In the Forbidden Land/Chapter XXVII
- Lama Chokden—A Tibetan guard—The sacred Kelas—Reverence of my men for the Sacred Mountain—Trying hard to keep friends with the gods—Obos—Water flowing to us.
WE altered our course from N. to N.E., rising to 16,600 feet, and leaving the high tableland to the west. We arrived at Lama Chokden (or Chorten), a pass protected by a Tibetan guard, who quickly turned out, matchlocks in hand, as we approached. They seemed a miserable lot, and not only offered no resistance, but actually begged for money and food. They complained of ill-treatment by their superiors, stating that they received no pay, and even food was only occasionally sent to them at this outpost. Their tunics were in rags; each man carried a sword stuck in front through the girdle. Here, too, we had more inquiries about the young sahib, as messengers on horseback had been sent post-haste from Taklakot to warn the Gyanema officer not to let him penetrate into Hundes[1] by the Lumpiya Pass, should he attempt it. Their description of my supposed appearance was very amusing, and when they said that if the sahib came they would have to cut his head off, I felt so touched by their good-natured confidence that I wanted to distribute a few rupees among them.
"Do not give them anything, sir," said Kachi and the doctor. "These fellows are hand and glove with the bands of dacoits; the latter will soon be told that we have money, and we shall run great risk of being attacked at night."
I insisted on giving them a present.
"No, sir," cried Kachi, distressed; "do not do it, or it will bring us no end of trouble and misfortune. If you give them four annas, that will be ample."
Accordingly the officer in command had this large sum deposited in the outstretched palm of his hand, and to show his satisfaction, he pulled out his tongue to its full length, waving both his hands at me for some minutes, and bowing clumsily at the same time. His fur cap had been previously removed and thrown on the ground. This was indeed a grand salaam, a ceremonious acknowledgment of a gift of something less than fourpence!
While the doctor remained in conversation with him, I happened to witness a very beautiful sight. To the north the clouds had dispersed, and the snow-capped sacred Kelas Mount stood majestic before us. In appearance not unlike the graceful roof of a temple, Kelas towers over the long white-capped range, contrasting in beautiful blending of tints with the warm sienna colour of the lower elevations. Kelas is some two thousand feet higher than the other peaks of the Gangir chain, with strongly defined ledges and terraces marking its stratifications, and covered with horizontal layers of snow standing out in brilliant colour against the dark ice-worn rock. The Tibetans, the Nepalese, the Shokas, the Humlis, Jumlis and Hindoos, all have a strong veneration for this mountain, which is believed by them to be the abode of all the good gods, especially of the god Siva. In fact, the ledge round its base is said by the Hindoos to be the mark of the ropes used by the devil (Rakas) to pull down the throne of Siva.
My men, with heads uncovered, their faces turned towards the sacred peak, were muttering prayers. With joined hands, which they slowly raised as high as the forehead, they prayed fervently, and then went down on their knees, with heads bent low to the ground. My brigand follower, who was standing close by me, hurriedly whispered that I should join in this act of prayer.
"You must keep friends with the gods," said the bandit; "misfortune will attend you if you do not salaam to Kelas; that is the home of a good god!" and he pointed to the peak with the most devout air of conviction.
To please him I saluted the mountain with the utmost deference, and, taking my cue from the others, placed a white stone on one of the hundreds of Chokdens or Obos (stone pillars) erected by devotees at this spot. These Obos, or rough pyramids of stones, are found on the tracks traversing all high passes, near lakes, in fact, everywhere, but rarely in such quantities as at Lama Chokden. The hill in front, and at the back of the guard-house, was literally covered with these structures. Each passer-by deposits a stone on one of them—a white stone if possible—and this is supposed to bring him good fortune, or if he has a wish he desires accomplished, such a contribution will enhance the chances of its fulfilment.
The guard-house itself was of rough stone, mean and desolate, and in any country but Tibet would not be considered fit accommodation for pigs.
After going a mile or so farther, as the sun was fast disappearing, we searched for a suitable spot to pitch our tents. There was no sign of any water, only the stony bed of a dried rivulet. We were discussing the situation, when a faint sound as of rushing water struck our ears. It grew louder and louder, and then we saw coming towards us a stream of limpid molten snow, gradually advancing over the bed of stones. Evidently the snow of the mountains had taken all day to melt, and the water was only now reaching this spot. My dacoit was in a great state of excitement.
"Water flowing to you, sahib!" he exclaimed, with his arms outstretched. "You will have great luck! Look! Look! You want water for your camp, and a stream comes to you! Heaven blesses you. You must dip your fingers into the water as soon as it comes up to you, and throw some drops over your shoulders. Then will fortune attend you on your journey."
I readily fell in with this Tibetan superstition, and we all dipped our fingers, and sprinkled the water behind our backs. Wilson, however, who took the matter quite seriously, said it was all nonsense, and would not give in to such "childish fancy."
Good fortune would have meant much to me, but in the days to come this simple rite proved to have been futile!
[15] Hundes = Tibet.
Footnotes[edit]
- ↑ N.B.—This same kind of butterfly I found at even greater elevations in Tibet.