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, flocks, and herds, and in contributions from the people: land is sometimes granted by the Rajah, but is oftener purchased by the priests, or willed, or given by the proprietor. The services, to which I have already alluded, are very irregularly performed; in most temples only on festival days, which correspond to the Tibetan ones so admirably described in MM. Huc and Gabet's narrative; in a few, however, service is performed daily, especially in such as stand near frequented roads, and hence reap the richest harvest.
Like all the natives of Tibet and Sikkim, the priests are intolerably filthy; in some cases so far carrying out their doctrines as not even to kill the vermin with which they swarm. All are nominally bound to chastity, but exemptions in favour of Lamas of wealth, rank, or power, are granted by the supreme pontiffs, both in Tibet and Sikkim. I constantly found swarms of children about the Lamaseries, who were invariably called nephews and nieces.
Descending from the Catsuperri temples, I encamped at the village of Tengling (elevation 5,257 feet), where I was waited upon by a bevy of forty women, Lepchas and Sikkim Bhoteeas, accompanied by their children, and bringing presents of fowls, rice and vegetables, and apologising for the absence of their male relatives, who were gone to carry tribute to the Rajah. Thence I marched to Changachelling, first descending to the Tengling river, which divides the Catsuperri from the Molli ridge, and which I crossed.
Tree-ferns here advance further north than in any other part of Sikkim. I did not visit the Molli temples, but crossed the spur of that name, to the Rungbee river, whose bed is 3,300 feet above the sea; thence I ascended upwards of 3,500 feet to the Changachelling temples, passing Tchongpong village. The ridge on which both Pemiongchi and Changachelling are built, is excessively narrow at top; it is traversed by a "via Sacra," connecting these two establishments; this is a pretty wooded walk, passing mendongs and chaits hoary with lichens and mosses; to the north the snows of Kinchinjunga are seen glimmering between the trunks of oaks, laurels, and rhododendrons, while to the south the Sinchul and Dorjiling spurs shut out the view of the plains of India.
Changachelling temples and chaits crown a beautiful rocky eminence on the ridge, their roofs, cones and spires peeping through groves of bamboo, rhododendrons, and arbutus; the ascent is by broad flights of steps cut in the mica-slate rocks, up which shaven and girdled monks, with rosaries and long red gowns, were dragging loads of bamboo stems, that produced a curious rattling noise. At the summit there is a fine temple, with the ruins of several others, and of many houses: the greater part of the principal temple, which is two-storied and divided into several compartments, is occupied by families. The monks were busy repairing the part devoted to worship, which consists of a large chamber and vestibule of the usual form: the outside walls are daubed red, with a pigment of burnt felspathic clay, which is dug hard by. Some were painting the vestibule with colours brought from Lhassa, where they had been trained to the art. Amongst other figures was one playing on a guitar, a very common symbol in the vestibules of Sikkim temples: I also saw an angel playing on the flute, and a snake-king offering fruit to a figure in the water, who was grasping a serpent. Amongst the figures I was struck by that of an Englishman, whom, to my amusement, and the limner's great delight, I recognised as myself. I was depicted in a flowered silk coat instead of a tartan shooting jacket, my shoes were turned up at the toes, and I had on spectacles and a tartar cap, and was writing notes in a book. On one side a snake-king was politely handing me fruit, and on the other a horrible demon was writhing.
A crowd had collected to see whether I should recognise myself, and when I did so, the merriment was extreme. They begged me to send them a supply of vermilion, goldleaf, and brushes; our so called camel's-hair pencils being much superior to theirs, which are made of marmot's hair.
I was then conducted to a house, where I found salted and buttered tea and Murwa beer smoking in hospitable preparation. As usual, the house was of wood, and the inhabited apartments above the low basement story were approached by an outside ladder, like a Swiss cottage: within were two rooms floored with earth; the inner was small, and opened on a verandah that faced Kinchinjunga, whence the keen wind whistled through the apartment.
The head Lama, my jolly fat friend of the 20th of December, came to breakfast with me, followed by several children, nephews and nieces he said; but they were uncommonly like him for such a distant relationship, and he seemed extremely fond of them, and much pleased when I stuffed them with sugar.