Chapter XI (3)

[281] 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, op, cit., 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.)

[282] Water used for oblations in Tibet is usually coloured (or perfumed?) with saffron. See Waddell, op. cit., p. 298.—(W. R.)

[283] Manning says (op. cit., 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 suchi 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.” Suchi is sol (gsol) ja, the polite term for “tea.” “Perfumed tea” is the Chinese hsiang pien ch’a.—(W. R.)

[284] Tonmi Sambhota introduced the alphabet of India into Tibet, and negotiated the king’s marriages with his two famous consorts. Gar (Mgar) was an equally famous general of the same epoch, and Prince Gungri gung-tsan is, I think, Srong-btsan gambo’s grandson. See Emil Schlagintweit, ‘Die Könige von Tibet,’ p. 47 et sqq.—(W. R.)

[285] There are seventy-five gods bearing this name. The gon-po (mgon-po) are the fiercest of the terrifying type of divinities.—(W. R.)

[286] On this famous Tibetan statesman (“Tisri vir ingenii sagacissimi,” as Georgi, op. cit., p. 329, calls him), see Georgi’s notice, loc. cit., and Jour. Roy. Asiat. Soc., xxiii. p. 186.

[287] Meaning “the ornament of the world.”

[288] 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.)

[289] Or rather De-wa-chan, “the happy (place)” in Sanskrit Sukavati; also called Nub-chyog Dewachan, or “the western abode of bliss.”—(W. R.)

[290] On the Tale lamas, see Jour. Roy. Asiat. Soc., xxiii. p. 285 et sqq., and Waddell, op. cit., 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.)

[291] I believe that the Lhasa mint is in this Gadan phodang. Tibetan silver coins (tanka) are inscribed Nam-gyal Gadan phodang chyog-las, “From the Gadan phodang of the Victorious (Tale lama).” See Lacouperie, ‘The silver coinage of Tibet.’—(W. R.)

[292] 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 tournure. The second may be the Mongol Hutuketu, “incarnate saint of the first rank.” The Chinese call the Regent Tsang Wang, 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.

[293] 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., op. cit., ii. 287 et sqq.

[294] 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.)

[295] See Huc., op. cit., ii. 286.

[296] Our author’s informant must have written ja tsag, meaning “tea-strainer”; but Chasag is spelt rgyal tsab, and means “viceroy.” The Lhasa Amban is in like manner called Gong-ma tsab, “the Emperor’s deputy.”—(W. R.)

[297] Cf. Jour. Roy. Asiat. Soc., xxiii. pp. 11, 220, 239, 242. The nominees to these positions are confirmed by the Emperor of China.—(W. R.)

[298] 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.)

[299] On the Dungkhor, see Jour. Roy. Asiat. Soc., xxiii. pp. 220, 243.

[300] Our author forgets the “squeezes,” which swell all salaries to very respectable sizes.—(W. R.)

[301] A lama (Tse-dung) and a layman.—(S. C. D.)

[302] On the military inspections made by the Amban, see Peking Gazette, January 24, 1886, and Jour. Roy. Asiat. Soc., xxiii, p. 216.

[303] 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.)

[304] In Chinese, called Liang-tai. On the Chinese military establishment in Tibet, see Jour. Roy. Asiat. Soc., xxiii, p. 275 et sqq.; and on the Amban’s duties, ibid., p. 7 et sqq.

[305] In the Anglo-Tibetan war there were four Magpons or Mafeas, and eight Dahpons.

[306] 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.)

[307] 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 ula supplied them.—(W. R.)

[308] 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. C. D.)

[309] 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.)

[310] 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.)

[311] In other words, he should take all he can possibly get without forcing the misser to open revolt.—(W. R.)

[312] 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.)

[313] A pretty good allowance, one would think. Cf., on this courier service, Huc, op. cit., vol. ii. p. 450.—(W. R.)

[314] In China most of the couriers are opium-smokers.—(W. R.)

[315] A lebor is, says our author, equal to 720 yards. It is the Chinese li, but I have heard the word always pronounced leu. A li, however, is about 600 yards.—(W. R.)

[316] I fancy our author means rearrange or remove his dress. A travelling Tibetan never changes his dress.—(W. R.)

[317] There are cases on record in which a despatch from Lhasa has been delivered in Peking within a month.—(W. R.)

[318] Cf., however, Jour. Roy. Asiat. Soc. 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, tse-go.—(W. R.)

[319] 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.)

[320] 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.)

[321] See Hooker’s ‘Himalayan Journals,’ vol. i. p. 117, and vol. ii. p. 202 et sqq. 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” (op. cit., vol. ii. p. 241).—(W. R.)

[322] I fancy our author refers to the hsiang pien cha 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.)

[323] 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.)

[324] 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 ‘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.

[325] 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.)

[326] I have never heard of any district of this name. This mode of saluting is a Mohammedan one.—(W. R.)

[327] Tsongkhapa, the great lama reformer in the 14th century, instituted these annual prayer meetings. The most important one is the “great prayer meeting” (mon-lam chen-po) in the early part of the year.—(W. R.)

[328] 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 Jour. Roy. Asiat. Soc., xxiii. pp. 212, 213.

[329] See supra, p. 70.

[330] 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.)

[331] Seng chen is a Chinese title, meaning “the Monk Minister.”—(W. R.)

[332] Huc, op. cit., 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.)

[333] On this ceremony of burnt-offering, chin (sbyin), “alms;” sreg, “to burn up,” see Emil Schlagintweit, ‘Buddhism in Tibet,’ p. 249 et sqq.; and Waddell, op. cit., p. 498.

[334] See supra, p. 66.

[335] Ding means something like “village.” It is a very common termination to names of places throughout Tibet.—(W. R.)

[336] Daba, or Draba, is the name applied to all lamas irrespective of rank. The word lama is only used when speaking of some high dignitary in the church, or of a gelong, or “priest.”—(W. R.)

[337] 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.)

[338] 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.)

[339] Not a very intelligible or satisfactory explanation. See Waddell, op. cit., p. 287.

[340] 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, op. cit., 201.—(W. R.)

[341] The Sham-tab is a plaited petticoat of red pulo; it is worn by all lamas. The tongu is the upper shawl.

[342] By which he means, I suppose, the Chang tang Bonbos of Gyade.—(W. R.)

[343] This is also done among Buddhists, as in the Palti lake country. See supra, p. 139.

[344] 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,” Journal of the Royal Geographical Society, xlvii. p. 107.—(W. R.)

[345] 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.)

[346] Visited by Ugyen-gyatso in 1883.

[347] 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.)

[348] Dob-tha jong of the map. Our author passed through it when returning to Darjiling, see infra, p. 244.

[349] About five miles from Khamba djong.—(W. R.)

[350] The same road followed by him and Chandra Das when going to Shigatse.—(W. R.)

[351] It is a shrub (Symplocos) common in Sikkim. See Hooker, ‘Himalayan Journals,’ ii. 41. Tso (or Tsos) is not, I believe, the Tibetan name of the plant, but only means “dye.”—(W. R.)

[352] See infra, p. 256; the details there given do not quite agree with what he says on this occasion.—(W. R.)

[353] 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 supra, 208.—(W. R.)

[354] Ta, “horse;” lung, “valley.” On the name Yamdok tso, see Journ. Buddh. Text. Soc. of India, IV. Pt. III. p.t.—(W. R.)

[355] The Choi-khor-tse of the map.—(W. R.)

[356] Certain dancers represent the celestial musicians or kinnara, called in Tibetan mi ham-chi. These are probably what S. C. D. refers to. Ri-o-tag Jong of the map.—(W. R.)

[357] Probably Nyema lung of the map.—(W. R.)

[358] Called Loh-bu Jong on the maps.—(W. R.)

[359] Tang-da of the maps.—(W. R.)

[360] Ton namgyalling Jong of the maps. Altitude 12,430 feet.—(W. R.)

[361] 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.)

[362] 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.)

[363] Shanpa means “boatman,” not boat.—(W. R.)

[364] 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, op. cit., 73.

[365] 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.)

[366] 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 et sqq. 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, A.D.—(W. R.)

[367] 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.)

[368] Chyema (bye-ma) means “sand,” nagshu probably means “black.”—(W. R.)

[369] I cannot conceive how a chorten can resemble a dorje (vajra). The comparison is not a happy one.—(W. R.)

[370] 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.)

[371] These are the subjects usually seen in such frescoes throughout Tibet and Mongolia.—(W. R.)

[372] 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.)

[373] Wu-khang 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.)

[374] Tibetan historians inform us that Padma Sambhava (Peme chyung-nas) was called to Tibet from Kafiristan (O-rgyan) by Santa Rakshita (Dji-wa tso), who could not withstand the onslaught of the Bonbos. See Emil Schlagintweit, ‘Die Könige von Tibet,’ p. 52 et sqq.

[375] Written Bsam-yas. I do not believe that this interpretation of the word Samye is correct. San yang, it is true, means “three styles” in Chinese, but Chinese yang would never be pronounced ye in Tibetan. Waddell, op. cit., 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 of this wall the Pundit counted 1030 chhartans (chorten) made of burnt bricks.... The interiors of the (stone) walls of these temples are covered with very beautiful writing in enormous Hindi (Sanscrit) characters....” Jour. Roy. Geog. Soc., xlvii. p. 114. Sarat Chandra says that a work, entitled ‘Pama Kahthang’ (‘Peme Katang’?), contains a full description of this famous lamasery. See also Waddell, op. cit., 266–268.

[376] This iconoclast, who appears to have been born in A.D. 861, interdicted the Buddhist religion in Tibet in 899, and was murdered in 900. See Csoma, ‘Tib. Grammar,’ p. 183. Cf. Emil Schlagintweit, op. cit., p. 59, and I. J. Schmidt, ‘Geschichte der Ost Mongolen,’ pp. 49, 362, et sqq. 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 supra, p. 153, when describing the origin of the “black hat” dance.—(W. R.)

[377] Our author says, only “in the year fire-tiger 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 fire-tiger is the third year in the cycle of sixty years. Assuming the first date to be correct, the second must be A.D. 1808. Waddell, op. cit., 267, says the library was destroyed about 1816.—(W. R.)

[378] 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. K. passed here in October, 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 A.D. 749. Cf. Emil Schlagintweit, ‘Die Könige von Tibet,’ p. 53. Ssanang Ssetsen (I. J. Schmidt, ‘Geschichte der Ost Mongolen’), p. 41, says the building of the temple was begun in A.D. 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, A.D. 728.—(W. R.)

[379] 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. K. speaks of the village of Do as Dushio. Tso (shio) means village, and is an abbreviation from grong-tso (pr. drong-tso).—(W. R.)

[380] 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.)

[381] Phamu bub of the maps.—(W. R.)

[382] Jang on the maps.—(W. R.)

[383] Quoting from the Dsamling yeshe, our author says elsewhere that there are here eighteen silver tombs of the successive Phagmodu lama rinpoche.

[384] 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 (supra, 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 A.D. 1156.—(W. R.)

[385] The Dsamling yeshe calls it Zangri khang mar.—(S. C. D.)

[386] Elsewhere called Labkyi Donma.—(S. C. D.)

[387] 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.)

[388] Nyen on the maps. I find no mention of this bridge in the reports of other explorers.—(W. R.)

[389] Called Chethang by all the other explorers. A. 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 Jour. Roy. Geog. Soc., xlvii. 117.—(W. R.)

[390] 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 et sqq.—(W. R.)

[391] Called on the maps Zomba Lha khang (“Ancient Palace”). The name is variously written U-bu la-gang, Ombo lang-gang. See Emil Schlagintweit, ‘Die Könige von Tibet,’ p. 42. It is said to have been built by King Nya-kri tsanpo (IVth century, B.C.?), or by King Totori nyan-tsan (IIIrd century, A.D.). I. J. Schmidt, op. cit., p. 317 (quoting the Bodhimur), says it was called Ombre lang-ti.—(W. R.)

[392] Tag chhen Pomda on the maps.—(W. R.)

[393] 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.)

[394] 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.)

[395] Probably porphyry.—(W. R.)

[396] This is a common practice in the Nyingma sect. Explorer K. 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.)

[397] These blue tiles are certainly of Chinese manufacture.—(W. R.)

[398] For this legend see I. J. Schmidt, op. cit., pp. 21 and 316. Also Emil Schlagintweit, ‘Die Könige von Tibet,’ p. 39 et sqq. Ugyen-gyatso visited this spot in 1883, and refers to this legend, op. cit., p. 27.—(W. R.)

[399] Called Bya (pronounced Chya). It is called Cha Sa on the maps. A. K. speaks of it as “the temple of Chyasa (Cheuse) Lhakhang.”—(W. R.)

[400] Tong-shoi on the maps. A. K. mentions, 1½ miles west of this point, the Gerpa Duga ferry.—(W. R.)

[401] Or Tsong du ta-tsang, according to Ugyen-gyatso.—(W. R.)

[402] This lamasery shares with Dorje-tag, previously referred to, the honour of being the supreme one of this sect. Waddell, op. cit., 277.—(W. R.)

[403] 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.

[404] A. K. says there are 600 houses in Gong-kha Jong and 200 around the Gongkha Chorten (i.e. Gong-kar chosde).—(W. R.)

[405] Chiakri on the maps.—(W. R.)

[406] 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.)

[407] Usually Tibetans drink their chang cold. Heating it is the Chinese fashion.—(W. R.)

[408] Chong la on the maps.—(W. R.)

[409] 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.)

[410] This, our author has told us elsewhere, is a distinguishing sign of all Nyingma religious and lay buildings.—(W. R.)

[411] Labrang means literally “dwelling of a lama dignitary.” Phodrang is a palace or residence of a secular officer.—(W. R.)

[412] Phagpa (or Dro-gon Phagpa) is said to have been born A.D. 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 Kuo shih, or “Preceptor of the realm.” H. H. Howorth, ‘History of the Mongols,’ i. p. 506 et sqq., makes no mention of Kublai raising Phagpa to be ruler of Tibet.

[413] Abbreviation of Ponbo chenpo, or “great officer.” The Sakya monastery was founded in A.D. 1071, according to Csoma, op. cit., p. 197. Phagpa was a nephew of the famous Sakya Pandita, the author of many standard works of Tibetan literature.

[414] Buyantu reigned from 1312 to 1320. Ssanang Ssetsen says that the lama Sakya Sribadra was head of the church under him. I. J. Schmidt, op. cit., 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.)

[415] A spike of iron or bronze with a triangular section. The top of it terminates in a dorje. It is used in exorcisms. Emil Schlagintweit, ‘Buddhism in Tibet,’ p. 257 et sqq., and Waddell, op. cit., pp. 341, 483, and 488.—(W. R.)

[416] On this lamasery, see supra, p. 66.

[417] Apparently the earrings are attached to the ear-covers of gold, not to the ear itself.—(W. R.)

[418] Called in Tibetan, Ya chyil dung-kar; and in Chinese, Yu hsuan pai-lei. Both nations consider such shells as treasures of inestimable value. There is one in China, kept at Fu chu by the Ti-tuh. See Peking Gazette, February 23, 1867, and one at Lhasa. ‘The Land of the Lamas,’ p. 110.—(W. R.)

[419] “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” (Jour. Roy. Asiat. Soc., n.s. xxiii. p. 235). I am not aware that these hospitals are kept up at the present day.—(W. R.)

[420] The marmot is called Chyi (phyi)-wa. Mong I am unable to explain; perhaps it is the same animal which our author calls elsewhere the sremong (sri), and which is 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.)

[421] The Chiblung tsangpo, the Upper Arun, flows through this valley.—(W. R.)

[422] On this lake, see supra, p. 211.

[423] 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 supra, p. 42.

[424] Certainly not of their own invention or manufacture.—(W. R.)

[425] 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. Rab (rabs) means “family, race, social class.” Rab-kyi rabs means “upper superior class;” Rab-kyi ding, “middle superior class;” Rab-kyi tama, “lowest superior;” Ding-kyi rab, “superior middle class,” etc., etc.—(W. R.)

[426] By “subjects” I fancy our author must mean serfs or tenants (misser).

[427] Cf. Jour. Roy. Asiat. Soc., n.s. xxiii. pp. 228–230. See also Waddell, op. cit., 553.

[428] The information contained in this section has been compiled, our author says, from “a legal work.” I doubt if its rules are in practice. Borche appears to be hbor-wa chye (hyed), “to cast away, to abandon.” Den yo is bden, “truth;” and perhaps gyogs (for yo), “covering of.”—(W. R.)

[429] This would appear to refer to temporary marriages.—(W. R.)

[430] 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.)

[431] Neither is it in Khamdo. See my ‘Land of the Lamas,’ p. 211 et sqq.—(W. R.)

[432] I hardly imagine that our author intends to convey the idea that this is a custom of the Tibetans.—(W. R.)

[433] See Waddell, op. cit., p. 88. He says the “soul-extracting lama” is called hpobo.

[434] Cf. ‘Land of the Lamas,’ p. 287.—(W. R.)

[435] The tuisol, or “cleansing ceremony” (bkrus, washed; gsol, to pray), is performed on numerous occasions and for various purposes. I suppose that by “relics,” remains after cremation are here meant.—(W. R.)

[436] Waddell, op. cit., 491, calls this sacrifice to the manes of the deceased ting-shag.

[437] 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.)

[438] This is the usual Chinese method of inoculation.—(W. R.)

[439] Our author was misinformed. Snakes are very rare along the western border of China, venomous ones especially.—(W. R.)

[440] 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.)

[441] 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 (kra-pa), or uncivilized, literally “mottled” Lhopas. Cf. also, op. cit., pp. 16, 17, and Nain Singh’s remarks in Jour. Roy. Geog. Soc., vol. xlvii. p. 120.

[442] Our author gives the name of this disease as gzah-nad. Jaeschke, ‘Tib. engl. dict.,’ translates this word by “apoplexy,” adding that, in Western Tibet it seems to be used only for “epilepsy.”—(W. R.)

[443] Klu nad, or Klin gnod-nad, meaning that the Nagas brings about the disease. Mje nad is mdje nad.—(W. R.)

[444] These charmed banners are the lung-ta, or “airy horses,” of which mention is frequently made in this work.

[445] This remark applies equally well to all diseases in Buddhist estimation.

[446] Jaeschke, ‘Tib. engl. dict.,’ calls this disease pags chu, “skin water;” snying chu, “heart water;” dmu chu, “dropsy, especially in the chest and belly.” On the medical knowledge of the Tibetans, see Journ. Bengal Asiat. Soc., iv. pp. 1 et sqq.—(W. R.)

[447] 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. C. D.) Our author also mentions a game called te-pi, or rocket, but, unfortunately, does not give any idea of the game itself. See also ‘Report U.S. National Museum,’ 1893, p. 723.—(W. R.)

[448] 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),” Jour. Roy. Asiat. Soc., No. xxiii., p. 213.—(W. R.)

[449] On the 29th day of the moon.—(W. R.)

[450] Our author mentions also the following festivals:—

15th of 1st moon: Buddha’s birthday.
15th of 3rd ,, First preaching of the Kalachakra tantra.
8th of 4th ,, Buddha became a mendicant.
15th of 4th ,, Buddha’s nirvana.
5th of 5th ,, Feast of god of medicine.
4th of 6th ,, Buddha’s first sermon.
10th of 7th ,, Birth of Padma chyung-nas (Padma Sambhava).
15th of 7th ,, The snowy mountains are worshipped.
25th of 10th ,, Birth of Tsongkhapa.

Cf. Waddell, op. cit., 502 et sqq.

[451] Known in southern Buddhist countries as varsha or Barsat. Yar is dbyar (usually pronounced chyar), “summer;” and nas (gnas), “abode.” I do not believe the practice is generally observed. Cf. Waddell, op. cit., 224, and supra.—(W. R.)

[452] See p. 114. On the New Year festivities, see Waddell, op. cit., 518.

[453] I have witnessed a number of these kurim, 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.)

[454] Toma is droma (or doma), the root of the potentilla anserina, and called chuoma 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.)

[455] All these omens of good and bad luck are of equal importance at any time of the year.—(W. R.)

[456] I have seen these mummers in North-eastern Tibet. See ‘Land of the Lamas,’ p. 246.—(W. R.)

[457] 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. Jour. Roy. Asiat. Soc., n.s., 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 et sqq.

[458] The monlam chenpo was instituted by Tsongkhapa in 1407. Csoma, ‘Tib. gram.,’ 187.

[459] Cf. lama Ugyen-gyatso’s account of the Shalnyo’s rule in ‘Report on explor. from 1856 to 1888,’ p. 32. Also A. K., op. cit., p. 33; and Huc, op. cit., 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.)