Himalayan Journals, vol 1 - J. D. Hooker (polar express read aloud txt) 📗

a door, by which fuel is placed inside, and the smoke ascending through holes in the upper slabs, escapes by lateral openings from the top compartment. These structures are said to be common in Tibet, but I saw no other in Sikkim.

 

During my stay at Yoksun, the weather was very cold, especially at night, considering the elevation (5,600 feet): the mean temperature was 39 degrees, the extremes being 19.2 degrees and 60 degrees; and even at 8 a.m. the thermometer, laid on the frosty grass, stood at 20

degrees; temperatures which are rare at Dorjiling, 1500 feet higher.

I could not but regard with surprise such half tropical genera as perennial-leaved vines, Saccharum, Erythrina, large bamboos, Osbeckia and cultivated millet, resisting such low temperatures.*

[This is no doubt due to the temperature of the soil being always high: I did not sink a thermometer at Yoksun, but from observations taken at similar elevations, the temperature of the earth, at three feet depth, may be assumed to be 55 degrees.]

 

On the 14th January I left Yoksun for the lake and temples of Catsuperri, the former of which is by much the largest in Sikkim.

After a steep descent of 1800 feet, we reached the Ratong, where its bed is only 3,790 feet above the sea; it is here a turbulent stream, twelve yards across, with the usual features of gravel terraces, huge boulders of gneiss and some of the same rock in situ, striking north-east. Some idea of its velocity may be formed from the descent it makes from the foot of Mon Lepcha, where the elevation of its bed was 7,150 feet, giving a fall of 3,350 feet in only ten miles.

 

Hence I ascended a very steep spur, through tropical vegetation, now become so familiar to me that I used to count the number of species belonging to the different large natural orders, as I went along.

I gathered only thirty-five ferns at these low elevations, in the same space as produces from fifty to sixty in the more equable and humid regions of 6000 feet; grasses on the other hand were much more numerous. The view of the flat of Yoksun from Lungschung village, opposite to it, and on about the same level, is curious; as is that of the hamlet of Lathiang on the same side, which I have before noticed as being placed on a very singular flat shelf above the Ratong, and is overhung by rocks.

 

Ascending very steeply for several thousand feet, we reached a hollow on the Catsuperri spur, beyond which the lake lies buried in a deep forest. A Lama from the adjacent temple accompanied us, and I found my people affecting great solemnity as they approached its sacred bounds; they incessantly muttered “Om mani,” etc., kotowed to trees and stones, and hung bits of rag on the bushes. A pretence of opposing our progress was made by the priest, who of course wanted money; this I did not appear to notice, and after a steep descent, we were soon on the shores of what is, for Sikkim, a grand sheet of water, (6,040 feet above the sea), without any apparent outlet: it may be from three to five hundred yards across in the rains, but was much less now, and was bordered by a broad marsh of bog moss (_Sphagnum_), in which were abundance of Azolla, colouring the waters red, and sedges. Along the banks were bushes of Rhododendron barbatum and Berberis insignis,* [This magnificent new species has not been introduced into England; it forms a large bush, with deep-green leaves seven inches long, and bunches of yellow flowers.]

but the mass of the vegetation was similar to that of Dorjiling.

 

We crossed the marsh to the edge of the lake by a rude paved way of decaying logs, through which we often plunged up to our knees.

The Lama had come provided with a piece of bark, shaped like a boat, some juniper incense and a match-box, with which he made a fire, and put it in the boat, which he then launched on the lake as a votive offering to the presiding deity. It was a dead calm, but the impetus he gave to the bark shot it far across the lake, whose surface was soon covered with a thick cloud of white smoke. Taking a rupee from me, the priest then waved his arm aloft, and pretended to throw the money into the water, singing snatches of prayers in Tibetan, and at times shrieking at the top of his voice to the Dryad who claims these woods and waters as his own. There was neither bird, beast, nor insect to be seen, and the scenery was as impressive to me, as the effect of the simple service was upon my people, who prayed with redoubled fervour, and hung more rags on the bushes.

 

I need hardly say that this invocation of the gods of the woods and waters forms no part of Lama worship; but the Lepchas are but half Boodhists; in their hearts they dread the demons of the grove, the lake, the snowy mountain and the torrent, and the crafty Lama takes advantage of this, modifies his practices to suit their requirements, and is content with the formal recognition of the spiritual supremacy of the church. This is most remarkably shown in their acknowledgment of the day on which offerings had been made from time immemorial by the pagan Lepchas to the genius of Kinchinjunga, by holding it as a festival of the church throughout Sikkim.* [On that occasion an invocation to the mountain is chanted by priests and people in chorus. Like the Lama’s address to the genius of Catsuperri lake, its meaning, if it ever had any, is not now apparent. It runs thus:—

“Kanchin-jinga, Pemi Kadup Gnetche Tangla, Dursha tember Zu jinga Pemsum Serkiem

Dischze Kubra Kanchin tong.”

This was written for me by Dr. Campbell, who, like myself, has vainly sought its solution; it is probably a mixture of Tibetan and Lepcha, both as much corrupted as the celebrated “Om mani padmi boom,” which is universally pronounced by Lepchas “Menny pemmy boom.” This reminds me that I never got a solution of this sentence from a Lama, of whatever rank or learning; and it was only after incessant inquiry, during a residence of many years in Nepal, that Mr. Hodgson at last procured the interpretation, or rather paraphrase: “Hail to him (Sakya) of the lotus and the jewel,” which is very much the same as M. Klaproth and other authorities have given.]

 

The two Catsuperri temples occupy a spur 445 feet above the lake, and 6,485 feet above the sea; they are poor, and only remarkable for a miserable weeping-willow tree planted near them, said to have been brought from Lhassa. The monks were very civil to me, and offered amongst other things a present of excellent honey. One was an intelligent man, and gave me much information: he told me that there were upwards of twenty religious establishments in Sikkim, containing more than 1000 priests. These have various claims upon the devout: thus, Tassiding, Doobdi, Changachelling, and Pemiongchi, are celebrated for their antiquity, and the latter also for being the residence of the head Lama; Catsuperri for its lake; Raklang for its size, etc. All are under one spiritual head, who is the Tupgain Lama, or eldest son of the Rajah; and who resides at the Phadong convent, near Tumloong: the Lama of Pemiongchi is, however, the most highly respected, on account of his age, position, and sanctity. Advancement in the hierarchy is dependent chiefly on interest, but indirectly on works also; pilgrimages to Lhassa and Teshoo Loombo are the highest of these, and it is clearly the interest of the supreme pontiffs of those ecclesiastical capitals to encourage such, and to intimate to the Sikkim authorities, the claims those who perform them have for preferment. Dispensations for petty offences are granted to Lamas of low degree and monks, by those of higher station, but crimes against the church are invariably referred to Tibet, and decided there.

 

The election to the Sikkim Lamaseries is generally conducted on the principle of self-government, but Pemiongchi and some others are often served by Lamas appointed from Tibet, or ordained there, at some of the great convents. I never heard of an instance of any Sikkim Lama arriving at such sanctity as to be considered immortal, and to reappear after death in another individual, nor is there any election of infants. All are of the Ningma, Dookpa, or Shammar sect, and are distinguished by their red mitres; they were once dominant throughout Tibet, but after many wars* [The following account of the early war between the red and the yellow-mitred Lamas was given me by Tchebu Lama:—For twenty-five generations the red-cape (Dookpa or Ningma) prevailed in Tibet, when they split into two sects, who contended for supreme power; the Lama of Phado, who headed the dissenters, and adopted a yellow mitre, being favoured by the Emperor of China, to whom reference was made. A persecution of the red Lamas followed, who were caught by the yellow-caps, and their mitres plunged into dyeing vats kept always ready at the Lamaseries.

The Dookpa, however, still held Teshoo Loombo, and applied to the Sokpo (North Tibet) Lamas for aid, who bringing horses and camels, easily prevailed over the Gelookpa or yellow sect, but afterwards treacherously went over to them, and joined them in an attack on Teshoo Loombo, which was plundered and occupied by the Gelookpas.

The Dookpa thereafter took refuge in Sikkim and Bhotan, whence the Bhotan Rajah became their spiritual chief under the name of Dhurma Rajah, and is now the representative of that creed. Goorucknath is still the Dookpa’s favourite spiritual deity of the older creed, which is, however, no longer in the ascendant. The Dalai Lama of Teshoo Loombo is a Gelookpa, as is the Rimbochay Lama, and the Potala Lama of Lhassa, according to Tchebu Lama, but Turner (“Travels in Tibet,” p. 315) says the contrary; the Gelookpa consider Sakya Thoba (or Tsongkaba) alias Mahamouni, as their great avatar.] with the yellow-caps, they were driven from that country, and took refuge principally in the Himalaya. The Bhotan or Dhurma* [Bhotan is generally known as the Dhurma country. See note, Chapter V.] Rajah became the spiritual head of this sect, and, as is well known, disputes the temporal government also of his country with the Deva Rajah, who is the hereditary temporal monarch, and never claims spiritual jurisdiction. I am indebted to Dr. Campbell for a copy and translation of the Dhurma Rajah’s great seal, containing the attributes of his spirituality, a copy of which I have appended to the end of this chapter.

 

The internal organisation of the different monastic establishments is very simple. The head or Teshoo Lama* [I have been informed by letters from Dr. Campbell that the Pemiongchi Lama is about to remove the religious capital of Sikkim to Dorjiling, and build there a grand temple and monastery; this will be attractive to visitors, and afford the means of extending our knowledge of East Tibet.] rules supreme; then come the monks and various orders of priests, and then those who are candidates for orders, and dependents, both lay-brothers and slaves: there are a few nunneries in Sikkim, and the nuns are all relatives or connections of the Rajah, his sister is amongst them.

During the greater part of the year, all lead a more or less idle life; the dependents being the most occupied in carrying wood and water, cultivating the land, etc.

 

The lay-brothers are often skilful workmen, and are sometimes lent or hired out as labourers, especially as housebuilders and decorators.

No tax of any kind is levied on the church, which is frequently very rich in land,