󠀲󠀰XIXꓸ From Saga Dzong to Sikkim - blame None

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# George Roerich. Trails to the Inmost Asia

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## XIX. From Saga Dzong to Sikkim

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**April 20, 1928**

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April 20, 1928. The treasurer of the dzong did not arrive and we had to remain at Saga

dzong until his arrival. Everyone rested after the strenuous journey of the past ten

days. Our camp was pitched close to the trade route Ladak-Nga-ri-Saga dzong-Lhasa and

from early morning we could hear the melodious jingling of bells on the horses and mules

of passing travelers. Saga dzong is a governmental relay station on the trade route and

the administrative center of a vast district, which borders to the north on the

territories of Nag-tshang and Nga-ri; to the south and east on the district governed by

Dzong-kha, a fort situated on the Nepal border.

The population of the Saga district consists exclusively of nomads, who breed yaks and

sheep. The annual tax is paid in produce, chiefly butter, wool, and hides. The headmen

of the district assemble yearly in the ninth month of the Tibetan year (about

October-November), to pay the annual tribute collected by officials from Lhasa. Saga

dzong has about thirty half-ruined stone and brick hovels. The official residence of the

Governors, or the dzong proper, is in the center of the village. The place was visited

by the British Gartok Mission under Captains Ryder and Rawling in 1904 and by Dr. Sven

Hedin in 1908.

During our stay in Saga, both Governors of the fort were in Lhasa and the district was

administered by several deputies and the nyer-wa of the dzong, assisted by a deputy from

among the local headmen. The dzong had a garrison of thirty soldiers under a she-ngo or

non-commissioned officer, whose duty it was to police the district and enforce

governmental orders. The soldiers wore no uniforms to distinguish them from the local

population except for ammunition belts and a strip of cloth on their right shoulders

with the number of their company (mag-khang). The garrison of Saga is supplied by the

battalion of infantry stationed at Tingri on the Nepal border. The armament consisted of

Lee-Enfield rifles of an old pattern, all of which were in a very bad condition.

Near the dzong there are numerous mani-walls and in the village itself there is a small

temple with a huge prayer wheel inside. The place is visited during the summer by

traders from the central provinces of Tibet and Nepalese merchants coming by way of

Dzong-kha and Nye-lam. The nomads chiefly trade in the local produce, salt, wool, and

hides. This year because of the exceptional snowfall, the trade routes were blocked and

most of the cattle perished from want of fodder during the winter. The population was

unable to obtain the necessary supplies of food and many families starved. During our

stay at the *dzong*, the village was full of beggars, who were in such a

desperate condition that they ate the carcasses of animals. The authorities were unable

to maintain the required number of relay horses on the stages along the route and to

send the annual tax to Lhasa. A petition was therefore presented to the Government,

requesting the Precious Protector to exempt the people of Saga dzong from taxes and

relay duty for the next year.

In the early morning the officials of the *dzong* paid us a visit and brought the

draft of a letter announcing our passage, to be sent by special messenger to Tingri. The

authorities intended to send us to Tingri by a desert route and to make us cross the

Yaru tsang-po at a place above Kya-kya where two hide boats carried passengers and goods

across the river. They admitted that the boats were in bad condition and needed repair.

We resolutely protested against this plan and stated that we should be allowed to

proceed to Yanju and cross the river at Sharu. They finally agreed to this and sent the

messenger to Yanju but insisted that we should attach our personal seal in red sealing

wax to the document, for according to them, the peasants seeing only the official seal

of the *dzong*, would think that it was one of the annual levies of caravan

animals for the private use of the *dzong* and would refuse to comply promptly

with the order. Strange as it was, these local officials were deadly afraid of their own

people and gladly hid behind the backs of strangers. We pointed out to them that they

would be held responsible for any delay and detention at Saga, and that our passport

ordered all local authorities to supply us with all the necessities. They replied that

they were ready to give us a letter stating the causes of the delay and their inability

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to supply us with adequate provisions.

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**April 21, 1928**

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April 21. A sunny day with a light southwest wind. Fresh grass was beginning to appear

on the banks of the rivulet flowing near our camp. We tried hard to buy some provisions,

but it seemed a hopeless task to get anything out of the local authorities or the

population. A Kham-pa trader from Tachienlu who was staying at Saga to buy products of

nomad households, told me that this year was exceptionally hard on the local inhabitants

and that very little trade was carried on in the district. We succeeded in buying from

him one piece of *poram* and one bag of barley for our horses, which were badly

in need of grain.

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**April 22, 1928**

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April 22. We spent another day trying to buy some grain for the four days' journey

to Yanju. The quality of the barley was very inferior and each bag contained a large

amount of small stones. The local nomads complained that the peasants in the sedentary

districts of Tibet put stones into the grain to make the bags heavier and thus sell them

to the nomads at a higher price. Most of the local grain supply came from the district

of Shekar. The wealth of Tibet lies in the nomadic districts of the country, for from

there come all the wool, hides, cattle, and salt, which form the chief objects of

Tibetan export.

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**April 23, 1928**

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April 23. Again a sunny day with a steady southwest wind in the afternoon. The caravan

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animals for the next journey to Yanju were slowly beginning to collect and the local

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officials assured us that we should be able to start the next day. I spent the morning

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looking for the grave of Mohammed Isa, Sven Hedin's trusted guide and caravan-*bashi*

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who died here in 1908, but failed to find it, and the local people seemed to have no

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knowledge of it.

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**April 24, 1928**

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April 24. We rose early in the morning in order to hasten the departure. There was the

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inevitable delay with caravan animals, which had reached the village but were for some

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reason or other delayed in the *dzong*. Portniagin and I had to go to the

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*dzong* and drive the animals out of the courtyards. After much bustle, the yak

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caravan was finally started and we rode off in company of two *do-nyers* or local

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official representatives, who were commissioned to escort us to Shekar dzong.

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The trail followed the left bank of the Chorta tsang-po, which was still frozen. Just

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outside the village of Saga stood a huge menhir of gray granite. The stone was

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surrounded by numerous small columns made of small stones of white quartzite. The top of

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the slab bore traces of frequent butter libations. According to the official, the stone

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had stood here from time immemorial and was consecrated to the goddess Pal-den Lhamo

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(dPal-ldan Lha-mo) the divine protector of the district, which is said to be the abode

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of a host of powerful deities and is therefore called Saga or the "Happy

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Place." This local cult of Pal-den Lhamo had been ordered by the Government, and

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all passing travelers had to stop and offer libations to the stone slab. This was a good

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example of the assimilation of old sanctuaries of the primitive religion of Tibet by the

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ruling church of Tibet.

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The country was utterly barren and we wondered where the local nomads had their

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pastures. We halted after a short march of some six miles, at a spot opposite the snow

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peak of Saga Jo-chung. It was impossible to make the official go farther, for he

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insisted that the yaks were in poor condition and could march only in short stages. The

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official apparently dreaded the local nomads and tried to avoid unpleasant

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conversations. His assistant was a good-for-nothing fellow, whose only idea was to

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transport himself. Grain was unobtainable, although each stage brought us nearer to the

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agricultural districts of Tibet. For one bag of barley containing about seventeen pounds

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of grain, we had to pay twelve *ngü-sang*.

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Our camp was visited by a group of pilgrims, natives of the district round the

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Manasarowar Lake, who were on their return journey from a visit to the monasteries of

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Lhasa. The party consisted of several men and women, carrying their baggage on their

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backs and traveling on foot. They begged for some money and food. Unfortunately the word

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*bakhshish* is already well known here and is freely used. These pilgrims seldom

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spend the night in villages and most of the time sleep outside in caves and other

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sheltered places. The local population dislikes them and frequently turns them out. Many

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of them die on the way from exposure and hunger.

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The local nomads seemed to be very independent and paid but little attention to the

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orders of the officials who were accompanying us. In the evening some of the relay

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horses were reported to have stampeded, but our sentries saw them being driven away by

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their owners. We protested to the official from the *dzong*, but he was unable to

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get hold of the men and their horses. In order to make the officials more attentive to

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their duties, we took the horses of one of them and next day he had to go on foot. The

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result was that on the next stages we were supplied with the necessary number of relay

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horses.

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**April 25, 1928** [Kya-kya](/#m=9/29.26933/85.43138&l=Gs&p=254/o)

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April 25. Next day we started early. The track led up the Jya La Pass situated at an

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altitude of 16,135 feet. From the summit we obtained a fine view of the distant

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Himalayas. The descent was very gradual over a well-trodden path, except for a couple of

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hundred feet of a rather steep track running along the side of a precipitous gorge. The

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sandy slopes of the mountains were covered with juniper shrubs. We observed the first

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hoopoe.

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On our way down the pass, we encountered the first big caravan, which belonged to a lama

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trader from Tashi-lhun-po and was carrying bales of tea, cloth, silk, and metal wares to

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Nyima in the Nga-ri Kor-sum Province. The caravan consisted chiefly of yaks, but had

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also a large herd of horses without loads, driven by several herdsmen. The trader

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himself was accompanied by a number of armed retainers, wearing red turbans and having

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Mauser rifles slung across their shoulders. These traders spent the summer months

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trading in the Nga-ri Province and returned to inner Tibet in the early part of autumn.

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On descending from the pass, the trail ran across a broad mountain valley in which lay a

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small salt lake whose shores were covered by flocks of gray geese, Brahmini ducks, and

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seagulls. The valley broadened and after an hour's ride, the trail emerged on a great

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latitudinal, loess-covered plain with fine grazing. Herds of

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*kyangs*

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were seen in the neighborhood. In some places the ground was covered by a saline crust

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and this accounts for the fine grass on the plain, for in Tibet the best grazings are

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invariably found on plains and valleys with saline ground.

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We crossed a belt of sand dunes with sand so deep and soft that our horses sank

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knee-deep in it. Toward the west opened a sheltered valley watered by a rivulet. Several

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encampments and herds of sheep were seen at the foot of the mountains forming the

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valley. The trail which we were following passed the valley and entered a narrow

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mountain gorge, situated southeast of it. For about three miles the track followed the

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gorge, then entered an eroded canyon into the valley of the Yaru tsang-po, the great

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water artery of Tibet. We pitched our camp on a sandy plateau on the river bank.

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At last the great Brahmaputra! It is difficult to express the feelings of all of us. It

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was so significant to camp on the banks of the great river and to water our horses in

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it. The banks were covered by quicksands and were very swampy. In the period of summer

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floods, the river occupied a much larger bed and approached the aeolian mesas found on

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the elevated river terraces.

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The place of our camp was known under the name of Kya-kya (sKya-sKya).

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Near the camp was a ferry. Two miserable hide boats were lying idle on the river bank;

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they were badly in need of repair. From here a route went toward Tingri and Nye-lam,

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crossing the elevated highlands south of the Tsang-po. The local population had never

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seen camels before, and old and young turned out to see the strange animals, which

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gravely wandered about the river banks. The local people were certain that we brought

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the strange animals all the way from America, where camels were used for transport

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purposes.

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The language of the local nomads was already closer to the dialect of the Tsang

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Province. The men who visited our camp were intensely interested in the geography of

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Tibet and asked many questions about the Chang nam-tsho or the Tengri-nor of our maps.

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Shentsa dzong was another place of interest to them and wild yaks were a topic of a

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lively conversation between our servants and the local herdsmen. The day was warm and

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along the river banks we found fresh grass. We burned juniper shrubs, brought in by

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local nomads, in our camp fires and many of us found the resinous odor of the shrubs so

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wonderful that we came and sat at the kitchen fire. What a change after the evil

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smelling argal!

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**April 26, 1928** [Phur](/#m=9/29.30586/85.61199&l=Gs&p=450/o)

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April 26. We made an early start, for everyone in the caravan was eager to reach the

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agricultural district. The road followed the left bank of the Yaru tsang-po. In places

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the cliffs projected far into the river and we had to march in water. The Yaru tsang-po

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flowed in several channels which probably united during the period of high water. The

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river was muddy and full of whirlpools. The bottom of this section of the Tsang-po is

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sandy and dangerous. On the numerous sand banks that render the river unnavigable we

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observed herons and Brahmini ducks. After a six-mile march along the northern bank, we

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turned into a mountain valley, stretching toward the northeast. Caravans with heavy

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loads had to follow this valley and cross a pass in order to reach Yanju. The road along

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the bank of the river, although much shorter, was impracticable for heavily loaded

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animals, and was used only by riders.

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We followed the valley for another four miles and then camped on a level spot on the

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bank of a tiny mountain stream emptying into the Tsang-po. Here two tents were pitched

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for us by order of the *yu-pön* or headman of Yanju. The place was known under

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the name of Phur. Fine, multicolored rocks rose on either side of the narrow valley. The

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dark coloring of basalt alternated with bands of bright red and purple limes, on whose

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background were scattered the bright green spots of juniper shrubs. Snow was still lying

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in sheltered ravines. The Yanju men who brought the tents refused to supply fuel and

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fodder on the ground that they did not desire to serve Ja-gar *phyi-lings* or

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Indian *phyi-lings*. We ordered their names to be taken and reported to the local

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authorities at Yanju. After this stern threat the fuel and fodder appeared on the scene.

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The officials from Saga proved to be good for nothing and were helpless with the local

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population.

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**April 27, 1928** [Yanju dang-khar](/#m=9/29.23778/85.84989&l=Gs&p=294/o) *Through: Urang La*

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April 27. A frosty morning followed a warm night, the thermometer registering -6°C. The

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stream froze during the night and was covered by a thin crust of ice. The track followed

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the gorge and then turned into a side valley lying to the east. After a two-mile ride we

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reached the foot of the pass, Urang La. The ascent was long and steep. The horses

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frequently stopped and breathed heavily. One of the relay horses collapsed near the

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summit and had to be abandoned. From the summit we obtained a wonderful panorama of the

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Himalayas, probably the grandest scenery in the entire world. Sparkling in the morning

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sun the jagged snow walls of the Himalayas rose high above the other mountain peaks. We

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all stood and gazed at this panorama of cosmic greatness. Not even a single cloud

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covered the high peaks and all the snow giants stood clear and sharp in the rarefied

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atmosphere of Tibet. Behind those peaks and snow fields lay the torrid plains of India

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with all their wonders of nature.

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The descent was easy and followed a well-trodden track which skirted the slope of the

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mountain and led into a narrow valley. We halted in the valley to wait for our camels

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which had a hard time on the pass. We started again, after perceiving their tall

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silhouettes on the crest of the pass. The brave animals had conquered the high pass and

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were slowly descending into the valley.

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After crossing the valley we ascended another low pass with a long and steep descent. We

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all had to dismount and find our way among the

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*débris*

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and bowlders blocking the trail. Below the pass lay a large, sandy plain open toward the

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valley of the Tsang-po. We noticed ruins of old structures, towers, and walls, traces of

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old fields, and irrigation channels.

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After five miles of easy road over the plain, we reached Yaru tsang-po and descended to

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the river bank through an eroded canyon cut in the limestone side of a mountain spur by

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a dried-up torrent that once emptied into the Tsang-po. Numerous aeolian mesas crowned

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the river terraces. Some of them with fantastic forms reminded of ancient Indian temples

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with carved surfaces of columns and walls. The river at this time of the year was

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shallow and abounded in sand banks. Some of the river terraces were covered by sand

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dunes, attesting the action of western winds along the valley. In the period of high

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water the level of the river rose and inundated the adjacent sandy surfaces and

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excavated deep canyons in the limestone of the surrounding hills. The strong western

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winds, which blow in winter and early spring, eroded the surface of neighboring hills

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and produced the aeolian mesas, situated high on the mountain tops.

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After rounding a rocky spur just above the river, we rode into a broad valley in which

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Yanju dang-khar was situated.

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*Stupas*

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and

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*mani*

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-walls lined the road. We saw several groups of stone and brick buildings in the

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distance. This was Yanju. We passed a Red Hat or Nying-ma Monastery of Chatu, with a

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half-ruined assembly hall and broken windows, out of which stuck bundles of straw. The

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temple was surrounded by dirty, brick hovels and in the streets camped yak caravans with

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loads of barley for the nomad encampments north of the Trans-Himalayas.

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We rode toward the hills forming the northern rim of the circular valley of Yanju, at

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the foot of which was a large village. The residence of the local headman, and two

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Bön-po monasteries, with their newly whitewashed walls presented a better appearance

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compared with the dirty, decayed state of the Nying-ma Monastery. We camped on the bank

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of a brook, close to the barley fields of the village. Wild geese had their nests along

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the banks and seemed not to mind at all the presence of villagers and their animals.

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Three large tents were pitched for us and a sufficient amount of grain and even straw

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and hay were stored for our use. A large crowd surrounded the camp. We asked everybody

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to leave but the local people insisted upon being allowed to see the camels, about which

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rumors had traveled in advance of us. Everyone wished to have a small quantity of camel

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hair to place in his charm box. Toward evening the crowd returned to the village and we

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breathed more freely.

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A strange-looking woman with a small girl remained in camp and wandered about the tents.

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She wore a long, yellow coat with several strings of Nepalese beads around her neck. In

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her hands she had a long staff and a

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*damaru*

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or hand drum used in religious ceremonies. The girl was almost naked and her body was

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covered with ashes, her hair being gathered on the crown of her head. The woman and

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child came from Khambu, an interesting mountain district in the neighborhood of Mount

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Everest.

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Late in the evening a Nevari trader from Deo-Pathan in Nepal paid us a visit. He had

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just arrived at Yanju and expected the arrival of his large caravan from Khatmandu

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through Chirong dzong and Tingri. He was dressed in a Tibetan costume, except for Indian

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slippers and a woolen cap on his head. He spoke a fluent Tibetan and came every spring

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to trade in Tibet. We tried to obtain from him some Indian rupees but he refused to take

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our silver Chinese dollars. According to him, Khatmandu, the capital of Nepal, was about

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twenty days' journey from Yanju. The route there was extremely difficult. After crossing

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the high mountain passes one has to traverse a jungle country with hardly any roads.

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The headman from Yanju paid us a visit and brought a new

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*da-yig*

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or "arrow letter" announcing our passage. This letter was about to be dispatched by a

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special mounted messenger to Tingri and Shekar. The headman asked us to fix our private

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seal on the document and thus make it more powerful. We should have to stay a full day

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at Yanju because yaks had not yet arrived. The local inhabitants possessed only donkeys

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and

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*dzo*

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. In the evening our camels and horses were given the first hay after eight months of

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fasting on barley grain and the scant, weathered grass of the Tibetan upland.

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**April 28, 1928** [Yanju dang-khar](/#m=9/29.23778/85.84989&l=Gs&p=294/o)

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April 28. I woke early, at about four o'clock, roused by the continuous jingling and

363

rattling of bells on the numerous donkeys which were carrying water into the village and

364

manure to the fields. Little shaggy creatures they were, but remarkably enduring, able

365

to carry loads sometimes bigger than themselves. Tibetan villagers in the agricultural

366

districts keep donkeys chiefly to serve as transport animals. The jingling of bells

367

started very early at daybreak, for Tibetan farmers rise much earlier than their nomad

368

countrymen of the north. The morning was fine and almost warm. The mountains south of

369

the Tsang-po were covered by a veil of light, transparent mist. We visited the Nying-ma

370

Monastery of Chatu in the morning and also asked for admission to the Bön-po monasteries

371

at the foot of the ridge, north of the valley, but were politely told that if strangers

372

of another faith visit their monasteries, terrible calamities follow. The crops are

373

often completely destroyed by hail. We did not insist and turned our attention to the

374

Nying-ma Monastery. On our way there we passed several barley fields, for only barley

375

grows at these altitudes. The peasants were already at work, plowing and sowing their

376

fields.

377

378

The *du-khang* or assembly hall of the monastery was a square, whitewashed brick

379

building. Unfortunately the head lama was absent and had taken the key of the temple.

380

The Tibetan monks have a laudable custom of spending one or two weeks in meditation in

381

the third and fourth month of the Tibetan year (April-May). The courtyard of the

382

monastery had a forlorn appearance. The once multicolored portal of the temple was in

383

complete decay and it was a wonder that it did not fall down on the heads of the

384

faithful.

385

386

We were accompanied by a Tibetan, whose interest in us was twofold. First, he was trying

387

to sell us a horse belonging to his master, and secondly, he was delighted to have a

388

chat with foreigners whom he greatly respected. According to him, one of the great

389

advantages of foreigners was that they were straightforward people, keeping strictly to

390

their word, whereas his own countrymen were somewhat unreliable and great liars, even

391

when there was no necessity for it. "Look here, Sir," said the Tibetan,

392

"now I am talking to Your Honor and there is no need of my telling a lie, but still

393

it is difficult for me to refrain from this and I have constantly to remind myself,

394

'Speak truthfully, speak truthfully!' " When asked for the reason for such

395

a strange national character, he scratched his ear and replied "Kug-pa

396

re"—"Stupidity."

397

398

The Nga-ri-Lhasa highway passed just outside the village and there was a continuous

399

coming and going. Riders on mules or horses with bells and huge saddlebags, small

400

caravans on donkeys and *dzo* carrying firewood, wandering lamas and beggars—all

401

moved in a continuous stream along the narrow track called the Lhasa *jya-lam* or

402

highway.

403

404

It was our intention to buy several pack mules or horses to carry our tents. Some fine

405

animals, mostly Kong-po mules, were brought for sale, but the prices were

406

extraordinarily high, about two hundred Mexican dollars for each mule.

407

408

The local population did not accept silver Chinese dollars, and as our supply of Tibetan

409

copper coins was coming to an end, we had a hard time in procuring a fresh supply of

410

*sho*. Indian rupees were sold at the price of four *trang-kas* or six

411

copper *sho*. Some years ago the Lhasan Government introduced paper money,

412

printed on machinery specially ordered from India. The venture proved to be a failure

413

and the banknotes were withdrawn from circulation. The chief reason for their withdrawal

414

was the appearance of a great amount of counterfeit notes that flooded the market. The

415

brave people of Lhasa found the new venture exceedingly convenient and started to print

416

banknotes in privately owned presses. Naturally the villagers and other visitors to

417

Lhasa received the largest amount of that counterfeit currency.

418

419

Late in the evening the local headman informed us that all the caravan animals would be

420

ready early the next morning.

421

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**April 29, 1928**

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April 29. Everybody rose before dawn had lit the mountains on the opposite bank of the

427

Tsang-po. We had to wait a considerable time before all the pack animals and horses

428

turned up. Caravan animals had to be collected in the village and as each peasant had

429

only one or two pack animals, the whole village turned out to carry our baggage. For

430

seventy pack animals we had forty drivers! The new caravan consisted of thirty shaggy

431

yaks, twenty donkeys, ten *dzo*, some of which were about the size of a donkey,

432

and ten pack horses. Obviously the progress of all this collection of caravan animals

433

was far from being equal and the caravan marched in several sections with rather large

434

intervals between. First came the pack horses, then the donkeys and *dzo*; the

435

yaks were the last to reach the stage.

436

437

Before starting the drivers spent an hour in shouting and distributing the loads.

438

Several heavy cases were left behind for no one would take them, and they had to be

439

loaded on extra animals provided by the headman. All the relay horses were shaggy and

440

underfed. Two of them were even unable to leave the camp and collapsed under their

441

riders. We had to saddle our own horses.

442

443

The trail followed the left bank of the Yaru tsang-po. We passed several villages

444

surrounded with barley fields. From afar, a Tibetan village or town reminds one of an

445

Italian coast town. Distance is a great embellisher and sometimes works magic. Far off,

446

we behold stately white mansions with flat roofs, large windows, high garden walls, and

447

imposing religious edifices. The traveler rejoices in thinking that he will soon be

448

camping under the shady trees of a garden and wandering about a picturesque native town,

449

which he cannot help comparing to a south Italian sea town.

450

451

The distance grows less and the enchanted picture which he beheld suddenly vanishes. It

452

is a rude shock, and I must say from my own experience that I often felt a strong desire

453

to ride back and to look again from the distance.

454

455

The town draws nearer and nearer. The stately mansions appear as large square blocks of

456

miserable hovels on the roofs of which stand ugly rods with pieces of multicolored cloth

457

fixed to them. The shady gardens are nothing but a few trees which grow in a small

458

compound. The village street is blocked on either side by heaps of refuse forming

459

veritable ramparts in front of each house, from behind which peep curious crowds, dirty

460

beyond description, but quite content and eager to see the foreigners.

461

462

It is altogether impossible to camp in such a village and the traveler is obliged to

463

pitch his tent in some empty field outside the boundary. A dense crowd collects round

464

the traveler's camp which watches attentively every movement. It is a good

465

opportunity to observe the costumes of the natives.

466

467

The Tibetans are great lovers of costumes, costly silks imported from China, brocades,

468

bright colors, and jewelry. During the New Year festivities one observes gaily dressed

469

crowds parading the streets, but in everyday life the Tibetan crowd is gray, dressed in

470

rags or dirty coats of gray homespun cloth. Tibetan boots are generally worn, but many

471

have cheap European service boots imported from India. The men seldom wear hats though

472

some of the wealthier have green or brown Homburger hats. The women wear a great variety

473

of headdresses. Some wear wooden oval frames decorated with coral, turquoise, and

474

silver. This is the favorite fashion in the Tsang Province of central Tibet. The women

475

of the Lhasa Province wear small, triangular crowns, adorned with large, round beads and

476

turquoise. Large necklaces with pendant ornaments, sometimes in the shape of peacocks or

477

other birds or animals, charm boxes, necklaces of the so-called *zi*-beads said

478

to be found in fields and river valleys, are commonly in use. These are probably beads

479

which belonged to an ancient stratum of the population. Some of the *zi*-beads,

480

showing a particular design, are sold for fabulous prices.

481

482

Whenever we passed a village a crowd of villagers would rush to meet us and escort us

483

for a considerable time with shouts of "*A-tsi, a-tsi, Kusho-la, Kale phep*" — "Look! Look! Venerable Sir, go in peace!"

484

485

On the opposite bank of the Tsang-po rose proud monasteries and ruins of forts built on

486

precipitous rocks and facing precipices. All the ruins and ancient monasteries had fine

487

situations high above the river valley. The more modern ones were built on the valley

488

bottom at the foot of the mountains. These ugly hamlets consisted of squares of sundried

489

brick walls carelessly whitewashed from the outside. Tibetan whitewashing is a peculiar

490

and strange procedure. Once we had to whitewash a house in which we were staying, and

491

accordingly invited several local peasants to do the painting. They arrived with buckets

492

and started to splash the whitewash on the walls, covering the walls, windows, doors,

493

and the courtyard. It was impossible to remain in the house and we had to beg the men to

494

return to their village and stop working.

495

496

Just above the trail on a steep, precipitous cliff, we found a cave with a

497

*stupa* inside. This had once been the retreat of a famous hermit from

498

Tashi-lhun-po. Now the cave stood forlorn, overlooking the valley of the Tsang-po, a

499

silent witness of a glorious past and fameless present.

500

501

After eighteen miles' march we camped near a small village close to the monastery

502

which owns the ferry across the Tsang-po. We chose for our camp a level spot on a

503

projecting spur, but the villagers protested, saying that this particular place was

504

consecrated to a *lha*. We had to move closer to the village and camp on barley

505

fields.

506

507

The village consisted of a couple of farms and we had difficulty obtaining a sufficient

508

supply of straw and grain for the animals. The people were wild looking and the men had

509

a particularly angry look. The women wore the headdress common to the Tsang Province and

510

some had silver ornaments in the form of peacocks, probably of Nepalese workmanship.

511

Nepalese influence in objects of art is very strong in these parts of Tibet, situated

512

close to the border of Nepal.

513

514

Portniagin, who escorted the yak caravan, had a bad accident on the way. The horse on

515

which he was riding stumbled on a precipitous place and went over the cliffs. Portniagin

516

had just time to jump off the horse, which rolled down the precipice.

517

518

Our men reported that one of our Mongols, Ochir, got drunk again at Yanju and was now

519

collapsed on the road. He had a severe heart attack and his face and hands swelled

520

terribly. He was unable to ride his horse and was left in charge of a Tibetan. Late in

521

the evening a messenger arrived and reported that Ochir was dying and was asking for his

522

brother, Dorje. Dorje was accordingly given a fresh horse and he rode off. About

523

midnight both men returned, Ochir, although very weak, riding his horse. Our doctor

524

administered a large dose of heart stimulant and the man passed a quiet night. In the

525

morning he asked us to forgive him and was fined five dollars for drunkenness and

526

disorderly conduct. After this case the two officials from Saga dzong were at once

527

summoned to the camp and ordered to keep the peasants from selling intoxicating drinks

528

to the camp servants of the expedition. In the evening a western wind blew clouds of

529

dust along the river valley and wet snow fell during the night, covering the nearby

530

hills.

531

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**April 30, 1928** [Sharu](/#m=9/29.16198/86.16431&l=Gs&p=295/o)

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April 30. We started at about seven o'clock. The trail was lined by numerous

537

*mani*-walls. Partridges were seen among the rocks that rose above the trail. We

538

passed several ruined forts, said to have been built by the Chinese after the Nepalese

539

war of 1792.

540

541

After four miles we reached the ferry, which belonged to the Nying-ma Monastery,

542

situated on the river bank. The ferry was manned by eight lamas from the monastery. It

543

consisted of a large, square, wooden boat, with a wooden horse head on the prow. Such

544

boats are commonly called in Tibet *shing-ta* or "wooden horses." The

545

whole traffic across the river had been closed for others, and the boat was placed at

546

our disposal. A caravan with grain, which arrived almost simultaneously with us, had to

547

unload its yaks and wait its turn. There were several ferries on the Tsang-po but many

548

of them were in bad condition and we had to use this one. The boat took eight horses and

549

a considerable amount of baggage piled up on the prow. The current was swift and the

550

boatmen had a hard time steering. The boat is steered with the help of two big oars

551

fixed to the fore part, one from each side. Each oar is worked by two men. One pulls the

552

oar by the handle, the other helps him by pulling a rope attached to the middle of the

553

oar. The camels were transported without unloading them. Two camels were taken at a time

554

and brought safely across the river. They were the first camels to cross the Tsang-po at

555

this place. A trader coming from Lhasa asked our permission to cross the river with his

556

four pack horses and to use the boat on its return trip to the northern bank. The trader

557

wore an unusual fur cap which was said to be the latest fashion in Lhasa. The hat was

558

high with rather large brims, which, instead of being trimmed with fur in the usual

559

Tibetan fashion, were richly covered with brocade. It sparkled in the sun and was

560

altogether a barbaric and tasteless production of a decadent age. The trader, in order

561

not to wet his feet, was carried ashore on the back of his servant.

562

563

Having crossed the Tsang-po, we mounted our horses and followed the southern bank of the

564

river until we had reached the forlorn village of Sharu, consisting of some six brick

565

hovels which were built around the ruins of a former fort. The fort was said to date

566

from the seventeenth century. The local people told us that the place formerly belonged

567

to the *labrang* of Tashi-lhun-po and that people prospered under the rule of the

568

Tashi Lama and never had to pay the high annual taxes which they are now forced to pay

569

the Lhasan officials. After the departure of His Holiness the Tashi Lama, the place was

570

taken over by the Lhasan Government and since then the population had diminished, the

571

houses crumbled to ruins, and famine visited the region. We succeeded in buying

572

radishes, the first fresh vegetables which we had seen since leaving Shih-pao-ch'eng

573

in the Nan Shan Mountains.

574

575

Our yak caravan had an unexpected delay at the ferry. The caravan animals from Yanju

576

were supposed to return from the ferry, and fresh animals from Sharu to take the baggage

577

to the village. The loads were accordingly carried across the river and left on the

578

southern bank. The Sharu yaks did not arrive in time and the Saga officials had to

579

recross the river and return with the animals, which were already on their way back to

580

Yanju. The baggage reached the village of Sharu only at six o'clock in the evening.

581

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**May 1, 1928** [Pang-lung](/#m=9/29.00724/86.36087&l=Gs&p=296/o) *Through: Sharu La Pass*

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May 1. We started very early, at five o'clock, in order to reach the next stage before

588

sunset. The morning was warm, and we rode preceded by the yak caravan which had started

589

earlier. The trail followed a mountain valley, through which progress was made trying by

590

numerous hummocks. In some places the horses could hardly find a place to put their feet

591

and they stumbled.

592

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The valley became narrower and the road heavy and stony. Huge bowlders on the

596

detritus-covered slopes blocked the path. After a three hours' ascent, we reached the

597

summit of the Sharu La (17,600 feet). The day was clear and we were able to see the

598

whole of the Himalayan Range, with Mount Everest, above whose summit hovered light

599

clouds.

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To the west of the pass, rose the sharp cone of Mount Tsang La (21,169 feet). On

602

reaching the pass, our guides started to sing. They sang about a European coming to

603

Lhasa, who told people "good morning." I rode closer to them and asked them to repeat

604

the song but they laughed and refused to sing again. One of the men was a soldier who

605

had served for five years at Kampa dzong on the Sikkim border and now was living as a

606

villager at Sharu. The other guide came from Lhasa, where he was for some time employed

607

as a dancing boy (

608

*gar-truk*

609

) at Norbu ling-ka, the summer palace of His Holiness the Dalai Lama. He danced and sang

610

all the way down the pass. According to our guides, some years ago the Government

611

decided to repopulate the district around Tingri, which was devastated after the Gurkha

612

war of 1792 and several hundreds of peasant families were ordered to leave their native

613

villages in the central provinces of Tibet and proceed toward Tingri. Here they were

614

left in utter poverty, receiving only three

615

*sho*

616

per day, as a subsidy from the Government.

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We descended along a narrow, monotonous mountain valley sheltered by grassy hills that

620

vividly reminded us of the dreary uplands of the land of Hor. The similarity would have

621

been complete except for the Himalayas that crowned the horizon with their sparkling

622

peaks and glaciers.

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After an eighteen-mile march we camped on a level spot close to a brook of fresh

627

mountain water. The valley bore the name of Pang-lung, or "The Sod Valley." Our

628

cameleer reported the bad news that a second camel had died on the pass. The animal

629

had been ailing for several days and we had expected that it would die. Now only three

630

of the brave animals remained with us.

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We sent mules to bring to the camp the load left on the pass. Portniagin, who again had

633

to stay with the heavy baggage, reported that our Tibetan guide and the officials from

634

Saga dzong got drunk after our departure, threatened to cut his head off, refused to

635

give him a horse and ordered the stupefied peasants not to listen to the

636

*phyi-ling*

637

or stranger's orders. The whole affair was started because Portniagin had ordered the

638

Tibetan guide to hurry up with the loading. The Tibetans reached our camp at Pang-lung

639

in an excited state of mind and came to tell me that they would leave us here and take

640

with them all the peasants and animals. I advised them all to keep quiet, and warned

641

them that all their actions would be reported to the Government and that I should see to

642

it that they were given just punishment. This quieted them and they never mentioned the

643

case again. The conversation had a salutary effect on the official and he came to help

644

us pitch the tents and personally distributed hay and grain to our horses, a thing which

645

he had never done before. We were all thoroughly tired of this lawlessness and

646

insubordination. On reaching the daily stages special precautions had to be taken in

647

order to prevent the local population from selling intoxicating drinks to our camp

648

servants. It is easy to control men dependent on you, but to prevent a Tibetan official

649

from drinking and bringing drinks secretly into camp, was a thing beyond the power of an

650

expedition leader.

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**May 2, 1928** [Khar-chung](/#m=9/28.81648/86.42343&l=Gs&p=298/o)

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May 2. We made an early start as usual. The Himalayas stood out clear on the dark

658

background of the deep morning sky. The valley sloped and the trail was easy and sandy.

659

The valley was covered by ruins of old forts, watch towers, and walls. These were said

660

to be traces of the Nepal-Tibetan war of 1792, when the Gurkha troops swept all over the

661

Tsang Province, sacked Shigatse and Tashi-lhun-po, and the Tibetans had to be rescued by

662

a Chinese expeditionary force sent by the great Manchu Emperor Ch'ien-long

663

(1736-95). The memory of the remarkable archery of the Manchu cavalrymen still lives

664

among the people of today and many stories are told about the prowess of the So-lo

665

*mag-mi* or Solon warriors, who formed part of the Chinese force.

666

667

In one place we saw the remains of a great jagged wall which once barred the entrance to

668

the valley. After a four hours' march, we emerged on a vast plain which was said to

669

be connected with the plain of Tingri, watered by the Phung-chu, which flows past Tingri

670

and Shekar and then to Nepal, where it is known by the name of Arun. The plain was of a

671

recent geological formation and was covered, over a great extent, by swamps and saline

672

crust. We camped at a place called Khar-chung, a collection of several farms.

673

674

On a hill north of the settlement were ruins of a *dzong* of a local

675

*de-pa* or chief. Some of the local peasants live in caves excavated in the flank

676

of a limestone massif. These were the first cave dwellings we saw in central Tibet. They

677

are common in southern Tsang and westward toward Nga-ri. We again had to change our

678

caravan animals. In the afternoon a strong western wind shook our tents violently and

679

threatening gray clouds collected over the mountains. In the evening we had the first

680

rain and the Himalayas disappeared behind clouds of dust driven by the wind from the

681

plain.

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**May 3, 1928** [Dag-chö](/#m=9/28.65308/86.43168&l=Gs&p=299/o)

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May 3. An exceptionally fine morning. The storm had cleared the atmosphere and the

688

mountain scenery was wonderful with its sharp outlines and deep blue and purple colors.

689

The summit of Mount Everest was hidden by clouds that hovered over the summits of the

690

higher peaks of the Himalayas. We crossed the plain in a southerly direction following

691

the left bank of the Phung-chu. The ground was covered by gravel and the landscape

692

reminded one somewhat of the central Mongolian Gobi. Herds of *kyangs* raced in

693

the distance, raising clouds of dust. One of the animals approached so near our caravan

694

column that a Mongol rode up quite near to him and discovered that it was an old

695

stallion, blind from age. We crossed the river, which was muddy and had a swampy bed. In

696

the period of high water, the level rose and the river flooded the surrounding swamps.

697

The right bank was very swampy and we were forced to make a long detour in order to

698

reach the firmer ground at the foot of the hills. Herds of sheep grazed along the river

699

banks. On the right bank the ruins were so numerous they seemed to cover every level

700

patch of ground on the slopes of the hills. After eighteen miles of marching, we reached

701

the small village of Dag-chö, a group of brick houses in the center of which rose a

702

ruined watch tower.

703

704

The population was extremely poor, cultivating only a few barley fields, irrigated by

705

channels which diverted the water from the river to the fields. The place belonged to

706

the Red Hat sect and this was attested by the red, white, and dark blue vertical lines

707

painted on the walls of the houses. We had to change our caravan animals again. Yaks

708

were very scarce in the village and our baggage had to be carried on *dzo*.

709

710

In the evening the camp was visited by traveling mendicants who made a terrible noise

711

and had to be asked to leave us in peace. A large group of pilgrims bound for the holy

712

lake of Manasarowar walked round the camp and sang, in the hope of receiving something

713

from the *sahibs*. Late in the evening, a small caravan with bales of brick tea

714

arrived at the village and camped in our neighborhood. The mules and merchandise

715

belonged to a governmental trade agent (*shung-gi tshong-pa*), that is, a trader

716

who trades in the name of the Government and has obtained a license to do so.

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**May 4, 1928** [Tingri](/#m=9/28.57404/86.62093&l=Gs&p=300/o)

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May 4. There is an intense sadness in the landscape of the plain leading toward Tingri.

723

Everywhere ruins, ruins, and ruins, former castles, depopulated villages, remains of

724

jagged walls. Barren, rocky hills on either side of the valley only sharpen this

725

impression of complete desolation. And above these scenes of destruction tower the

726

mighty glittering snow peaks of the Himalayas, this jewel string of Asia. Across a vast

727

plain you travel to Tingri, whose dark silhouette stands high on a rocky spur to the

728

east.

729

730

Tingri is the fourth military station of Tibet after Lhasa, Shigatse, and Gyangtse. It

731

has a garrison of some five hundred infantry of the Tsang Command and guards the road to

732

Chyirong dzong and Khatmandu. The plain is everywhere surrounded by mountain ranges and

733

to the east opens a broad mountain valley through which passes the trade route to Shekar

734

dzong and then goes on to Shigatse and Lhasa. The approaches to the valley are protected

735

by the military fort of Tingri. The military station and fort of Tingri had been founded

736

by the Chinese after the Gurkha advance of 1792 and the ruins and dilapidated walls of

737

the Chinese fort are still to be seen on the crest of the spur dominating the village of

738

Tingri. In the time of the Manchu rule, the fort had a garrison of thirty Chinese

739

soldiers under the command of a lieutenant. In case of an alarm, the garrison was

740

assisted by a troop of local militia or *sa-sung mag-mi (sa-srung dmag-mi)*,

741

collected among the local nomads and villagers of the district. Naturally the fortress

742

has no strategical value whatever and could be easily outflanked by an advancing force

743

from the south. The soldiers of the garrison and their families live in the village

744

below the fort.

745

746

Two dilapidated *stupas* with fantastic designs and heads of protecting deities,

747

stand at the entrance to the village, which occupies the southeast slope of the spur.

748

The plain near the village was swampy and it was difficult to find a dry spot for the

749

expedition camp. After some search, the required stretch of level ground was found not

750

far from the entrance to the village. On arriving at the camp, we were disagreeably

751

surprised to find a large crowd of onlookers awaiting our arrival. Nothing was prepared

752

for us, no tents, no fuel, no fodder, and what was worse, no caravan animals for the

753

next day, for the *gem-po* or local headman, who attended to all civil matters of

754

Tingri, had been away for several days and the officer commanding the fort, generally

755

known as the Tingri *da-pön* (Ting-ri *mda-dpön*), was absent in Lhasa and

756

his place was taken by his second in command, who pretended to know nothing about local

757

matters left in the charge of the civil officials.

758

759

We at once dispatched messengers to bring back the headman and sent word to the major in

760

command of the fort, asking him for some soldiers to clear the crowd out of our camp. In

761

answer to this request, two Tibetans appeared, one in ordinary Tibetan coat and green

762

Homburger hat, who introduced himself as a *she-ngo* or noncommissioned officer

763

and the major-domo of the major's household. The other was a small fellow dressed in

764

a dirty khaki uniform of British pattern. Both men were apparently traders in private

765

life, for one at once offered to procure sugar and vegetables and even inquired whether

766

we would buy some fine riding horses belonging to his master. The second one had been to

767

Kalimpong on the Indian side of the border, and brought back quite an assortment of

768

cheap perfumed pomades of Japanese make. These are in great vogue in Tibet for

769

well-to-do people usually cover their faces with a thick layer of pomade to protect

770

their skin from blistering when exposed to the cold winds of Tibet. Crossing the region

771

of the Great Lakes some of us had to resort to the same remedy and smear our faces with

772

pomade that was bought at Nag-chu. It was very popular with our Mongols and they emerged

773

from their tents with shiny faces, darkened and blistered by the winds of the Tibetan

774

uplands.

775

776

We found a shortage of provisions in Tingri, for the Nepalese traders who usually visit

777

Tingri in the spring and summer did not arrive this year because of heavy snows on the

778

Khambu-shar-kang La, a pass that leads toward the valley of Khatmandu. However, after

779

considerable effort, we succeeded in buying some *poram*, dried potatoes, and a

780

small quantity of onions. Our chief supplier was the former Chinese *lao-ye* of

781

the fort, who since the downfall of the Chinese rule in Tibet took to trading and became

782

thoroughly Tibetanized.

783

784

The local peasants recounted the depressing conditions in the Tsang Province. After the

785

forced departure of His Holiness the Tashi Lama, a great many lamas have left the

786

monastery of Tashi-lhun-po. The province and the monastery are at present administered

787

by an official appointed from Lhasa who has the title of

788

*Labrang sha-pe (La-brang shabs-pad)*. All complained about the high taxes which

789

had to be paid to the Lhasan treasury. Taxes are never fixed and the Government decrees

790

the amount to be paid according to its financial needs. Sometimes a wealthy family has

791

paid up to twenty *ngü-sangs* a month.

792

793

We also met some Tibetan traders, who knew the route to Sikkim well, and they assured us

794

that the best route for us would be that passing through Shekar-Dobtra, north of the

795

Tsho-mo Tre-tung Lake and Kampa dzong. Some of the men had a smattering of Hindustani

796

and had often visited Gangtok and Kalimpong.

797

798

Late in the afternoon the local headman arrived, tall and gray haired. He assured us

799

that everything would be ready for the next day and that we should not worry, for

800

caravan animals were scheduled to reach Tingri before dawn, and that we would be able to

801

march to Memo, a village between Tingri and Shekar. Toward evening an unexpected

802

occurrence brought anxiety to the village. About seven o'clock a bugle sounded in

803

the fort and all the soldiers present in our camp looked up at the rocky spur. What was

804

it? There could not be any mistake, the bugle was calling to arms. We only then learned

805

the rumor that a new war had started in Kham and that the Government was mobilizing

806

troops for the eastern border. Traders from Kham, tall men of manly bearing, gravely

807

spoke of the hard times in their native places. It seemed as if a fresh storm was

808

approaching. The soldiers left hurriedly and rejoined their companies. An order had been

809

received calling out troops to uphold the authority of the Lama Ruler of Tibet.

810

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813

**May 5, 1928** [Memo](/#m=9/28.59341/86.76659&l=Gs&p=301/o)

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814

815

May 5. We arose very early, but soon found out that no pack animals had reached the

816

village or our camp and that the headman was still enjoying his morning sleep.

817

Portniagin and I went to his home and sternly told him to have the animals ready at

818

once, otherwise he would have to accompany us to Shekar and be handed over to the

819

dzong-pön. He pleaded that the peasants were ignoring his orders and that although a

820

sufficient number of pack animals was available in the village, he was unable to collect

821

them without our help! He insisted that we should remain in his house and give him time

822

to run over to his assistant to find out whether the animals were ready. He disappeared

823

for half an hour and then returned in despair, saying that the peasants scoffed at him

824

and refused to obey his orders. He begged us to accompany him and to see the situation

825

for ourselves. We accordingly started off for a round of the courtyards of the village.

826

The procedure was brief, but worth noting. What happened invariably in each of the

827

courtyards was just this: The headman, followed by us, entered the courtyard and asked

828

in a loud voice "Are you ready to give your animals as ordered yesterday?" The

829

question was followed in most cases by a lash of the heavy horsewhip which the headman

830

carried in his hand. The recipient of the blow invariably answered in a high-pitched

831

voice "la-les" or "yes." After this drastic procedure the pack

832

animals were driven out of the courtyard into the street and the headman directed his

833

steps to the next house. In this way we succeeded in collecting about half of the

834

required caravan animals. The rest had to arrive from neighboring farms and villages. We

835

protested to the headman about his cruel behavior toward the local peasants, but the man

836

only laughed and considered our protest ridiculous.

837

838

We returned to our camp leading two fine riding horses. We had to wait a couple of hours

839

for the remaining animals, which were reported to be on their way. An amusing accident

840

happened in the morning, when the major, acting-commander of the fort, and several of

841

his soldiers rode past our camp in order to show their steeds, which were for sale. The

842

major's horse bolted, throwing his rider into the dust just outside our camp, and

843

disappeared behind the spur. After such an ignominious performance, he did not dare to

844

approach our camp and withdrew on foot to the village.

845

846

Finally the caravan animals arrived and we had to witness another curious scene. The

847

headman angrily reproached the drivers and ordered one of his attendants to bring a

848

broad piece of leather. When the instrument of punishment was brought, the belated

849

drivers, three men and five women, were put on their knees and the headman administered

850

several resounding slaps on their cheeks. The guilty ones cried in unnaturally

851

high-pitched voices, but did not seem the worse for the punishment.

852

853

We left the camp soon after the arrival of all our animals and Portniagin remained

854

behind to check up the loading of the last party of pack animals. A few minutes before

855

the last section of the caravan had departed, the headman received an arrow with a strip

856

of red cloth attached to it. It was the official command from Lhasa ordering one company

857

of infantry to proceed at once to Lhasa, there to join the expeditionary force to Po-yul

858

in southeast Kham Province. Village headmen along the route were ordered to furnish

859

transport and provisions to the passing troops. The order made little impression on the

860

local inhabitants and only more *chang* or barley wine was drunk this day. The

861

Tingri headman after reading the order carefully, rolled up the cloth on the arrow and

862

stuck it into one of our boxes and thus the mobilization order traveled with us to Memo

863

and farther. It appeared afterward that the headman was afraid to send the order by a

864

dispatch rider who might throw it on the ground and preferred therefore to intrust the

865

important message to a caravan of foreigners! The *da-yig* or arrow letter

866

announcing the mobilization of troops arrived at Memo with our caravan and was

867

discovered by Portniagin, who was checking up the loads. It was at once handed over to

868

the local headman, and an explanation was given to him that we had nothing to do with

869

the mobilization. Notwithstanding our statement, the order was returned to us after

870

perusal, on the ground that it had come with us and with us it had to go! We naturally

871

refused to take it and in the morning it was again stuck into one of our boxes and

872

carried to Shekar. According to the headman, it was safer to send the letter with a

873

European caravan than to trust it to a local messenger.

874

875

What happened in Po-yul? Oppressed by excessive taxes the population of some of the more

876

warlike valleys rose in arms against the Lhasan Governors and their soldiery. A Governor

877

and about sixty Tibetan soldiers were reported to have lost their lives in Po-yul, a

878

country of reputed warriors. Troops were mobilized in Lhasa and Shigatse and the Lhasan

879

treasury was made to bear this new strain. Besides the sufferings of war, the country

880

would have to bear the disastrous effects of a mobilization.

881

882

There is nothing orderly in the march of Tibetan troops. They usually receive transport

883

from the local population. The soldiers themselves have to carry their own provisions

884

supplied by their families and villages. All the soldiers ride, some on horses and

885

mules, some even on donkeys and yaks. There are no uniforms, except for occasional

886

puttees, while most of the men wear Tibetan coats and fur caps. The khaki uniforms

887

adopted recently from India serve only as parade dress. The usual armament consists of

888

British rifles of an old pattern, which are rendered almost harmless by want of proper

889

cleaning. The Tibetan infantryman or cavalryman is fond of riding with a bayonet fixed

890

to his rifle, which is moreover usually gaily decorated with ceremonial scarfs and

891

multicolored pieces of cloth. When going into action he often prefers to leave his rifle

892

behind, from fear of losing it and fights with an antiquated matchlock or simply hides

893

behind some stone or any other natural protection. A Tibetan attack is always preceded

894

by wild outcries, which serve to encourage the troops. "*Khi, hu, hu,*"

895

or "*u-hu, u-hu, u-hu,*" are the favorite war cries of Tibetans going

896

into the fight.

897

898

A Tibetan column is a long string of riders followed by hundreds of pack animals loaded

899

with all sorts of domestic and camping outfits among which churns for making tea are

900

very prominent. The officers ride their own riding horses or mules, which are sometimes

901

richly caparisoned and have excess saddlebags thrown over the saddles that cause the

902

rider to sit his horse as if he were in an armchair, with his legs stretched to the

903

front. All goes well so long as the animal is quiet, but if it shies, it often leaves

904

the rider and the saddlebags behind in the dust. Mounted messengers announcing the

905

arrival of troops are usually sent ahead. In the present case, the messenger, hurriedly

906

dispatched to Shekar, joined our caravan on the way and leisurely reached Shekar in two

907

days instead of one, staying all the time in our camp and profiting by arrangements made

908

for us under orders of the Government. He was drunk all the time and was a great

909

nuisance to all of us.

910

911

When we saw the Tibetan troops passing, we wondered what would become of them in the

912

mountain valleys of the Po-yul, and whether their commanders would be able to cope with

913

the situation. These uprisings in the mountains are a terrible calamity, carrying many

914

lives away like a flood. You never know exactly where and who the enemy is, and marching

915

columns, unable to offer resistance, are often massacred in the narrow valleys. Such

916

cases are frequent in eastern Tibet, according to an old Tibetan soldier, who saw some

917

campaigning under the Kalön Lama in 1917-18.

918

919

The road to Shekar followed the right bank of the Phung-chu. It was sandy, and limestone

920

cliffs rose on either side of the valley. The country reminded one vividly of the

921

central Gobi. Here and there were small villages with scant cultivation. The peasants

922

were plowing their fields and fresh grass could be seen on the river banks covered by

923

flocks of wild geese, Brahmini ducks, and teals. A lama riding a fine, black mule joined

924

our party and rode with us until our camp at Memo. He carried on his back a fine Mauser

925

carbine and a cartridge belt. He was from Tashi-lhun-po, and accompanied his master, a

926

wealthy lama trader, to Shekar.

927

928

About two o'clock in the afternoon we reached the small village of Memo which

929

consisted of one big house belonging to the local headman and several farmsteads in the

930

neighborhood. We were received by the wife of the local headman, an elderly lady who did

931

her best to make us comfortable. The camp was pitched on a level patch of ground outside

932

the village and everything fared well until trouble was started by our Tibetan guide,

933

who got drunk on arriving and refused to do his share of the work properly. Mrs. Roerich

934

rebuked him for his conduct and this made him wild. He rushed out toward the crowd of

935

peasants and shouted that we were bad people because we had told him that he was drunk

936

when he was not, and ordered the peasants to stop serving us.

937

938

The result was that the crowd got frightened and dispersed and we were left without fuel

939

and fodder for about three hours. The disorderly servant retired to his tent and flatly

940

refused to do his work. The soldier from Tingri, who was accompanying the expedition to

941

Shekar, was himself drunk and quite unable to assist us. He came to see me, and in

942

despair asked me to talk with the peasants and persuade them to change their attitude. I

943

was obliged to go to see the headman and talk over the problem. I found the

944

headman's family to be quite ready to aid us. The headman's wife at once called

945

out all the peasants and gave them strict orders to supply us with fuel and fodder and

946

to collect animals for the morrow. In an hour we had everything. But the first trouble

947

was followed by another outbreak. A serious dispute arose between the caravan men from

948

Tingri and the villagers of Memo. The villagers of Memo had received the letter

949

announcing our arrival a few hours before our coming and were unable to prepare the

950

required number of caravan animals. They decided to hire caravan animals from the Tingri

951

men. These latter refused, and made off for their horses and mules, but were held up by

952

a party of Memo villagers, while another party of men drove all the animals into the

953

courtyard of the headman's house. After some violent talking, the matter was settled

954

and the Tingri caravan men agreed to hire their animals. Professor Roerich ordered the

955

rebellious servant to be discharged at once and his conduct to be reported to the

956

district governor at Shekar.

957

958

Late in the afternoon, we received a visit from a lama of Tashi-lhunpo. The venerable

959

monk complained bitterly of the oppressive rule of the Lhasan Government and told that

960

many of the monks had left the monastery and many of the richer families of Tsang had

961

been reduced to utter poverty.

962

963

In the evening, we sat by the tents and watched the continuous stream of riders going

964

from Tingri to Shekar. Some rode mules, some fine riding horses of exceptional stature,

965

said to be bred in central Tibet. The soldier-messengers, dispatched from Tingri to

966

announce the passage of troops, took their duty leisurely and spent the night in our

967

camp. They got drunk and one of them complained bitterly of the sad life of a Tibetan

968

soldier. According to his story, his company had just returned from Kham to Tingri and

969

now it was again ordered to march to Po-yul and take part in war operations against the

970

Po-pas. Our third camel showed signs of exhaustion and we had to leave him behind in

971

care of the headman's wife. The old lady was accordingly invited to our camp and

972

presented with the camel. She felt extremely honored and insisted that we should

973

instruct her and her brother how to look after a camel. We gave her a lesson in

974

"cameleering" and made the camel rise and lie down. Every one of the onlookers

975

was thrilled and the brave animal was conducted to its new home. The gate leading into

976

the courtyard of the house was too small to let the camel in, and had to be enlarged by

977

removing a portion of the brick wall. It was the first camel seen in this region and the

978

headman's family appreciated the honor conferred upon them. In the night, an awful

979

commotion and stampeding about the camp made us jump from our beds. The camel had broken

980

loose and rejoined his comrades. The headman with all his family chased the animal, but

981

were unable to get hold of the beast. Our men had to bring the camel to its new stable,

982

arranged in the courtyard of the headman's house.

983

984

With Tingri and the region southwest of it, around the range Lapchyi kang-ri, is

985

connected one of the sublime episodes of the religious and literary history of Tibet.

986

Here, in the first half of the eleventh century, lived and labored the most eminent

987

religious teacher of Tibet, the hermit Milarepa (Mi-la ras-pa), the St. Francis of the

988

Snow Country.

989

990

South of Tingri, in almost inaccessible mountain valleys, leading toward the loftiest

991

mountain region on earth, where the snow massifs of Everest, Makalu, and Gaurishankar

992

rise to a tremendous height, as if rivaling each other, there still dwell hermits

993

zealously preserving the mystery of Milarepa, transmitted through generations of

994

teachers. Here, lost in the wilderness of the mountains, one can still hear the songs of

995

Milarepa and contemplate, on the walls of forlorn mountain hermitages, the image of the

996

Teacher, listening to the Inner Voice. Every year pilgrims ascend the almost

997

inaccessible approaches toward Mount Everest, to behold the gigantic cleft on the flank

998

of the mountain, a trace of Naro Bön-chung's fall.

999

1000

Once Naro, one of the foremost teachers of the Black Faith of Tibet, challenged Milarepa

1001

to ascend the summit of the mountain, "The Lady of the Great Snow" or Mount

1002

Everest. Milarepa accepted the challenge and sat in deep meditation. Meanwhile, Naro,

1003

seeing Milarepa sitting motionless, started to fly, through his supernatural power,

1004

toward the summit of the lofty mountain. But how could the victory of the Black Faith be

1005

achieved? Of a sudden, on the summit of the mountain appeared a shining throne, on which

1006

sat, meditating, Milarepa. Blinded by the sparkling of the vision, Naro fell into a deep

1007

precipice and in his fall traced the gigantic sign of his defeat. So says the legend and

1008

hundreds of pilgrims extol the wisdom of the teacher to whom beasts and birds were

1009

obedient.

1010

1011

There, in those distant mountains, one can still meet recluses, members of the secret

1012

brotherhood of followers of Milarepa, called "Brothers and Friends of the

1013

Hidden." There also, on the ice-clad slopes, one can see passing the figure of a

1014

monk, dressed in the white garment of the adepts of the hidden science of "Inner

1015

Fire" or *Lung-tum-mo (lung gtum-mo)*. The fame of this region spread far

1016

over Buddhist central Asia and learned lamas of Mongolia often tell about the religious

1017

teachers and hermits of the mountain country to the southwest of Shigatse.

1018

1019

On our way to Tingri, we met some lama followers of Milarepa, going on pilgrimage toward

1020

the valley of Lap-chyi and its temple. Some of them carried big *damaru* and the

1021

trident, and had the *kang-ling* or trumpet made of human bone fastened to their

1022

belts. Their garment consisted of a once white homespun coat, gray from constant usage

1023

and exposure. Their hair was kept together by a string on the crown of the head.

1024

1025

I profited by the opportunity to talk with them and produced the *Gur-bum* or the

1026

collection of the songs of Milarepa. I asked them about followers of Milarepa and famous

1027

retreats in the mountains. At first they seemed puzzled by my questions. What right and

1028

interest had a stranger to inquire into the life of their fellow monks? But slowly,

1029

seeing that I was in earnest, they became more communicative. The already mentioned

1030

"Brothers and Friends of the Hidden" are usually initiated pupils of one

1031

teacher, and they are united by this common source of instruction. They usually dwell in

1032

mountain retreats and recognize each other by certain signs. They practice intense

1033

meditation and the hidden science of the "Inner Fire" that allows the adept to

1034

sit for hours in biting wind and gale, without feeling the frost. On the contrary, he

1035

feels an agreeable warmth spreading over his body and occasionally sees fire tongues

1036

spring up around him. It is said that some of the adepts of these practices, whose life

1037

have been particularly holy, are able to melt the snow around them for a considerable

1038

distance. Before attaining this stage of tum-mo, an aspiring monk has to undergo a

1039

course of instruction under the guidance of a teacher, who keeps close watch over his

1040

pupils. Without a teacher, tum-mo is considered to be extremely dangerous and there are

1041

many cases where monks become insane. I have heard of a monk who had practiced

1042

concentration leading toward tum-mo fourteen years but was once interrupted by a passing

1043

man, who had lost his way and asked the monk about the road. The result was that the

1044

meditating lama experienced such a terrific shock that he was unable to stand it and

1045

lost his mind. Rules of tum-mo and of meditations which serve to develop the faculty are

1046

laid down in special manuals. Some of them are printed at Narthang, but to get them, a

1047

special permission has to be obtained from the Government. Most of the manuals are

1048

manuscript and are handed over by the teacher to his best pupil at death. These manuals

1049

are as a rule composed in the so-called *mantra* language, a highly technical

1050

form of literary Tibetan, using special expressions.

1051

1052

It is interesting to note that *tum-mo* is also practiced in Mongol monasteries.

1053

These monasteries, usually called *dyan-khit* or *dhyana* hermitages

1054

(Skrt. *dhyana*—meditation), are scattered throughout the country. Special

1055

permission has to be obtained to visit them, and even if the permission has been

1056

obtained, the visitors are enjoined not to speak to the lamas in their cells.

1057

1058

Milarepa and his songs are very popular among the population of Tingri and the

1059

neighboring country and legends about Milarepa are often told in the evenings at camp

1060

fires and at the hearths of village houses. The author has greatly profited by such

1061

conversations with travelers, both traders and lama pilgrims.

1062

1063

In some of the houses at Tingri and the villages of the locality, we found wall

1064

paintings representing Milarepa with his right hand lifted up to his right ear,

1065

listening to some mysterious voices of nature. He is always pictured sitting in front of

1066

a cave with a huge snow mountain in the background. He wears the white garment of his

1067

sect, and the ascetic string. Gazelles, leopards, and deer watch the saint, plunged in

1068

deep meditation. His teacher, Je-tsün Marpa, is often represented above him in the

1069

clouds, his hands in the *dhyani-mudra*, the posture of meditation. Another

1070

favorite representation pictures the saint in his usual pose, sitting among sharp rocks

1071

with snow-capped mountains in the background and the goddess Tshe-ring-ma attending upon

1072

him. The saint is seen to be emaciated after the severe penance. The execution of these

1073

frescoes is rather crude in design but exquisite in color. Time has softened the too

1074

vivid contrasts and hidden the faults of the design. Painted images of Milarepa are

1075

common, but bronze statues of him are exceedingly rare. We succeeded in obtaining only

1076

one bronze image of the saint, of very crude workmanship.

1077

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**May 6, 1928** [Shekar dzong](/#m=9/28.66399/87.11875&l=Gs&p=302/o)

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1082

May 6. We made an early start. At six o'clock the caravan left Memo and crossed the

1083

vast plain on which the village was situated. After turning a rocky promontory, the

1084

trail followed a narrow valley, inclosed on all sides by limestone ridges. At a small

1085

village of a dozen hovels, situated on the Phung-chu, the road branched off. One road

1086

followed the bank of the river toward a bridge, the other forded the river at the

1087

village and turned northeast into the mountains. The second road was much shorter and we

1088

decided to ford the river. Having hired two men as guides we began the fording. The

1089

river was deep and some of us who were riding on small horses got our feet wet. There

1090

was trouble in bringing over the donkey caravan. The water was too high for a laden

1091

donkey and some of the larger loads had to be carried across on men's backs. The bed

1092

of the river was sandy and in the rainy season (July-August), swelled considerably. On

1093

crossing the river, we entered a highly intersected country of sandy and limestone

1094

hills. After two miles the limestone disappeared and we rode past rocky crags and

1095

massive witnesses of volcanic activity in a recent geological period. The road was

1096

narrow and heavy. After crossing two mountain cols of no great height, we descended into

1097

a longitudinal valley covered by numerous barley fields and farmsteads. After crossing a

1098

low, rocky spur, we emerged into the narrow, well-sheltered valley in which Shekar dzong

1099

is situated.

1100

1101

Shekar is undoubtedly one of the most picturesque places of Tibet. The dzong itself

1102

towers on a rocky massif. Below the fort were several monasteries, of which the most

1103

important was the Shekar chö-de. All the monasteries belonged to the ruling Yellow Hat

1104

sect of Lamaism. The town of Shekar was built at the foot of the massif and was divided

1105

into two sections by a tiny stream of filthy water. The district of Shekar was governed

1106

by two Joint-Governors, one layman and a rtse-drung or lama official. During our visit

1107

the lay governor was absent in Lhasa and the district was in charge of his clerical

1108

colleague and a ku-tshap or delegate of the Civil Governor. The lama governor was a

1109

young man of quiet dignified manners, but looked dull and apparently took little

1110

interest in the administration. Most of the dzong business was transacted by his chief

1111

secretary. The present governor did not live in the picturesque dzong on the crest of

1112

the hill but occupied an insignificant square structure in the center of the town.

1113

1114

On our arrival we were shown a camping place south of the town, but the local headmen

1115

were very slow in making the necessary arrangements and a whole hour was spent in

1116

arguing with the mi-ser thü-mi or representative of the people of Shekar who were to

1117

attend to our needs. Professor Roerich and myself went at once to see the Governor in

1118

order to inquire about our further route to Kampa dzong. We found him peering at our

1119

camp from behind a projecting wall on the roof of his house.

1120

1121

We were ushered into a big room on the second floor. The Governor sat on the usual low

1122

seat placed close to a window, and politely inquired about our health and the

1123

difficulties we had experienced on the route. Most of the conversation was conducted by

1124

the Governor's secretary, and an important custom official from Lhasa who was on an

1125

inspection tour in the Shekar district. This gentleman did most of the talking. He was

1126

formerly Governor at Nag-chu and was very eager to learn about the present conditions in

1127

that district. He had a vague idea of the outside world and America was known to him

1128

under her Chinese name of Mei-kuo. He showed a real interest in skyscrapers and asked

1129

for permission to visit our camp in the afternoon. The secretary of the Governor

1130

informed us that the animals could not be ready before three days. A long argument

1131

followed this announcement. We were eager to go ahead in order to cover the distance

1132

between Shekar and the next three stages before the troops from Tingri arrived and

1133

requisitioned all the transport available.

1134

1135

The custom official, who took a lively part in the conversation, told us that the letter

1136

ordering pack animals for our caravan had been dispatched several days before but that

1137

the peasants had not had time enough to collect the animals and bring them there. The

1138

population was oppressed by excessive taxes and the local Governors were unable to

1139

insist too much on the prompt execution of their orders for fear of possible

1140

disturbances, an open admission of the impotent position of the civil authorities in the

1141

district. We insisted that we should be allowed to proceed to Kampa dzong

1142

*via* Dobtra, north of the Tsho-mo Tre-tung Lake, but the Governor was in favor

1143

of another route through Ting-kye dzong. According to him, there were no arrangements at

1144

Dobtra and a caravan from Shekar dzong would be unable to carry our baggage all the way

1145

to Kampa dzong. We finally left the *dzong*, having made the Governor promise

1146

that the animals would reach Shekar on May 9.

1147

1148

In the afternoon several Tibetan traders came to see us. Most of them trade with India

1149

and frequently visit Kalimpong and Gangtok during winter months. The secretary of the

1150

*dzong* came to count our loads and commissioned two miserable looking peasants,

1151

dressed in rags, to watch the loads during the night. He told us that the authorities

1152

were in great difficulty for, besides us they had to supply transport animals to the

1153

coming troops. He promised to do his best.

1154

1155

A continuous string of riders, with jingling bells, passed our camp. Most of them were

1156

traders coming from inner Tibet. Some rode fine animals and presented a very picturesque

1157

appearance. Close to our camp were situated the barley fields of Shekar and peasants

1158

were plowing with brightly adorned bullocks. In the rural district of Tibet the bullocks

1159

usually have their horns adorned with bright red tassels hanging down on both sides of

1160

their heads.

1161

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1162

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1163

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1164

**May 7, 1928**

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1165

1166

May 7. The forenoon was occupied with obtaining provisions for the rest of the trip. The

1167

prices for foodstuffs were unusually high. Our camp was crowded by spectators who

1168

watched every movement and even endeavored to come inside the tents. We tried to

1169

persuade the crowd to disperse but all such attempts failed completely and the crowd

1170

only doubled in number, thinking probably that we were about to do something exciting.

1171

Very soon it became impossible to move about the camp without being accosted by some

1172

one, or followed by a group of natives. We had to apply to the Governor and ask him to

1173

depute a couple of his men to keep the crowd away. The men duly appeared on the scene

1174

but were unable to disperse them. They advised us to do it ourselves for the crowd would

1175

not dare to resist foreigners. Portniagin and I accordingly succeeded in pushing the

1176

crowd outside the camp, but people remained standing at a considerable distance and even

1177

sat down and made themselves comfortable. They had apparently decided to spend the day

1178

watching the performance at the foreigners' camp.

1179

1180

In the afternoon we received a return visit from officials from the *dzong*. They

1181

were greatly interested in photographs of New York. They counted the number of stories

1182

in each building and wondered at the amount of traffic in the streets. "Our Tibet

1183

is far behind your country," said the custom official. "No wonder you must

1184

despise us because of our backwardness." During the official visit, the crowd again

1185

overflowed the camp and even the officials themselves were unable to keep them away.

1186

They came close to the tents and crowded the entrances so that it became quite dark

1187

inside the tent. The official protested but with very little success. Especially

1188

annoying were small novices from the monastery who constantly asked for

1189

*bakhshish* with the usual cry: "My throat is dry. Please give me something

1190

to buy wine."

1191

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1192

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1193

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1194

**May 8, 1928**

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1195

1196

May 8. The Governor assured us that he would do his very best to procure caravan

1197

animals. More soldiers arrived from Tingri *en route* for Lhasa and Po-yul, the

1198

main column of troops following behind. In the afternoon our camp was suddenly flooded

1199

by a huge crowd of monks of different ages, who swarmed round our tents, peering inside

1200

and making life miserable. The crowd was an exceptionally dirty one and I was constantly

1201

reminded of the words of Captain Rawling about another Tibetan monastery: "Their

1202

bodies were always thickly covered with grease and fat but the more exposed parts

1203

suggested strongly that the lamas had recently completed the sweeping of a chimney or

1204

the cleaning of a stoke-hole."

1205

1206

In order not to experience further delay on our way to Kampa dzong, we persuaded the

1207

Governor to send a special mounted messenger to Ting-kye dzong and Kampa dzong and write

1208

another letter to the local officials asking them to make haste with caravan animals.

1209

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1210

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1212

**May 9, 1928** *Through: Tsöna*

c59c25	Otterwiki Robot	2026-01-14 13:28:31
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1213

1214

May 9. Late in the evening we heard the tramping of a large column of animals, marching

1215

on the main route, and were told that these were our animals for the next day. In the

1216

morning there were no traces of caravan animals and the column of last night proved to

1217

be a privately owned caravan with barley grain.

1218

1219

A crowd of officials and headmen assembled in our camp and argued endlessly about the

1220

distribution of our loads. The secretary of the *dzong* made a round of the

1221

village and collected all the available pack animals. At ten o'clock in the morning

1222

a sufficient number was found and the caravan left Shekar in several columns. The local

1223

authorities experienced some trouble with local lamas who were supposed to supply about

1224

twenty donkeys. At the last moment the monks refused to give the animals. The secretary

1225

of the fort called out the head lama and sternly ordered him to supply the needed

1226

animals. After a heated argument, the recalcitrant monks and their animals appeared on

1227

the scene. We obtained unusually fine riding horses for ourselves as the local officials

1228

had to give their own riding animals. The Colonel rode a fine gray and I secured a big

1229

black gelding.

1230

1231

We started rather late and the march was said to be a long one. The trail followed the

1232

left bank of the Phung-chu or the Arun. We passed several small hamlets. On both sides

1233

of the river rose limestone ridges with deeply eroded surfaces. In some places the track

1234

crossed eroded canyons, cut into the flank of the mountains.

1235

1236

After a five hours' ride along the bank of the Phung-chu, we entered the big village

1237

of Tsöna, which was our stage for the day. The two delegates from the *dzong*,

1238

who were supposed to accompany us until Ting-kye, were delayed at Shekar and were guided

1239

only by a man who was in charge of our relay horses. The villagers gave us the wrong

1240

information that tents had been pitched for us some four miles farther down the bank of

1241

the river. We accordingly continued our journey but to our surprise found nothing on the

1242

indicated spot and decided to await the arrival of the *dzong* representatives.

1243

We made a temporary camp on the bank of the river, and prepared some tea. I remained on

1244

the projecting hill with field glasses to watch for our caravan. Nothing was seen on the

1245

vast plain toward Tsöna village. At six o'clock we were overtaken by a party of

1246

riders, who proved to be representatives from Shekar and our Mongols. The

1247

representatives seemed greatly annoyed and told us that the villagers had prepared tents

1248

for us some six miles farther on, and as the road was easy and flat we had to go there.

1249

We again mounted our horses and rode across the vast, sandy plain, that occupied a large

1250

plateau on the bank of the river. It was becoming dark but the camp was not to be seen.

1251

At last after a march of some twenty-eight miles we found an old Chinese relay station,

1252

very similar to those found in other parts of inner China and one black tent pitched

1253

outside the courtyard. This was our halting place. The baggage animals arrived only at

1254

two o'clock in the morning and we had only one tent. Most of us had to find quarters

1255

in the tent pitched by local inhabitants and the resthouse. I preferred to sleep in the

1256

open, with a pair of fallen trees for my bed. Across the river, we could see in the dim

1257

light of the evening a village with several monasteries scattered on the mountain

1258

slopes. The second representative from Shekar, who was absent the whole day, arrived

1259

late at night. He had received a false report that we had crossed the river and had gone

1260

to the village on the opposite bank. He returned thoroughly wet and hopelessly drunk.

1261

Outside our camp there was a deep channel full of mud and water and the official plunged

1262

into it headfirst. He had to be rescued with his mount and guided to the resthouse. The

1263

recalcitrant monks from the Shekar chö-de threw down their loads on the plateau east of

1264

Tsöna and returned home. In the early morning we had to send men and animals to collect

1265

the loads.

1266

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1268

1269

**May 10, 1928** [Chung-tü](/#m=9/28.55799/87.83192&l=Gs&p=304/o)

c59c25	Otterwiki Robot	2026-01-14 13:28:31
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1270

1271

May 10. We started very late, as the men and animals badly needed a long rest after the

1272

strenuous march of the previous day. The trail followed a tributary of the Arun and then

1273

turned eastward and struck across a sandy plain with belts of sand dunes. The whole

1274

landscape resembled the plain of Chinese Turkestan. After crossing the plain, we came to

1275

the sandy bed of another tributary stream of the Arun. There was not much water in the

1276

stream and we had no difficulty in crossing. The trail followed a narrow gorge

1277

surrounded by limestone ridges. At the bottom of the gorge flowed a tiny mountain

1278

stream, emptying into the tributary of the Arun system. After six miles of march the

1279

trail emerged on a latitudinal plain on which were several villages. The village

1280

Chung-tü was situated on the bank of a small rivulet, flowing south. The village was

1281

particularly interesting and picturesque, built on a limestone hill fantastically cut

1282

through by narrow passages which served as streets. On the projecting point of the hill

1283

stood large *stupas* and some houses. The place had a small Red Hat monastery

1284

belonging to the great Royal Monastery of Sa-skya. We camped on an elevated terrace

1285

outside the village. The caravan was again delayed *en route* and we received our

1286

tents only at ten o'clock that morning. A section of our caravan was unable to reach

1287

the village and was forced to camp on the river bank, outside the village.

1288

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1289

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1290

1291

**May 11, 1928** [Tashi-gang](/#m=9/28.52176/88.05885&l=Gs&p=305/o) *Through: Pha La Pass*

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1292

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e26a26	admin	2026-07-18 11:57:28
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1294

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1295

May 11. The start was again delayed by trouble with the caravan. The peasants from

1296

Shekar refused to carry our baggage to Tashi-gang, which was our next stage.

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1297

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1298

From Chung-tü there are two routes to Tashi-gang; one across the Pha La, a pass in the

1299

mountain range northeast of Chung-tü, and a second route, following the plain on which

1300

Chung-tü is situated and turning round the mountain range southeast of Chung-tü. The

1301

second route was much longer, but had no passes to cross.

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1303

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1304

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1305

Some of the peasants decided to go by the longer route, the rest agreed to follow the

1306

shorter route across the Pha La.

e26a26	admin	2026-07-18 11:57:28
About page: library + video update

1307

c59c25	Otterwiki Robot	2026-01-14 13:28:31
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1308

The route to Pha La passed hamlets and farms with small gardens of poplars and willow

1309

trees. Near the Pha La we even saw the remaining portion of what once was a large

1310

forest of poplars and willows. The pass had a steep but short ascent, and led into a

1311

latitudinal valley in which Tashi-gang was situated.

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1312

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1313

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1314

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1315

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1316

Tashi-gang was a large village in the center of which rose the big house of the local

1317

headman. The streets were narrow, so narrow indeed that two riders were unable to pass

1318

each other. All the houses were built close together and from a distance gave the

1319

impression of being one huge building. The house of the headman was a two-story building

1320

and had a large courtyard and stables, where we placed our horses.

1321

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e26a26	admin	2026-07-18 11:57:28
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1323

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1324

A camp was pitched for us outside the headman's house on a patch of level ground which

1325

was probably a former barley field.

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1326

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1327

Many irrigation channels cut the large valley into squares on which barley was sown. The

1328

villagers seemed hospitable. Some of them knew a little Hindustani and had been to

1329

India. The Tashi-gang plain has a considerable population and was covered by farms and

1330

hamlets. To the southeast and south, rose a high mountain range, in which the Gu-lung La

1331

was situated, the pass which we had to cross on our way to Ting-kye.

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1332

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1335

1336

**May 12, 1928** [Ting-kye Dzong](/#m=9/28.31696/88.09121&l=Gs&p=306/o) *Through: Gulung La Pass*

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1337

e26a26	admin	2026-07-18 11:57:28
About page: library + video update

1338

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1339

May 12. In the morning the headman unexpectedly refused to supply caravan animals. He

1340

said that the Governor of Shekar knew perfectly well that Tashi-gang was not on the main

1341

road to Ting-kye and that Tashi-gang was exempt from relay or

1342

*ula*

1343

service by special order from His Holiness the Dalai Lama. The two officials from Shekar

1344

who were escorting us as far as Ting-kye, were unable to persuade the headman, and only

1345

asked him to give them a written statement, which he did. We were forced to use the same

1346

animals. The peasants stubbornly refused to supply animals despite the threats of the

1347

officials delegated from Shekar. Most of the caravan spent the night outside the village

1348

about a mile away and they were about to enter Tashi-gang and hand over the loads to the

1349

local headman. One of the officials from Shekar took up a position outside the village

1350

and when the caravan came nearer, ordered the drivers to turn toward the Gulung La. A

1351

violent scene followed in which the official had to use his whip. The caravan turned and

1352

slowly continued its way toward the pass.

1353

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1354

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1355

We left the village and rode after the caravan. We crossed a stream flowing outside the

1356

village and began the long ascent of the pass. The donkey caravan which had gone ahead

1357

of us, was found on the trail. Most of the animals had collapsed under their loads.

1358

Their owners, with tears in their eyes, begged us to let them go back to Shekar, because

1359

their animals could not ascend the steep pass. They stuck out their tongues and

1360

prostrated themselves. The situation seemed serious and we decided to inquire into the

1361

matter. It was soon discovered that the donkeys were strong enough to continue the

1362

journey to Ting-kye but that the owners had purposely made them lie down and the poor

1363

animals could not rise again under their loads. We ordered them to raise the animals at

1364

once and continue the ascent.

1365

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1367

The Shekar officials were still in the village waiting for relay horses and we had to

1368

send word to them. The Colonel and I were left with the loads. We started to take them

1369

off and the "tired-out" animals sprang up and began to graze on the mountain slope.

1370

After the arrival of the officials the donkey column was loaded again and began its slow

1371

march toward the pass. Professor Roerich, with the rest of our party, was already far

1372

ahead, having reached the summit of the pass. The Colonel and I had to remain with the

1373

two camels, helping the cameleer.

e26a26	admin	2026-07-18 11:57:28
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1374

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1375

The ascent was extremely steep and it took us fully three hours to get to the summit.

1376

From the pass we descended, following an eroded canyon, to the plain, the basin of the

1377

Lake Tsho-mo Tre-tung.

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1382

To the south rose the snow-capped range of the central Himalayas. The road passed along

1383

the western shore of the lake. Near the lake we overtook the rest of our party and

1384

crossed a flat col, situated southwest of the lake. Wet snow and a cold western wind

1385

started to blow soon after we had reached the summit of the col.

e26a26	admin	2026-07-18 11:57:28
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1386

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1387

The descent was long but gradual and led toward the great upland plain stretching

1388

along the northern foot of the Himalayas. The trail was heavy, being in many places

1389

blocked by accumulations of detritus and bowlders that had rolled down the mountain

1390

slopes.

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1391

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1392

At the foot of the descent, we passed a small farmhouse and several barley fields. From

1393

there the road turned westward and we were soon in sight of the

1394

*dzong*

1395

of Ting-kye, on the western shore of a small lake.

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1399

In the neighborhood of the

1400

*dzong*

1401

were several monasteries and villages. We were met by some

1402

*dzong*

1403

officials who escorted us to a place on the eastern shore of the lake, the former

1404

camping place of the Mount Everest Expedition. Notwithstanding the receipt of our letter

1405

announcing our arrival by the local

1406

*dzong-pön*

1407

the animals were not ready and we were told to stay one extra day at Ting-kye, and leave

1408

the place on May 14. We agreed to this, for our camels and horses badly needed a rest

1409

after the difficult ascent of the Gulung La. Our camp was pleasantly situated and we

1410

enjoyed our stay at Ting-kye. North of us was the Yellow Hat Monastery of Tashi-chombü,

1411

and a village belonging to it. The

1412

*dzong*

1413

itself, a large square building, surrounded by brick and stone hovels of retainers, was

1414

built on the opposite shore of the lake. The road to the

1415

*dzong*

1416

followed a dam that divided the lake into two parts.

1417

1418

Next day Professor Roerich and I went to see the

1419

*dzong-pön*

1420

in order to fix the cost of hire of each animal to Kampa dzong. One entered the

1421

*dzong*

1422

through a large gate, which led into a stone-paved courtyard. As in all Tibetan houses,

1423

this inner courtyard had a stable. From the courtyard we climbed a stone stairway with

1424

large steps and reached the second floor. From here we had to climb a wooden ladder to

1425

where the Governor awaited us. He sat on a veranda overlooking the inner courtyard. He

1426

was still a young man, with pleasant manners and dressed in the usual Tibetan

1427

*puru*

1428

, and he made a friendly impression. After the conventional compliments and mutual

1429

inquiries about health, we started to talk business. The

1430

*dzong-pön*

1431

informed us that he would charge us for each animal according to local prices, neither

1432

more nor less. Several headmen were called in and a long conference followed. The prices

1433

were finally fixed as follows: three

1434

*ngü-sangs*

1435

for each horse and one

1436

*ngü-sang*

1437

and five

1438

*sho*

1439

for each pack animal. According to the

1440

*dzong-pön*

1441

, they had had an exceptionally snowy winter in the district and many people had

1442

perished on the passes across the Himalayas. The Sepo La was now free from snow but the

1443

high passes south of Ting-kye were still impassable.

1444

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1447

**May 13, 1928**

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1448

1449

May 13. In the morning light clouds hovered over the summits and a passing cloud sent a

1450

light shower of rain and hail. The morning was spent in a visit to the monastery of

1451

Tashi-chombü, which was situated on the slope of a rocky ridge. The track to the

1452

monastery climbed the slope of the mountain and was lined with mani-walls and small,

1453

dilapidated stupas. Below the track not far from the village, stood an inclosed grove of

1454

poplars with a large, open square in the center. Here in the fourth month of the Tibetan

1455

year, gaily decorated tents are pitched and the monks of the monastery hold religious

1456

debates and listen to the discourse of learned doctors who visit the monastery for this

1457

occasion. The debates continue for about ten days. The monastery is inclosed by brick

1458

walls, and several gates lead into the courtyard, paved with large slabs of stone. It is

1459

a branch of the great Dre-pung Monastery of Lhasa and lamas of Dre-pung are periodically

1460

sent here for a year or two. In front of the assembly hall was situated a small paved

1461

courtyard with frescoes representing the thousand Tathagatas. The Healing Buddha, or

1462

Man-la in Tibetan (sMan-bla), the white and green Taras and some of the eighty-four

1463

ascetics of India, were all represented in rows on the walls of the courtyards. The

1464

paintings were crude and had little artistic value. In some places the color had

1465

disappeared and left ugly, dark spots on the white background of the wall.

1466

Iconographically, the frescoes had a certain value, for the name of the represented

1467

deities and saints was as a rule written below the figure. The abbot of the monastery, a

1468

high lama from Dre-pung, who temporarily resided in the monastery, greeted us in the

1469

courtyard and conducted us inside the dukhang or assembly hall. In the glimmering light

1470

of offering lamps in front of the altar images, we noticed the gilded clay images of

1471

Sakyamuni, the Buddha, of his two principal disciples, Shariputra and Maudgalyana.

1472

Tsong-kha-pa with his two disciples Jye-tshap-je (rGyal-tshab-rje) and Khe-dup-je

1473

(mKhas-grub-rje) stood on the altar. A great offering lamp of silver burned in front of

1474

the images. A section of the walls was occupied by the monastic library containing a

1475

complete collection of Känjür and Tänjür of an old Narthang print. The rest of the walls

1476

were covered by frescoes in the orthodox style. I noticed several representations of the

1477

chief yi-dams of the Yellow sect, beginning with a Tantric form of Yamantaka, the

1478

Protector of the sect. Near the entrance of the temple stood a huge image of the yi-dam

1479

of Kalacakra, represented in his Tantric form.

1480

1481

There is little difference between a fresco technique and the ordinary technique used in

1482

painting *thang-kas* or painted banners. A fresco is only an enlarged

1483

*thang-ka* spread on the wall of the temple with the same design, the same

1484

composition and coloring. Sometimes a fresco serves as the background to sculpture. This

1485

is often the case with images of the Buddha. I remember seeing frescoes representing the

1486

Buddha tempted by Mara, the Evil One, the night before the attainment of complete

1487

enlightenment. The principal figure of the Buddha, seated in the meditative attitude,

1488

the head slightly bent, was made of gilded clay, which had assumed a soft coloring, and

1489

the hair was as usual painted blue. Mara and his host were represented on the fresco

1490

behind the image of the Buddha. The same combination of fresco and sculpture was known

1491

to central Asian artists, who decorated the cave temples of Chinese Turkestan and

1492

western Kansu.

1493

1494

According to the *kham-po* or abbot, only one hundred monks were at present

1495

residing at the monastery, the rest being scattered in the country or on pilgrimage.

1496

Coming out of the assembly hall, we were met by a lama who was very much interested in

1497

whether the *sahibs* would present tea or *man-ja* to the monastic

1498

congregation and with what kind of currency they would pay, *ngü-sangs*, Chinese

1499

dollars, or Indian rupees. We understood he was the financial advisor of the monastery.

1500

1501

The rest of the day was spent in repairing and adjusting the loads. Our tents badly

1502

needed repair. The upper fly of my tent had been torn to pieces by a windstorm several

1503

weeks ago and I had to content myself with a single fly.

1504

1505

The Governor, accompanied by his little son and several officials, paid a visit to our

1506

camp. He had received information that we were in possession of photographs of New York

1507

and he was very eager to see them. He made intelligent comments and apparently realized

1508

how much his country had to learn from the outside world.

1509

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1512

**May 14, 1928** [Ling-kar](/#m=9/28.26961/88.2614&l=Gs&p=307/o)

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1513

1514

May 14. It was not easy to start the new caravan, for the baggage had to be again

1515

distributed among six different villages. The drivers took off their garters and handed

1516

them to the headman who afterward decided which load was to be carried by the respective

1517

owners of the garters.

1518

1519

The day was cloudy and the Himalayas were hidden behind an impenetrable veil of mist.

1520

Distant thunder roared in the mountains and occasional rain and wet snow fell during the

1521

morning. After two hours of hustle, we left the camp with the last section of the

1522

caravan. The trail followed the plain stretching from Ting-kye toward Kampa dzong. The

1523

trail was level and crossed swampy, saline grounds and belts of sand dunes surrounded by

1524

quicksands. We passed a small lake, called Chang-tsho by local inhabitants. In order to

1525

avoid the swamps on the shores of the lake, we had to turn northward toward the hills

1526

and enter a narrow valley blocked by bowlders and accumulations of detritus.

1527

1528

After a two hours' march we reached the small village of Ling-kar, situated on a

1529

firm patch of land and surrounded on every side by swamps. Southeast of the village rose

1530

the snow peak of Jo-mo yum-mo and in the evening a beautiful sunset effect lit the

1531

towering snow range south of the upland plain.

1532

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1533

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1534

1535

**May 15, 1928** [Kampa dzong](/#m=9/28.28023/88.51649&l=Gs&p=147/o) *Through: Mende*

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1536

1537

May 15. We made an early start, at six o'clock in order to reach Kampa dzong in the

1538

forenoon. The day promised to be clear and the snow of the Himalayas glittered in the

1539

rays of the morning sun. I unfortunately lost my Tibetan wolfhound, Kadru. The dog was

1540

probably stolen by villagers. We made a house-to-house search but found no traces of

1541

him. Subsequently we notified the Governor of Kampa dzong but even he was unable to

1542

produce the dog or to find the thief.

1543

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1544

e26a26	admin	2026-07-18 11:57:28
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1545

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1546

We continued our journey in an easterly direction toward the small village of Mende.

1547

At Mende we crossed the small river of Ya-ru chu. At this time of the year the river

1548

was shallow, but it was said to carry a considerable volume of water in summer.

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1549

e26a26	admin	2026-07-18 11:57:28
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1550

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1551

On crossing the Ya-ru chu, we ascended a low, sandy ridge and found ourselves on the

1552

plain of Kampa dzong.

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1553

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1554

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1555

1556

Kampa dzong is one of the most picturesque places of Tibet. The

1557

*dzong*

1558

itself is hidden in a narrow mountain gorge, sheltered by high, sandy ridges. The old

1559

*dzong*

1560

is built on a rocky cliff. It is a square building of solid masonry, encircled by stone

1561

walls and towers which protect the approaches into the valley. The present governor of

1562

the district no longer lives in the old

1563

*dzong*

1564

, for the ancient building is said to be unsafe. He built himself a small one-story

1565

house at the foot of the cliff in the neighborhood of the village.

1566

e26a26	admin	2026-07-18 11:57:28
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1567

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1568

On our arrival, the Governor awaited us outside the village and conducted us to the

1569

camp. We were told that the animals could not reach the place in time and that we would

1570

probably have to stay an extra day at Kampa.

1571

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1572

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1573

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1574

**May 16, 1928**

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1575

1576

May 16. A fine, sunny day. In the morning we made an excursion to the old

1577

*dzong* on the top of the cliff and paid a return visit to the Gov- ernor of the

1578

fort. The old *dzong*, with its proudly rising stone wall, is one of the best

1579

architectural creations of old Tibet. South of the *dzong*, high on the crest of

1580

the ridge, stood the little monastery of Kampa ritö, famous for the saintly life of its

1581

eight monks.

1582

1583

In the afternoon we were again visited by the Governor. He remembered having seen Sven

1584

Hedin at Saga dzong in 1908. We had a long talk on Tibet and other countries and on map

1585

making, field glasses, and photography. In the afternoon we again went to see the

1586

Governor to fix the prices for animals as far as Thangu on the Sikkim side of the

1587

frontier.

1588

1589

Late in the evening, a black column appeared in the gorge, and the familiar whistling of

1590

yak drivers heralded the approach of our yak caravan for tomorrow. The yaks were tied to

1591

ropes round the camp and camp fires were lit, illuminating the neighborhood.

1592

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1593

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1594

1595

**May 17, 1928** [Kyeru](/#m=9/28.19623/88.58028&l=Gs&p=308/o)

c59c25	Otterwiki Robot	2026-01-14 13:28:31
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1596

1597

May 17. We started very early. Before dawn the camp was already packed and the loads

1598

adjusted. The *dzong-pön* had given us his own riding animals as far as Thangu,

1599

fine mules and horses. Our stage was to be a short one to the frontier hamlet of Kyeru.

1600

A messenger rode off with letters from the Governor and ourselves to Col. F. M. Bailey

1601

and the headman of Lachen, announcing our arrival. Long ago at Nag-chu, we had asked the

1602

Tibetan Government to inform the British authorities of our coming and hoped that they

1603

were prepared for our passage. After two hours of easy marching over an ascending plain,

1604

we reached the small, dirty hamlet of Kyeru. Because of the altitude, no cultivation was

1605

possible and the hamlet served only as a relay station for passing caravans and as a

1606

frontier outpost. We pitched our camp on a level spot outside the village. Travelers

1607

from Lachen passed our camp. Most of them were natives of Lachen going to trade at Kampa

1608

dzong.

1609

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1610

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1611

1612

**May 18, 1928** [Thangu](/#m=9/27.89162/88.53697&l=Gs&p=309/o) *Through: Sepo La*

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1613

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1614

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1615

May 18. A memorable day for all the members of the expedition. Notwithstanding the

1616

bitter cold of the early morning hours, everyone was up before dawn and camp fires

1617

flickered in the darkness. Horses were saddled and tents were rolled up and loaded on

1618

mules. Before sunrise everything was ready for the start, but it was still too dark to

1619

ascend the pass and we had to wait for an hour.

e26a26	admin	2026-07-18 11:57:28
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1620

c59c25	Otterwiki Robot	2026-01-14 13:28:31
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1621

At last the sun rays lit the snow peaks towering on either side of the Sepo La and the

1622

long string of our riders and caravan animals left Kyeru and began the ascent of the

1623

Sepo La. The ascent was very gentle. Higher and higher rose the trail, until it had

1624

reached the summit of the pass with an elevation of 16,970 feet. A stone cairn marked

1625

the summit, which forms the political frontier between Tibet and the Indian Empire.

1626

Then began a gradual descent, past huge masses of snow, glaciers, and tremendous

1627

peaks. It was bitterly cold, because of the snows.

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1628

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1629

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1630

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1631

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1632

Farewell Tibet, land of gales and winds and inhospitable rulers! We were heading toward

1633

the wonderland of Sikkim with its rhododendron forests and deodars. The valley narrowed

1634

and the trail skirted the small lake from which the river Lachen has its source.

1635

Suddenly a wonderful fragrance filled the air, as if we were approaching pine forests.

1636

But we rode and rode and saw no traces of trees. The change came suddenly. The trail

1637

turned into a narrow gorge of the Lachen River and we saw in the distance, mountain

1638

slopes thickly covered by the evergreen shrubs of

1639

*balu*

1640

. The plant was in full bloom and the mountain sides were covered with its white and

1641

pink flowers.

1642

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1643

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1644

Late in the afternoon, we noticed something dark ahead of us. We looked through our

1645

field glasses and recognized the first forest of rhododendrons growing on the mountain

1646

slopes. Farther down the river gorge, through which roared the Lachen River, stood the

1647

Thangu dak bungalow, and all around grew the wonderful rhododendron forest in full

1648

bloom. An unforgettable scene, so welcome after three years of wandering in the barren

1649

region of inner Asia.

1650

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1651

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1652

One mile more, and we dismounted from our tired horses in front of the bungalow and were

1653

greeted by the friendly

1654

*chowkidar*

1655

or watchman of the place. It was strange to be again in a house, to sit in rooms and to

1656

be able to take off our fur coats, boots, and dust-covered fur caps.

1657

1658

We had an exciting time with our Mongol horses, who shied at trees and objected to the

1659

stable. The local population had never before seen camels and everyone wondered at the

1660

use of them. Our two camels were the first to come from Kampa dzong and we were glad to

1661

have been able to bring both the animals in sound condition to Sikkim, especially the

1662

big black camel that came all the way from Bulugun River, near Kobdo in northwestern

1663

Mongolia, a journey of more than five thousand miles.

1664

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1665

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1666

1667

**May 19, 1928** [Thangu](/#m=9/27.89162/88.53697&l=Gs&p=309/o)

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1668

1669

May 19. We had to remain one day at Thangu and await the Lachen headman, who sent word

1670

that he was coming with pack mules and riding horses. He arrived in the afternoon and

1671

kindly assisted us with the arrangement of a new caravan to Gangtok. He agreed to escort

1672

the caravan himself and hire mules as far as Gangtok, a thing which is seldom done by

1673

Lachen people. The rest of the day was spent resting in the spacious dak bungalow.

1674

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1675

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1676

1677

**May 20, 1928** [Lachen](/#m=9/27.728817910667697/88.54946250605136&l=Gs&p=310/o)

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1678

1679

May 20. When we rose in the morning of the next day, the caravan with the baggage was

1680

already gone, and we hurried to mount our horses. What a wonderful country is this

1681

Lachen Valley! Spring was in full glory and it was a treat to ride through the woods. In

1682

Lachen the expedition was very kindly entertained by Miss Tornquist of the Finnish

1683

Mission. Thanks to her, we secured some provisions and real sugar, of which we had been

1684

deprived for a very long time.

1685

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1686

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1687

1688

**May 21, 1928** [Tsönthang](/#m=9/27.603769321785528/88.64551139768285&l=Gs&p=311/o)

c59c25	Otterwiki Robot	2026-01-14 13:28:31
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1689

1690

On the next day we were at Tsönthang and had to stay in tents, for the local bungalow

1691

had been washed away by the flooded river. The Lachen Valley is a dangerous place, for

1692

landslides occur annually and carry away large patches of valuable land.

1693

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1694

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1695

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1696

**May 22 — 23, 1928**

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1697

1698

From Tsönthang we proceeded through Singhik to Drichu. At Singhik we were met by the

1699

Chief of the Sikkim Military Police, deputed by the Sikkim Durbar to assist our

1700

expedition.

1701

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1702

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1703

1704

**May 24 — 25, 1928** [Gangtok](/#m=9/27.3411/88.6155&l=Gs&p=150/o)

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1705

1706

On May 24 the expedition reached Gangtok and was hospitably received in their home at

1707

Gangtok where we spent two delightful days.

1708

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1709

1710

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1711

**May 26, 1928**

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1712

1713

On May 26 all the European members of the expedition proceeded to Darjeeling. The three

1714

Mongols, Ochir, Dorje, and Manji, who had so faithfully served the expedition on its

1715

difficult march across Tibet, were to return to their own native place in Tsaidam by way

1716

of Lhasa. Thanks to the kind assistance of Colonel Bailey, they were given passports and

1717

permitted to retain the rifles which were given to them. The two camels, the last of the

1718

forty-two camels to survive, were presented to His Highness the Maharaja of Sikkim and

1719

we were much gratified to learn that His Highness arranged to keep the animals at his

1720

Tibetan estate at Dobtra.

1721

1722

In Darjeeling the expedition was officially disbanded and its members returned to their

1723

homes, carrying with them recollections of mighty snow ranges, roaring mountain streams,

1724

and boundless deserts.

1725

1726

In spite of the tremendous difficulties, including political upheavals, and unfavorable

1727

seasons for traveling, during which the expedition was often obliged to go on, it

1728

achieved a signal success and brought back a unique record of the regions of inner Asia.