>Tashigang, village of, <a href="#pb74" class="pageref">74</a>, <a href="#pb101" class="pageref">101</a>, <a href="#pb121" class="pageref">121</a>, <a href="#pb123" class="pageref">123</a>, <a href="#pb204" class="pageref">204</a>.
</p>
<p>Tashigong, village of, <a href="#pb243" class="pageref">243</a>.
</p>
<p>Tashi-gyantsa, village of, <a href="#pb62" class="pageref">62</a>, <a href="#pb69" class="pageref">69</a>, <a href="#pb125" class="pageref">125</a>;
<br>description of, <a href="#pb69" class="pageref">69</a>.
</p>
<p>Tashi lama. <i>See</i> <a href="#ix.panchen.lama">Panchen lama</a>.
</p>
<p>Tashilhunpo, frontier of, <a href="#pb40" class="pageref">40</a>;
<br>author’s first journey to, <a href="#pb40" class="pageref">40</a>;
<br>arrival at, <a href="#pb43" class="pageref">43</a>, <a href="#pb44" class="pageref">44</a>;
<br>residence at, <a href="#pb45" class="pageref">45</a> <i>et sqq.</i>;
<br>beauty of, <a href="#pb45" class="pageref">45</a>;
<br>illumination of, <a href="#pb56" class="pageref">56</a>;
<br>worship of Emperor of China in, <a href="#pb60" class="pageref">60</a>;
<br>view of, <a href="#pb69" class="pageref">69</a>;
<br>employés living at Tashi-gyantsa, <a href="#pb69" class="pageref">69</a>;
<br>inscription relating to founder of, <a href="#pb114" class="pageref">114</a>;
<br>great temple of, <a href="#pb114" class="pageref">114</a>, <a href="#pb117" class="pageref">117</a>;
<br>S.&nbsp;C.&nbsp;D. leaves it for Lhasa, <a href="#pb124" class="pageref">124</a>;
<br>house in Lhasa belonging to, <a href="#pb149" class="pageref">149</a>;
<br>final departure from, <a href="#pb237" class="pageref">237</a>.
<span class="pageNum" id="pb283">[<a href="#pb283">283</a>]</span></p>
<p>Tashi-rabka, <a href="#pb32" class="pageref">32</a>, <a href="#pb35" class="pageref">35</a>, <a href="#pb36" class="pageref">36</a>, <a href="#pb77" class="pageref">77</a>;
<br>wall at, <a href="#pb36" class="pageref">36</a>;
<br>bridge at, <a href="#pb37" class="pageref">37</a>;
<br>traders at, <a href="#pb38" class="pageref">38</a>.
</p>
<p><i>Ta-tsan</i> or colleges of Tashilhunpo, <a href="#pb117" class="pageref">117</a>.
</p>
<p><i>Ta-u</i>, relay of horses, <a href="#pb52" class="pageref">52</a>;
<br>officers of the, <a href="#pb63" class="pageref">63</a>;
<br>tax, <a href="#pb182" class="pageref">182</a>;
<br>by whom due, <a href="#pb185" class="pageref">185</a>.
</p>
<p id="ix.taugang">Taugang, village of, <a href="#pb74" class="pageref">74</a>.
</p>
<p>Tax-collectors, <a href="#pb177" class="pageref">177</a>;
<br>duties and rights, <a href="#pb184" class="pageref">184</a>.
</p>
<p>Taxes, <a href="#pb181" class="pageref">181</a>;
<br>exempted classes, <a href="#pb182" class="pageref">182</a>;
<br>fixation of, <a href="#pb182" class="pageref">182</a>, <a href="#pb183" class="pageref">183</a>;
<br>lamaseries exempted from, <a href="#pb183" class="pageref">183</a>;
<br>assessments, how made, <a href="#pb183" class="pageref">183</a>;
<br>on wine, <a href="#pb183" class="pageref">183</a>;
<br>on store-keepers, pedlars, <a href="#pb184" class="pageref">184</a>;
<br>paid to landlords, <a href="#pb213" class="pageref">213</a>.
</p>
<p>Tea, drinking, <a href="#pb24" class="pageref">24</a>, <a href="#pb49" class="pageref">49</a>, <a href="#pb77" class="pageref">77</a>–80;
<br>“general tea,” <a href="#pb132" class="pageref">132</a>, <a href="#pb205" class="pageref">205</a>;
<br>varieties at Lhasa, <a href="#pb159" class="pageref">159</a>;
<br>its introduction into Tibet, <a href="#pb159" class="pageref">159</a>;
<br>grace before drinking, <a href="#pb167" class="pageref">167</a>, <a href="#pb168" class="pageref">168</a>;
<br>drinking by lamas, <a href="#pb207" class="pageref">207</a>.
</p>
<p>Teak wood pillars, in Jo khang, <a href="#pb163" class="pageref">163</a>.
</p>
<p>Tebong, village of, <a href="#pb39" class="pageref">39</a>.
</p>
<p>Telephone invented by lama, <a href="#pb208" class="pageref">208</a>.
</p>
<p>Teling, hamlet of, <a href="#pb76" class="pageref">76</a>.
</p>
<p>Temple, description of, at Dongtse, <a href="#pb78" class="pageref">78</a>;
<br>at Gyantse, <a href="#pb90" class="pageref">90</a>;
<br>at Samye, <a href="#pb222" class="pageref">222</a>;
<br>at Sakya, <a href="#pb239" class="pageref">239</a>.
</p>
<p>Temple, Sir Richard, <a href="#pb73" class="pageref">73</a>, <a href="#pb193" class="pageref">193</a>.
</p>
<p>Tertalingpa family, <a href="#pb235" class="pageref">235</a>.
</p>
<p>Theft, how punished, <a href="#pb187" class="pageref">187</a>;
<br>ordeal for determining, <a href="#pb189" class="pageref">189</a>.
</p>
<p>Thorny shrub on Oma tang, <a href="#pb129" class="pageref">129</a>.
</p>
<p>Threshing, method of, <a href="#pb216" class="pageref">216</a>, <a href="#pb218" class="pageref">218</a>.
</p>
<p>Tib chu, <a href="#pb218" class="pageref">218</a>;
<br>village of, <a href="#pb218" class="pageref">218</a>; la, <a href="#pb217" class="pageref">217</a>, <a href="#pb218" class="pageref">218</a>.
</p>
<p>Tibgyu chu, <a href="#pb39" class="pageref">39</a>.
</p>
<p id="ix.ti.chu">Ti chu, <a href="#pb145" class="pageref">145</a>;
<br>bridge over, <a href="#pb145" class="pageref">145</a>.
</p>
<p>Tiger, in Sikkim, <a href="#pb14" class="pageref">14</a>;
<br>stuffed, at Gyantse, <a href="#pb91" class="pageref">91</a>.
</p>
<p>Timkra la, monkeys near, <a href="#pb2" class="pageref">2</a>.
</p>
<p><i>Timpon</i>, police court of Lhasa, <a href="#pb174" class="pageref">174</a>.
</p>
<p>Tingri djong, <a href="#pb50" class="pageref">50</a>, <a href="#pb121" class="pageref">121</a>;
<br>road to, <a href="#pb50" class="pageref">50</a>;
<br>general at, <a href="#pb80" class="pageref">80</a>;
<br>visited by Amban, <a href="#pb178" class="pageref">178</a>.
</p>
<p>Tingugma, village of, <a href="#pb29" class="pageref">29</a>.
</p>
<p>Tinkar la, <a href="#pb84" class="pageref">84</a>.
</p>
<p>Tinki, peaks of, <a href="#pb238" class="pageref">238</a>.
</p>
<p>Tinle-gyatso, the Dalai lama, <a href="#pb159" class="pageref">159</a>.
</p>
<p>Tisrong detsan, King, <a href="#pb222" class="pageref">222</a>;
<br>his image, <a href="#pb223" class="pageref">223</a>;
<br>founds Samye, <a href="#pb225" class="pageref">225</a>;
<br>monastery built by, <a href="#pb230" class="pageref">230</a>.
</p>
<p>Tobacco, smoking forbidden in Tashilhunpo, <a href="#pb119" class="pageref">119</a>;
<br>by lamas generally, <a href="#pb119" class="pageref">119</a>.
</p>
<p>Tobgyal, palace of, <a href="#pb199" class="pageref">199</a>;
<br>Panchen lama dies there, <a href="#pb203" class="pageref">203</a>, <a href="#pb214" class="pageref">214</a>.
</p>
<p>Toilung, village of, <a href="#pb145" class="pageref">145</a>.
</p>
<p>Toilung chu. <i>See</i> <a href="#ix.ti.chu">Ti chu</a>.
</p>
<p>Toilung Tsorphu, <a href="#pb50" class="pageref">50</a>.
</p>
<p>Toi Suduling, monastery of, <a href="#pb218" class="pageref">218</a>.
</p>
<p>Toitsi, village of, <a href="#pb143" class="pageref">143</a>.
</p>
<p>Toll, bridge, <a href="#pb184" class="pageref">184</a>.
</p>
<p>Tom chu, <a href="#pb238" class="pageref">238</a>.
</p>
<p>Tombs, of Panchen lamas, <a href="#pb56" class="pageref">56</a>, <a href="#pb69" class="pageref">69</a>, <a href="#pb118" class="pageref">118</a>;
<br>of Dorje phagmo, <a href="#pb136" class="pageref">136</a>, <a href="#pb137" class="pageref">137</a><span class="corr" id="xd31e19661" title="Source: :">;</span>
<br>of first Dalai lama, <a href="#pb169" class="pageref">169</a>.
</p>
<p id="ix.tomse-gang">Tomse-gang, square of, <a href="#pb155" class="pageref">155</a>.
<br><i>See also</i> <a href="#ix.gya-bum.gang">Gya-bum gang</a>.
</p>
<p>Tondub Khangsar, family, <a href="#pb55" class="pageref">55</a>;
<br>office at, <a href="#pb62" class="pageref">62</a>;
<br>passport from, <a href="#pb67" class="pageref">67</a>.
</p>
<p>Tondub ling, <a href="#pb209" class="pageref">209</a>.
</p>
<p>Tongbu, village of, <a href="#pb142" class="pageref">142</a>.
</p>
<p>Tong chu, <a href="#pb204" class="pageref">204</a>.
</p>
<p>Tonglo mountain, <a href="#pb5" class="pageref">5</a>.
</p>
<p>Tong-shoi. <i>See</i> <a href="#ix.dong-sho">Dong-sho</a>.
</p>
<p>Tonmi Sambhota, the minister, <a href="#pb168" class="pageref">168</a>.
</p>
<p>Ton namgyalling Jong. <i>See</i> <a href="#ix.tos-nam-gyaling"><span class="corr" id="xd31e19733" title="Source: Tos nam-gyaling">Tos-nam-gyaling</span></a>.
</p>
<p>Toothache, caused by worms, <a href="#pb60" class="pageref">60</a>;
<br>its prevalence in Tibet, <a href="#pb260" class="pageref">260</a>.
</p>
<p><i>Torma</i> offerings, <a href="#pb56" class="pageref">56</a>, <a href="#pb126" class="pageref">126</a>, <a href="#pb262" class="pageref">262</a>.
</p>
<p id="ix.tos-nam-gyaling">Tos-nam-gyaling, town of, <a href="#pb218" class="pageref">218</a>.
</p>
<p>Tovo Metsig-pa, the god, <a href="#pb153" class="pageref">153</a>.
</p>
<p>Trade, between Lhasa and China, <a href="#pb156" class="pageref">156</a>;
<br>customs in Tibet, <a href="#pb191" class="pageref">191</a>, <a href="#pb192" class="pageref">192</a>.
</p>
<p>Trap, for pheasants, <a href="#pb14" class="pageref">14</a>.
</p>
<p>Treasury of Tibet, <a href="#pb51" class="pageref">51</a>.
</p>
<p>Trees sprung from hair of saint, <a href="#pb227" class="pageref">227</a>.
</p>
<p>Troops, their pay, <a href="#pb180" class="pageref">180</a>.
</p>
<p>Tsa-khang, village of, <a href="#pb144" class="pageref">144</a>.
</p>
<p id="ix.tsal-pa-nang">Tsal-pa-nang, ruined village, <a href="#pb144" class="pageref">144</a>.
</p>
<p id="ix.tsamba"><i>Tsamba</i>, parched barley meal, <a href="#pb40" class="pageref">40</a>;
<br>how eaten, <a href="#pb112" class="pageref">112</a>.
</p>
<p>Tsandan-yu lha-khang, temple of, <a href="#pb232" class="pageref">232</a>.
</p>
<p><i>Tsang khang</i>, or “chief temple,” <a href="#pb151" class="pageref">151</a>, <a href="#pb153" class="pageref">153</a>.
</p>
<p>Tsarong chu, <a href="#pb238" class="pageref">238</a>.
</p>
<p>Tsa tsam, <a href="#pb33" class="pageref">33</a>.
</p>
<p>Tsang, or Ulterior Tibet, <a href="#pb41" class="pageref">41</a>;
<br>generals in, <a href="#pb80" class="pageref">80</a>.
</p>
<p id="ix.tsang-po">Tsang-po, the river, <a href="#pb66" class="pageref">66</a>;
<br>waterfall at entry into Bhutan, <a href="#pb125" class="pageref">125</a>;
<br>first view of, <a href="#pb142" class="pageref">142</a>;
<br>bridge over, <a href="#pb143" class="pageref">143</a>;
<br>crossing of by boat, <a href="#pb143" class="pageref">143</a>;
<br>crowd near Tashi-gang, <a href="#pb204" class="pageref">204</a>;
<br>ferry at Rag-tso, <a href="#pb209" class="pageref">209</a>;
<br>passage near Kideshor, <a href="#pb219" class="pageref">219</a>;
<br>at Samdub, <a href="#pb227" class="pageref">227</a>;
<br>ferry at Logang, <a href="#pb228" class="pageref">228</a>;
<br>journey along, <a href="#pb234" class="pageref">234</a>, <a href="#pb235" class="pageref">235</a>.
</p>
<p>Tsari, country of, <a href="#pb88" class="pageref">88</a>, <a href="#pb125" class="pageref">125</a>.
<br><i>See also</i> <a href="#ix.yaru.tsangpo">Yaru tsang-po</a>.
</p>
<p>Tse-chan monastery, <a href="#pb84" class="pageref">84</a>;
<br>one of most ancient in Tibet, <a href="#pb87" class="pageref">87</a>;
<br>doctor from, <a href="#pb121" class="pageref">121</a>.
<span class="pageNum" id="pb284">[<a href="#pb284">284</a>]</span></p>
<p>Tse-chog ling, incarnate lama of, degraded for adultery, <a href="#pb133" class="pageref">133</a>;
<br>regent chosen from, <a href="#pb173" class="pageref">173</a>.
</p>
<p>Tse-chog-pa monastery, <a href="#pb234" class="pageref">234</a>.
</p>
<p><i>Tse-dung</i>, or lama officials, <a href="#pb176" class="pageref">176</a>;
<br>their number and duties, <a href="#pb176" class="pageref">176</a>;
<br>linga, <a href="#pb262" class="pageref">262</a>.
</p>
<p>Tse labdra school of Potala, <a href="#pb176" class="pageref">176</a>.
</p>
<p>Tse-pa-med, the god, coral image of, in Ramoche, <a href="#pb165" class="pageref">165</a>;
<br>image at Samye, <a href="#pb222" class="pageref">222</a>.
</p>
<p id="ix.tse-tang">Tse-tang, town of, <a href="#pb228" class="pageref">228</a>, <a href="#pb229" class="pageref">229</a>;
<br>lamaseries at, <a href="#pb230" class="pageref">230</a>;
<br>lamas from, <a href="#pb232" class="pageref">232</a>;
<br>returns to, <a href="#pb234" class="pageref">234</a>.
<br><i>See also</i> <a href="#ix.chethang">Che-thang</a>.
</p>
<p>Tsha-bu-na. <i>See</i> <a href="#ix.tsal-pa-nang">Tsal-pa-nang</a>.
</p>
<p><i>Tsi-khang</i>, or Bureau of Accounts, <a href="#pb175" class="pageref">175</a>.
</p>
<p><i>Tsipon</i>, or accountant, <a href="#pb50" class="pageref">50</a>, <a href="#pb81" class="pageref">81</a>.
</p>
<p>Tso chung donka, lakelets, <a href="#pb22" class="pageref">22</a>.
</p>
<p>Tso dom-dongma, lake, <a href="#pb17" class="pageref">17</a>.
</p>
<p>Tsog-chen shalnyo, his annual reign in Lhasa, <a href="#pb266" class="pageref">266</a>.
</p>
<p>Tsog-chi, village of, <a href="#pb75" class="pageref">75</a>.
</p>
<p><i>Tsogpon</i>, or headman, <a href="#pb51" class="pageref">51</a>, <a href="#pb52" class="pageref">52</a>.
</p>
<p><i>Tso khang</i>, or hall of worship, <a href="#pb57" class="pageref">57</a>.
</p>
<p>Tsomoling, the regent, <a href="#pb156" class="pageref">156</a>;
<br>his reforms, <a href="#pb157" class="pageref">157</a>;
<br>anecdote concerning, <a href="#pb156" class="pageref">156</a>, <a href="#pb157" class="pageref">157</a>;
<br>regent chosen from, <a href="#pb173" class="pageref">173</a>.
</p>
<p>Tsomoling lamasery, <a href="#pb157" class="pageref">157</a>.
</p>
<p>Tsomo tel-tung, <a href="#pb211" class="pageref">211</a>, <a href="#pb243" class="pageref">243</a>;
<br>visit to lake, <a href="#pb244" class="pageref">244</a>.
</p>
<p>Tso-nag lake, <a href="#pb16" class="pageref">16</a>, <a href="#pb17" class="pageref">17</a>.
</p>
<p>Tsong du ta-tsang. <i>See</i> <a href="#ix.chongdu-chog.lamasery">Chong du-chog</a>.
</p>
<p>Tsong-khapa, his birthday, <a href="#pb56" class="pageref">56</a>;
<br>lamasery, near Gyantse founded by, <a href="#pb84" class="pageref">84</a>;
<br>image at Gyantse, <a href="#pb90" class="pageref">90</a><span class="corr" id="xd31e20156" title="Source: :">;</span>
<br>crown on Lhasa Jo-vo presented by, <a href="#pb152" class="pageref">152</a>;
<br>his statues at Lhasa, <a href="#pb152" class="pageref">152</a>, <a href="#pb153" class="pageref">153</a>;
<br>rock discovered by, <a href="#pb152" class="pageref">152</a>;
<br>stone lamps given by, <a href="#pb153" class="pageref">153</a>;
<br>his prayer-meeting, <a href="#pb198" class="pageref">198</a>;
<br>place where he took his vows, <a href="#pb233" class="pageref">233</a>.
</p>
<p>Tsoni, in <span class="corr" id="xd31e20197" title="Source: Ando">Amdo</span>, <a href="#pb156" class="pageref">156</a>.
</p>
<p><i>Tsopon</i>, or head of village, <a href="#pb176" class="pageref">176</a>.
</p>
<p>Tsorpu monastery, <a href="#pb145" class="pageref">145</a>.
</p>
<p>Tubdan, lamasery of, <a href="#pb204" class="pageref">204</a>.
</p>
<p id="ix.tuchung.jong">Tuchung Jong. <i>See</i> <a href="#ix.darchung.djong">Darchung djong</a>.
</p>
<p>Tu Kham, or upper (<i>Stod</i>) Khamdo. <i>See</i> <a href="#ix.khamdo">Khamdo</a>.
</p>
<p>Tu-lug, family of Bonbo, <a href="#pb207" class="pageref">207</a>.
</p>
<p><i>Tung-chen</i>, chief secretary, <a href="#pb47" class="pageref">47</a>;
<br>goes to Dongtse, <a href="#pb69" class="pageref">69</a>;
<br>his dress, <a href="#pb69" class="pageref">69</a>;
<br>his birth place, <a href="#pb70" class="pageref">70</a>;
<br>visit to his mother, <a href="#pb71" class="pageref">71</a>.
</p>
<p>Turban, yellow, <a href="#pb62" class="pageref">62</a>, <a href="#pb95" class="pageref">95</a>, <a href="#pb99" class="pageref">99</a>.
</p>
<p>Turnip, <a href="#pb32" class="pageref">32</a>.
</p>
<p>U, or Central Tibet, <a href="#pb61" class="pageref">61</a>.
</p>
<p>Uddayani, dance in celebration of birth of, <a href="#pb210" class="pageref">210</a>.
</p>
<p>Ugyen-gyatso, lama, <a href="#pb1" class="pageref">1</a>, <a href="#pb24" class="pageref">24</a>, <a href="#pb27" class="pageref">27</a>;
<br>goes to Gyantse, <a href="#pb81" class="pageref">81</a>;
<br>his visit of Gyantse, <a href="#pb85" class="pageref">85</a>–88;
<br>surveys the town, <a href="#pb86" class="pageref">86</a>;
<br>questions traders, <a href="#pb105" class="pageref">105</a>;
<br>sent to the Lachan pass, <a href="#pb105" class="pageref">105</a>, <a href="#pb106" class="pageref">106</a>;
<br>recommends S.&nbsp;C.&nbsp;D. to friend, <a href="#pb107" class="pageref">107</a>;
<br>prepares for journey, <a href="#pb110" class="pageref">110</a>;
<br>leaves Shigatse, <a href="#pb111" class="pageref">111</a>;
<br>returns to Gyatso-shar, <a href="#pb196" class="pageref">196</a>;
<br>botanizes, <a href="#pb201" class="pageref">201</a>;
<br>visits Bonbo sanctuary, <a href="#pb205" class="pageref">205</a>, <a href="#pb206" class="pageref">206</a>, <a href="#pb207" class="pageref">207</a>, <a href="#pb208" class="pageref">208</a>;
<br>revisits Rigyal Sendar, <a href="#pb213" class="pageref">213</a>;
<br>returns to India, <a href="#pb216" class="pageref">216</a>.
</p>
<p><i>Ulag</i>, hardships on people, <a href="#pb51" class="pageref">51</a>, <a href="#pb53" class="pageref">53</a>, <a href="#pb66" class="pageref">66</a>, <a href="#pb179" class="pageref">179</a>;
<br>given Chinese Amban, <a href="#pb63" class="pageref">63</a><span id="xd31e20407"></span>;
<br>given all soldiers and merchants, <a href="#pb179" class="pageref">179</a>;
<br>definition of, <a href="#pb182" class="pageref">182</a>;
<br>by whom due, <a href="#pb182" class="pageref">182</a>, <a href="#pb183" class="pageref">183</a>;
<br>who exempted, <a href="#pb183" class="pageref">183</a>.
</p>
<p>Underground monastery, <a href="#pb38" class="pageref">38</a>.
</p>
<p>Urga, the town of, <a href="#pb209" class="pageref">209</a>.
</p>
<p>Usury, <a href="#pb190" class="pageref">190</a>.
</p>
<p>Vaccine, author brings some to Tibet, <a href="#pb105" class="pageref">105</a>.
</p>
<p>Vaidurya Ta-tsan, <a href="#pb195" class="pageref">195</a>.
</p>
<p>Vajra Akshobhya, the image of, at Lhasa, <a href="#pb155" class="pageref">155</a>.
</p>
<p>Vermicelli, <a href="#pb59" class="pageref">59</a>.
</p>
<p>Visvakarma, sculptor of image of the Buddha, <a href="#pb151" class="pageref">151</a>.
</p>
<p>Wallung, village of, <a href="#pb24" class="pageref">24</a>;
<br>road to, <a href="#pb29" class="pageref">29</a>;
<br>lamasery of, <a href="#pb31" class="pageref">31</a>;
<br>district of, <a href="#pb36" class="pageref">36</a>;
<br>traders from, <a href="#pb37" class="pageref">37</a>.
</p>
<p>Walnut trees, <a href="#pb218" class="pageref">218</a>, <a href="#pb224" class="pageref">224</a>, <a href="#pb226" class="pageref">226</a>.
</p>
<p>Wangdan, village of, <a href="#pb75" class="pageref">75</a>.
</p>
<p>Wangdu <i>chorten</i>, of Lhasa, <a href="#pb155" class="pageref">155</a>.
</p>
<p>Washing hands before meals, <a href="#pb99" class="pageref">99</a>.
</p>
<p>Watchmen in fields, <a href="#pb2" class="pageref">2</a>.
</p>
<p>Water, cold, not drunk, <a href="#pb112" class="pageref">112</a>.
</p>
<p>Weather makers, <a href="#pb24" class="pageref">24</a>.
</p>
<p>Well, mode of drawing water, <a href="#pb73" class="pageref">73</a>, <a href="#pb87" class="pageref">87</a>, <a href="#pb195" class="pageref">195</a>.
</p>
<p>Wena, village of, <a href="#pb39" class="pageref">39</a>.
</p>
<p>Wheat, grown at Chu-shul, <a href="#pb144" class="pageref">144</a>;
<br>near Lhasa, <a href="#pb145" class="pageref">145</a>.
</p>
<p>Willow trees, <a href="#pb70" class="pageref">70</a>, <a href="#pb73" class="pageref">73</a>, <a href="#pb76" class="pageref">76</a>, <a href="#pb118" class="pageref">118</a>;
<br>near Lhasa, <a href="#pb144" class="pageref">144</a>, <a href="#pb145" class="pageref">145</a>, <a href="#pb149" class="pageref">149</a>;
<br>at Tos nam-gyaling, <a href="#pb218" class="pageref">218</a>;
<br>near Samye, <a href="#pb224" class="pageref">224</a>, <a href="#pb226" class="pageref">226</a>.
</p>
<p>Winds, at Shigatse, <a href="#pb109" class="pageref">109</a>.
</p>
<p>Wine, not allowed lamas, <a href="#pb90" class="pageref">90</a>.
</p>
<p>Witchcraft, spread of, <a href="#pb212" class="pageref">212</a>.
<span class="pageNum" id="pb285">[<a href="#pb285">285</a>]</span></p>
<p>Wolves, <a href="#pb36" class="pageref">36</a>.
</p>
<p>Women, occupied in business, <a href="#pb55" class="pageref">55</a>;
<br>their labours, <a href="#pb72" class="pageref">72</a>;
<br>sell in market, <a href="#pb85" class="pageref">85</a>;
<br>not in business at Shigatse, <a href="#pb85" class="pageref">85</a>;
<br>harshly treated, <a href="#pb99" class="pageref">99</a>;
<br>dress of wealthy, <a href="#pb121" class="pageref">121</a>;
<br>make bricks, <a href="#pb143" class="pageref">143</a>;
<br>official duties towards, <a href="#pb177" class="pageref">177</a>;
<br>when unclean, <a href="#pb214" class="pageref">214</a>;
<br>purification of, <a href="#pb214" class="pageref">214</a>.
</p>
<p>Worship, in temple of Dongtse, <a href="#pb78" class="pageref">78</a>;
<br>by minister, <a href="#pb95" class="pageref">95</a>;
<br>Kalachakra mandala, <a href="#pb127" class="pageref">127</a>, <a href="#pb128" class="pageref">128</a>.
</p>
<p>Wu-tse temple of Samye, <a href="#pb222" class="pageref">222</a>, <a href="#pb224" class="pageref">224</a>.
</p>
<p>Yab la, <a href="#pb235" class="pageref">235</a>.
</p>
<p>Ya-go, village of. <i>See</i> <a href="#ix.iago">Iago</a>.
</p>
<p>Yak, riding, <a href="#pb30" class="pageref">30</a>;
<br>bulls drive off wolves, <a href="#pb36" class="pageref">36</a>;
<br>stuffed at Gyantse, <a href="#pb91" class="pageref">91</a>;
<br>horns hung before temple, <a href="#pb151" class="pageref">151</a>;
<br>legend concerning some yak horns, <a href="#pb153" class="pageref">153</a>, <a href="#pb154" class="pageref">154</a>.
</p>
<p>Yakthanga, name of Limbus, <a href="#pb3" class="pageref">3</a>.
</p>
<p>Yalung, valley, <a href="#pb20" class="pageref">20</a>, <a href="#pb242" class="pageref">242</a>;
<br>river, <a href="#pb21" class="pageref">21</a>;
<br>village, <a href="#pb22" class="pageref">22</a>.
</p>
<p>Yamata ri valley, <a href="#pb22" class="pageref">22</a>, <a href="#pb23" class="pageref">23</a>.
</p>
<p><i>Yambu</i>, a weight of silver, <a href="#pb51" class="pageref">51</a>.
</p>
<p>Yamdo tso, <a href="#pb136" class="pageref">136</a>, <a href="#pb216" class="pageref">216</a>.
<br><i>See also</i> <a href="#ix.palti">Palti, lake</a>, and <a href="#ix.yamdo-yum.tso">Yamdo-yum tso</a>.
</p>
<p id="ix.yamdo-yum.tso">Yamdo-yum tso, lake, <a href="#pb130" class="pageref">130</a>, <a href="#pb140" class="pageref">140</a>.
</p>
<p id="ix.yampung">Yampung la, <a href="#pb12" class="pageref">12</a>, <a href="#pb15" class="pageref">15</a>;
<br>village, <a href="#pb15" class="pageref">15</a>;
<br>trade at, <a href="#pb15" class="pageref">15</a>.
</p>
<p>Yangaro district, <a href="#pb20" class="pageref">20</a>.
</p>
<p>Yang-ku tang, village of, <a href="#pb32" class="pageref">32</a>.
</p>
<p>Yangma, <a href="#pb16" class="pageref">16</a>, <a href="#pb24" class="pageref">24</a>, <a href="#pb32" class="pageref">32</a>;
<br>road to, <a href="#pb28" class="pageref">28</a>, <a href="#pb29" class="pageref">29</a>;
<br>river, <a href="#pb29" class="pageref">29</a>, <a href="#pb32" class="pageref">32</a>, <a href="#pb33" class="pageref">33</a>;
<br>traders from, <a href="#pb29" class="pageref">29</a>;
<br>cultivation at, <a href="#pb32" class="pageref">32</a>;
<br>district of, <a href="#pb36" class="pageref">36</a>.
</p>
<p>Yangpung, salt dealers from, <a href="#pb8" class="pageref">8</a>.
<br><i>See also</i> <a href="#ix.yampung">Yampung</a>.
</p>
<p>Yangta, village of, <a href="#pb234" class="pageref">234</a>.
</p>
<p>Yanku tang, <a href="#pb22" class="pageref">22</a>.
</p>
<p>Yanthang, village of, <a href="#pb7" class="pageref">7</a>.
</p>
<p>Yarlha-shampo mountains, <a href="#pb231" class="pageref">231</a>.
</p>
<p id="ix.yarlung">Yarlung, district of, <a href="#pb226" class="pageref">226</a>;
<br>its capital, <a href="#pb228" class="pageref">228</a>;
<br>inundation of, <a href="#pb231" class="pageref">231</a>;
<br>its fertility, <a href="#pb234" class="pageref">234</a>;
<br>river, <a href="#pb231" class="pageref">231</a>, <a href="#pb234" class="pageref">234</a>;
<br>— shetag lamasery, <a href="#pb231" class="pageref">231</a>.
<br><i>See also</i> <a href="#ix.gondang-tangme">Gondang-tangme</a>.
</p>
<p>Yarsa, village of, <a href="#pb27" class="pageref">27</a>.
</p>
<p>Yaru la, <a href="#pb42" class="pageref">42</a>, <a href="#pb244" class="pageref">244</a>.
</p>
<p id="ix.yaru.tsangpo">Yaru tsangpo, river<span class="corr" id="xd31e20980" title="Not in source">,</span> <a href="#pb41" class="pageref">41</a>.
<br><i>See also</i> <a href="#ix.tsang-po">Tsang-po</a>.
</p>
<p>Yurupe village, <a href="#pb217" class="pageref">217</a>.
</p>
<p>Yu-tog, zamba, <a href="#pb148" class="pageref">148</a>;
<br>school, <a href="#pb175" class="pageref">175</a>.
</p>
<p>Yong-dso chu, <a href="#pb16" class="pageref">16</a>.
</p>
<p>Zangpo-pal, hierarch of Sakya, <a href="#pb240" class="pageref">240</a>.
</p>
<p>Ze-khang shikha, village of, <a href="#pb232" class="pageref">232</a>.
</p>
<p>Zim phug, <a href="#pb30" class="pageref">30</a>.
</p>
<p>Zinan la, <a href="#pb22" class="pageref">22</a>.
</p>
<p>Zomba Lha khang. <i>See</i> <a href="#ix.ombu.lha-khang">Ombu lha-khang</a>.
</p>
<p>Zorwar Sing, the Sikh general, <a href="#pb53" class="pageref">53</a>.
</p>
<p class="trailer">THE END.</p>
</div>
</div>
<div class="div1 imprint"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody">
<p class="first center small">PRINTED BY WILLIAM CLOWES AND SONS, LIMITED, LONDON AND BECCLES.
</p>
</div>
</div>
<div class="div1 map"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody">
<p class="first"></p>
<div class="figure mapwidth" id="map"><a href="images/maph.jpg"><img src="images/map.jpg" alt="TIBET&#xA;AND&#xA;THE SURROUNDING REGIONS" width="720" height="524"></a><p class="figureHead">TIBET<br>
AND<br>
THE SURROUNDING REGIONS</p>
<p class="first">Compiled from the latest information
</p>
<p>W. &amp; A.&nbsp;K. Johnston, Limited, Edinburgh &amp; London
</p>
<p>Published by the Royal Geographical Society</p>
</div><p>
</p>
</div>
</div>
<div class="transcriberNote">
<h2 class="main">Colophon</h2>
<h3 class="main">Availability</h3>
<p class="first">This eBook is for the use of anyone anywhere at no cost and with almost no restrictions
whatsoever. You may copy it, give it away or re-use it under the terms of the Project
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<h3 class="main">Metadata</h3>
<table class="colophonMetadata" summary="Metadata">
<tr>
<td><b>Title:</b></td>
<td>Journey to Lhasa and central Tibet</td>
<td></td>
</tr>
<tr>
<td><b>Author:</b></td>
<td>Sarat Chandra Das (1849–1917)</td>
<td>Info <span class="externalUrl">https://viaf.org/viaf/46802018/</span></td>
</tr>
<tr>
<td><b>Contributor:</b></td>
<td>William Woodville Rockhill (1854–1914)</td>
<td>Info <span class="externalUrl">https://viaf.org/viaf/46849159/</span></td>
</tr>
<tr>
<td><b>File generation date:</b></td>
<td>2022-09-02 14:44:12 UTC</td>
<td></td>
</tr>
<tr>
<td><b>Language:</b></td>
<td>English</td>
<td></td>
</tr>
<tr>
<td><b>Original publication date:</b></td>
<td>1902</td>
<td></td>
</tr>
</table>
<h3 class="main">Revision History</h3>
<ul>
<li>2022-08-25 Started.
</li>
</ul>
<h3 class="main">Corrections</h3>
<p>The following corrections have been applied to the text:</p>
<table class="correctionTable" summary="Overview of corrections applied to the text.">
<tr>
<th>Page</th>
<th>Source</th>
<th>Correction</th>
<th>Edit distance</th>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e199">ix</a>, <a class="pageref" href="#xd31e1028">14</a></td>
<td class="width40 bottom">Koros</td>
<td class="width40 bottom">Kőrös</td>
<td class="bottom">2 / 0</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e789">6</a></td>
<td class="width40 bottom">Polyandy</td>
<td class="width40 bottom">Polyandry</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e833">6</a></td>
<td class="width40 bottom">Bijuba</td>
<td class="width40 bottom">Bijua</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e1176">22</a></td>
<td class="width40 bottom">Haryagriha</td>
<td class="width40 bottom">Hayagriva</td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e1276">26</a></td>
<td class="width40 bottom">dykar</td>
<td class="width40 bottom">dkyar</td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e1296">26</a></td>
<td class="width40 bottom">Mlecha</td>
<td class="width40 bottom">Mleccha</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e1304">26</a></td>
<td class="width40 bottom">
[<i>Not in source</i>]
</td>
<td class="width40 bottom">die </td>
<td class="bottom">4</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e1306">26</a></td>
<td class="width40 bottom">Morgenlander</td>
<td class="width40 bottom">Morgenlandes</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e1309">26</a></td>
<td class="width40 bottom">i</td>
<td class="width40 bottom">ii</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e1612">37</a></td>
<td class="width40 bottom">Nyingma</td>
<td class="width40 bottom">Ngangyur</td>
<td class="bottom">5</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e1713">40</a></td>
<td class="width40 bottom">Georgii</td>
<td class="width40 bottom">Georgi</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e1904">45</a>, <a class="pageref" href="#xd31e2901">76</a>, <a class="pageref" href="#xd31e3518">100</a>, <a class="pageref" href="#xd31e4486">138</a>, <a class="pageref" href="#xd31e4865">149</a>, <a class="pageref" href="#xd31e5128">156</a>, <a class="pageref" href="#xd31e5509">166</a>, <a class="pageref" href="#xd31e8215">263</a></td>
<td class="width40 bottom">
[<i>Not in source</i>]
</td>
<td class="width40 bottom">.</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2177">50</a></td>
<td class="width40 bottom">Mausolia</td>
<td class="width40 bottom">Mausolea</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2251">52</a></td>
<td class="width40 bottom">acilities</td>
<td class="width40 bottom">facilities</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2415">60</a></td>
<td class="width40 bottom">Uygen</td>
<td class="width40 bottom">Ugyen</td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2449">61</a></td>
<td class="width40 bottom">
[<i>Not in source</i>]
</td>
<td class="width40 bottom">“</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2589">67</a></td>
<td class="width40 bottom">Tungyig</td>
<td class="width40 bottom">Dungyig</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2627">68</a></td>
<td class="width40 bottom">orfévres</td>
<td class="width40 bottom">orfèvres</td>
<td class="bottom">1 / 0</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2630">68</a></td>
<td class="width40 bottom">meme</td>
<td class="width40 bottom">même</td>
<td class="bottom">1 / 0</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2940">78</a></td>
<td class="width40 bottom">Staviras</td>
<td class="width40 bottom">Sthaviras</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2977">79</a></td>
<td class="width40 bottom">Dharmaplas</td>
<td class="width40 bottom">Dharmapalas</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2982">79</a>, <a class="pageref" href="#xd31e4132">126</a>, <a class="pageref" href="#xd31e4862">149</a>, <a class="pageref" href="#xd31e4976">151</a>, <a class="pageref" href="#xd31e5245">159</a>, <a class="pageref" href="#xd31e5492">166</a>, <a class="pageref" href="#xd31e5573">168</a>, <a class="pageref" href="#xd31e7039">224</a>, <a class="pageref" href="#xd31e7085">225</a>, <a class="pageref" href="#xd31e7120">226</a>, <a class="pageref" href="#xd31e7342">233</a>, <a class="pageref" href="#xd31e7520">240</a></td>
<td class="width40 bottom">Schlaginweit</td>
<td class="width40 bottom">Schlagintweit</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e3269">89</a></td>
<td class="width40 bottom">Gelupa</td>
<td class="width40 bottom">Gelugpa</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e3279">89</a></td>
<td class="width40 bottom">him </td>
<td class="width40 bottom">
[<i>Deleted</i>]
</td>
<td class="bottom">4</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e3317">91</a></td>
<td class="width40 bottom">?</td>
<td class="width40 bottom">.</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e3365">94</a></td>
<td class="width40 bottom">Sikkam</td>
<td class="width40 bottom">Sikkim</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e3411">96</a></td>
<td class="width40 bottom">
[<i>Not in source</i>]
</td>
<td class="width40 bottom">a </td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e3510">100</a>, <a class="pageref" href="#xd31e15699">278</a>, <a class="pageref" href="#xd31e18652">282</a></td>
<td class="width40 bottom">,</td>
<td class="width40 bottom">
[<i>Deleted</i>]
</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e3772">112</a></td>
<td class="width40 bottom">Svarasvat</td>
<td class="width40 bottom">Sarasvat</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e3821">114</a>, <a class="pageref" href="#xd31e4332">132</a></td>
<td class="width40 bottom">.</td>
<td class="width40 bottom">
[<i>Deleted</i>]
</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e3850">115</a></td>
<td class="width40 bottom">Sikhim</td>
<td class="width40 bottom">Sikkim</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e3888">116</a></td>
<td class="width40 bottom">kuei-tzũ</td>
<td class="width40 bottom">kuei-tzŭ</td>
<td class="bottom">1 / 0</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e4037">123</a></td>
<td class="width40 bottom">Tashi-gyantse</td>
<td class="width40 bottom">Tashi-gyantsa</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e4334">132</a></td>
<td class="width40 bottom">
[<i>Not in source</i>]
</td>
<td class="width40 bottom">‘</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e4504">139</a></td>
<td class="width40 bottom">Dorjo</td>
<td class="width40 bottom">Dorje</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e4659">146</a></td>
<td class="width40 bottom">ehang</td>
<td class="width40 bottom">chang</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e4895">150</a>, <a class="pageref" href="#xd31e4900">150</a></td>
<td class="width40 bottom">Bangyeshag</td>
<td class="width40 bottom">Bangye-shag</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e4934">150</a></td>
<td class="width40 bottom">nirvãna</td>
<td class="width40 bottom">nirvāna</td>
<td class="bottom">1 / 0</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e4961">151</a></td>
<td class="width40 bottom">yaks</td>
<td class="width40 bottom">yak-</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e4973">151</a>, <a class="pageref" href="#xd31e5401">164</a>, <a class="pageref" href="#xd31e15505">277</a></td>
<td class="width40 bottom">,</td>
<td class="width40 bottom">.</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e5113">155</a></td>
<td class="width40 bottom">‘</td>
<td class="width40 bottom">“</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e5138">156</a></td>
<td class="width40 bottom">and</td>
<td class="width40 bottom">&amp;</td>
<td class="bottom">3</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e5343">162</a></td>
<td class="width40 bottom">Gaden</td>
<td class="width40 bottom">Gadan</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e6277">192</a></td>
<td class="width40 bottom">
[<i>Not in source</i>]
</td>
<td class="width40 bottom">”</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e6674">210</a></td>
<td class="width40 bottom">khatad</td>
<td class="width40 bottom">khatag</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e7013">224</a></td>
<td class="width40 bottom">Darmapalas</td>
<td class="width40 bottom">Dharmapalas</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e7028">224</a></td>
<td class="width40 bottom">detsen</td>
<td class="width40 bottom">detsan</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e7069">225</a></td>
<td class="width40 bottom">?’</td>
<td class="width40 bottom">’?</td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e7104">225</a></td>
<td class="width40 bottom">fire tiger</td>
<td class="width40 bottom">fire-tiger</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e7180">227</a></td>
<td class="width40 bottom">Phagmondu</td>
<td class="width40 bottom">Phagmodu</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e7206">227</a>, <a class="pageref" href="#xd31e10692">270</a>, <a class="pageref" href="#xd31e14367">276</a></td>
<td class="width40 bottom">labdon</td>
<td class="width40 bottom">labdron</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e7231">228</a></td>
<td class="width40 bottom">Shaheb-logs</td>
<td class="width40 bottom">Saheb-logs</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e7257">230</a>, <a class="pageref" href="#xd31e7326">232</a></td>
<td class="width40 bottom">Strong-btsan</td>
<td class="width40 bottom">Srong-btsan</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e7264">230</a></td>
<td class="width40 bottom">Schlaginwert</td>
<td class="width40 bottom">Schlagintweit</td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e8044">261</a></td>
<td class="width40 bottom">picnicing</td>
<td class="width40 bottom">picnicking</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e8934">268</a></td>
<td class="width40 bottom">gonba</td>
<td class="width40 bottom">gomba</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e9151">268</a></td>
<td class="width40 bottom">
[<i>Not in source</i>]
</td>
<td class="width40 bottom">, 65</td>
<td class="bottom">4</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e9439">268</a></td>
<td class="width40 bottom">Kidesher</td>
<td class="width40 bottom">Kideshor</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e9620">269</a></td>
<td class="width40 bottom">Chum-bab</td>
<td class="width40 bottom">Chum-bok</td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e9778">269</a></td>
<td class="width40 bottom">Huteketu</td>
<td class="width40 bottom">Hutuketu</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e10667">270</a></td>
<td class="width40 bottom">Panam gang</td>
<td class="width40 bottom">Panam-gang</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e10791">270</a></td>
<td class="width40 bottom">5¼</td>
<td class="width40 bottom">264</td>
<td class="bottom">3</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e11300">271</a></td>
<td class="width40 bottom">Talai</td>
<td class="width40 bottom">Dalai</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e11659">272</a>, <a class="pageref" href="#xd31e19661">283</a>, <a class="pageref" href="#xd31e20156">284</a></td>
<td class="width40 bottom">:</td>
<td class="width40 bottom">;</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e11825">272</a></td>
<td class="width40 bottom">Tomse gang</td>
<td class="width40 bottom">Tomse-gang</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e12039">272</a></td>
<td class="width40 bottom">
[<i>Not in source</i>]
</td>
<td class="width40 bottom">Hayagriva, 22 , 137 .</td>
<td class="bottom">19</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e12543">273</a></td>
<td class="width40 bottom">Kilkhording</td>
<td class="width40 bottom">Kyil-khording</td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e13527">274</a></td>
<td class="width40 bottom">Kyilkhor-ding</td>
<td class="width40 bottom">Kyil-khording</td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e14314">275</a></td>
<td class="width40 bottom">perserved</td>
<td class="width40 bottom">preserved</td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e15879">278</a></td>
<td class="width40 bottom">Pe-li</td>
<td class="width40 bottom">Pe li</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e15924">278</a></td>
<td class="width40 bottom">Yamdo Yumtso</td>
<td class="width40 bottom">Yamdo-yum tso</td>
<td class="bottom">3</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e16009">278</a></td>
<td class="width40 bottom">Ult-Tibet</td>
<td class="width40 bottom">Ult. Tibet</td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e16249">278</a></td>
<td class="width40 bottom">Penjang</td>
<td class="width40 bottom">Peri jang</td>
<td class="bottom">3</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e16787">279</a></td>
<td class="width40 bottom">kang</td>
<td class="width40 bottom">kong</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e18654">282</a>, <a class="pageref" href="#xd31e20980">285</a></td>
<td class="width40 bottom">
[<i>Not in source</i>]
</td>
<td class="width40 bottom">,</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e18784">282</a></td>
<td class="width40 bottom">516</td>
<td class="width40 bottom">156</td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e18889">282</a></td>
<td class="width40 bottom">Tama lung</td>
<td class="width40 bottom">Tamalung</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e18912">282</a></td>
<td class="width40 bottom">
[<i>Not in source</i>]
</td>
<td class="width40 bottom">, </td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e18930">282</a></td>
<td class="width40 bottom">Haryagriva</td>
<td class="width40 bottom">Hayagriva</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e19733">283</a></td>
<td class="width40 bottom">Tos nam-gyaling</td>
<td class="width40 bottom">Tos-nam-gyaling</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e20197">284</a></td>
<td class="width40 bottom">Ando</td>
<td class="width40 bottom">Amdo</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e20407">284</a></td>
<td class="width40 bottom">, 63</td>
<td class="width40 bottom">
[<i>Deleted</i>]
</td>
<td class="bottom">4</td>
</tr>
</table>
<h3 class="main">Abbreviations</h3>
<p>Overview of abbreviations used.</p>
<table class="abbreviationTable" summary="Overview of abbreviations used.">
<tr>
<th>Abbreviation</th>
<th>Expansion</th>
</tr>
<tr>
<td class="bottom">C.I.E.</td>
<td class="bottom">Companion of the Most Eminent Order of the Indian Empire</td>
</tr>
<tr>
<td class="bottom">J.R.A.S.</td>
<td class="bottom">Journal of the Royal Asiatic Society</td>
</tr>
<tr>
<td class="bottom">n.s.</td>
<td class="bottom">new series</td>
</tr>
<tr>
<td class="bottom">S.E.</td>
<td class="bottom">South-East</td>
</tr>
<tr>
<td class="bottom">s.v.</td>
<td class="bottom">sub verbo</td>
</tr>
<tr>
<td class="bottom">Tib.-Engl.</td>
<td class="bottom">Tibetan-English</td>
</tr>
<tr>
<td class="bottom">Tib.-Engl. Dict.</td>
<td class="bottom">Tibetan-English Dictionary</td>
</tr>
<tr>
<td class="bottom">U.S.</td>
<td class="bottom">United States</td>
</tr>
<tr>
<td class="bottom">U.S.A.</td>
<td class="bottom">United States of America</td>
</tr>
</table>
</div>
</div>
<div>*** END OF THE PROJECT GUTENBERG EBOOK 68898 ***</div>
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