The Lepcha manuscripts are called ‘Naamtho-Naamthaar’. Here ‘Naam’ means a year and ‘tho’ means kept at that particular time. ‘Naamthaar’, is derived from two syllabic sounds, ‘Naam’, again, meaning a year and ‘thaar’ means to cut a bamboo cylinder or wood in a slanting position, to sharpen and beautify it. It is an ‘Aakep’, a companion word which is often used in the Lepcha language to beautify their expression; Metaphorically, ‘Naamtho-Naamthaar’ can be defined as a record and refined literary tradition of the Lepchas. Many of the ‘Naamtho-Naamthaar’ are translation works from Tibetan Buddhist text books and a significant number of indigenous Lepcha holy books and manuscripts exist containing Lepcha folktales and elementary syllabic practiciing schemes.
In Tashey Ngaso Kyong, 6 Mile Kalimpong, District Darjeeling, West Bengal the yearly event of demonstrating and practicing the seven different rhythmic tones and skills in reading the ‘Namtho Namthar’ was held.The Master of Ceremony was Ren Rumden Simikmoo Lepcha, General Secretary I.L.T.A. from Tashey Ngaso Kyong, Kalimpong. The programme started at 10 am. The Chief Guest of the day was Ren. Dhendup Adenmoo, Chairman, Lepcha Syllabus Review Committee, SikkimUniversity . The president of the seminar was Ren. Lyangsong Tamsang, Chairman M.L.L.D.B. Further, the guests from Sikkim were Kachyo Lepcha, a poet, lecturer in Lepcha language at the Geyzing college and Phd student and students from the Tadong College, Gangtok, Sikkim. The presidents and secretaries from the various Thom Shezooms of the Darjeeling hills attended the programme.
The introduction of the event was given by Renyoo Rippundee Rongmit. She said that, the reason for assembling today was to unearth the knowledge left to us by our ancestors. She reminded that the pivot of all our Lepcha books and knowledge is the ‘Naamtho Naamthaar’. It is because of these books we are able to move in the right direction. These books not only give us knowledge about the past, but also the vision and solution to overcome difficult times. It helps to choose between the good and the evil. She said that “as we are born in this world we survive with many vital things but education and knowledge is very important. It is because of education and knowledge we can easily differentiate between good and evil and we are different from other creatures.”She particularly cites the example of one specific Naamthaar called the ‘Chyoten Munloam’ and describes it as, “a light for us to enlighten and spread love.” She adds that “whatever has been recorded in the ‘Chyoten Munloam’Chyo is replicated in today’s world, the things, the lives and their ends.”
She concluded her speech by reminded everyone that by practicing the ‘Namtho Namthar’ the Lepchas of Mayel Lyang are keeping their identity alive.
The programme proceeded with a virtuous ‘Chyee Faat’, an invocation to the deities of ancestral knowledge, ‘Kamyo Kumsi Yuntun’, and the surrounding deities of the village, ‘Lungjee longbaong’, by Boongthing Gaeboo Lepcha. His invocation was supported by his teacher, Munha Norden.
All present in the programme stood up and sang the Lepcha anthem.
Thereafter Lapon P.T. Simikmoo, a custodian and a specialist in ‘Naamtho Naamthaar’ elaborately explained the unfathomable depth of these ancient manuscripts possessed by the Lepchas. He clarified that these books belong to all the Lepchas irrespective of religion and should not be confused with religious books of one particular sect. These books can be described as the books of Lepcha history. Our ancestor who lived in an era of dense forest and jungle with no communication had the ability, patience and tenacity to leave these records for us. Then he adds that these book, serve us as dictionaries and are the treasures of vocabulary and grammar. As for example, the word ‘Serveng’ which means aeroplane was written more than a hundred years before the aeroplane was invented. Furthermore,P.T. Simikmoo strengthens his argument by explaining that all the names for birds, insects, animals, trees and landscapes are found inside ‘Naamtho Namthaar’. He appealed to all the Lepchas to take pride in having a script of their own and reminded them that there are many tribes in this world that do not possess one. He concluded his speech by reiterating that “it is because of these books we are able to walk around with our heads held high in front of everyone”.
The event proceeded with the formal opening ceremony of the Naamtho Naamthaars kept for display by lighting of the lamps. These lamps were first lit by the Chief Guest followed by the President of the programme.
Afterwards, the main event began during which the ‘Naamtho Naamthaar’ were read, the seven different rhythmic tones demonstrated and skills in reading practiced.
A huge gathering of young and old irrespective of gender participated in the reading session; these participants had come from different parts of Mayel Lyang particularly from Sikkim, Darjeeling, Kalimpong, Ilam in Nepal and Samtse in Bhutan.
The seven different rhythmic tones and skills in reading Lepcha religious books are as follows:
1. POMIC-POTONG NYUMJYO:- As the name suggests this rhythmic tone is derived from the sound of bamboo. In the morning and evening, when the wind blows, the bamboo swing to and fro and rub against each other. As a result, a rhythmic sound is produced. Imitating the sound, the Lepcha of the old introduced the Pomic-Potong Nyumjyo style of reading Lepcha religious books.
2. FODONG-NAZAONG NYUMJYO:- The Fodong-Nazaong Nyumjyo is the second rhythmic tone in reading Lepcha folklore. It is a lamentation of the first Lepcha primogenitors, the male Fodong Thing and the female Nazaong Nyoo. This tone is sad, and melancholy. It draws the attention and minds of the Lepcha towards a peaceful path.
3. LAKOK-LANYEN NYUMJYO
4. KOYING-DUREN NYUMJYO
5. LAFO-LADONG NYUMJYO
These three different rhythmic reading tones are adopted from the chirping sounds of a male ‘Cicada’. There are no less than fifteen varieties of Cicada found in the Sikkim and Darjeeling Hills and each have their own peculiar rhythmic tones. They start to chirp from the first week of March to the last week of December. These chirping tones were adopted by the Lepchas .
6. NYULIK-MUNDONG NYUMJYO:- It is believed that this Nyulic-Mundong Nyumjyo was first given to the Lepcha priest and priestess by god himself. This tone is peculiar and unique in the Lepcha world. Initially, it starts in a slow rhythm but as the reading progresses, it gains such momentum that a reader begins to pant and gets exhausted at the end. This rhythmic tone is so attractive that it commands immediate attention from the audience. Only a few knowledgeable Lepchas have mastered this admirable rhythmic tone.
7. SHIMVONMU UNG TUKSOT NYUMJYO:- This is the seventh and last rhythmic tone. It is derived from the constant bubbling and, flowing sounds of small rivulets and, streams. This rhythmic tone is more or less known and used by all the Lepchas while reading books. Although the tone is not so attractive, it is easy to read and can be clearly understood .
The audience and observers listened to each important aspect of the perceptual rhythm and different melodious notes incremented between sinusoidal pulses of the tone. This skill reading of the ancient manuscripts continued for three and a half hour.
Then, the Mungshyel Rong Simickmoo Award was given to Ren Pemba Tshering Lepcha from Poshyor Kyong, Kalimpong for his dedication towards the Namtho Namthar.
Towards the end of the programme the President of the day, Ren Lyangsong Tamsang, spoke the following words on the importance of the Namtho Namthar. He started by saying that the Naamtho Naamthaar day in Tashey Ngasso Kyong had started a long time ago in 1951. In this small village the Lepcha books had always been, in vogue. Along with many other villages inside ‘Mayel Lyang’ here the tradition of Namtho Namthar was kept alive. He thanked and congratulated the villagers for their perseverance with which they kept the jewel of Mayel Lyang glittering till today. He explained that there are two branches of Naamtho Naamthaars. The first is the indigenous Naamthaars born and nurtured inside our own tribe and the second branch includes the ones translated from the Tibetan Buddhist religious texts. He stressed that both the types of Naamthaars are based on the book ‘Lazaong’. It is not only an elementary book for teaching Lepcha children and young adults to read, write and speak Lepcha, but also a primer of elementary principles and phonetics, pertaining to speech sounds and their production as well as the, spelling of the words. This system of teaching the syllabic scheme is nowhere to be found in this world except in our tribe. ‘Lazaong’ teaches a person to practice 6660 different syllabic schemes. When a person practices by adding two or more of these syllables different words with different meaning are formed. This also gives a scope to invent new words as society develops. Ren Lyangsong Tamsang cites the denomination of our own tribe commonly known to the world as ‘Lepcha’ as an example. He said that “we are known among ourselves as ‘Moo-Tun-Chye-Rong-Kup-Rum-Kup’ which is a combination of seven different syllabic schemes”. Our ancestors have handed over this gift to us and many scholars after enormous research have agreed that Lepcha language is an ancient language. Thereafter he cited a few examples of the indigenous ‘Naamtho Naamthaars’ such as the ‘Nyolik Nuisong Naamthar’, ‘Zorboongthing’ and ‘Chyee Sa Aait Sung’, which tells the creation of the Lepchas and various other things such as alcohol. He added that, as the participants were reading their Naamthaars, he could perceive and understand every word and meaning as this was in pure Lepcha language, he claimed that if it was in an alien language he could not have done the same.
Then Ren Lyangsong Tamsang warned that “the dooms day is very near if we neglect our precious, ancient language and follow the language of the alien people who have come to our land” He also said that ‘NO’ other tribes or people who have come to our land have learnt to speak our language. They always keep their language intact. We must learn from this example. We must give our mother tongue, our script, our ‘Naamtho Naamthaar’ the utmost priority just like the other tribes do. Then he particularly spoke to the youths and children by saying that “We are now growing old and it is your responsibility to hand this jewel to your future generation. If you neglect this responsibility then a thousand year civilisation will cease to exist from your generation onwards”.
He explained that the ‘Naamtho Naamthaar’will teach you how to speak in pure Lepcha like our ancestors. It will specially teach how to use the different types of verbs as Lepcha language has numerous verbs for a single action. He then gave the example of the verb ‘to wash’ which has different words in Lepcha language.The word ‘Chyong’ is used for washing your hand, ‘Flyet’ refers to washing your face, ‘Ta is used while washing your body. These verbs exactly let a person differentiate different actions precisely. All this vocabulary is found inside the ‘Naamtho Naamthaar’. He then claimed that among all the North Eastern tribes in India only the Lepchas posses a script of their own and do not need to take the aid of other scripts such as Bengali, Devnagari, Roman etc. “We can proudly display and communicate in a written script of our own.”
In the end of the speech Ren lyangsong Tamsang advised everyone to work hard and read the ‘Namtho Namtha’ from the heart and not from the head. He said, “Carry it in your heart and move forward, you will be able to understand every word written by our ancestors.”
The seminar ended at 3pm and a crowd of 1500 scholars, linguist, lepchalogist, students and villagers proceeded towards their respective towns and villages enlightened with a lot of knowledge of ‘Naamtho Naamthaar’, the jewel of the Lepchas of Mayel Lyang.
Report by
Azuk Tamsang Lepcha
