By Tachienlu, usually 2 quiet and peaceful spai, is now in the throes of what might be termed a Tibetan palaver. Some years ago the Jamas and drabas belonging to the Goa Kapa lamasery, three days west of Tachienly, took up arms against the wild and lawless inhabitants of Chatrin, a tribe of Tibetan brigands dwelling in the mountains south of Litang. The Chatrinwa made regular raids on the surrounding country, usually driving back to their homes large herds of yak plundered from the people of Minya. So terrible and regular became their raids that the people of Minya determined to put up some resistance to the plundering and burning_of their: homes.
Goa Kapa, a Yellow Sect lamasery, with 300 resident' Jamas and drabas, lay directly in the Chatrin line of fire, and suffered considerably from this wild marauding band of brigands; so one day, a number of lamas, apparently unknown to the resident Incarnation, set out, fully armed, to fight the Chatrinwa, It seems that some success at~ tended their military campaign and when they returned they boasted of the number of robbers they had put out of business. After this military adventure a spirit of bravado crept into the Jama ranks and instead of spending their time in religious vocations the drabas would meet together and discuss their wild escapade into the country. Prayers and religious exercises were more and more omitted and bathe stories were more and more discussed.
'The head of the lamasery, a very religious Incarnation, was very much' distressed in his soul at the demoralization that was slowly taking hold of the institution, 0 one day he packed up and made his way'to the Jeclecku Iamasery, a day or so north of Goa Kapa. Here the Incarnation, Gusho Draba, made him welcome and here he decided to'stay.
After the departure of the Incarnation, the Goa Kapa lamas realized that they had somehow gone too far from the path of virtue and were determined to bring their lama head back again, A deputation was appoint ed to wait on the Incarnation at Jecleekt and press him to return to his own lamasery. This he decided to do but only conditionally. The Goa Kapa lamasery had suffered in more ways than one: the people of the district had withdrawn their supplies of food and help with the departure of the Incarnation and these had to be re-promised before the Jama would return, Again two bridges had to be built and kept constantly in repair and this the people promised to do, These were the main avenues to the lamasery and without them it was dificult and dangerous to cross the river. To get the Incarnation back the people of the district were quite prepared to promise anything.
The Jama made one mistake: he demanded more than was necessary and more than the people could produce and this became very largely the cause of the unfortunate dispute. What each house would give and do was very carefully written out before the lama Bad times struck the district and can years attacked the cattle. Some discontent, fomented within and without the lamasery, forced the Incarnation to somewhat modify. his original terms. 'The people of Goa Kapa could not supply the lamasery with the required amount of butter, grain, barley and tea, nor could they Keep' themselves and do all-the work that was demanded of them. Frosh terms were written, greatly modifying the original demands and it looked as if the sun would once again shine brightly fon the land, but apparently some sinister Jamas were at work determined to. break the power and influence of the kindly Incarnation, Goa Kapa is the largest and most influen= tial district in the whole of Minya and within it the big Tibetan' military officer had his residence. Lozang Pentso had his castle at Ate, one day's Journey from the lamasery he was the military chief of the whole district, and on occasions could raise 1,000 militia. "He was formerly a lama but having taken unto himself a wife he gave up his holy calling. Lozang was a terror to Tibetan brigands, far and near, and his reputation lay in his methods of' their extermination. well as being the military chief he was very religious man and nis camp fol-Towes could sing hymns and recite prayers.
Loxany Pentso had one weakness; he would brook no rival, far or near, lama or layman, nomad or merchant; he was practic ally the biggest man in Mihya and he knew 1 small dictator with big ambitions. Soon after Lozang ame into power, a nomad whose history was like unto that of Mel-chisedec suddenly appeared in Goa Kapa, and married into the wealthy house of Drana Bong. What his claim to notoriety was no one seemed to know. Soon after his marriage into this wealthy' Tibetan family his father-in-law presented him with 20 yak, inviting him to take his wife with him and follow the life of a nomad. But difficulties soon arose. Ojaclu followed the yak and the yak followed the wind and the wind bloweth where it listeth, so Ofaelu very soon found himself anywhere and everywhere with his! tent, his wife and 20 yak. Other nomads in Goa' Kapa complained that he was not following the rules of the game.
'The fact that he had married into the' House of Drana Bong in no way carried with it nomadic carte blanche. Ojaelu had. to rope those 20 yak in or there would be trouble, not only to himself but his father-in-law.' Another big military man in the! district at this time was the Jeclecku Incarnation. So an appeal was made through the Incarnation to the Chinese magistrate at Tachientu which brought with it the nomadic carte blanche which Ojsclu desired. With this Chinese passport no one could stop him or hinder him in his progress in any direc ton, His mother, who had followed him in his wanderings, was now a very oid woman and found it very hard spending all her days in tent. An appeal was made to the Goa Kapa Incarnation for a small piece of land to erect a house for the old lady.. The district of Gon Kapa is divided into 20 divisions, thirteen of which agreed to giving the old' Jady a bit of land, while seven made strong' objections. The seven objecting Tibetan headmen were called into the presence of the Incarnation who gave them such a talking to that their objections melted into thin air, now looked as if Ojaclu and his aged mother would become landowners, but enemies within the Goa Kapa lamasery informed Lozang Pentso of what was about to take place. Lozang's official card indicated that he carried within his person all kinds Of official positions, including that of dictator. Ojaelu could have the land, that was a small concern, and the Incarnation could allow him to have it, that was equally unimportant, but to fail'to consult Lozang Pentso, the military chief of the district, was quite' un-Pardonable, consequently everything was blocked. Not only so but Pentso called in a number of his militia and was quite pre-Pared to make a show of arms.
At one time it looked as if violence might bbe resorted to on either side. Lozang summoned the whole Goa Kapa fraternity before him and rated them severely for failing. to recognize his authority. He then decided that no more recruits from Meurong would be permitted to enter the Goa Kapa Jamas-ery, that henceforth they should go to the Saja lamasery at Regu. Meurong was an important lama supply agency for the Goa Kapa lamasery and Lozang in making this decision was no doubt exceeding his self-imposed powers. Goa Kapa belongs to the Yellow Sect, the most powerful sect in the Land of the Lamas. Pentso, it seems, had now lost his head, so to save his face he sent his resignation to the border authorities, Things went from bad to worse. The Goa Kapa lamas o the number of 300 are standing by their Incarnation and prepared to' fight Lozang and his militia. The Incarnation sent a strong letter to the Border Administration stating his case and secking redress. Pentso secured the help and influence of some of the important lights in the ministration. The case, it is reported, will come before the authorities soon. The Incarnation, realizing that his case was somewhat hopeless sent in the gentle request that he, his lamas and his people should be permitted to leave their lamasery and the dis-twice and seck asylum in some less troubled country. He maintains that he has no desire to quarrel, antagonize or fight; that his ambition is only to lead a quite, religious life, helping those who need help, and bless~ ing' the poor. Goa Kapa of late years has suffered much from drought and famine and during the Red invasion of Minya the people Jost many of their cattle. They certainly look poor and dejected.
Tt is somewhat difficult to yet at the bot tom of this Tibetan palaver. It may be simply Haman trying to get rid of Mordecai, or it may be merely a religious difference of opinion. Pentso belongs to the Saja Sect while the Incarnation follows the Yellow Scot; and at present there is considerable animosity along the frontier. The Regu Incarnation, a very gentle lama, is not pre~ pared {0 take sides, but Pentso is one of his flock, so he must show some sympathy.
Text read from the printed page and cleaned; old type leaves the occasional error.