[117] 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.
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.[[118]]
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.
[118] 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 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[[119]] with the yellow-caps, they were driven from that country, and took refuge principally in the Himalaya. The Bhotan or Dhurma[[120]] 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.
[119] 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, wbence 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.
[120] Bhotan is generally known as the Dhurma country. See note, [page 136.]
The internal organisation of the different monastic establishments is very simple. The head or Teshoo Lama[[121]] 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.
[121] 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.