Читать книгу Mount Everest, the Reconnaissance, 1921 - George Mallory - Страница 7

Table of Contents

THE CHUMBI VALLEY AND THE TIBETAN PLATEAU

The range of mountains which here forms the boundary between Sikkim and Tibet runs nearly North and South, and the two main passes across it are the Jelep La and the Nathu La, the latter being a few miles to the North of the Jelep La and about the same height. The Jelep La being the main trade route across which the telegraph line runs, and over which the postal runners travel, is kept open all the year round, though often after a heavy blizzard it is closed for ten days or a fortnight. On the Sikkim side the snow-fall is always the heaviest; this range of mountains stops most of the moist currents that drive up from the Bay of Bengal, with the result that the rainfall in the Chumbi Valley on the Tibetan side is only about a quarter of what it is at Gnatong on the Sikkim side.

The descent into the Chumbi Valley was very steep and stony, as there was a drop of over 5,000 feet from the top of the pass. The beauty of the valley and its wild flowers made up, however, for the badness of the path. The rhododendrons on the descent were extremely fine, and the whole character of the vegetation was altered and became more European. The great pink rhododendron Aucklandi showed up splendidly in the dark forests of silver fir (A. Webbiana) which here grows into a fine tree. There was also the yellow rhododendron Campylocarpum and a white rhododendron, probably Decorum; the beautiful R. Cinnabarinum with its orange bells of waxy flowers relieved the darkness of the firs. There was a small Tibetan rest-house called Langra where our coolies wanted to stop, but we pushed on past this and descended steeply through more wonderful forests. As we got lower we found birch, sycamore, willow and elder still clothed in the light green of early spring. A fine white clematis, a pink and white spiræa, a yellow berberis, white roses and the dark purple iris grew in profusion on either side of the path. Underneath these were the small flowers of the wild strawberry, which the Macdonald family collected later on in the year and made into jam in great quantities.

Near the entrance to this side valley we came to Old Yatung with its Chinese custom-house and wall built right across the valley to keep the British from going any further. All this was now deserted and in ruins. Soon afterwards we arrived in the main Chumbi Valley where were broad fields filled with potatoes and ripening barley. The houses here were mostly built of stone and wood and in two stories. In character they much resembled Tirolese houses except for the elaborate carving over the doors and windows and the many colours in which they were painted. We passed through the prosperous villages of Richengong, Phema and Chumbi before arriving at New Yatung, or Shassi as the Tibetans still prefer to call it. Here was a comfortable bungalow overlooking the bazaar on the other side of the river. Knowing that we had had a long and tiring march and that our coolies would only arrive late that night, Mrs. Macdonald had with much thoughtfulness sent over her servants who had tea and dinner prepared for us on a generous scale. No attention could have been more acceptable. It rained steadily all that night—a somewhat unusual occurrence in this valley—but the next morning it cleared up and the day was delightful.

The Chumbi Valley is one of the richest valleys in Tibet. Yatung lies at a height of 9,400 feet. Apples and pears do well here, and barley, wheat and potatoes are grown in great quantities. At this time of the year the air is scented by the wild roses which grow in large bushes covered with hundreds of cream-coloured and sweetly scented flowers. The villages all look extremely prosperous and an air of peace and contentment seems to pervade the valley. We had to hire a new lot of animals to take us on to Phari—28 miles further up the Chumbi Valley. These all arrived in good time, and by eight o'clock on May 27 our loads were all on their way. Before leaving, I sent off a telegram to Sir Francis Younghusband to announce the arrival of the Expedition in Tibet, a telegram which arrived opportunely at the Anniversary Dinner of the Royal Geographical Society, just at the commencement of dinner.

There is a small garrison at Yatung, consisting of twenty-five men of the 73rd Carnatics. There was also a hospital and a supply depot from which we were able to purchase sugar, flour, ata (coarse native flour) and potatoes, while later on we were able to send back to it for further supplies. We formed quite an imposing procession as we started off: Wollaston and myself on our ponies, Gyalzen Kazi and Chheten Wangdi, our interpreters, on their ponies which they had brought along with them. There was Mr. Isaacs, the head clerk, with a red-coated chaprassi and a syce also mounted, who accompanied us on a visit to two monasteries further up the valley. The path followed close to the banks of the Ammo-chu, which was now a clear stream and contained many a likely pool for fish. The valley was full of delightful flowers; curious ground orchids, with several beautiful varieties of the ladies' slipper grew there; the wild roses, especially the large red one, were very sweet-scented and filled the air with fragrance. Berberis, clematis and some charming dwarf rhododendrons abounded. After going about 3 miles the valley narrowed, and we passed the spot where the Chinese had built another wall across the valley to keep us out. Just above this wall there was a deserted Chinese village, for now all the Chinese have been driven out of the country and are not allowed to go back and live there. High above us on the hillside was the Punagang Monastery belonging to the old sect of the Bhompo's, who turn their prayer wheels the opposite to every one else and always keep to the right of Chortens and Mani walls. This monastery was too far off the path for us to visit it. We soon afterwards passed the large and flourishing village of Galinka surrounded by fields of barley. Here we turned aside to visit the Galinka Monastery, which stood in the midst of the village. This was quite a new building, with a great gilt image of Buddha inside it. The monks were still busy painting pictures of scenes from the life of Buddha on the walls. They apparently did quite a good trade in selling clay images of Buddha in his different forms and postures. These were stamped by a very well cut brass die, which the monks told me had been made at Shigatse. In a side room was a huge prayer wheel some 12 feet high and 5 feet to 6 feet in diameter. It was covered over with painted leather inscribed with the usual Om Mani Padme Hum (Hail, jewel of the lotus flower). They told us the inside was also filled with prayers, and that it contained one and a half million of these, so that each time the wheel was turned a million and a half prayers were said for the person who turned it. After each complete revolution it rings a bell. We were allowed to turn it several times, so that I hope the many million prayers sent up may benefit us. After leaving the monastery, the path rose steeply and the river came down in a series of waterfalls. Above us were masses of pink and mauve rhododendrons, flowering cherries, viburnum, berberis, roses and other delightful shrubs. Soon afterwards, at the entrance to the Lingmatang plain, we crossed the river and rode up a rocky spur formed of great boulders that had some time or another fallen down and blocked up the valley, forming a lake some 2 miles long, but this lake no longer existed, and there was only a flat grassy plain grazed over by yaks and ponies. On the top of the spur was the Donka Monastery in a grand situation, commanding beautiful views up and down the valley. I had hoped to see my friend the Geshe Lama or Geshe Rimpoche, as he is sometimes known, with whom I had lunched last year at the hot springs at Kambu, but unfortunately he was away at Lhasa. He is a man of very great learning and held in high veneration throughout these valleys.

On entering the big stone courtyard of the monastery a crowd of children and Lamas at once flocked round us. We were shown over the main temple, but it was badly lit with a few butter lamps and we could see little of its contents; amongst these were several statues of Buddha under his different forms. There were also kept there 108 volumes of the Tangyur, one of the Buddhist sacred writings. These books were very curious. Each volume consisted of a number of loose oblong parchment sheets 2 to 3 feet long and from 8 inches to a foot wide. These were kept together by two elaborately carved boards between which they were pressed. The writing was all done by hand by the Lamas, who copied out and illuminated books with the greatest care and skill in the same manner that the monks in the Middle Ages illuminated their missals. The book-shelves of the library consisted of a number of pigeon-holes in the walls in which these volumes were kept. Here, too, they were busy making clay images to bury under the Chorten that they were building above the monastery. Next door was another and newer temple, built to house the Oracle, and called the Sanctuary of the Oracle. He, too, was unfortunately away, as he was taking the hot waters at Kambu, but we were shown his throne and the robes that he puts on when he prophesies. There was a curiously shaped head-dress of silver, adorned all round with silver skulls, and a very quaintly shaped bow and arrow which the Oracle held in one hand while a huge trident was grasped in the other. I am told that he is consulted far and wide and has a great reputation for truth. We were then taken upstairs to a sunny verandah, just outside the Geshe Rimpoche's private room and commanding fine views up and down the valley. Here we were given Tibetan tea, made with salt and butter, and served up in agate cups with beautifully chased silver covers. After drinking this tea we were shown over the Geshe's private apartments and chapel, the prevailing colour scheme of the room being yellow. The little shrines with their silver bowls in front—the incense burner and the flame that is never allowed to go out—were all very interesting to us. We then took a photograph of the Lamas in front of their temple, after which the head Lama accompanied us some way down the path to say good-bye, hoping we would come and see them again on our return.

I have alluded several times to the hot springs at Kambu. These springs are two days' journey from Yatung up the Kambu Valley, but can also be reached quite easily from Phari. There is a curious account of these springs written by an old Lama and translated by Major Campbell. The writer describes the Upper Kambu Valley as quite a pleasant spot where cooling streams and medicinal plants are found in abundance. Medicinal waters of five kinds flow from the rocks, forming twelve pools, the waters of which are efficacious in curing the 440 diseases to which the human race is subject. The springs are then made to describe their own qualities in the first person:—

1. The Lhamo Spring (The Spring of the Goddess): My virtue is derived from the essence of stone—I am guarded by the Goddess Tsering, and my virtue therefore consists in purging the sins and obscurities of the human body. Those who bathe first in my waters will be purged of all sin and the power of all diseases will be abated.

2. The Chagu Spring (The Spring of the Vulture): My virtue is derived from black sulphur. As regards my properties, a vulture with a broken wing once fell into my waters and was healed. I benefit diseases of women, also sores, gout and fractures. I possess particular virtue for all diseases below the waist. I do not benefit neuralgia, nervous diseases, or loss of appetite.

3 and 4. The Pon Springs (The Springs of the Official): We two brothers derive our properties from both yellow and black sulphur. One of us provokes catarrh, while the other allays it. A learned man, who wished us well, once said that we were beneficial in cases of hemorrhoids, kidney diseases and rheumatism. We are not aware of possessing these qualities, and rather tend to cause harm in such cases.

5. The Traggye Spring (The Spring born of the Rock): My virtue is derived from a combination of sulphur and the essence of stone. I was formerly efficacious in cases of diseases of the arteries and nerve trouble, but later on the Brothers of the Pon Spring rushed down on poor me like tyrants so that no one now regards me. The caretaker of the Springs and visitors treats me like a beggar and pays no attention to me. Even now if some person with the permission of the Brothers of the Pon Spring would carry out some repairs, so as to separate my waters from theirs, I would guarantee to benefit those suffering from arterial diseases, nerve trouble, impurities of the blood and bile.

6. The Serka Spring (The Spring of the Crevice): My virtues are derived from sulphur and carbon. I am not beneficial to those suffering from ailments arising from nerve trouble, bile and acidity. I am beneficial to those suffering from chapped hands and feet due to hard work among earth and stones and also in cases of diseases of the kidneys and bladder. I am somewhat hurtful to those suffering from headache arising from nervous catarrh, or impurities of the blood.

7. The Tang Spring (The Spring of the Plain): My virtues are derived from carbon and a little sulphur. I am beneficial in cases of hemorrhoids, kidney disease, rheumatism and other diseases below the waist, also in cases of venereal disease. There is a danger of the waist becoming bent like a bow through too much bathing in my waters.

8. The Traggyab Spring (The Spring behind the Rock): I am beneficial in cases of disease of the arteries and anaemia—I am not aware that I am harmful in other cases.

9. The Tongbu Spring (The Spring of the Hole): My virtues are derived from a large proportion of crystalline stone and a little sulphur. I guarantee to be beneficial in cases of white phlegm, brown phlegm and other forms of phlegmatic disease. Also in diseases arising out of these, and in cases of impurities of the blood and colic pains. Please bear this in mind.

10. The Nub (The Western Spring): My virtues are derived from a little carbon. I am beneficial in cases of liver disease, impurities of the blood, flatulence, kidney disease, dyspepsia, brown phlegm, tumours, gout, rheumatism, gleet, and complications arising from these. I do not boast in the way that the other Springs do.

11. The Dzepo Spring (The Leper's Spring): I am cousin to the Western Spring. He guarantees to cure diseases arising from two or three causes, also kidney disease, flat foot, rheumatism and gout. I am beneficial in cases of hemorrhoids, gout, rheumatism and diseases of the feet. I possess particular virtue in cases of leprosy, sores and wounds.

12. The Lama Spring (The Spring of the Lama): My virtues are derived from a large proportion of lime and a little sulphur. I am beneficial in cases of lung disease, tumours, dyspepsia, both chronic and recent, poverty of the blood and venereal diseases.

Written by Tsewang in the hope that the People of Bhutan, Sikkim, and the surrounding country will bear this in mind.

Copied by Tenrab, clearly and exactly, from the original in the Male Iron Dog Year in the first half of the Earth Month.

After leaving the monastery we had a pleasant gallop across the Lingmatang Plain, after which the valley narrowed again and the path followed close beside the rushing stream. It was a delightful ride through forests of birch, larch, juniper, spruce, silver fir and mountain ash. Never anywhere have I seen birch trees grow to such a size. They were grand rugged old trees that matched the rugged scenery of the gorge. Blue poppies, fritillaries, ground orchids and sweet-scented primulas grew along the path, and mixed up everywhere in the forest were great bushes of R. Cinnabarinum, which varied in shade from yellow and orange to deep red. Wagtails and white-crested redstarts dodged about from rock to rock in the rushing stream, and the clear note of the shrike could usually be heard above the noise of the waters. The weather had luckily kept fine all day, so that we were able to dawdle along and enjoy the scenery and flowers.

After going about 12 miles we came to the bungalow of Gautsa, situated at a height of about 12,000 feet, and at the bottom of the gorge; here we spent the night. During the night there was heavy rain, and when we woke in the morning, fresh snow was low down on all the hills and within 1,500 feet of the bungalow. However, the day again proved brilliantly fine. For breakfast we had been given some large wild-goose eggs belonging to the bar-headed goose. Mine I had boiled, and found excellent, though one was sufficient for a meal. Two that the others had were rather passé, and were not equally appreciated. The day's path was at first very stony and climbed steadily uphill beside the torrent of the Ammo-chu. Pale blue iris, yellow primulas, a pink viburnum and a large yellow-belled lonicera grew beside the path, but the rhododendrons were still by far the most wonderful of the flowering shrubs. We passed many big blue meconopsis, and some of these flowers measured fully 3 inches across. Dwarf rhododendrons, only a foot high—some pure white and others pink, continued up until about 13,500 feet, and then the hillsides became purple from another little rhododendron, which looked in the distance like heather and gave the rounded hills quite a Scotch appearance. As we rose higher the flowers decreased in number. Larks and wheatears ran along the ground in front of us, and small tailless marmot rats dodged in and out of their holes as we approached. The distance from Goutsa to Phari was about 16 miles, of which the last 8 miles were over flat country with a springy turf, on which it was a pleasure to be able to canter again after having passed over so many miles of stony roads. Chomolhari, the Mountain of the Goddess, stood up as a wonderful sight with its sharp peak outlined against the clear blue sky. On its summit the wind was evidently very strong, as we could see the fresh snow being whirled off in clouds.

Phari is an extremely dirty village dominated by a stone fort and lying under the shadow of the great mountain Chomolhari, 23,930 feet high. It is 14,300 feet above sea level, and the climate there is always cold, as it is never without a strong wind. In the afternoon the Jongpen, or Governor of the district, came to call on me. He was a young man with an intelligent and pleasant face, and came from the country between Khamba Dzong and Shekar Dzong, so that he was able to give us much useful information about the road; he promised that he would write to his brother, who was acting as agent for him at his home, telling him to entertain us and give us all facilities in the matters of transport and supplies. He told us that he had received written instructions from the Lhasa Government to arrange for supplies and transport for us, and he promised that he would do his best. I gave him photographs that I had taken last year of his fort, and also of Chomolhari; these pleased him very much, and in return he presented us with a dried sheep which looked mummified and smelt very strongly, but which proved very acceptable to our coolies. It was necessary to stop here for several days as the second party had to catch up, and they too needed a day's rest. Also the transport that was to carry us along to Khamba Dzong would not be ready for several days, so the following morning I went to call on the Jongpen in his fort, where I found him living in some very dark rooms. I presented him with one of the new lever electric torches, which he much appreciated, though at first he and his servants were rather frightened by it. He gave us tea and sweetmeats, and soon afterwards the head-men of all the villages came in, and were given orders about our transport. Their quaint attitudes of respect and their darkly bronzed faces, that just showed up in the light, reminded me forcibly of an old Dutch picture. Some men, too, had been sent from Khamba Dzong for orders and to know when we should be likely to arrive there. In the course of the afternoon Dr. Heron and I rode over to a monastery about 3 miles away where I had been last year, and where I had taken some photographs. Some prints of these I brought back to the monastery, and the monks were very pleased with them. They were in the middle of a service when we arrived, as it was some kind of festival, and the dark temple was illuminated by hundreds of little butter lamps. The monks were all chanting their scriptures, and this they continued to do all the afternoon.