BLOOD TREATY OF SIKKIM

: SOME COMMENTS
Dr. D.C.Roy.

Blood Brotherhood Treaty or popularly known as Blood Treaty (the only one of such kind in Sikkim) is no more a folktale of the Lepchas but is widely recognized as a historical fact by the writers, scholars, researchers, academicians, Government of Sikkim and even the common people of the State. All those who are interested about the people and the land in Eastern Himalayan region, accepted the Treaty as the turning point in the ethno-political situation of the region.
Sources of Blood Treaty can be categorized into two: historical writings and folktales. In the first group, Maharaja Thutop Namgyal, the ninth Chyogal of Sikkim, is the leader followed by J.C.White (1909), H.H.Risley (1928), Chi Nakane (1966), A.K.Das (1978), S.W.Lepcha (1979), B.S.Das (2002), P. Wanchuk (2007), J.Bentley (2007), J.R.Subba (2008), and others. The lead writers in the second group remained C.De. B. Stock (1925) who is followed by K.P.Tamsang (1983), A.R.Foning (1987), L.S.Tamsang (2004) and a large number of common Lepchas of Sikkim and Darjeeling.
Except some minor differences, most of the writers narrated almost the same story about the Blood Treaty of Sikkim. Let us quote Maharaja Thutop Namgyal’s History of Sikkim which is authentic and widely used by most of the later writers.
“An eternal friendship was made between Gyad-hBum-gSags and The-kong Tek. They agreed by this that all the males should be considered to be related to the sons and all the females of the daughters. This friendship was cemented by a ceremony at which several animals, both domestic and wild were sacrificed and all the local deities invoked to bear witness to this solemn contact of friendship, binding the Lepchas and Bhuteas in an inseparable bond. They sat together on the raw hides of the animals, entwined the entrails around their persons, and put their feet together in a vessel filled with blood; thus swearing the blood troth to each other. The-kong Tek invoking all the Sikkim local spirits, asked them to stand witness to this solemn contact, invoking blessings on those who observed these faithfully, and curses on those who broke this eternal hereditary and national contact between the two races. Thenceforth the Lepchas gradually came under the influence of the strangers”
It is unanimously agreed by different scholars and writers that there was a Treaty known as Blood Treaty between the Lepchas and Tibetans in 13th century in Sikkim but on a number of issues there are some contradictions, irregularities and anomalies within themselves. An attempt has been made in this section to assess and analyze the apparent contradiction so as to arrive at a reasonable and acceptable solution. But while doing so we should keep in mind that the socio-political condition during the period of Treaty was sharply different than those of the present day. The Treaty has been judged on the basis of the environment of that period and mental, social, cultural and economic condition of the people during those days.
1. The Blood Treaty is no more a folktale of the Lepchas and Tibetans but it has become a Historical phenomenon of Sikkim. It actually got a new dimension and become authentic since Maharaja Thutob Namgyal mentioned it in his History of Sikkim in 1908. All later writers either use Maharaja as their source of reference or depend on Lepcha folktales. The Government of Sikkim also accepted and honours it. All the sources narrated almost the same story and thus have given a historical touch of the Treaty. There is unanimity that the Treaty was made sometime in 13th century. But there is no prove that it was observed in the year 1275 as mentioned by J.R.Subba. In fact, during those periods there was no system of recording any events hence it would not be wise to say any specific year.
2. The Blood Brotherhood Treaty was ceremonialised at Kabi Longtsok, nearly twenty km North-West of Gangtok, the capital of present Sikkim. At Kabi, even today, one can find some upright stones known as Longtsok in Lepcha, witnessing the mark of the Treaty. It is to remember that in Lepcha culture stones are erected to worship God or appeasing the devils and demons. Lepchas assemble at Kabi twice a year to worship. Kabi, thus, is not a sacred grove but a Historical place where the Treaty was made. Due to its historical importance and significance it eventually became a sacred and holy place to the Lepchas in particular and to the people of Sikkim in general.
3. The Treaty was never signed between the two parties. In fact it was not a Treaty in the modern sense of the term but was simply an Oath Taking Agreement between the two communities. It was a sort of agreement or understanding by which both the communnities thenceforth started living together in the region as brothers and sisters. There were perhaps no alphabets and any sort of study materials available in this part of the country to write and document the Treaty. So expectation of any sort of writtem document with proper signature of the authorized persons with dates and seals etc may be an exaggeration.
4. Appearently it is difficult to conceive why it is termed or named as Blood Treaty. But if we consider it from the religious belief perspectives of the Lepchas where animal blood is commonly and frequently use, the Treaty appears to be rightly termed or named. The nature worshippers, the Lepchas invoke the bad spirits by sacrificing birds, fowls, animals etc. but surprisingly the Tibetans were the Buddhists and sacrificing animals is a taboo to them. But the joy and pleasure of double gift, blessing for getting a son and permission to use the land, might have concealed the Tibetans and Buddhists even to forgo their religious purity and sanctity. The Treaty was proposed by the Lepchas and it may have been ceremonialised as per the Lepcha style, tradition and culture. Thikong Tek being a Boongthing by himself may have performed the duty of the priest and prescribed the sacrifice of animals as per Lepcha beliefs. It is allso reported by some writers that animal hides were used to sit and legs of both the personalities were kept in a vessel filled with blood. Use of animal blood in the ceremony might have provoked to name the Treaty as Blood Treaty. There may be another reason in the mind of the great prophet. By agreeing the Treaty Thikong Tek might have succeeded in avoiding havoc blood-shed or war between the two communities in future.
5. There is no evidence whatsoever of any immediate impact of the Treaty either as mass support or any sort of opposition from any corner. In fact, it was just an accidental and incidental without any pre-planned activities behind it. The individual agreement ultimately turned as community affair without properly involving them all. Both the communities accepted the agreement as divinely gifted and wish of the Almighty. There was no immediate impact of the Treaty on any party and it took more than three hundred years for the installation of the first Tibetan king in Sikkim.
6. The two persons involved in the Treaty were spelled differently by the different authors and writers. Thikong Tek has been spelled as: Thekong Tek (Maharaja, Datta, Roy, Fonning, Wangchuk); Tikung-tek (Stocks, K.P.Tamsang); Thi-kung-tek (Das); Thi-kung-Tek (Soman, Govt of Sikkim); Tekong-tek (Joshi); Thekung Tek (Subba, Govt of Sikkim); Thikoong Tek (L.S.Tamsang). Similarly Khye Bumsa also spelled differently as: Khye-Bumsu (White); Gyad-hBum-gSags (Maharaja); Jo-khye-bumen (Stock); Khye-Bumsa (Risley, Sonam, Datta Roy, Fonning, Wangchuk Govt of Sikkim, L.S.Tamsang); Khey-Bumsa (K.P.Tamsang); Khye-bum-sa (Joshi, Govt of Sikkim and Subba). We are also not sure which spellings are the correct ones. In spite of all these differences in spelling, it might be accepted that all the writers referred to the same two individuals connected with the Treaty.
7. Two versions are available on the period of agreement: some say that it was agreed during the first visit of Khye Bumsa with Thikong Tek while others opined that it was made during the second visit probably at least five years after their first visit. It has been recorded that Khye Bumsa was advised to visit Thikong Tek to fulfill his personal desire of getting the blessing of the later for a son. Some mentioned that the Treaty was singed during this visit while others mentioned that it was signed during their second visit. It appeared that the Treaty was offered and proposed by Thikong Tek and finding no loss, Khye Bumsa accepted it on behalf of his community. It becomes ultimately a blessing in disguise to the descendants of Khye Bumsa i.e. the Tibetans and curse to the descendants of Thikong Tek i.e. the Lepchas. There was a double gain on the part of the Tibetans. Khye Bumsa got three sons and his descendants became the rulers and ruled the country for more than three hundred years.
8. The Treaty was not initiated to solve any sort of problem or conflict between the two communities at any matter. As such during those periods there was no problem whatsoever and hence no apparent reasons behind coming out with any kind of Treaty. The only thing which motivated Thikong Tek was his apprehension that the third son of Khye Bumsa was a lucky one and possessed the sign of becoming the ruler of the region and the Lepchas. In order to avoid any confrontation in the future, Thikong Tek attempted to protect the future of the Lepchas by making a Treaty well in advance.
9. Normally in any Treaty the advantageous party keep upper hand and formulates the terms and conditions in their favour while the opponents being at disadvantageous position are in the weaker side. Here the advantageous party, the Lepchas, surrendered themselves voluntarily and completely and welcomed the opponent, the Tibetans, only out of their future apprehension of being ruled by the later. The surrender was voluntary and the second party being ignorant about the forecast might have been at a loss in finding such an offer. The Treaty was one sided affair and the other party was just a part of the same and had no such active role in its formation but was benefited after its implementation. The Treaty is quite unnatural and unjust in the modern perspective but to a simple society the saying of a prophet is well received and regarded by all.
10. The Treaty was agreed between two individuals, Thikong Tek and Khye Bumsa on behalf of the two communities, Lepchas and Tibitans. But there was no record whatsoever that these two persons were the true representatives of their respective communities. Thikong Tek was differently introduced as Divine Origin (Maharaja, Stocaks, Joshi); Spiritual Leader (S.W.Lepcha); Chief of the Lepcha (Datta Roy); Head of Lepchas (Risley, Subba); First King (Das); Chief Priest (Sikkim Govt) etc. Anyway, all have recognized him as Boongthing, Lepcha priest, of high standard, Khye Bumsa, on the other hand, was acquainted to all as a man of extra ordinary physical strength (stronger than 10,000 men). In fact, the Treaty was agreed between a divinely empowered priest and a super physical empowered person. It is to note that during those periods there was no concept of king or monarch in this part of the country. But there might be some chieftains among small group of a community living within small geographical area. They, like ‘Band’, used to move together from one place to another and to protect them from both animal and enemy made some one as their leader. So neither Thikong Tek nor Khye Bumsa was the leader of their respective but they might be the chieftains of their respective community in local areas.
11. Witness is not only an essential component but is very vital for implementation of a treaty.The validity and authenticity of any treaty can be judged on the basis of the weight of the witness. In case of Blood Treaty of Sikkim, there is no individual person who was taken as eye-witness and the whole thing was solemnized in the true Lepcha tradition. Lepchas believe that their primogenitors, Fodongthing and Nazaong Nyoo, were created out of virgin snow of Mount Kanchanjunga by the God himself. They believe that Kanchanjunga is the most sacred; their soul returns back to the lap of the mountain after their death. In the Blood Treaty the holy Mountain Kanchanjunga was invoked and was kept the main witness. Along with other natural elements surrounting the place, all the powerful spirits and the local deities were invoked to hear the witness. The Treaty is an Oath Taking Agreement which was perfformed as per true Lepcha religious convention. Instead of any eye-witness, there exists some religious witness in the Blood Treaty. The Treaty in all respect is linked with Lepcha religious and spiritual belief perspective and should be judged not from the angle of modern concepts of law, rule, decree or any such political terms.

12. It is true that the Treaty was the beginning of the end for the Lepchas of Maayel Lyaang. Apparently it is surprising how and why a divinely ordained priest invited the foreigners to rule his fellow tribes without being attacked or otherwise attempted to do so. It might have been thought by some that Thikong Tek being a divinely pariest should have taken any other alternate measures suitable for the community and thereby saved them from the probable danger. But one should remember that Thikong Tek was a heavenly personality and he might have foreseen the possible outcomes which otherwise might have been more dangerous and risky than the one he had chosen.
13. To mark the agreement historic, to honour the personalities involved and to maintain the sanctity of the place, the Government of Sikkim protected and preserved Kabi Longtsok, the place where the Blood Treaty was consecrated, under the Government of Sikkim notification No.701/Homes/2001. Nine stones were erected at the time of agreement in presence of Thikong Tek and Khye Bumsa as per typical Lepcha tradition and custom. These stones stand till date and the Lepchas assemble there twice a year in large number to worship. Very recently the Government of Sikkim has constructed the statues of three personalities involved in the Treaty at Kabi Longtsok. They are : Thikong Tek, his wife Nyookoong Ngaal and Khye Bumsa. Khye Bumsa is seen in the kneeling position either begging or accepting something by spreading his right hand while Thikong Tek is seen to bless him by raising his right hand. Nyookoong Ngaal is witnessing the matter by standing behind and touching Thikong Tek at his back. All of them are dressed in their respective traditional costumes. Both the Lepchas are bare footed indicating that they are the aboriginals of the place and did not cover long distance for the meeting while Khye Bumsa is wearing high shoes indicating that he has covered a long distance. His left index finger is pointing towards the north symbolizing that he has come from Tibet which is beyond the Himalayas in the north with the hope of getting the blessing of son. Thikong Tek seem to be older than Khye Bumsa and is seen to be leaning towards Khye Bumsa as if he is consoling Khye Bumsa by giving the blessing that there is nothing to be worried. The same type of status is also placed in the heart of Gangtok town.
The Treaty may raise many other questions which are apparently confusing and difficult to answer logically. The only consolation for the Lepchas is that they are the aboriginals of the region with divinely origin. Thikong Tek being a divinely ordained priest could foresee the future of Lepchas and did the best possible alternate for them. Most of forecasts of the prophet have come true in the later periods. In the process he might have been seen the possible destroyer and present decaying phase of the community also. Although it apparently appears that no attempts have been made to save the community from the danger but as a prophet he might have been made to save the community from the danger but as a prophet he might have seen the other more dangerous possibilities and thereby saved them from complete destruction of the community. One should remember that during that period Mongol empires were expanding their territory in this part of the country and it is told that Kublai Khan had already reached some parts of the Himalayan region. This might had been one of the reasons behind the instant Oath Taking Treaty with the Tibetans so that a joint protest could be arranged to protect the region and the communities from outside attack.