The most important of these princes, and in spiritual estimation but little below the Dalai Lama himself, is the Punjun Rimboochee of Jachee (or Teshoo) Loombo, known to the British in India as Teshoo Lama. The intercourse between the Anglo-Indian Government and this prince arose as follows:—In 1772 the Deb Raja, or sovereign of Bhotan, laid claim to and seized Kooch Bahar, a district at the mouth of the Assam Valley, adjoining Rungpoor. A sepoy force was sent to expel the hill people, which they speedily accomplished, pursuing the enemy to their mountains. The raja, alarmed for his own dominions, applied for the intercession of Teshoo Lama, who was then regent, spiritual, and political, of the whole of Tibet, during the minority of the Lhassa pontiff. The Lama sent a deputation to Calcutta, with a letter to Warren Hastings, then Governor—"an authentic and curious specimen," says Turner, "of his good sense, humility, simplicity of heart, and, above all, of that delicacy of sentiment and expression which could convey a threat in terms of meekness and supplication." The deputation, and the presents which it bore from a country so mysterious and inaccessible, excited intense interest at Calcutta—the Governor at once acceded to the Lama's intercession, and determined to take advantage of the opportunity afforded to acquire knowledge of those obscure regions, and to find, possibly, new outlets to British commerce, under circumstances so favourable and unlooked for. He accordingly despatched Mr George Bogle, a civilian, with presents and specimens of articles of trade. Bogle started in May 1774. There was a good deal of delay and difficulty made on the part of the Tibetan government about granting him a passport; and it was not till October that he arrived at the residence of the Lama. The two seem, during Bogle's visit, which continued till April 1775, completely to have gained each other's confidence and good-will. The Englishman, on his return, always spoke of the Lama as one of the most able and intelligent men he had ever known, maintaining his rank with the utmost mildness of authority, and living in the greatest purity and simplicity of manners. Turner, whose mission will be mentioned presently, found these praises confirmed by the very strong and unusual impression of regard which the sovereign's gentleness and benevolence had left among his subjects. On the other hand, the Lama showed his confidence in Bogle, by remitting to him some time after a considerable sum of money, to be expended in the erection of a temple and dwelling-house on the banks of the Hoogly, for the use of his votaries in Bengal. The characteristic reason assigned for this wish was, that during the numerous series of the Lama's regenerations, Bengal was the only country in which he had been born twice. In 1779, when the Lama, after repeated invitations, visited Pekin, he, in the same friendly spirit, requested Mr Bogle to go round to Canton, promising to obtain the Emperor's permission for his proceeding to the capital. This singular tryst came to nothing in consequence of the death of the Lama at Pekin—in accordance with a fatality which seldom spares the vassal princes of Central Asia on their visits to the Chinese court—and that of Mr Bogle himself about the same time. The brother and minister of Teshoo Lama communicated the circumstances in letters to Mr Hastings, stating that they were in continual prayer for the accomplishment of the transmigration; and, soon after intelligence of this important event was received, the governor sent a renewed deputation as bearers of congratulations, in which (in the lax Anglo-Indian spirit of that age) the continued identity of the Lama was fully recognised. The result of Captain Samuel Turner's mission, as regarded the establishment of commercial intercourse with Tibet, was nothing, but it obtained for us at least a very interesting and valuable book. Turner had the privilege of an interview with the young Lama, at that time past eighteen mouths old; and as the occasion was unique of its kind, we abstract his account of it. The envoy found the infant placed in great form on an elevated mound, covered with embroidered silk; on the left stood the child's father and mother, on the right the officer specially appointed to wait on him. Turner, advancing, presented a white scarf, and put into the Lama's hands the Governor-General's present of a string of pearls and coral. The other things were set down before him, and having then exchanged scarfs with the father and mother, the Englishmen took their seats on the Lama's right. The infant turned towards them, and received them with a cheerful look of complacency. "During the time we were in the room," says Turner, "I observed that the Lama's eyes were scarcely ever turned from us, and when our cups were empty of tea he appeared uneasy, and, throwing back his head, and contracting the skin of his brow, continued to make a noise, for he could not speak, until they were filled again. He took some burnt sugar out of a golden cup containing confectionary and, stretching out his arm, made a motion to his attendant to give it to me. He sent some in like manner to Mr Saunders, who was with me." Turner then made him a speech, expressing the Governor-General's grief at hearing of his decease in China, and his joy at the news of his reappearance; his hope that their former friendship might be increased, and that there might be extensive communication between his votaries and British subjects. "The little creature turned, looking steadfastly towards me with the appearance of much attention while I spoke, and nodded with repeated but slow movements of the head, as though he understood and approved every word, but could not utter a reply.... His whole attention was directed to us; I must own that his behaviour on this occasion appeared perfectly natural and spontaneous, and not directed by any external action or sign of authority."
The existing Punjun or Teshoo Lama is described by Huc from report, in 1816, as a man of about sixty years of age. It is, therefore, very probable that he is the same person who was seen by Turner in infancy; and if so, he has fulfilled the promise of mark, then precociously exhibited. He has great fame throughout Tibet and all Tartary, his partisans claiming for him spiritual power at least equal to that of the Dalai Lama, and never naming him without deep reverence. His influence has waxed the more from the fact that three successive Dalai Lamas have perished before attaining majority. He is said to be of majestic port, and surprising vigour for his age. All pilgrims to the holy sites of Tibet visit Jachee Loombo, and, after making their offerings to the Teshoo, are enrolled in the brotherhood of Gylongs instituted by him, of which all Tartar Buddhists aspire to be members, and which, doubtless, will one day play an important part in the history of that part of Asia. The votaries of Teshoo Lama are satisfied that he is acquainted with all languages, and converses with the pilgrims of all countries, "each in the tongue in which he was born." His predecessor, Panjun Irtinnee, being a native of Ladakh, was able to converse with Mr Bogle in Hindustanee, and as the bystanders believed their unknown language to be English, this strongly confirmed their belief in the polyglot powers of their chief.
Prophecies of coming events, all tending to the glorification of Punjun Remboochee, are in the mouths of all; and that personage is said to be preparing himself, by the practice of military exercises, and the accumulation of horses, for his warlike career.
The Lama next in influence and sanctity appears to be the Geesoo-Tamba, whose residence is at Oorga or Kooren, among the Khalka Tartars, beyond the great Gobi desert, on the banks of the Toola river, which flows northward into the Siberian Lake Baikal. This potentate, from his special influence over the Mongol tribes, is an object of great jealousy at Pekin. In 1839 he alarmed that court by announcing an intended visit. Great stringency was employed in reducing the number of his retinue, but his progress through Mongolia was a continued ovation, the Tartars thronging on all sides to meet and worship him. Geesoo Tamba's visit was hurried over, and, according to the rule in such cases, he died on his way back.[13] Most of the living Buddhas, even in the Tartar convents, are natives of Tibet, and the influence of the Chinese Emperor has been exerted to arrange that the Geesoo Tamba shall always seek his transmigration there.
Other sanctities of celebrity are the Chang-kia-fo, a sort of grand almoner to the court of Pekin, and the Saja-fo, residing near the Himalayas, who has a singular and special mission. He is day and night in prayer for the perpetual fall of snow on the peaks of the mountains; for, according to Tibetan tradition, behind that range dwells a savage race, which only bides the thawing of the snows to pass the barrier, massacre the tribes of Bod, and seize their country.
The story related by Tavernier Grueber and Father Giorgi,[14] regarding the degrading superstition with which the basest personal relics of the reigning Lama were cherished by his votaries, was utterly denied to both Bogle and the French missionaries. The former ascribes the origin of the story to the Lama's practice of distributing little balls of consecrated flour, which the superstition of his more ignorant votaries may have converted into what they pleased.
Convents are exceeding numerous both in Tibet and Mongolia. In the former their number is said to amount to 3000, some near Lhassa containing as many as 15,000 members.
These convents consist usually of groups of whitewashed cells or cottages, clustered together on a hill-side, interspersed with temples of fantastic architecture. Opposite the great entrance to a temple is a sort of altar, above which the idols are enshrined, usually of handsome Caucasian features and colossal size, seated cross-legged. Before the chief image, (representing Maha-muni or Sakya,) and on a level with the altar, is a gilded seat for the Regenerate or Grand Lama of the convent, the rest of the apartment being occupied by rows of carpeted benches.
At prayer time, a conch blown at the temple-gate summons the members to their devotions. After making three prostrations to the head, they take their places, according to precedence, on the benches, seating themselves cross-legged and vis-à-vis, as choir and anti-choir. When a bell, rung by the master of the ceremonies, gives the signal, all commence muttering in a low tone a preparatory act of devotion, as they unrol on their knees the rubrical form of the day. After this short recitation is an interval of profound silence. The bell rings again, and then rises a psalmody of responsive choirs, in a grave and melodious tone. The Tibetan prayers, broken usually into verses, and composed in a style of rhythmic cadence, lend themselves with marvellous effect to concerted recitation. At intervals of repose, fixed by the rubrics, the instrumental band executes a piece of music. In the Tartar choirs this is described by Huc as a confused and stunning jumble of instruments, all the performers emulous in din. Turner, however, in a similar description of the service, speaks more respectfully of the Tibetan instrumental music. According to the latter authority also, the Tibetans possess a musical notation. Their instruments are generally on a large scale;—sliding trumpets from six to ten feet long, which Moorcroft describes as of very deep and majestic intonation; kettle drums; cymbals, highly mellow and sonorous; gongs, hautboys; a large shallow drum, mounted on a tall pedestal: these, with the human tibia and the sea-conch, compose their religious band.