The Tung-chen took an early opportunity to inform the minister that his presence was anxiously expected at Tashilhunpo, where hundreds of lamas were awaiting his return to be ordained gelong (priests). He also told him that the Mirkan Pandita, a Mongol Kutuketu who had come to Tibet for the sole purpose of studying under the minister, now intended coming to Dongtse, and had begged that arrangements might be made for his accommodation in the minister's residence. While the minister recognized the necessity for his returning to Tashilhunpo, he said he could not leave until the services for the propitiation of the Lord of death, Dorje jig-je, to be undertaken for the recovery of the Dahpon's wife, were finished.
May 2.—The monks of Dongtse, headed by a learned old lama named Punlo, arrived at the castle to commence reading the Kahgyur. Arrangements were made in the nyihok for the worship of Dorje jig-je. Torma offerings[1] were placed on the terrace on the top of the castle, and rugs were spread on the floor of the little glazed room (nyihok) on it for the accommodation of the lamas. In the house was a raised seat for the minister, and in a corner of the room a little chapel, with all the necessary church furniture, among which the tsegi bumba, or "bowl of life," of Tse-pamed was conspicuous.[2] This propitiatory ceremony occupied three days.
May 8.—News arrived to-day that small-pox was raging at Lhasa and other places of Central Tibet. Several persons had also died of it at Gyantse, and three or four localities between that town and Lhasa were infected. The Lhacham was in so great dread of the disease that she confined herself to her sitting-room, refusing to see any one.
On May 9 the Lhacham left for Lhasa, after confiding to the minister's care Ane, her third son, a boy of ten, who was destined for the Church. The Lhacham and her two other sons, Lhasre[3] and Kundi, made their devotions at the different chapels of the castle, which it took them nearly an hour to accomplish, and then returned to the fifth story of the building to receive the minister's blessing, after which they took their leave.
- ↑ Torma offerings are cones made of tsamba, butter, treacle, and sugar, and not unfrequently of cardboard, and sometimes painted red, blue, or green. They are placed in front of the images of malignant gods as propitiatory offerings. See Waddell, op. cit., 297. On the word nyihok, see supra, p. 77.—(W. R.)
- ↑ One of these libation bowls is represented on p. 90 of 'Land of the Lamas.'—(W. R.)
- ↑ Lha-sre is the usual title of sons of very high officials. It means, literally, "son of a god," but may be conveniently translated by "prince."—(W. R.)
