Maon daok: the guardian of traditional Lepcha medicine

                                                                                                         Saibal Sengupta,

                                                                                                        Research Scholar,

Assam Don Bosco University,

                                                                                                        Guwahati

Introduction:That the Lepchas are extremely knowledgeable in the ways of the natural world and have a remarkable expertise with regard to local flora and fauna is known to all. Explorers and scholars have written at length about the indigenous traditional knowledge of the Lepcha people. Their knowledge of botany is best exemplified in the traditional system of herbalism or phytotherapy known as Maon tyaam yantan. Here the words Maon tyaam refers to medicine while the word yantan means pharmacology. This traditional system of medicine is very old and is closely guarded by the Lepcha medicine man or healer known as Maon daok. These traditional medicine men (in a few cases women) are a rare breed of people who possess a unique knowledge system that is a complex mix of botanical expertise, alchemy, superstition, oral traditions as well as unwritten conventions.
 Being expert botanists, over the years the Lepchas have identified numerous herbs and other secrets of the forest. Through generations of oral transfer and practical use, they have developed a unique system of herbal medicine that utilizes numerous plant species for treating the sick and curing a variety of illness. Pradhan and Badola (2008) describe as many as 118 plant species, belonging to 71 families and 108 genera, under ethno medicinal utility by the Lepchas for curing approximately 66 ailments, which could be grouped under 14 broad categories. Similarly, Pal and Palit (2011) report 44 species of angiosperms being used as medicinal plants from North Sikkim alone.  

Major group of ailments cured using the plant species in Dzongu valley, North Sikkim.
Sadly, with the introduction of western medicinal systems and access to allopathic and other modern medicine systems, the institution of the Maon daok is threatened of gradually fading into oblivion. On the one hand the secretive nature of these medicine men helps in protecting the valuable knowledge of herbs and medicine from being stolen by outsiders; on the other, this very nature creates a kind of obstruction towards the conservation and propagation of the Maon tyaam yantan. Tamsang (2004) regards the Lepchas of Darjeeling and Sikkim as good ethno botanists and expert herbalists who knew the cure for all the maladies. But due to reclusiveness, superstition, lack of clear and systematic publications and dependence only on oral enumeration of medicinal plants used by the Lepchas, the primitive system of herbal practice is on the verge of extinction.  The institution of the Maon daok needs to be preserved for posterity and all attempts to document, understand and relate the system to modern day concepts must be made.  Can we allow the wisdom of the Maon daok and his mastery over this traditional system of medicine to be lost forever? No, we cannot. Who knows? Our lives may depend on it.

According to World Health Organization estimate, approximately 80% of the population in developing countries depends on traditional medicines for primary health care needs; a major portion of these involve the use of medicinal plants. While much research has been done in the fields of ethno-botany, ethno-medicine and indigenous traditional knowledge systems of the Lepchas, these studies have mostly documented the species used and the ailments they cure. The focus has mainly been towards enquiring and documenting the species, process of deriving the medicine and its application. But there has not been an attempt to understand the social dynamics that emerges out of the relationship between the Maon tyaam yantan and the Maon daok.  Very little effort has been directed towards understanding what makes the Maon tyaam yantan so unique in itself and how the Lepcha medicine man is striving hard to preserve this unique institution.

The Maon tyaam yantan system of herbal medicine:

The Maon tyaam yantan or traditional Lepcha system of medicine is strongly embedded in the very fabric of Lepcha culture. Their symbiotic relationship with the natural world and in depth knowledge of plant life has given rise to this unique system. Roy (2005) classifies the Lepcha health management system into two categories: (a) the propitiation of good and evil spirits in order to avoid disease and sickness and (b) the use of medicines derived from locally available herbs as prescribed by the Boongthing or Mun. It is noteworthy that the average Lepcha always keeps some common medicinal herbs in his house and has a fair knowledge of their use. But when it comes to real expertise in this regard, the people depend on the Maon daok. The Lepcha folklore mentions how the Maon tyaam yantan was originally given to the Lepchas by Tamsangthing at Mt. Pandim. Even today the Lepchas believe that all herbs and medicines used by them come from Pundim Chyoo. To mark this historical event the Lepchas gather every year to observe Sugi Rum Faat or ritual prayer to Nyoo Koong Nyoolik, the first of all the Muns. It is a symbolic ceremony where the Lepcha people offer their prayers to Mother Nature for the gift of medicinal herbs and also an opportunity to renew their faith in the healing powers of these herbs.

(Source: Pradhan and Badola Journal of Ethnobiology and Ethnomedicine 2008 4:22)

The Maon daok and his importance:

The Maon daok is at the center of the Maon tyaam yantan system as he is the sole guardian to the traditional system of medicine. This important member of the Lepcha society acts as a bridge between the healing powers of the herbal world and the one in need of this healing. The Maon daok is a much respected person in the traditional Lepcha society. He is respected by the people not just for his knowledge of plants and medicine in general but also because he is regarded to be a wise person who heals the sick and provides simple but good advice to the village folk. As an expert in traditional medicine the Maon daok’s knowledge of medicinal plants and their usage is exemplary. Thakur (1988) acknowledges this fact and considers Lepcha herbal medicine to be ‘highly potent’ and an ‘elixir of energy and life’. He further writes ‘It is said that a Lepcha would not die of snake and mad dog bite because of the relief they get through their knowledge of herbal medicine”.

Subba (2012) documents some interesting beliefs among the Lepcha Maon daok. These beliefs are more like unwritten conventions that have been transferred by word of mouth and at first seem quite strange and illogical. But upon careful contemplation things begin to point at the remarkable perceptions of the Maon daok and the Lepchas at large. One cannot deny that there is a certain amount of science involved in these simple but time tested beliefs. A few of these beliefs are mentioned below.

a. Each and every edible plant in Maayel Lyaang has medicinal properties:

The Lepchas believe that all edible plants found in the region have medicinal properties in one form or the other. These plants not only provide sustenance and nourishment to the body but also have curative qualities. It is often said that monkeys may not survive but the Lepchas will survive in any forest. Such is the knowledge of the Lepcha people that they have a wide array of edible items ranging from leaves, cereals, yams, tubers, to bamboo shoots and even flowers. This diversity of edible plants coupled with appropriate knowledge and a strong belief that each one is a herb truly makes the Maon daok an institution within himself.

b. Medicinal herbs that grow facing north are the best for medicinal use:

Most Maon daoks believe that herbs and plants growing on the northward slopes of hills or those that grow facing the mountains are the best for use and consumption. It is believed that these plants are more potent on account of the clean and pure wind that they receive from the mountains. Moreover, the fact that Pandim Chyoo, the origin of all herbs and medicinal plants lies north also may have some bearing on this belief. Whatever the reason, the Lepchas have a very strong bond with mountains and it is only natural for them to revere anything that faces these majestic snow peaks.

c. The best medicinal herbs grow in places where the rooster’s crow is not heard:

Roosters being domesticated birds; here the reference is being made to a village or an area inhabited by people. Here the Maon daok is trying to imply that herbs should be collected from a place as far away as possible from the village. A forest or grove far away from the village will have little or no pollution. In this way the cleanest and uncontaminated herbs are acquired for use. It is a simple convention but very effective as far as Maon daok’s notion of cleanliness and purity is concerned.

d. Herbs collected from the forest are not to be washed:

The Lepcha Maon daok is averse to the idea of washing freshly collected herbs. He believes that many of the curative properties may get washed away by doing this. He prefers to dry them first and let the impurities get removed in a natural manner. Even the soil that covers tubers and roots are not washed as it is believed that the soil around the roots also have medicinal properties.

e. Medicinal herbs must be collected before thunder claps are heard in the sky:

This is a very practical belief that illustrates the Lepcha’s love for all life forms as well as his farsightedness.  Thunder claps signify the onset of the Monsoons. The Monsoon is also the time when the rains moisten the soil and aid plant growth. The Lepchas believe that at this time the young shoots and roots of the plants are very delicate and can get damaged if one tries to pluck them. Thus, all plucking must be done before the Monsoons so that new plants can grow without any disturbance and thus provide new stock for the next season.

f. Herbs collected from the forest must never be sniffed at:

The Maon daok never sniffs at any herb nor does he allow others to take a sniff. There is a simple logic to this. Firstly, many freshly collected herbs contain some poisonous substances that might prove harmful if inhaled. Aconitum sp. is a prime example of this. Secondly, flowers often have pollen which might enter the respiratory tract and cause certain allergies. This may also be a way of showing respect for the herb.

g. Plants that bear leaves which shine during night are mostly medicinal:

The Lepcha Maon daok believes that plants bearing smooth leathery leaves that shine in the moon light normally have medicinal qualities. It is quite interesting to note that many herbal species used by the Lepchas such as Nyeepit mook (Flemingia congesta), Thol (Dicentra thalictrifolia), Tung bab (Marsdenia roylei), Tukpit rik (Paederia foetidia), Tumbaar rik (Mussaenda frondosa), Braong paot (Phyllanthus emblica), Suntee pro (Viscum album) etc. all bear smooth shiny leaves. Another reason for this belief may be the fact that such plants are easy to locate during an emergency, especially at night.

h. Cultivated medicinal herbs must always be planted above the level of the house:

This is another convention that illustrates the amount of respect the Lepchas have for medicinal herbs. The area below the Lepcha house is often used to store unwanted items and immediately underneath the house is the place designated for cattle. This space also doubles up as a storage facility. The Lepcha does not want his precious herbs to grow in an unclean environment, so he ensures that herbs are cultivated above the house. Most Lepcha households will always have a few common medicinal herbs like Salek, Sooldoong rip, Pyook rip, Loo sing koong etc. Care is taken to grow these medicinal plants in a clean and uncontaminated part of the land.

i. Names of medicinal herbs are not to be pronounced:

This is one practice that is quite interesting among the Lepchas. The Maon daok rarely tells his patients about the names of the herbs he used in preparing the medicine. It is widely believed in Lepcha society that pronouncing or disclosing the name of medicinal herbs renders them ineffective. In other words the medicine does not work if its ingredients are disclosed. This could be the reason why there are very few genuine Maon daoks left in the region now. Their secretive nature and general dislike for sharing their vast knowledge of medicinal plants has resulted in the loss of this remarkable system of traditional medicine.

We thus see that the Maon daok or Lepcha medicine man is not just a herbalist but a philosopher in his own right. For him collecting herbs and processing them into medicine is no less than a divine vocation. After all what could be more rewarding than saving someone’s life? Enlightened by his deep knowledge of plant life and guided by his own set of unwritten beliefs and conventions he is a much respected part of traditional Lepcha society. His practical knowledge in preparing numerous potions and remedies and his wisdom that gives momentum to the traditional Maon tyaam yantan makes him the guardian of this priceless institution.

Illustration of steps applied by a Lepcha medicine man in preparing the herbs

Source: Das, A.P. (2016)  Ethnomedicinal Approach by the Lepcha Tribe of Kalimpong Area in Darjiling Hills

 

References:

1. Thakur, R.N. (1988) Himalayan Lepchas, Archives Publishers and Distributors.

2. WHO, (2003) Traditional Medicine, fact sheet, 134.

3. Tamsang, K.P. (2004) Glossary of Lepcha Medicinal Plants, Kalimpong: Mani Printing Press.

4. Roy, D.C. (2005) Dynamics of Social Formation among the Lepchas, New Delhi: Akansha

    Publishing House

5. Pradhan, B.K. & Badola, H. (2008) Ethnomedicinal plant use by Lepcha tribe of Dzongu   valley, bordering Khangchendzonga Biosphere Reserve, in North Sikkim, India. Journal of Ethnobiology and Ethnomedicine.

6. Tamsang, K.P. (2009) The Lepcha-English Encyclopaedic Dictionary, (2^nd Ed.)

    Kalimpong: Mani Printing Press.

8. Pal, S. & Palit, D. (2011) Traditional Knowledge and Bioresource utilization among Lepchas

    North Sikkim. NeBio Vol.2 (1)

7.  Subba, N. A. (2012) Mondoak: Lepcha Ban Ausadhi ko Rahashya, Kalimpong: Bhetgaat

     Prakashan. NeBio Vol.2 (1)

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LEPCHAS: THE INVINCIBLE RACE

                                

                

DENIS LEPCHA

1.INTRODUCTION:

Any race of the world has its own ethos and pathos. At times these factors make them what they really are. The particular behavior of a race has long journey of practices handed down from generation to generation. The culture of any race is practices and belief observed by their ancestors. The experience of life become the custom which were observed generation after generation.   These practices carry a value and observer of that value gives the validity. History itself is a lesson which becomes the decisive factor for the life to sustain.  These factors become the life philosophy.The Lepchas are the autochthons race of Sikkim and Darjeeling. They have their own life philosophy which has made them an invincible race. This write up tries to ponder upon how this invincibility has proven the logic of our discussion. Let us ponder upon on this topic from the following factors:

2.Creation Philosophy of Lepchas

Lepchas are the CHILDREN of God ( RUMKUP). They believe that they were created out of white and pure snow from the mountain. It is interesting to state that Zews believe that they were created out of mud but the Lepchas believe that they were created from pure snow. Can the mud remain pure as the snow? The mud is the mixture of many particles humus. From the concept of purity snow is much purer than the mud. The Concept of above is higher than below. Simple Lepchas had this philosophy of above. The above is Mountain.  Mountain is pure and the snow over it is always pure. Hence the claim of LEPCHAS as the Children of God is proven from the very fact from their creation story. The concept of purity surpasses all the creation Philosophies of the world. Take for example Siniol Chyoo, which is located at North Sikkim. It is regarded as the most beautiful mountain of the world. It is a part of Kingtsoomzaongboo Chyoo ( Mt. Kanchanjunga). It is visible from everywhere.The first person to photograph this Beautiful Siniol Chyue is Dr. Alexander Kellas. Dr. Kellas is a Medical doctor by profession and a Mountaineer. The Author of “Round Kanchanjunga” Douglas Freshfield has described Siniol Chyoo as “Master piece of Mountain Architect”. From such beautiful place , the  belief of Lepchas origin. They may not know the explanation of God’s intrinsic qualities but the simple Lepchas know that they are the children of god as simple as that. God is simple and so His children are simple. These simple people, the children of God had everything that was required to sustain their lives on earth. MAYEL LYANG was their beautiful country. Its boundaries comprised of Chumby Valley in Tibet to Arun River in Nepal, Terai of Gangetic plains to Titalya in Bangladesh and Samsi district in south- western Bhutan. Owing to the great beauty and variety of its natural features MAYEL LYANG was one of the most beautiful countries of the past. It has towering mountains and deep valleys, foaming rivers, forest -clad ridges, an abundances of flowers including many magnificent coloured orchids and above all the snow covered summits and peaks of the Himalayas on the northern horizon, Kingtsoomzaongboo chyoo (Mt. Kanchanjunga) glittering proudly in the sun to whom Lepchas believe their protector on earth. With the silvery rays of the moon at night Mayel Lyang looked like Heaven on earth.  Rongnyoo- Rong Eet ( Tista Rangit) rivers flow with heavenly tuned music towards their destiny, the source of romantic lives of Lepchas. Romantic lives of Lepchas depict the presence of heavenly bliss in their thoughts and actions. Folklores, legends, songs and rich literature are the outcome of these romantic lives. The peaceful living Lepchas were disturbed by the many events of history. History proves that this race was under the attack of many outsiders. First blow came from the Tibetans who occupied Lepcha Land and started ruling the simple Lepchas . It was followed by Britishers and the Nepalees. Their History was manipulated. Books and scriptures were burnt. Innocent Lepchas were made slaves. Lepchas’ political power was shifted from them to Tibetans and to the successive invaders. And yet Rongkups survived amidst all odds of historical epoch.

(a)Country’s name:

Name of the country of Lepchas was known as NEY- MAYEL LYANG meaning ‘hidden paradise’ or NEY- MAYEL MALUK LYANG ‘land of eternal purity’. Their concept of homeland was not mundane. They were in the world but they were not of the world.  Since they called themselves Rongkup Rumkup, (the Children of God)we  find the name of their country is also associated with this noble idea. Can we find a country in the world whose name is associated with paradise Or eternal purity? The citizens of Ney Mayel Lyang ‘hidden paradise ‘are invincible. Politically their land is occupied by different races but not the paradise. It is eternal. And hence it is invincible. Ney Mayel Maluk Lyang is unconquerable. It can not be destroyed but remains pure. No matter what all things took place on Lepchas fate but somehow they remained invincible. Judging from this point, one can conclude that Lepchas are invincible race.

(b) History

Lepcha Kings (1) Turvey Panu reigned bout AD 1400. He had three successors (I) Tursong Panu (ii) Tur Aeng Panu(iii) Tur Aek Panu.During the reign of Tur Aek Panu, a married couple Thikung Tek and Nyookung Gnal were the chief priest and priestess. On the death of the last Lepcha king , power was passed on to an immigrating branch of Tibet Minyang Dynasty. Khey Bumsa from this clan came to meet Lepchas to get the blessings from Lepcha priest and priestess. The chief priest Thikung Tek blessed the guests to have three sons. Tibetans and Lepchas had blood treaty at Kabi Long Chok. They smeared the Stone with animal blood and promised not to harm each other. Unfortunately, the Tibetans broke the treaty and captured the political power in their hands. Under the Tibetan rule, social fabric of Lepchas was at stake. In eighteenth century there was another blow for Lepchas from Bhutan. The Lepchas of Damsang Lyang ( Kalimpong ) had to be  the subjects of Bhutanese. Lepcha King Panu Gaebu Aachyok was treacherously killed by Bhutanese. In 1688 Gorkha force took over some parts of Mayel Lyang. The  British took over,Darjeeling in their control by virtue of the DEED OF GRANT OF DARJEELING singed on first February 1835. In 1865, with the treaty of Sinchula, British incorporated Kalimpong with Darjeeling from Bhutan. The people of Mayel Lyang , Rongkup  Rumkup ( Lepchas) turned apart by different communities who came as rulers. British had no interest on the preservation and protection of Lepcha language and culture .Lepchas were deprived of their political rights as they were not the workers in the industrial entrepreneurship of British. Lepchas had to struggle to adapt with the changing political, social and economical situation imposed by different communities in Mayel Lyang . Thikong Mensalong who invented the Lepcha script was not happy when his country and his beloved Rongkup Rumkups witnessed the coronation of Tibetan monarch in his land. Thikung Mensalong’s foot print is still found in the place where the coronation ceremony of first Tibetan king for Mayel Lyang was  taken place in a place called Yuksam in Sikkim. Successive generations   have passed by after the ascension of Thikung Mensalong in his abode( Lepchas believe that Thikung Mensalong did not had corporal death but ascended to his abode as he had supernatural power imbibed in his life) Rongkups somehow managed to survive amidst all odds .Different writers and scholars coming  from different parts of the world have written many books , articles , journals in different languages about Rongkup Rumkups. Folklores, legends and stories bore the lives of Lepchas. Mayel Lyang has become the subject of great concern for the world today. These very facts have saved Lepchas from being vanished. They have been kept alive by their studies. Hence Lepchas are invincible race.

(b) Language:

Lepchas are proud today as they have their own scripts. Many indigenous races do not have their scripts. They are deigned to use the scripts of other languages. Thanks to the sacrifice of Thikung Mensalong who invented Lepcha script and have made his people proud. We find almost everything about lives of Lepchas in Namtho Namthar. It is the records of annual happenings in the lives of Lepchas. These manually written manuscripts depict the philosophy of Lepchas.These are the invaluable treasures for Lepchas. Apart from these Namtho Namthar, galaxies of foreign and native writers have done extensive studies on Lepcha language and have left valuable documented facts   on Mayel Lyang and its people. Mention may be made of these few writers for our discourse. (1) Archibald Campbell published a short list of Lepcha words in 1840. (2)  William Start and Karl Gottlieb Niebel (German missionaries who had started a Lepcha school in Tukvar, Darjeeling) had translated some parts of Bible into Lepcha(1849.1872). (3) George Bryce Mainwaring wrote A Grammer of the Lepchas in 1876. (4) Albert Grunwedel edited the Lepcha dictionary compiled by Mainwaring and published the same in 1898.  (5)Lawrence Wadell published an article with remarks on a number of Lepcha place names in 1892 and in an article in 1899 translated nine Lepcha songs with short explanations. (6)We find the short accounts of the Lepcha language in the writings of Schott (1881), Feer (1898) and Druin (1901). (7)Stocks (1925), Morris (1938), Gorer (1938), Hermanns (1954), Klafkowski (1980, 1983), Rene von Nebesky- Wojkowitz (1959) . They have done extensive studies on Lepcha culture and religion. (8) Halfdan Siiger and Jorgen Rischel wrote monumental works on Lepcha culture in 1967. (9) Shafer, Forrest, Benedict, Bodman, Harr, Sprigg wrote books on Lepcha Language classification, orthography, language inconsistencies, phonology, Heleen Plaisier (A Grammar of Lepcha, 2007), Dr Kerry Little , 2012etc. Among the Indian writers: R.N. Thakur 1988), Chattopadhyay ( 1990), Chakravorty (1978),  Pravaker Sinha (1966) , A. K. Das ( Lepchas  of Darjeeling), Indira Awasty, Dr Nandini Bhattacharya Panda and most important name is Ren D.C Roy who has written a number of books and numerous articles on Lepchas, Imam Singh Chemzong( Lepcha Nepali Angreji Sabdakos (1970) , Kumar Pradhan ( Hindi Lepcha Kosa 1978).   (10) Among the Lepcha writers, Athing Kharpo Tamsang’s name comes first. Dyongsi Sada, G.T. Sitling, Dongtshen Luksom, Ren. Lyangsong Tamsang, A.R. Fonning, Ugen Shipmu, Karma Lode Righimu, Naku Tshering Likmu, Dorjee Wangdi Kunchudyangmo, Ren P.T Simikmo, Lupon Padma Shree Sonam Tshering, Ren Dup Shuzong.Lepcha, Anthony Lepcha, Gautam Lepcha, Ren Norbu Tshering Lepcha, Ren Nubu Tshering Lepcha, Ren Suksing Kongchyen Lepcha, Ren Nursing Lepcha and Renue Martha Rongmit.There are many researchers and writers whose names could not be contained in this article due to space. They too deserve special credit for the protection of Lepcha literature and history. These writings and works have made Lepchas an invincible race.Language is the identity of any race and hence Lepcha language has made this race immortal.In the opinion of general George Bryce Mainwaring “:Lepcha Language is Ursprache, mother of all languages” And it should be so because they are spoken by children of God , the Rumkups. Ursprache is invincible.

  (c) Mun –Boongthing:

Educated and aristocrats Lepchas have made themselves alienated from their language and culture. They speak English or Nepali and at times feel uncomfortable to be called themselves as Lepchas. Most of the Lepchas are either Budhists or Christians. Few of them practice Hinduism or Islam. The most important factors to make Lepchas invincible are Muns and Boongthings.They are the people who have protected and preserved the language and culture of Rumkups. Though they are simple but in their simplicity the Lepcha language and culture have been preserved from vanishing. They are the Lepcha Priests and Priestesses . They practice Lepchaness in their day-to-day lives.They converse themselves in Lepcha and pray to God in Lepcha.They pray to God in the language that god had given to them. Creator knows the language of creatures as it is given to them by Himself. No matter what took place in the epoch of History in Mayel Lyang but these Muns and Boongthings kept on their language , culture and belief. No political powers could destroy their faith and no civilization could malign their language.  These Muns and Boongthings remained invincible and so are the Lepchas. Invincibility is the hallmark of these Muns and Boongthings.

 3.Epilogue:

We have seen some of the factors that made Lepchas the invincible race. There are so many other reasons but for our purpose these will suffice. We have seen how different rulers ruled Mayel Lyang and the people of this beautiful country were made pawns to the hands of different communities yet Lepchas kept on their identities through their language, culture and philosophy of life. Following inferences can be drawn from our discussion (i) Lepchas’ philosophy of life is based on purity as we can argue it from their creation logic. They are created from pure snow of Mount Kingtsoomzaongboo  Chyoo.   Siniol Chyoo a part of this Kanchanjunga is most beautiful maountain. Logic behind calling themselves the children of god is that they are created from the pure snow by God who is the source of all purity. Since God is invincible so His children.(ii) Lepchas survived in the different epoch of history where different communities tried to strangled the Lepcha culture and language. With great efforts of Lepcha leaders, they could keep their identity intake. (iii) Writers from different countries did make studies on Lepchas and their writings contributed a lot to make known to the world who the Lepchas are. Any Researchers who want to deal with the people and history of Darjeeling and Sikkim, they have to study about Mayel Lyang and its people Rongkups. (iv) At last and not the least, the contribution of Muns and Boongthings  towards making Lepchas invincible cannot be ignored. They are protective pillars of Lepcha language and culture.  Rulers tried to destroy Lepcha culture and one such example can be cited from the writings of Siiger. Halfdan Siiger writes “Later the three sons of Zo Khe Bu and their families came down to Sikkim with their followers. Invaded and conquered the country, thus breaking their most holy and sacred oath. At that time Lamaism had nearly reached its peak in Tibet, and the second son of  Zo Khe  bu and his two brothers introduced it into Sikkim. They collected all the Lepcha manuscripts and books containing the historical records, mythology, legends , laws, literature, etc of the Lepchas , and burnt them. They took the ashes to the high hills and blew them into the air and built monasteries on the hills from which they had scattered the ashes of the burnt Lepcha books. ( Siiger Halfdan; “The Lepchas Culture and  Religion of  a Himalayan People” ,The National Museum of Denmark, Copenhagen 1967, p 28).And yet Lepchas are here with their rich culture , language and literature. Nothing could destroy Lepchaness. It is just because Lepchas are the children of God an invincible race protected by their creator, the Rum.

Reference : 1. Plaisier Heleen, A Grammar of Lepcha, Leiden Boston 2007

2. Siiger Halfden, The Lepchas Culture and Religion of Himalayan People Part I & II, Bianco Lunos Bogtrkkeri A/S, Copenhagen.

 

Thikoong Pano Mensalong: The Lepcha Hero of Sikkim

Dr. D.C.Roy

One of the most controversial personalities in the Lepcha history is Mensalong (or Men Salong or Munsolong or Maon-sa-lon). Some refer him as ‘Thikoong’ means a great Lepcha priest or Boongthing next to that of Thi-Koong Tek, the great Lepcha personality who signed the Blood Treaty with Khy Bumsa, the Tibetan counterpart. Others consider Mensalong as the last Lepcha Pano, means the king, and place him in the hierarchy of Lepcha rulers just after the Tar-eak Pano. Although neither of the groups can give any authentic details but they have accepted the presence of the person in the history of Sikkim. Lepcha folktale places Mensalong as an astounding figure with 300 years longevity. Lepchas of Sikkim show a great reverence to the personality. Not only the Lepchas but most writers who are interested on Sikkim history have accepted Mensalong as one of the strong Lepcha personalities of Sikkim.

There are three opinions regarding the literary meaning of the name. Firstly, Mansalong can be derived from two Lepcha words: man means meat and long means stone. It is said that during those days after hunting animals, Mansalong used to bury them in a fire. He used to dig a hole, pack it with leaves and light a fire, the meat would be put inside the hole and stones would be stacked on top of it. When he packed the hole with leaves, he first packed it with some leaves and then put some more stones and some weeds and soil on top. The next day meat would be all ready to eat. From this method of cooking meat, the person got his name as Man (means meat) and long (means stone). (H.Plaisier, 2007; 204). The second meaning is given by Ren D.S.Lepcha of Kalimpong. According to him, the actual spelling should be Maon-sa-lon where Maon means pig, sa is the preposition and lon means behind. As per this version Maon-sa-lon reached Mayel Kyong, the original homeland of the Lepchas, after following a pig on hunting. As he came to Mayel Kyong behind a pig, the Lepchas started calling him Maon-sa-lon means a person who follow a pig. Lastly, “Mun” means a born Lepcha priestess or priest and “Salaong”is the name of a Lepcha clan. It does mean that this famous Lepcha born priest, Mun Salaong belonged to the “Salaong” Clan. This clan, Salaong, is still found particularly in Dzongu, North Silkkim.

Mensalong is one of the most controversial Lepcha figures in Sikkim history. Ambiguous views are available regarding the period of action of Mensalong. As against the contemporary of the first Chogyal Phuntsho Namgyal some find the presence of Mensalong for three hundred years.

As per Lepcha folktale Mensalong possessed supernatural power and could do magical instances. Some consider him as a great linguist, inventor of Lepcha script and translator of Lepcha Naamthar from Tibetan language into Lepcha language.

As per the Lepcha folktale Mansalong was the lungji means a supernatural being without any parental evidence. He just appeared from the snowy mountain. Mensalong is believed not to have died but just disappeared while others believe that he is still alive. Sikkim Lepchas celebrate his birth day. Others could find the tomb of Mensalong at Trak-thung-rong in Sikkim. Mensalong and his follower Punzu Tuklyo Pacho Lepcha are believed to live in the Sungnyit cave of Sakyong Puntong. Even now one can find bamboo plant around the cave while in other areas there is no bamboo plant.

As against a figure of Lepcha folktale, Mensalong has also been regarded as a historical personality and has been considered either as Bongthing or linguist or minister or king.

Different authors noted different aspects of the life and action of Mensalong. Some such views are:

Lepcha Folktale:

Thikoong Mensalong is believed to have one of the descendents of Thikoong Tek, the legendary figure of Lepcha history who signed Blood Brotherhood Treaty with the Khy Bumsa, the Tibetan counterpart which paved the way for the establishment of Namgyal Dynasty in Sikkim in 1642. Thikoong Mensalong is believed to be the Minister of Lepcha king Tarve Pano during 1400 A.D. As per Lepcha folktale Thikoong Mensalong is believed to have magical power and has brought the seeds of paddy and other cereals, flowers, fruits and vegetable in Sikkim. He is believed to plant bamboo, tobacco and orange at Pham Rong village near Yoksam in West Sikkim. There is a cave at Pham Rong village where Mensalong is believed to live before his disappearance. The bamboo which he planted is still present around the cave. Lepchas used to visit the place annually and pay homage to the great soul. It is also believed that the famous Khychuperi lake of Yoksam is sacred because of Mensalong’s miracle creation of the lake. It is told that even now birds used to pick leaves and twigs from the water of the lake and thus the lake remains clean and fresh throughout the year. It is a place of pilgrimage for the Lepchas and they used to pay homage to the great soul. 

Lepchas of Sikkim believe that Thikoong Mensalong has invented, developed and popularized the Lepcha script. He is also credited to write a number of Lepcha Naamthars for the first time and spread Buddhism among the Lepchas.

Lepcha folktale carries information regarding his long life of about 300 years. Lepchas believe that Mensalong just disappeared and there is no information about his death. It is believed that Mensalong possessed supernatural power and could give life to any dead animal or human being. Lepchas feel proud about the story of his hunting and physical strength. 

Maharaja Thutop Namgyal & Maharani Dolma (1908):

Later writers on Mensolong have taken their reference from the ‘History of Sikkim’ written by Maharaja Thutop Namgyal & Maharani Dolma (1908). It is said that among the three Lamas, Lha-tsun Nam-kha Jig-med (1595 – 1650) played important role in the coronation of Namgyal dynasty in Sikkim in 1642. The Lama is also the founder of Zog-chen sect of Mahayana Buddhism in Sikkim. Maharaja Thutob Namgyal mentioned that Mensolong was a great wizard and went up to Tibet to receive the great Lama Lha-tsun Nam-kha Jig-med who along with other two Lamas, Kathong Kuntu Zangpo and Nga-Dag Sempa Phunsog Ringzing, did all rituals in connection with the coronation of Phuntsog Namgyal as the first Chogyal of Sikkim at Yoksom. “For one The-Mong Sa-Long, a Lepcha wizard by divine direction went to receive Lha-btsun and met him at Chukar Pang-shong for the first time. Next when Lha-btsun had opened the pass and was coming down, he met him again, and acting as guide brought him over Kharg-thung-rong, phag-mo Rong, Lhari-nying-phug ang Yungaang-phug, then down to Dechen-phug, which are known as the great caves, besides showing him several others of smaller note. As he came down, Lha-btsun composed a book describing the various caves and peaks etc in Sikkim. After having visited the place with his own feet, Thekong Sa-Lang is believed to have lived about 300 years to have possessed supernatural powers, though of a benignant kind.

Hence Thekong Sa-Lang’s miraculous traces at Lhari-nying-phug, the dent made by the lower end of his bow on the shoulder, his foot print at Khrag-thung Rong, the clump of bamboos planted by him, and the tobacco plant, as well as his own grave, are still pointed out, and visited with reverential interest” (Maharaja, 1908; 31). Maharaja believed that Mensalong died at Trak-thung-rong, where the tomb is still found.

This paragraph of Maharaja indicates at least six things: i) there was a Lepcha personality named Mensalong in the older days in Sikkim (although the spelling was of the person was different, Thekong Sa-Lang), ii) Mensalong was present during the coronation of the first Namgyal ruler, Phuntsog Namgyal in 1642, iii) Mensalong was a Thikoong means Lepcha chief, iv) Mensalong possessed magical and supernatural power, v) Mensalong had a long life and lived for 300 years, vi) Mensalong is a historical figure and is a prominent Lepcha personality, vii) for obvious reason the writing is too much biased towards the Namgyal Dynasty.

Holfdon Siiger (1967):

Without giving his own findings, H.Siiger (1967) has mentions the views of Maharaja Thutop Namgyal and Tamsang. As per Maharaja, Thikoong Mensalong possessed supernatural power and he received Lha-bTsun, the great Lama who performed the function of coronation of Phuntsog Namgyal as the first Chyogal of Sikkim (Siiger, 1967; 29). The first Maharaja was installed and crowned at the initiative of the then Lepcha chief Mensalong and thereby the Tibetan rule was accepted by the Lepchas. Referring Tamsang, H.Siiger identified Mensalong as the Minister of Tur-ve Pano who reigned the Mayel Lyang about 1400 A.D. It is also said that Mensalong had invented the Lepcha alphabet and not the third King of Sikkim (P-27). 

But there are records of revolt by the Lepchas and Limboos on the installation of Tibetan ruler in Sikkim. “The Lepchas and the Limboos offended the installation of Namgyal Dynasty while the Phuntsho Namgyal party was proceeding for coronation towards Yoksom in 1642. They fought with the Bhutia force who were well equipped with guns, swords, arrows and spears at Gyezing, West Sikkim but were defeated and killed and fled away from there” (Dahal, 2003, 44-53: Subba, 2008, 17). Magar king Santusati Sen of Mangarjong of Mansari, West Sikkim also resisted and fought with the Bhutia force. After all the defeat of petty Lepcha, Limboo, Magar kings, there was the necessity of coming out with a tripartite agreement popularly known as “Lho-Mon-Tsong Sum” (where Lho refers to the Bhutias, Mon refers to the Lepchas, Tsong refers to the Limboos) (Chemjong, 1976; Risley, 1894, Dahal, 2003; Subba, 2008).  Lho-Mon-Tsong Sum is very popular and common historical fact of Sikkim. Thus it is hard to believe that the last Lepcha chief with so much supernatural power took the trouble of going as far as Chukar Pang-shong to receive the Tibetan Lama Lha-hTsun for conducting the crowning ceremony of Tibetan ruler. H.Siiger might have been influenced by Maharaja’s History of Sikkim which, by obvious reason, is biased towards to Tibetan rulers.  

A  critical assessment of Siiger’s writing reveals that i) the author does not give his personal findings or remarks, ii) no new information are available except referring the observation of two earlier writers: Maharaja Thutob Namgyal and Tamsang.

K.P.Tamsang (1983):

K.P.Tamsang recognizes Mensalong or ‘Mun sa laong’ not as a chief or ruler of the Lepchas but as a Thikoong means a “famous Lepcha priest, as well as a famed hunter of old who had the power to kill and make it alive again by uttering magical words” (Tamsang 1980; 658).

In his ‘Unknown and Untold Reality about the Lepchas’, K.P.Tamsang narrated the position of Mensalong not as a Pano but as Thikoong. Referring Lepcha tradition he says that “Lord Tamsang Thing who had first invented the Lepcha scripts, almanac, customary laws, religious acts and regulations: Lepcha caste systems at Tarkaol Tam-E-Tam and given it to the Lepchas, and later on, the Lepcha script was expanded, developed and enlarged by Thikoong Mensalong who had a great litterateur, a great Lepcha Bongthing (Lepcha priest), a great Lepcha hunter and a great Lepcha explorer of that period. He was the second consecrated Lepcha Boongthing of great name and fame after Thikoong Azaor Boongthing. Thikoong Azaor Boongthing was the first Lepcha Boongthing who was consecrated as a Lepcha Boongthing by Lord Tamsang Thing by bestowing upon him with supernatural powers…. Thikoong Mensalong being a great explorer, had discovered the hidden Lepcha eternal village consisting of only seven Lepcha houses, with seven immortal Lepcha couples living there who become babies in the morning, then become youths in midday and then become old couple at dusk, and then again babies in the morning and so on. This eternal Lepcha village is discovered in a valley surrounded by snow capped mountains, where everything grows and reaps all the year round. Thikoong Mensalong had stayed there with the seven immortal couples for a night and a day, and as he had eaten the food and drank the nectar water of the hidden eternal Lepcha village, he too got a certain power of immortality and therefore had lived for many years and later died in a village near Kaychuperi lake in western Sikkim. It is believed by the Lepchas that it is Thikoong Mensalong who had brought back to Sikkim all the present seeds of paddy and other cereals, vegetables, fruits, flowers, etc and spread them all over Sikkim.

He was also a great hunter and it is said that one day he shot and killed a wild boar late in the evening. As it was going to be dark, he covered the dead boar with the leafy branches and twigs so as not to be seen or eaten by other prowling wild animals and he himself climbed up into a thicket of a nearby bamboo grove and sat upon a raised bamboo platform to spend the night. Just at dark time, all of a sudden a great gust of wind blew in and lo! just in front of the dead boar, there appeared a strange hairy manlike tall creature and kicked the dead boar with his extraordinary large and bushy leg, but as the boar was dead it did not move. So he started uttering out a few magic words which he repeated it uttering nine times and lo! the dead boar came to life very miraculously and then ran away grunting into the jungle that horrible manlike creature also went away after the boar and disappeared into the jungle. In the meantime, Thikoong Mensalong had copied the magic words uttered out nine times by the horrible manlike creature by writing it down on the hard outer part of the bamboo sheath with the pointed tip of his arrow. Next morning at day break, he went back home straight away and there he killed his own domestic pig by shooting with a poisonous arrow and when the pig was completely dead, he again read out the copied magic words nine times as uttered out nine times by the horrible manlike creature and lo ! the dead pig came back to life instantly. Now this Lepcha story narrated to me by the aged Lepchas, which has also come to them and to their forefathers being transmitted from one generation to another, gives ample proof that the Lepcha script was there existing and widely flourishing among the Lepchas, even hundreds and thousands of years before the coming of the first Tibetan refugee Junga Guru Tasey in the 13^th Century” (Tamsang, 1983: 27-29).   

An analysis of Tamsang reveals that i) Mensalong was a Thikong and not Pano or ruler, ii) Mensalong was not the inventor of Lepcha script but he developed and enlarged Lepcha script, iii) Mensalong possessed magical and supernatural power, iv) Mensalong has no link with the Tibetan rulers.

A.R.Foning (1987):

Foning referred Mensalong in connection to the controversy of inventor of Lepcha script. “Some claim that it was invented by Thekong Mensalong, a legendary figure among the tribesmen. He lived towards the beginning of the 17^th century. Others say and believe that it was given along with the mountains, rivers and lakes by Itbu-moo, the Mother-Creator herself. The latter, of course, may be viewed and dismissed as a fairy tale like the theory itself. As for the invention by Thekung Mensalong, we can see that it is nothing but just glorifying a legendary hero. Till now, no document or proof of any kind has been found testifying to the validity of this theory” (Foning, 1987; 151). 

Foning raised the controversial views of invention of Lepcha script without any solution to the problem. He did not enter into and preferred to avoid the controversial issue. He did not find any authenticate documents and did not even express his personal opinion. Other features of Mensalong’s life, activities etc have not been touched by the author.

J.R.Subba (2008):

J.R.Subba mentioned Mensalomg and the last Lepcha king of Mayal Lyang. He goes so much so that the detail chronicle reign of the Lepcha rulers are arranged systematically without any time gap: 

Nameof the Chieftains/Pano	Years of their rule
Thekong Adek Thup Athak Thekong Tek Rujo Pano/Athing Tarvey Pano Tarsong Pano Tar-eng Pano Tarjyi Pano Tar-eak Pano Thekong Mun Solong Pano	7 – 8th Century 9 – 10th Century 13th Century 1353 – 1410 AD 1425 – 1454 AD 1454 – 1481 AD 1481 – 1520 AD 1520 – 1564 AD 1564 – 1595 AD 1595 – 1642 AD

A critical analysis of Subba’s detailing of Lepcha rulers reveals that i) all the names of the Lepcha rulers are found in other sources but their period of rule is not free from doubt, ii) the detailed chronological order of Lepcha rulers in Mayel Lyang is very systematic but it lacks historical evidences and authenticity, iii) Mensalong, like that of Thekung Tek, is a ruler and at the same time Thekung. The dictionary meaning of The-Koong is great grandfather or a venerable, respected, honoured, revered and esteemed old man. He is universally respected due to his involvement and contribution to the society and is a gifted personality and possesses godly qualities, iv) Mensalong is the last Lepcha ruler of Mayel Lyang from whom the power was handed over to the Namgyal Dynasty, v) there is no reason whatsoever behind the transfer of power from Lepcha rulers to the Tibetan rulers. It is hard to accept a simple transfer of power from one community to another. The author also noted that “Thekong Mun Solong Pano, the last Pano who witness the consecration of the First Chogyal of Namgyal Dynasty” (Subba, 2008; 251).

J.J. Roy Burman: 

J.J. Roy Burman in his ‘Ethnicity and Revivalism among the Bhutias and Lepchas of Sikkim’ has spent one paragraph on Mensalong. “Mensalong in fact helped to synchronize Buddhism with the original Lepcha religion. He pointed out a number of holy and sacred caves which became Buddhist places of pilgrimage where later monasteries were constructed. Mensalong is believed not to have died but just disappeared and most of the Lepchas believe that he is still alive. Earlier he used to be commemorated in every household. But for the last three years his birthday is celebrated by the entire community of Dzongu”.

Roy Burman has given some new information about the sacred places and caves. By way of synchronization between Buddhist and Lepcha religion by Mensalong, Roy Burman might have been referred to the translation of Tashey Naamthar from Tibetan language to Lepcha language but there is no historical evidence that Tashey Naamthar and other Naamthars have been translated by Mensalong. In fact the Lepchas have the tradition of not writing date and name of the authors and even translators in the Naamthar. So it is difficult to say that Mensalong was the translator of Lepcha Naamthars. History of Sikkim is the only source of getting the information about Mensalong’s visit with Lha-btsun, the famous Tibetan Lama who presided over the coronation of first Tibetan ruler of Sikkim at Chukar Pang-shong. But the History of Sikkim is not free from biasness. So Mensalong’s affinity with the Buddhist religion cannot be confirmed. Regarding the death of Mensalong, Roy Burman has given some new information, ‘he is still alive’, may be based on believe or folktale of the Lepchas which needs verification.

Dr.R.K.Sprigg (2005):

Referring the historical evidences, R.K.Sprigg has attempted to analyze and made a comparison between   the two Lepcha heroes: Thikoong Mensalong and Pano Gaeboo Achyok. Thikoong Mensalong is attached more with the Lepchas of Sikkim while Pano Gaeboo Achyok is in the heart of the Lepchas of Kalimpong. After discussing different contradictory and confusing information of Maharaja Thutop Namgyal, K.P.Tamsang, A.Foning, H.Siiger, G.B.Mainwaring on Mensalong, R.K.Sprigg tries to reconcile them and came out with a compromising “accounts of origin of the Lepcha script by suggesting that the 3^rd Rajah, Chador Namgyal (1700-17), might have had a Lepcha assistant, and furthermore, that assistant might conceivably have been Theekoong Pano Men Salong: ‘These two traditions are not necessarily incompatible: the 3^rd Maharajah might have delegated the responsibility for the script to a native speaker of the language, probably even Theekoong Pano Men Salong, who loyally gave the credit for his work to his royal master’………

I realize that my hypothetical Lepcha language assistant could not have been Men Salong if Men Salong had lived in the 15^th century, as Mainwaring supposed, about three hundred years too early for Chador Namgyal, who was born in 1685 and reigned from 1700 to 1717,though he was a refugee in Lhasa from 1700 to 1707; but if Theekoong Pano Men Salong was a contemporary of Lhatsun Chenpo (1597 – 1654), in the 17^th century, as recorded in the Maharajah’s history, and accepted by Foning, it is just possible that he might have been alive during both Lhatsun Chenpo’s lifetime and Chador Namgyal’s lifetime. If we suppose, for purposes of discussion, that Men Salong was a young man of 21 when he guided Lhatsun Chenpo via Jongri to Yuksam for the enthronement of Phuntok Namgyal as 1^st Chogyal, in the chu-rta, or Water-Horse, year, 1642 (according to the Maharaja’s ‘History’, though the ‘Gazetteer’ gives 1641 as the year of accession), he would have been born in 1621, would have been aged 65 in 1686, the year in which Chador Namgyal, the 3^rd Maharajah was born, and 79 in 1700 the year in which Chador fled from the Bhutanese invasion of Sikkim and took refuge in Lhasa with the 6^th Dalai Lama (1683 -1706); so it would be possible, though not probable, for Theekoong Pano Men Salong’s life to have bridged the gap between Lhatsun Chnpo’s lifetime and Chador Namgyal’s lifetime” (Sprigg, 2005; 883-88).

By reconciling, R.K.Sprigg tried to show that Mensalong is the person who received Lhatsun Chenpo and present at the enthronement of the first Chogyal and also assisted the third Chogyal in developing the Lepcha script. What little doubts of Sprigg had might may be eliminated by (i) accepting a long life of more than 80 years to Mensalong, (ii) accepting Mensalong to meet Lhatsun Chenpo at the age of 15/16 instead of 21, (iii) accepting Mensalong as minister with both first and second Rajah, (iv) attaching Mensalong with the 3^rd king during his exile in Lhasa (1700-1707), (v) accepting Mensalong as an expert in Lepcha language, (vi) considering Phuntso Namgyal as a pro-Lepchas Rajah and (vii) engaging Mensalong in developing Lepcha script.

Thus it is most probable that Mensalong has welcomed Lhatsun Chenpo and witnessed enthronement of first Chogyal in 1642 at the age of 15/16; worked as minister for 38 years with the first Chogyal (1642- 1670) and another 30 years with the second Chogyal (1670-1700); stayed seven years with the third Chogyal at Lhasa; used his expertise in developing the Lepcha script at Lhasa; translated some holy books from Tibetan language to Lepcha language. These translated works are known as Naamthars by the Lepchas. During the absence of the Chagdor Namgyal, the young king, Yukthing Arup, the Lepcha Chief Minister was very loyal and fought with the Bhutanese and protected the palace at Rabdentse for some time. Thus it is natural that the young king was very sympathetic to the Lepchas and for better communication and spreading of Buddhism he might have encouraged and used the expertise of Mensalong in developing Lepcha script. It is most probable that although Mensalong worked hard in developing the script but he was staying with the king at Lhasa and naturally the credit of development of the script goes to the king.

Conclusion and Remarks:

The views of different authors lead us with the following information about the great personality of Thikoong Mensalong:

1. It is thus clear that Mensalong was not only a folktale figure but he is a historical figure and possessed important role in the history of Lepchas of Sikkim. 

2. There is a great confusion about the position of Mensalong in the Lepcha history. Some (K.P.Tamsang) considers Mensalong as Thikoong; others consider him as Pano means king; some (Siiger) considers him as Minister while others (Subba) consider Mensalong both as Pano and Thikoong; some considers him as great literate.

3. As per the Lepcha folktale and hearsay, Mensalong is the inventor of Lepcha alphabet. But it is denied by K.P.Tamsang who is of the opinion that Lepcha script was invented by Lord Tamsangthing and was “expanded, developed and enlarged” by Thikoong Mensalong (Tamsang, 1983;27). Maharaja Thutop Namgyal credited the third Namgyal of Sikkim who had “studied the Lepcha language, invented a new writing for it, in which he wrote their own rituals” (Maharaja, 1908; 43).

4. J.R.Subba mentions Mensalong as the last Pano from whom Phuntsog Namgyal took the rule of Mayel Lyang. Maharaja mentioned Mensalong went up to Chukar Pang-shong to receive Lha-btsun who did all rituals for the enthronement of the Namgyal dynasty. It is hard to belief why for no reason an old Lepcha ruler took the troubles to go to Tibet to welcome a Lama who transfers his power to other ruler.

5. Folktale not only confirms the presence of Mensalong in Lepcha tradition but they narrate various supernatural and magical power of Mensalong.

6. The Sikkim Lepcha Youth Association (SLYA) particularly the West District Branch is observing the Commemoration Day of their Pano Mensolong on 14^th April. Mensalong is considered to be a Lepcha figure for the people of Sikkim and not an important personality for the Lepchas of Darjeeling.

7. Lepchas of Damsang means Kalimpong area recognize Mensalong as Thikoong with magical power but they do not accept him as Lepcha Pano or King. Kalimpong Lepchas relates Mensalong with the history of Sikkim but from the core of their heart they do not accept and place him on the same line with that of Gaeboo Achyok; however, the Lepchas of Damsang Lyang have given a prominent and immortal position for Thikoong Mensalong in their “Rong Dungit Vam”, the Lepcha Anthem. The Damsangmoo Lepchas also believe that it was Thikoong Mensalong who invented the Lepcha “Lazaong”, an unique Lepcha syllabic scheme.   

The respect and love for Thikoong Mensalaong are reflected in the community anthem Rong Dinggit Vam. To quote the anthem;

Aachuley ! From the time God created the land

…………………………………………………………

We take pride in King Gaeboo Achyok, Aathing Mensalong and Thikoong Tek,the  ancestors.

…………………………………………………………

Aachuley ! Hail to Himalayas!

 

References:

Das, A.K. (1978), The Lepchas of West Bengal. Editions Indian, Calcutta.

Dozey, E.C. (1916), A Concise and Complete History of the Darjeeling District since 1835. Darjeeling. Reprint Jetsun Publishing House . Calcutta 1989.

Foning, A.R. (1987), Lepcha : My Vanishing Tribe. Sterling Publishers Pvt. Limited, Delhi.

Maharaja, T.N. and Maharani Yashay Dolma of Sikkim. (1908), History of Sikkim. Unpublished Manuscript.

Mainwaring, G.B. (1876), A Grammar of the Lepcha (Rong) Language. Reprint 1971, Manjusri Publishing House, Delhi.

Siinger, H. and Rischel, J. (1967), The Lepchas ; Cultural and Religion of a Himalayan People. Part I, II, The National Museum of Denmark Copenhagen.

Sprigg, R. K. (2005), Shedding some light on the history, Language and Literature of the Lepchas. Indigenous Lepcha Tribal Association. Kalimpong.

Tamsang, K.P. (1980), The Lepcha-English Encyclopaedic Dictionary. Mayel Clymit Tamsang, Kalimpong.

Tamsang, K.P. (1983), The Unknown and Untold Reality about the Lepchas. Luen Sun offset Printing Co. Ltd., Hong Kong.

Waddell, L.A. (1899), Among the Himalayas. Constable, London. Reprint, 1978, Ratna Pustak Bhandar, Kathmandu, Nepal.

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