Gordon Casserly

The races along our North-East Border—Tibet—The Mahatmas—Nepal—Bhutan—Its geography—Its founder—Its Government—Religious rule—Analogy between Bhutan and old Japan—Penlops and Daimios—The Tongsa Penlop—Reincarnation of the Shaptung Rimpoche—China's claim to Bhutan—Capture of the Maharajah of Cooch Behar—Bogle's mission—Raids and outrages—The Bhutan War of 1864-5—The Duars—The annual subsidy—Bhutan to-day—Religion—An impoverished land—Bridges—Soldiers in Bhutan—The feudal system—Administration of justice—Tyranny of officials—The Bhuttias—Ugly women—Our neighbours in Buxa—A Bhuttia festival—Archery—A banquet—A dance—A Scotch half-caste—Chunabatti—Nature of the borderland—Disappearing rivers—The Terai—Tea gardens—A planter's life—The club—Wild beasts in the path—The Indian planters—Misplaced sympathy—The tea industry—Profits and losses—Planters' salaries—Their daily life—Bhuttia raids on tea gardens—Fearless planters—An unequal fight.

Along the North-East Frontier of India lie numerous States and races of which the average Britisher is very ignorant. Of late years Tibet has bulked largely in the public eye owing to international and diplomatic intrigues and our little war with it in 1904. But, previously, it was probably best known to the Man in the Street as the country from which according to the Theosophists, "the Mahatmas come from." They must all have deserted it long since; for I never met anyone who had been in Tibet who had ever heard of them there. Travellers like General Bower who had journeyed through the land from end to end, officers of the Anglo-Indian Army that made its way to Lhasa, others of my regiment who had lived in Gyantse, learned to speak the language and mixed much with the people, were all ignorant of the existence of these mysterious and supernaturally gifted beings.

Nepal is best known as the country which supplies us with the popular little Gurkha soldiers. But Bhutan, which lies along our Indian border, is scarcely known even by name to the crowd. Yet, as long ago as in the days of Warren Hastings, we had diplomatic intercourse with it; and half a century has not elapsed since we were at war with the Bhutanese. Yet, to-day, there are not a dozen Englishmen who have crossed its borders.

Bhutan is an exceedingly mountainous country, twenty thousand square miles in extent, lying along the northern boundary of Bengal and Assam, hemmed in on the west by Sikkim, a State under our suzerainty, and on the west and north by Tibet. A Buddhist land, its system of government is very similar to that of Japan before the Meiji, the revolution of 1868. It was founded by a lama who, after establishing himself as supreme ruler, handed over the control of temporal matters to a layman and a council of elders. Until the other day the country was nominally governed by a spiritual head, the Shaptung Rimpoche, an incarnation of the deified founder, known in India as the Durma Raja, and a mundane monarch whom we term the Deb Raja. They were assisted by a council. The analogy between them and the Mikados and Shoguns of Japan was very close. To complete it the real control of the land was practically in the hands of feudal barons called Penlops, who, like the Daimios of old Japan, ruled their own territories, and, when strong enough, defied the Central Government. For the greater part of the last century the Penlops of Tongsa were the most powerful among these. The present holder of the title was recently elected hereditary Maharajah of Bhutan. He is Sir Ugyen Wang-chuk, K.C.I.E.—a most enlightened man and strongly in favour of the British. During the war of 1904 with Tibet, he placed all his influence on our side; and, his efforts to prevent bloodshed being unavailing, he accompanied our troops to Lhasa. The Government of India, in recognition of his services rewarded him with the K.C.I.E., and a present of rifles and ammunition. When our present King-Emperor visited India as Prince of Wales in 1906, Sir Ugyen Wang-chuk was invited to Calcutta and saw for himself the wonders of civilisation and learned something of the might of England. It was shortly after his return from India that he was elected Maharajah. Though he is now the real ruler of the country the pretence is kept up of the Government still being in the hands of the Durma and Deb Rajas. On the death of the incumbent of the former position, his reincarnation is sought for among young boys throughout the land, as happens in the case of the Dalai Lama in Tibet.

In former times China held a shadowy claim to the suzerainty of Bhutan; and when, after our war with Tibet, we re-established her influence over that country, the Chinese endeavoured to reassert their hold over Bhutan as well. The Tongsa Penlop preferred having the British to deal with and in January, 1910 signed a treaty by which he placed the foreign relations of his country under the control of the Government of India. But otherwise Bhutan is completely independent. We do not interfere in any way in its internal affairs; and while the Bhutanese can enter India freely, no Britisher is allowed into their country without special sanction from our own authorities, which is rarely given.

The first occasion on which the Indian Government was brought into contact with Bhutan was in the time of Warren Hastings. In those days the Bhutanese claimed sovereignty over the forest-clad plains in the north of Eastern Bengal. In 1772 they carried off the Maharajah of Cooch Behar as a prisoner. A small British force pursued them into the hills and made them surrender their captive. Hastings seized the opportunity of their suing for peace to send an Envoy, Bogle, to endeavour to establish trading relations with Bhutan. Bogle entered the country by way of Buxa Duar and was at first well received by the Deb Raja. He gave a flattering account of the people and their customs in his journal; and his description of Bhutan might almost have been written yesterday, so little changed is it. His mission bore little fruit; and the jealousy of strangers, inherent in all Buddhist nations, soon put a stop to any intercourse with India. A long series of raids into our territory and outrages on our subjects along the border was borne with exemplary patience for many years by the East India Company. But at length the ill-treatment of another Envoy, Eden, sent to remonstrate with the Bhutanese, led to our declaring war on them in 1864. Taken by surprise at first, they were driven out of their forts in the Himalayan passes; but they soon rallied, chased one of our columns in disorder out of the country, forcing it to abandon its guns, and penned in our garrisons in the captured forts. But, in the following year, despite their fanatical bravery, they were defeated finally and compelled to beg for peace. The Indian Government deprived them of the Duars, the forest strip of country lying along the base of the Himalayas. The word duar means "door," or "gateway," and originally referred to the passes leading through the mountains into India. The Bhutanese pleaded that this deprived them of their most profitable raiding ground and source of supply of slaves. Our Government, moved by this ingenuous plea, compensated them by the grant of an annual subsidy of fifty thousand rupees (now equal to £3333) which has recently been raised to a lakh, which is one hundred thousand. This sum, like similar but smaller amounts disbursed by us to savage tribes along our frontiers, may be regarded as either a species of blackmail or a reward of good behaviour. Should the recipients displease us in the conduct of their relations with other countries or should they allow their unruly young men to raid across our borders, the payment is suspended until amends are made. It generally has the desired effect, and saves a punitive little war. I was surprised, however, to find that the Bhuttias inside our frontier, who were mostly refugees from the exactions and oppression of their own officials, attributed our paying this subsidy to fear of the might of Bhutan, and held it up to my sepoys as a proof of the greatness of their nation.

Bhutan to-day stands much where it has for centuries past. Its religion is a debased lamaism and idolatry, which replace the high moral teaching of Buddha. Its impoverished peasants and even the lay officials are heavily taxed to support in idleness the innumerable shoals of Buddhist monks and nuns. Praying wheels and prayer flags and the support of lamas are, as in Tibet, all that is necessary to ensure salvation. Arts and handicrafts are decaying. Trade is principally carried on by the primitive method of barter. Owing to the mountainous nature of the country cultivation is much restricted. The only coins I could find struck in Bhutan were a silver piece worth sixpence, and a copper one worth the sixteenth of a penny. British, Tibetan and Chinese coins are used. Most of our annual subsidy finds its way back into India in exchange for cloth and food-stuffs. When paid by us a large portion of it used to go to the ecclesiastical dignitaries in the capital, Punakha, and the rest was distributed among the various Penlops. The Deb Zimpun, the official sent into our territory every year to receive it, now hands it over to the Maharajah, who disburses it.

The roads through Bhutan are mere ill-kept mule tracks. The forests, which are in strong contrast to the usually treeless plateaux of Northern Tibet, though not found at the greatest elevation in the country, are well looked after; and the regulations for their preservation are strictly enforced. A long series of internecine wars has ruined the land; but of late years the predominance of the Tongsa Penlop has ensured internal peace. The only buildings of note are the temples, the gumpas or large monasteries and the jongs or castles, huge rambling edifices of stone and wood. The towns mostly consist of wooden huts. But the Bhutanese are very clever in constructing bridges over the rivers and torrents that traverse their mountainous country. These are sometimes marvels of engineering skill, great wooden structures on the cantilever principle or well-constructed iron suspension bridges, remarkable when one considers the rude appliances at the disposal of the builders.

There is no regular army in Bhutan, each Penlop and important official maintaining his own armed retinue; but every man in the country is liable for service. Their weapons are chiefly single-edged straight swords and bows and arrows. The swords are practically long knives and are universally carried as cutting tools, for use in the forests. There are very few modern fire-arms in the country. The Deb Zimpun, in his visit to Buxa to receive the subsidy, was accompanied by his guard of sixty men without a gun among them. He told me that he possessed a fowling-piece himself which he had left behind, as he had no cartridges for it.

Although Bhutan now possesses a Maharajah, the government is still carried on on feudal lines. The Penlops rule their own territories without much outside interference. Under them are the jongpens or commanders of jongs, who act as governors of districts. Each Penlop has a tarpon or general to command his troops. Under the jongpens are lesser officials known as tumbas. There is no judiciary branch, and justice is rudely administered. A murderer is punished by the loss of a hand and being hamstrung, or sometimes is tied to the corpse of his victim and thrown into a river or over a precipice. The exactions of the officials drive many refugees over our border: and the hills around Buxa were peopled almost entirely by Bhuttias who had fled from slavery and oppression.

The Bhuttia is a cheerful, hard-working and easily contented individual. He is naturally brave, and has the makings of a good soldier in him. He is generally medium-sized, broad and sturdy, with thick muscular legs such as I have only seen equalled in the chair coolies of Hong Kong and the rickshawmen in Japan. The northern Bhutanese are fair and often blue-eyed. Their Tibetan neighbours hold them in dread. The dress of a Bhuttia man is simple and consists of one garment shaped like the Japanese kimono, kilted by a girdle at the waist to leave the legs free. Their heads and feet are generally bare. The costume of the richer folk, except on occasions of ceremony, is very much the same; but they generally wear stockings and shoes or long Chinese boots. But even the Maharajah often goes barelegged. The Bhutanese women are the ugliest specimens of femininity I have ever seen. In the south they cut their hair shorter even than the men do. But when they can they load themselves with ornaments of turquoises or coloured stones.

Around Buxa the Bhuttia inhabitants build, high upon the steepest hills, villages of wooden, palm-thatched huts supported on poles which raise them well off the ground. Their household utensils and drinking vessels are usually made of the useful bamboo. Around their houses they scratch up the ground and plant a little; but their chief employment is as porters or as woodcutters in the Government forests. They never seek for work in the tea gardens near; though on these the coolies are well paid and have to be brought from a long distance away in India. But the Bhuttia is essentially a hill-man; and life in the steamy heat of the Bengal plains would be unendurable to him.

A thousand feet above Buxa, on the slopes of Sinchula, stood a hamlet of a dozen huts. Learning that the inhabitants were celebrating a yearly festival, Smith and I, accompanied by a native officer, set off to visit it. As we climbed the steep hill-side we heard fiendish yells and shrieks, and conjectured that we were coming upon a devil-dance at least. But we only found the men of the village engaged in an archery contest. Two targets were placed about a couple of hundred yards apart; and a party at either end shot at them. The small marks were rarely hit, even when we placed rupees on them to stimulate the competitors; but most of the arrows fell very close to them. A good shot was hailed with vociferous applause by the marksman's team, a bad one by the shrieks, groans and derisive laughter we had heard. When the contest was over we were invited to try our skill and luckily did not disgrace ourselves. Then the bows of the contestants were stacked together on the ground and hung with garlands and leafy branches. The men sat down in two lines forming a lane to the bows; and each drew out from the breast of his kimono a small wooden or metal cup. Several women appeared from the village, bearing food and drink in cane baskets or gaily decorated vessels made of bamboo. We learned that the feast lasted six days and that each one of the principal villagers acted as host and provided the provender a day in turn and his womenfolk dispensed his hospitality. To-day's entertainer began the proceedings by filling his own cup, advancing to the pile of bows, bowing profoundly before it several times and pouring the contents of his cup on the ground. As he did so he muttered some words. Then he turned about and walked back. The other men, as they sat cross-legged on the ground, shouted out a long utterance which I took to be a form of grace before meals, and ended with a series of ear-piercing yells which would have done credit to a pack of mad jackals. The effect of the contrast between the fiendish noises they made and their beaming countenances was comical. Then the hostesses passed down the lines of men, handed them platters and heaped rice and other food on them. The cups were filled first with the vile-smelling and worse-tasting native liquor, and afterwards, when emptied several times, with tea. Undisturbed by our presence the guests made a hearty meal, the host walking up and down the lines and encouraging them to enjoy themselves, while his women brought fresh relays of victuals. But at last their appetites were satisfied. Then the ladies of the hamlet who had been watching their lords and masters from a respectful distance came forward. In addition to their ordinary garments they wore capes of black velveteen, only donned on occasions of ceremony; and their necks were hung with chains of imitation turquoises and large, coloured stone beads. To the monotonous accompaniment of two tiny hand-drums, beaten by men, they performed a mournful and exceedingly proper dance. This the men applauded languidly. Among the women I was struck by the European-like features of the very ugliest of them. She was fair-haired, high-cheek-boned and long-nosed. She contrasted strongly with the Tartar type of features of those around her. I learned that she was the illegitimate daughter of a Scotch military surgeon who had formerly been quartered in Buxa. She was married to a Bhuttia, and, judging from her silver ornaments, was quite a person of importance in the hamlet. But as I saw her afterwards working as a coolie and passing with heavy loads up and down through Buxa, it was evident that her economical father had not left her beyond the necessity of toiling for her daily rice.

The dance finished the festivities for the day. We were led in procession by the revellers through the village with songs and beating of drums; and, having bestowed a few rupees on them, we departed amid a loud chorus of thanks.

Some time afterwards I was present at a similar festival in Chunabatti, the large village containing nearly a thousand Bhuttias, a few miles over the hills from Buxa. Here the American lady missionary had resided for over fifteen years; and I asked her for some explanation of the festival. But she confessed that, even after her long residence among the villagers, she knew nothing of their beliefs, religion or ceremonies. I may mention that she had never made a convert. But as far as I could see these cis-border Bhuttias were even more ignorant of their faith than the dwellers in Bhutan. There were a few prayer flags fluttering on the hill above the village; but chortens and praying wheels were conspicuous by their absence, though there was enough water-power in the mountains for the latter to ensure salvation for millions of believers in their efficacy. The village possessed one lama, who was treated with scant respect. I often saw him teaching the small boys to read the Hindi characters, which are the same as used for the written Tibetan language.

This Chunabatti festival was celebrated in the same manner as the one we had seen before, with eating, drinking, dances by the women, and archery contests by the men. Some of the small boys were brought out to practise with the bow; and many of them shot quite well. But there was absolutely no trace of religious celebration.

To-day the boundary-line between Bhutan and India lies generally along the summits of the last mountain-chain above the plains. Dense jungle clothes the sides of the hills and descends to meet the upward waves of the Terai Forest, which stretches along the foot of the Himalayas through Assam, Bengal, and Nepal. The mountains are cloven by deep and gloomy ravines through which swift-flowing rivers like the Menass, Raidak, Torsa, and Tista pour their waters to swell the Brahmaputra and the Ganges. Some of these torrents disappear underground a few hundred yards from the hills and leave a broad river-bed empty for miles, except during the Rains. But farther away they suddenly appear again above the surface and flow to the south. The character of the jungle in the region where they reappear is damper and more tropical than near the mountains, and has earned for the forest the title of Terai, which means "wet." Streams which on the level of Santrabari reached the plains, there vanish, to come again above the ground near Rajabhatkawa.

The long belt of the Terai Jungle is nowadays patched with clearings for tea gardens; for the Duars' tea is famous. Mixed with tea grown near Darjeeling at an elevation of six thousand or seven thousand feet it forms a favourite blend. But the sportsman, no matter how fond he may be of the "cup that cheers," cannot view without regret the clearing away of thousands of acres of forests that shelter big game. And an artist would not consider the destruction of the giant, orchid-clad trees with the festoons of swinging creepers compensated for by the stretches of more profitable low green tea-bushes in symmetrical and orderly rows.

Nor do the other signs of man's handiwork on a tea garden compensate for the natural beauties they replace. Hideous factories, gaunt drying and engine-houses with stove-pipe like chimneys rising above corrugated iron roofs, villages of dilapidated thatched huts sheltering the hundreds of coolies employed on the estate, and the unbeautiful bungalows of the Europeans in charge. For on each garden there are from one to four Britishers. The larger ones have a manager, two assistants, and an engineer; on the smaller ones the manager perhaps combines the functions of the others in his own person.

A planter's life is a lonely one. The gardens are generally a few miles apart. Men busy, especially in the gathering season, from dawn to dark have little inclination to go visiting after the day's work is done, even if the roads were better and freer from the danger of meeting a wild elephant on them at night. But in each little district a club-house is built in some central spot within comparatively easy reach of all the gardens around. It is generally only a rough wooden shed; but in the small clearing around it a few tennis courts, or perhaps a polo ground, are made. And here once a week all the planters of the neighbourhood, with an occasional lady or two among them, repair on horseback through the jungle. There may be flooded rivers to cross, wild beasts to avoid; but, unless writhing in the grip of the planters' plagues, malarial or blackwater fever, all will be there on club day. Like the Bhuttias in our village feast one of the number takes it in turn to act as host. He sends over from his bungalow, miles away, crockery, glasses, a cold lunch, and, possibly, tea. For planters are not fond of it as a beverage. Then men, who have not seen another white face for a week, foregather, do justice to the lunch, play tennis or polo, and take a farewell drink or two when the setting sun warns them to depart. Then into the saddle again and off by forest road and jungle track to another week of loneliness and labour. What tales they have to tell of the wild beasts they meet on their way home in the deepening gloom! But the planter fears nothing except wild elephants; and not them if he is on horseback and a good road. Two men from the same garden who used to linger longest at the bar came one evening upon a tiger, another time upon a fine specimen of the more dreaded Himalayan bear, right in their path. They were unarmed, but their libations had added to their natural courage. Without hesitation, they dug spurs into their unwilling ponies and with demoniac yells charged straight at the astonished wild beasts. In each case tiger or bear found this too much for his nerves and promptly bolted into the jungle.

There are few finer bodies of men in the world than the planters of India. Educated men, they lead the life of a gaucho. Hard riders, good shots, keen sportsmen, they are the best volunteers we have in the Indian Empire; and more than once some of them have worthily upheld the fame of their class in war.

During the last Abor Expedition of 1912 several of the Assam Valley Light Horse, a Planters' corps, gave up their posts and went to the front as troopers.

It is well to be content with your lot. From our cool hills I used to look down on the bright green patches of the gardens in the dark forests below and pity the poor planters in the humid heat of the summer months. But when I visited them I found that their sympathy went out to us in Buxa. On one occasion my host pointed to the dark wall of hills on which three tiny white specks, the Picquet Towers of my fort, shone out in the sunlight. With a sigh of compassion he said:

"Whenever we look up there and think of you poor fellows shut up in that isolated spot we pity you immensely and wonder how you can bear the dreadful loneliness of it. Down here we are so much better off."

As he spoke we looked towards the mountains, and at that moment a dark cloud was drawn like a pall across their face. Its black expanse was rent by vivid lightning; and the hollow roll of distant thunder in the hills told us that one of the frequent storms was raging over my little Station, while we stood in brilliant sunshine. And certainly at the moment Buxa looked a gloomy spot.

Tea growing seems a profitable industry. I heard of estates which paid a profit of sixty per cent, and noticed with regret fresh inroads being made in the forest for more ground to plant in. Of course with a new garden one must wait five years or so for any return on the capital invested. And the initial expenses of clearing and preparing the soil, buying machinery and erecting factories, are great. The coolies must be brought from a distance, as the country around is too sparsely populated to supply a sufficiency of labour. And before quitting their houses they demand an advance of pay to leave with their relatives, and not infrequently abscond after getting the money. Each company sends a recruiting agent to collect these coolies who are well paid according to the Indian labour-market rates. And the father of a family is better off than a bachelor; for women and children help to gather the leaves, and each worker brings in his or her basket to be weighed, and payment is made by results. One sees the mothers with their babies on their hips moving among the bushes and plucking the tender green shoots. The whole process of manufacturing, from the planting and pruning, the gathering of the leaf, and the withering and drying, down to the packing of the tea ready for the market is interesting. Little goes to waste. The floors of the factories are regularly swept, and the tea-dust thus collected is pressed into blocks to form the brick-tea popular in Central Asia and used as currency in the absence of money.

But tea growing is not all profit. Sometimes a hailstorm ruins the year's crop, frost blights the plants, and losses occur in other ways. The planters rarely own their gardens, but are usually in the service of companies in England. They are not overpaid; a manager in the Duars generally receives six hundred rupees a month, together with a house, allowances for his horse and certain servants which make his salary up to another hundred, in all about forty-seven pounds. But an assistant begins on less than twenty pounds a month. Engineers, who look after the machinery, are better paid; and some economically minded companies promote the engineer to be manager, and so save a salary. The expenses of living are not great, and a frugal planter—if such a being exists—can save money.

To those fond of an outdoor existence the work is pleasant enough. Early in the morning manager and assistants mount their ponies and set out to ride over the hundreds of acres of the estate, inspect the plants, visit the nurseries, and watch the coolies at work among the bushes or clearing the jungle. Then through the factory and, if it be the season, see the baskets of leaves brought in and weighed. And back to a late breakfast, where tea rarely finds its way to the table, and a siesta until the afternoon calls them forth to ride round the garden again. It sounds an easy life and idyllic, but the planters say it is not.

In any land the sight of the rich plains stretching away from the foot of the barren hills is always a tempting sight to the fierce mountain dwellers. And for the Bhutanese it must have been a sore struggle to curb their predatory instincts and cease from their profitable descents on the unwarlike inhabitants of Bengal. Wealth and women were the prizes of the freebooter until the shield of the Briton was thrust between him and his timorous prey. Yet even to-day, although their nation is at peace with us, the temptation sometimes proves too much for lawless borderers. And parties of raiders from across the frontier swoop down on the Duars. A tea garden, when a store of silver coin is brought to pay the wages of the hundreds of coolies, is their favourite mark. The few police scattered far apart over the north of Eastern Bengal are powerless to stop a rush of savage swordsmen who suddenly emerge from the forest, loot the bunniahs and the huts on a garden, and disappear long before an appeal for succour can reach the nearest troops. With the fear of the white man before their eyes they do not seek to meddle with the Europeans in their factories and bungalows. But the fearless planters do not imitate their forbearance. In one garden a terrified coolie rushed to the manager's house to inform him that Bhuttias were raiding the village. Without troubling to inquire the number of the dacoits the planter called his one assistant; and taking their rifles the two Englishmen mounted their ponies and galloped to the village. They found it in the hands of about sixty Bhuttias, armed with dahs, who were plundering right and left. The planters sprang from their saddles and opened fire on them. The raiders, aghast at this unpleasant interruption to their profitable undertaking, strove to show a bold front. But the pitiless bullets and still more the calm courage of the two white men daunted them; and they fled into the friendly shelter of the forest. That garden was never attacked again.

I was surprised to learn that on such occasions the planters had never sent information to the detachment at Buxa. But they told me that, as they never saw anything of the troops there, they almost forgot their existence. They added that the raiders came and went with such rapidity that it was hopeless for infantry to try to catch them. I determined to alter this state of affairs. So, shortly after our arrival, I took almost all my men out on a ten days' march, lightly equipped, through the jungle district to show that we were not tied to the fort and that we could mobilise and move swiftly if needed. I also devised a scheme by which, on the first intimation of a raid reaching me, mobile parties of my detachment would dash off at once over the hills to secure all the passes near and cut off the retreat of the invaders, while other parties, descending into the forest, would shepherd them into their hands.