to see me; or, at all events, unless I was accompanied by the minister himself. He finally decided that he would send the tse-ril by a confidential servant, and hint in his note accompanying them, that perhaps Indian medicines might prove beneficial.
On August 25 and 26, the final ceremonies of consecrating the new house built by the minister (and which had been going on for the last five days) were begun. The last ceremony is called the chin-sreg.[1] The mask of the god of death (Shinje gyalbo), his weapons and armour were hung on a stake stuck close to the fireplace. Then bundles of sandalwood were arranged in six heaps, and melted butter poured over them to feed the flame; and a lama, chanting hymns, sat opposite each fire. Sesamum and barley were scattered about. At the termination of the first day’s ceremony, a dinner was served to all the guests and monks.
The chin-sreg ceremony on the 26th was similar to that of the day before, and wound up with a long service. In the afternoon the Seng chen (the minister) took his position on a raised seat under a spacious awning spread on the roof of the tsug-lha-khang, and ordered all the lamas, carpenters, masons, coppersmiths, gilders, etc., to assemble, when he distributed presents to them. To the lamas and monks he gave silver coins, khatag and blankets; and to the head labourers, rugs (tumshi), felt hats (khamba), and homespun cloth (gyantse).
On the 28th news reached us that two of the Grand Lama’s physicians had run away, another had gone mad, and the fourth was without hope or ability to do anything more for the illustrious patient, who had had a severe hemorrhage.
On the 31st the dreaded event took place, a letter was handed the minister announcing the Grand Lama’s death. He had died on the day previous at Tobgyal, or, as it is the custom to say, "He had left this world for repose in the realm of bliss (Deva-chan)."
A notice was issued to the people to assume signs of mourning; the women were forbidden to wear their headdresses or any other jewellery, and amusements and ornamenting of houses were prohibited. The people showed signs of deep distress at the untimely death of the Panchen; some attributing it to the sorrow he had felt at the disloyalty of his people, others said he had left this world on
- ↑ On this ceremony of burnt-offering, chin (sbyin), "alms;" sreg, "to burn up," see Emil Schlagintweit, 'Buddhism in Tibet,' p. 249 et sqq.; and Waddell, op. cit., p. 498.
