Original Sanscrit works of which the Thibetan books are
translations, the interest of an inscription traced on one slab in
both characters cannot but be allowed to be considerable. The habit
of promulgation of the doctrines of their faith by inscriptions
patent on the face of religious edifices, stones, &c., is peculiar
to the Buddhists of Thibet. The Mantra is also quite unknown to the
Buddhists of Ceylon and the Eastern peninsula, and forms the peculiar
feature of Thibetan Buddhism."
[22] - This was the only explanation of the mounds of inscribed stones
which I was able to obtain from a native source; and some foundation
for the story may be traced in the legend - which will be found in
Appendix B - upon which M. Klaproth has founded the only explanation
of the mystic inscription, which I have been as yet able to discover.
By the Lamas themselves I never heard these mounds alluded to
otherwise than by the words "Mani panee." Cunningham, however,
who had ample opportunity of ascertaining their meaning and origin,
terms them "Manis" (in another form of spelling, "Munees"), and thus
describes them: - "The Mani - a word naturalized from the Sanscrit
- is a stone dyke, from four to five feet high, and from six to
twelve in breadth; length from ten or twenty feet to half a mile The
surface of the Mani is always covered with inscribed slabs; these
are votive offerings from all classes of people for the attainment
of some particular object. Does a childless man wish for a son, or a
merchant about to travel hope for a safe return; each goes to a Lama
and purchases a slate, which he deposits carefully on the village
'Mani,' and returns to his home in full confidence that his prayers
will be heard."
[23] - This was in all probability intended to represent the form
of the lotus. VIDE Appendix B.
[24] - Of this custom Turner remarks, alluding to Thibet Proper: -
"Here we find a practice at once different from the modes of Europe,
and opposite to those of Asia. That of one female associating her fate
and fortune with all the brothers of a family, without any restriction
of age or numbers. The choice of a wife is the privilege of the elder
brother; and singular as it may seem, a Thibetan wife is as jealous
of her connubial rites as ever the despot of an Indian Zenana is of
the favours of his imprisoned fair."
[25] - "As the inscription of course begins at opposite ends on each
side, the Thibetans are careful in passing that they do not trace
the words backwards." - Turner.
[26] - This is Mount "Everest," which has been called, the King
of the South. The King of the North, "Nunga Purbut," is 26,629 feet
above the level of the sea.
[27] - VIDE illustration, Hemis Monastery.
[28] - The only information I here again received was "Um mani
panee!" The wheel consisted of a roll of the thinnest paper, six
inches in diameter, and five and a half in width, closely printed
throughout with the eternally recurring words, which all appeared so
ready to pronounce and none seemed able to explain. The roll was sixty
yards long, and was composed of a succession of strips, one foot nine
inches in length, and all joined together. The whole was inclosed in
a coarse canvas cover, open at both ends, and marked with what was no
doubt the official seal of the particular society for the diffusion of
ignorance at Lassa, from which it had originally emanated. Each of the
strips contained the mystic sentence, one hundred and seventy times,
so that I was thus at once put into possession of all the valuable
intelligence to be derived from "Um mani panee," repeated between
seventeen and eighteen thousand times. VIDE Appendix B.
[29] - The origin of this divinity is probably derived from the
legend of Khoutoukhtou, which will be found in Appendix B.
[30] - The most remarkable of these were "Ser" and "Mer," otherwise
called "Nanoo" and "Kanoo;" respectively 23,407 and 23,264 feet above
the level of the sea.
[31] - The true version of the story appears to be that Gulab Singh
had quarrelled with the Rajah of Cashmere, his rightful master, and
entered into the service of the Rajah of Kushtwar. After about three
years, hearing that Runjeet Singh was preparing an expedition against
Cashmere, he went to him and offered his services. Being accepted,
he was successful against his old enemy, and took possession of
the country for Runjeet Singh; after which he wrote to the Rajah
of Kushtwar, falsely telling him that the Maharajah was going to
send a force against him also. The Rajah and his people prepared
for resistance, and Gulab Singh then forged a paper containing an
invitation from the chief men in the army of Kushtwar to the Maharajah,
encouraging him to come forward and invade the country.
This paper Gulab then forwarded to the Rajah himself, with a note,
in which he told him that it was folly to talk of resistance when
the chief men of his country were opposed to him. The Rajah, who had
been in possession of Kushtwar for twenty-seven years, was completely
deceived, and repaired, by invitation, with only a few followers to
Gulab's camp. Here he was kept for three months upon an allowance of
10L. a-day, which was afterwards reduced to 10S., and Gulab Singh in
the meantime took possession of Kushtwar without opposition.
[32] - The value which a Kashmirian sets upon his Kangri may be
known by the following distich: -
"Oh Kangri! Oh Kangri!
You are the gift of Houris and Fairies;
When I take you under my arm
You drive away fear from my heart."
- Vigne.
