We crossed spur after spur, often under or over precipices about fifteen hundred feet above the river, proceeding eastwards to the village of Rangang, whence we caught sight of the Rajah’s house. It was an irregular low stone building of Tibetan architecture, with slanting walls and small windows high up under the broad thatched roof, above which, in the middle, was a Chinese-looking square copper-gilt canopy, with projecting eaves and bells at the corners, surmounted by a ball and square spire. On either gable of the roof was a round-topped cylinder of gilded copper, something like a closed umbrella; this is a very frequent and characteristic Boodhist ornament, and is represented in Turner’s plate of the mausoleum of Teshoo Lama (“Tibet” plate xi.); indeed the Rajah’s canopy at Tumloong is probably a copy of the upper part of the building there represented, having been built by architects from Teshoo Loombo. It was surrounded by chaits, mendongs, poles with banners, and other religious erections; and though beautifully situated on a flat terrace overlooking the valley, we were much disappointed with its size and appearance.
On the brow of the hill behind was the large red goompa of the Tupgain Lama, the late heir-apparent to the temporal and spiritual authority in Sikkim; and near it a nunnery called Lagong, the lady abbess of which is a daughter of the Rajah, who, with the assistance of sisters, keeps an enormous Mani, or praying-cylinder, revolving perpetually to the prayer of “Om Mani Padmi hom.” On this side was a similar spur, on which the gilded pinnacles and copper canopy of the Phadong[[304]] goompa gleamed through the trees. At a considerable distance across the head of the valley was still a third goompa, that of Phenzong.
[304] Phadong means Royal, and this temple answers to a chapel royal for the Rajah.
We were met by a large party of armed Lepchas, dressed in blue and white striped kirtles, broad loose scarlet jackets; and the little bamboo wattle hat lined with talc, and surmounted by a peacock’s feather; they escorted us to the village, and then retired.
We encamped a few hundred feet below the Rajah’s house, and close by those of Meepo and the Tchebu Lama’s family, who are among the oldest and most respectable of Tibetan origin in Sikkim. The population on this, the north side of the Ryott, consists principally of Sikkim Bhoteeas and Tibetans, while the opposite is peopled by Lepchas. Crowds came to see us, and many brought presents, with which we were overwhelmed; but we could not help remarking that our cordial greetings were wholly from the older families attached to the Rajah, and from the Lamas; none proceeded from the Dewan’s relatives or friends, nor therefore any in the name of the Rajah himself, or of the Sikkim government.
Tchebu Lama vainly used every endeavour to procure for us an audience with his highness; who was surrounded by his councillors, or Amlah, all of whom were adherents of the Dewan, who was in Tibet. My man Meepo, and the Tchebu Lama; who were ordered to continue in official attendance upon us, shrugged their shoulders, but could suggest no remedy. On the following morning Campbell was visited by many parties, amongst whom were the Lama’s family, and that of the late Dewan (Ilam Sing), who implored us to send again to announce our presence, and not to dismiss at once the moonshie and his office,[[305]] who had accompanied us for the purpose of a conference with the Rajah. Their wishes were complied with, and we waited till noon before proceeding.
[305] It is usual in India for Government officers when about to transact business, to travel with a staff (called office) of native interpreters, clerks, etc., of whom the chief is commonly called moonchie.
A gay and animated scene was produced by the concourse of women, dressed in their pretty striped and crossed cloaks, who brought tokens of good-will. Amongst them Meepo’s wife appeared conspicuous from the large necklaces[[306]] and amulets, corals, and silver filagree work, with which her neck and shoulders were loaded: she wore on her head a red tiara (“Patuk”) bedizened with seed pearls and large turquoises, and a gold fillet of filagree bosses united by a web of slender chains; her long tails were elaborately plaited, and woven with beads, and her cloak hooked in front by a chain of broad silver links studded with turquoises. White silk scarfs, the emblem of peace and friendship, were thrown over our hands by each party; and rice, eggs, fowls, kids, goats, and Murwa beer, poured in apace, to the great delight of our servants.