On July 15 we left our former route to the right and directed our steps northwards over intricate moraines, seeing the snowy peaks of Dongdong and Chema-yundung still more clearly from the pass Kargan-la. On the 16th the sky was overcast, a couple of hail showers fell, and the hills around us changed to white. We rode north-westwards past two small lakes, and again fell in with solid rock—green and black schist. From the Tugri-la we had a fine view over a world of mountains, the names of which I have no time to record. We crossed another saddle, Sen-kamba-la, to reach the broad open valley of the Chema-yundung river, which descends from a very extensive glacier in the south belonging to the Chema-yundung-pu massive. Here were several nomad tents, and seven tents inhabited by pilgrims from Bongba stood on a rise. They were on their way with kith and kin to Kang-rinpoche to make the pilgrimage round the holy mountain. Most of the pilgrims from the far east take this southern route and return over the Marium-la.
July 17. It was very hot in the saddle with a temperature of 50° and quite calm air. The brown puppy was very tired of travelling, and drops fell from her hanging tongue, but she could not leave the antelopes and hares in peace. She darted after them full speed, but never caught them, and came back to me disappointed, but began again the useless pursuit. The Ronggak-chu is an affluent of the Chema, and comes from the north-west. We left the little double lake Kuru-chok in the south. To the west-south-west is the place where the Chema-yundung receives the Angsi-chu, the most westerly of all the headwaters of the Brahmaputra.
In the valley of the Tynchung we encamped beside some accommodating nomads, who quickly procured me fresh yaks, for the three musketeers turned back here to Shamsang, after doing their work well. The whole excursion to the sources of the Brahmaputra had cost 110 rupees, and it was well worth more. The natives said that ten robbers had recently made the neighbourhood unsafe, but immediately it was reported that a European caravan was approaching Tynchung, they had entirely disappeared, and therefore we were regarded as deliverers, and the people could not do too much for us. A Hindu merchant from Almora was camping here, buying sheep’s wool and salt from the nomads, and selling them frieze rugs and textiles from Agra and Amritsar.
Next day we crossed the Marnyak-la (17,395 feet) and had the Angsi-chu immediately below us, and on the 19th we left the river behind and followed its small tributary, the Loang-gonga, up to its source at the very low pass Tamlung or Tag-la, which is nothing more than a rise in an open longitudinal valley. But this pass is exceedingly important, for it is the watershed between the Brahmaputra and Manasarowar. Its height is 17,382 feet. To the south is spread out a succession of snowy peaks, and to the west-south-west is seen Gurla Mandatta or Memo-nani, a majestic and imposing group which belongs to the same Himalayan range as Kubi-gangri. The pass is situated among old moraines, where is the little insignificant lake Tamlung-tso, from which the Loang-gonga flows out. At some distance to the south is seen the low watershed between the Angsi-chu and the Gang-lung, a stream that comes from a massive of the same name, and, as the Tage-tsangpo, falls into Manasarowar. The very latest maps of western Tibet give a very incorrect representation of this country, which has never been visited by a European before. Instead of a clearly marked meridional range we found an open, hilly, longitudinal valley with the watershed running among its moraines. Here we took leave of the Brahmaputra, after passing half a year in its basin since crossing the Sela-la. We encamped at a place where the Gang-lung river breaks through a rampart of moraines, forming foaming cascades.
During the following day’s journey it flows through granitic moraines, drift sand, and morasses, and becomes a considerable stream, receiving numerous affluents from the south. A caravan of 50 yaks, and eight men from Purang, armed with guns, and clad in blue with fur-lined cloaks, were on the way to the fair in Gyanima. In the district Tagramoche, where we bivouacked, were many nomads and beggars with staves and bundles on the way to the holy mountain. We also met six merchants from Ladak, who were carrying dried peaches for sale on 45 asses. They had left home a month and a half previously.
On July 21 we rode down the Tage-bup valley among savage cliffs. On its bottom flows the Tage-tsangpo, changing its colour from light green over sandy ground to bluish-purple over dark detritus. Langchen-kamba is a small side-valley on the right, from which robbers are wont to sally forth against defenceless travellers. Just below the valley a spring bubbles forth with crystal-clear water at a temperature of 38°. It is considered holy, and is marked by a pole bedecked with rags and streamers like a scare-crow. This spring is also called Langchen-kamba.
A little farther down the spring Chakko stands on a steep slope on the right bank, and its water (40.3°) is collected in a round pit 3 feet deep. A wall is erected about it, covered with flat stones, on which figures of Buddha and holy texts are carved. Leaves from the holy scriptures are thrust between the stones of the wall, and streamers and rags fly from a pole. Through the water, clear as a mirror, could be seen blue and red beads, two inferior turquoises, some shells, and other trash, thrown in as offerings by pious pilgrims. The water is supposed to have miraculous powers. Murmuring prayers, our guide filled a wooden bowl with water and poured it over the head and mane of his horse to protect it from wolves. With the same object he tied a rag from the pole on to his horse’s forelock. He drank himself a good draught to render him invulnerable to the bullets of robbers. If a sheep or other animal is ill it is only necessary to sprinkle it with the holy water to make it well again. When a traveller or pilgrim stands at the well and pours water with both hands over his head, it guards him against falling into the hands of footpads, and from other misfortunes. And if he sits and meditates, drinks, and washes his head, hands, and legs, and has sufficient faith, then he finds gold coins and precious stones at the bottom of the well. The sick man who bathes his whole body in the miraculous water becomes strong again. It is a Lourdes in miniature. While my men were engaged in their ablutions I sat at the edge of the well and listened to the mystical music of the fluttering prayer-streamers, and found this fascinating Tibet more enigmatical at every step.
Then we rode over the Tage-tsangpo, where its valley opens into the flat basin of Manasarowar—a new chapter in the chronicles of our journey. Again Gurla Mandatta showed itself in all its glory, and in the north-west Kang-rinpoche or Kailas, the holy mountain, like a great chhorten on a lama’s grave, rose above the jagged ridge which forms the horizon in that direction. On seeing it all our men suddenly jumped out of their saddles and threw themselves down with their foreheads on the ground. Only Rabsang, a confirmed heathen, remained seated on his horse, and was afterwards well scolded by Tsering.
| 243, 244, 245. The Mountains at the Source of the Brahmaputra. |
We are now out on open hilly ground, and see a glimpse of the holy lake Tso-mavang or Manasarowar. We encamp by a small lake called Tso-nyak, whither come Islam Ahun and Shukkur Ali, sent by Guffaru, who is become uneasy at our long absence. We send them back again to Tokchen with orders to Guffaru to proceed to the monastery Serolung-gompa on the holy lake, where we will meet him.