The Ashley Eden Mission to Bhutan 1863-64
Ashley Eden was a Secretary to
the Government of Bengal. Ashley Eden was chosen to lead the British Mission to
Bhutan. In 1861, British sent its Mission to Sikkim. Ashley Eden was sent to
Sikkim as political officer and the Mission was successful. This could be the
reason behind for appointing the Ashley Eden to lead the British Mission to
Bhutan in 1863.
The Viceroy Lord Canning endorsed the proposal of sending the Mission to Bhutan. Lord Canning was replaced by Lord Elgin as next Viceroy. Lord Elgin also gave permission to send mission to Bhutan. Cecil Beadon was the Lieutenant Governor of Bengal.
The Mission members include Dr.
Benjamin Simpson, Captain Henry Haversham Godwin-Austen, the second –in-command
of the Mission, and Captain W.H. Lance. They brought Cheeboo Lama of Sikkim as
an interpreter. Cheeboo Lama served as the agent of the Sikkimese Government at
Darjeeling so long and he also acted as the adviser to the British on the
affairs of Sikkim, Bhutan and Tibet.
The following instructions were
given to the leader of the mission Ashley Eden to conduct with the Bhutanese
counterpart while negotiating the agreement.
i)
Ashley
Eden should “explain clearly and distinctly but in a friendly and conciliatory
spirit” why Ambaree Fallakata had been annexed by the British Government
ii)
He
should inform the Bhutan government that British had no intention to annex the
Ambaree Fallakata as long as Bhutan Government complies with British request.
iii)
He
should also demand that all captives kept in Bhutan and properties brought from
British territory surrendered.
iv)
He
should make the Bhutanese Government know the positions of the Cooch Behar and
Sikkim which were the protectorate of the British.
v)
He
should attempt to get the draft treaty signed by the Bhutanese Government.
A Mission’s Route to Bhutan
Ashley Eden arrived at Darjeeling
in November 1863. The mission waited almost a month to receive a welcome note
from Bhutan Government. When there was no sign of communication, he wrote a
letter again to Desi requesting Desi to order the Dalimkote Dzongpon to meet
him or send suitable officers. He had also requested some porters to be
arranged to carry his baggage. He further mentioned that if there is no
response from Bhutan Government, he would report to his supreme Government that
no arrangement was made by the Bhutan Government and it would consider that
Bhutan breached the friendship. At that point, he heard that there was a
struggle for power. The Punakha Dzonpon Darlung Tobgye revolted against the
reigning Desi Nadzi Passang which I had already mentioned in the previous page.
While the power struggle was
going in the Headquarters, a minor conflict was also taking place in the
Dalimkote frontier. The Dalimkote Dzongpon was under the Paro Ponlop. But
Dalimkote Dzongpon was in the party of the Punakha Dzongpon Darlung Tobgye. The
Paro Ponlop Nyima Dorji who was in the Desi’s party sent another officer to
replace the incumbent Dalimkote Dzongpon. When Dalimkote Dzongpon refused to
surrender the Dalimkote Fort, a force was sent to remove him and captured the
Fort for some months but in the end they withdrew when they came to know that
the mission is to visit Dalimkote.
The mission reached Dalimkote on
12 January 1864. The Dzongpon of Dalimkote sent many messengers to Eden to
explain that the delay of the mission or no information from Bhutan was not
that Bhutan did not want to receive the mission but due the power struggle in
the centre Government. Dzongpon told him wait patiently for reply and gave
assurance that he would provide him every assistance in his power.
When asked permission from the Governor General whether or not to go ahead to Punakha, The Governor General ordered Eden to proceed to Punakha because they assumed that the new Desi Tshewang Sithub (reign: 1863-64) might welcome the mission to establish a good relationship with the British Indian Government. Moreover, Eden was encouraged by the Dalimkote Dzongpon to give him assistance to reach to Punakha.
Eden faced difficulties to get
the porters. The porters were not willing to go to Bhutan. Many porters
deserted the mission on the way till they reach Haa. However, Eden was helped
by the Chebu Lama of Sikkim who was appointed as their interpreter.
On the way, they visited Dhamsang
Fort or Dzong which was built by the fourth Desi Tenzin Rabgye in the 17th
century. However, the Incharge of the Fort did not allow them to enter into the
Fort by closing all the doors.
Then the mission reached Sibsoo.
At Sibsoo, there was a residence of Dzongpon. However, to look after the Dzong,
lower rank officer was appointed and kept there. Here also, as usual the Nyerpa
(Store incharge) discouraged Eden to advance into Punakha. Eden had dilemma
whether to move forward or to return back to their British territory. At last
he decided to go ahead towards Punakha and they left Sibsoo.
Ashley Eden, Secretary to Bengal Government
The Mission route followed by
Ashley Eden
Note: The route is not to the
scale
The place the mission reached was
Sangbe. Eden called for the Dzongpon of the Sangbe. Eden was told that Dzongpon
could not give him any help since there were no orders from the Desi. Dzongpon
did not allow the villagers to help him also.
After leaving the Sangbe, they
halted at Saybee. At Saybee, Mission met a Bhutanese man having a tumar on his
mouth. Dr. Benjamin Simpson removed it. Here they met two Zingups carrying
letters from the Desi. One of the letters contains the directives to be
friendly to British Government and provide whatever helps the mission needs. The second letter was full of threats. There
was warning to Dzongpon of Dalimkote to risk his life, if he allowed the
Mission to come to Bhutan and also to pay fine of 70 rupees each to the
messengers sent to him. There was an instruction to the Dzongpon to never annoy
the Eden and made him go. The last thing to do was to ask the mission to follow
the Samtse route by way of Dungna.
When they reached at Haa, they
were given a warm welcome by the Dzongpon. The Dzongpon supplied them fire wood,
fodder and buckwheat flour. There was heavy snowfall and they were held up at
Haa.
When the mission was about to
move, the Dzongpon came down rushing and stopped Eden. Dzongpon told Eden that
the mission cannot go without the prior permission from the Desi. The Dzongpon
was angry but allowed Eden to move when presents were given.
When the mission was about to
reach Paro, they were asked to halt by some Zingups. They were told that Paro Penlop wants to welcome them
in a grand manner. Therefore, they agreed to halt one day there and started to
pitch the tents. On the next day, they
went to Paro. The arrangements for the mission’s reception were not up to the
mark. There was no one to receive the mission and no one show the mission where
to camp also. The places the mission chose to pitch tents were objected on the
religious or cultural grounds. The members of the mission were kept standing in
the sandy plain where strong wind is blowing up the valley. At last some high
ranking officers came and showed the place to pitch the tents. These officers
brought some oranges and Tibetan bread to them but there was no grand reception
ceremony.
The following day, the Ex-Paro Penlop and his step son, the present Penlop, called upon the Chebu Lama who was an interpreter. The Penlops charged the Chebu Lama for bringing the British into Bhutan at first. The ex-penlop was Nyima Dorji and incumbent penlop was the Thinley Zangpo. The Penlops informed the memebrs of the Mission that there was strong order from the Desi not to allow the mission to proceed to Punakha. Moreover, Desi was powerless to make any decisions. Therefore, the Penlops requested to stay on Paro for four more days until the orders from the Desi come from Punakha. The Penlops promised that they would provide every facility for the comfort living of the mission members.
However, during the stay at Paro,
the mission was treated far from friendly. They were told to stay within their
camp and not to move out freely. The Paro Penlop’s retainers came to the mission’s
camp and stole the belongings of the mission whatever they could.
Mr. Eden told to Penlop that he
could not tolerate such ill treatments and informed the Penlop that he would
either go to Punakha without the orders or would return to Darjeeling. At this
point, the Penlop apologized that the ill treatments were caused by the ex-Penlop
who had no power. He would not allow him to interfere thereafter. But later it
was transpired that the statement of the incumbent Penlop was false.
However, Eden later on learnt
that ex-penlop was still exercising his authority and the incumbent penlop was
the puppet in the hands of step father. Eden found that the ex-penlop was
attentive and civil in his actions. He came and sees the members of mission almost
every day and provided much information about the Desi. The mission visited
Paro Dzong, Ta Dzong and other important places of Paro valley and learnt much
about the religion and culture of Bhutan during their sixteen days stay in
Paro.
On 10th March 1864, the mission
left Paro to Thimphu. The Mission reached Punakha on 15th March 1864. They sent
several messengers to Desi to report their arrival but there was no response at
all. Eden wrote that the composition of the Bhutanese council includes Dharma
Raja, Desi, Trongsa Penlop Jigme Namgyal, Thimphu Dzongpon Kawang Mangkhel,
Punakha Dzongpon Drang Tashi, Wangdi Phodrang Dzongpon Darlung Tobgye, Kalyon,
Zhung Dronyer, and Deb Zimpon.
Eden observed that there was no Desi but the
Bhutanese Council arranged one Lama as the Desi during the mission ‘s visit.
But Bhutanese source says that Tshewang Sithub (second time) was the Desi. Eden
had also seen that an eighteen-year-old boy was made to play the role of the
Dharma Raja prior to that period. I wonder who could be the eighteen-year-old
boy. The Zhabdrung Jigme Norbu had passed away in 1861. The reincarnation of
Zhabdrung Jigme Norbu was Zhabdrung Jigme Chogyal but he was never enthroned as
the Dharma Raja.
Eden had observed that among the
members of the Council, Trongsa Penlop Jigme Namgyal was the powerful. He was
virtually the de facto leader of the country. Other members of the Council
agreed to his proposal.
The members of the mission were
summoned by the Council of the country to meet them at a house near the Dzong
on 17th March 1864.[1]
They passed through a crowd of retainers who were rude. These retainers threw
many stones and wood to the members of the mission. The members of the mission
were kept standing on the plain of the burning sun, while crowd of people
jeered at them. This had happened before they meet the members of the Council. The
members of the Council included Thimphu Dzongpon, Punakha Dzongpon, Zhung
Dronyer, Kalyon, Deb Zimpon and Trongsa Penlop Jigme Namgyal. Trongsa Penlop
Jigme Namgyal acted as the spokeperson of the Bhutan Government. Jigme Namgyal
proposed that the meeting should conduct with the Chebu Lama in the view of the
language problems. Ashley Eden readily accepted it.
For about two days, Trongsa Penlop
Jigme Namgyal and Chebu Lama discussed the articles of the draft treaty. It
seemed that Jigme Namgyal was objecting the stationing of the British agent at
Thimphu and free trade between the two countries. But things turned out
differently later on.
On 20th March, Eden and his team
members were granted audience by the Dharma Raja and the Desi. After the
interview with the Dharma Raja and Desi, the members of the mission were taken
to another tent where the members of the Council were already seated. There was
no space any one to sit there, members of the mission were asked to sit on the
mats outside the tent in the sun.
The Trongsa Penlop Jigme Namgyal
spoke on behalf of the Dharma Raja and Desi. The discussion began with the Trongsa
Ponlop Jigme Namgyal proposing that the Assam Duar should be restored to Bhutan
should be added in the draft treaty.
Ashley Eden replied that he had
no authority to do this. Then Trongsa Penlop Jigme Namgyal infuriated and
crumpled up the draft treaty and declared: “Then we will have war; you are no
body; you have no authority from the Governor General. We didn’t want Ambaree
Fallakata; I will have nothing more to do with you; go”.
Mr. Eden
expressed his disappointment to the other members of the Council saying that he
had come all the way from Calcutta to Punakha with many difficulties on the way
for the purpose of the friendship and mutual understanding between the two
countries. Eden then returned to his camp. Realizing that there would be no
fruitful result in staying at Punakha, Eden and his team prepared to leave
Punakha and report to the Governor General the behaviors of the Bhutanese officials.
The members of
the Council sent some messengers to the Mission’s camp and requested them to
wait for some days. They told Eden that they approved the draft treaty and
return of Assam Duars to Bhutan was not required as Trongsa Penlop Jigme Namgyal
demanded. The members of the Council gave assurance Eden that the meeting would
be resolved amicably.
Eden agreed that
they would postpone their departure, if the return of Assam Duars was excluded
and Trongsa Penlop Jigme Namgyal was not in the council.
On 22nd March,
Eden was invited to another meeting with the two members of the Council. They
were Wangdi Phodrang Dzongpon Darlung Tobgye and Kalyon. Just after the seating
with the council members was over, to the surprise of Eden, Trongsa Penlop Jigme
Namgyal walked in and took himself the centre seat. Then the draft treaty was
read out excluding the Articles numbers 8 and 9. Eden was told that if he agreed to this
proposal, then rest of the Articles would be accepted.
On the 24th
March, the draft treaty was ready to be signed. Another meeting was arranged
where the tents were pitched near the Mission’s camp on the side of the river.
Eden and his team members were made to wait for an hour while the members of
the Council amused themselves by examining the arms of the escort.
At last, both
the members of the parties were seated in the tent. There was friendly
discussion in the beginning with the serving of tea and rice. But at the same
time, many untoward things taken place which the Eden and his members faced
difficult to bear them. When Eden expressed his views on modality of the
signing of the treaty, no members of the Council listened to Eden. Instead they
were talking and laughing themselves.
The Mission was
taken to another tent which was surrounded by many crowds of people. During
this meeting, the tone and manner of the Trongsa Penlop Jigme Namgyal and
Wangdi Phodrang Dzongpon Darlung Tobgye became offensive. Trongsa Penlop Jigme
Namgyal took a large piece of wet dough and rubbed Eden’s face and pulled
Eden’s hair. The Wangdi Phodrang
Dzongpon Darlung Tobgye, after chewing the betel leaves and areca nut, took out
from his mouth and offered to Dr. Simpson to take it. On the refusal to take it
by Dr. Simpson, Wangdi Dzongpon Darlung Tobgye threw the leftover of the betel
leaves and areca nut in the face of Dr. Simpson. After sufferings such
treatments in the hands of Bhutanese officials, Eden and his team members
discussed ways and means to return to Calcutta. Finally, they decided that Eden
should sign the treaty as per the Bhutanese proposal and returned safely to
Calcutta.
In the mean
time, the Bhutanese officials demanded the presents sent to the Desi by the
Governor General. Bhutanese officials blamed Eden for delay. Mr. Eden promised
Bhutanese officials that the presents would be delivered as soon as Mission
received supplies and fixed a day to leave Punakha. They agreed that they would
meet on 27th March to sign the treaty and the Mission was allowed to leave the
following day.
During the
meeting on the 27th March, the Mission was treated with greater civility than
the previous meetings. The members of the Mission were made to sit and
traditional ceremonies were observed for the first time. The meeting was
conducted inside the Dzong and addressed them courteously. There were no insults.
But Eden and his
team members noticed a Hindu National in the verandah of the room often
consulted by Trongsa Ponlop Jigme Namgyal.
On 28th March, the
members of the council came to the Mission’s camp and requested to enter the
Mission’s camp but denied by Eden on fearing that the Bhutanese would steal
everything they could. The Bhutanese officials also asked questions on the
relative powers of the kings of Lahore and Delhi and the British on the basis
of the briefing received from the man of Hindu National.
On 29th March,
the Mission was taken to the tent to sign the treaty. Trongsa Penlop Jigme
Namgyal produced three copies of the treaty where no Bhutanese officials had
signed the treaty. Eden was made to sign and seal two copies and made Chebu
Lama to do the same. Eden after signing the treaty added the words “under
compulsion” on each copy which the Bhutanese officials not aware of it.
Then the Mission
was taken to the Desi and Dharma Raja to receive the scarf. As soon as the Mission
left the meeting, Trongsa Penlop Jigme Namgyal went off to Trongsa. Mission saw
the Hindu National also accompanied Trongsa Penlop.
When the Mission
was about to depart from their camp, the Bhutanese retainers came and stopped
them from leaving the camp. They were told that they could not leave until the
Wangdi Dzongpon show up, who had gone to Wangdi Phodrang. Eden refused to stay
a day more. When the Bhutanese retainers became violent, Chebu lama explained
that Eden was ill and if anything happen to Eden, then the Bhutanese would be
held responsible.
The Mission left
Punakha by moonlight and reached Paro on the 1st April. The Mission was
received by the ex-Paro Penlop. They left Paro on 2nd April and reached at Darjeeling
on 21st April.
Failure
of the Mission
The Ashley Eden Mission was total
failure. The Mission did not achieve any objectives which they wanted to
fulfill. Now the question is who is responsible for the failure of the Mission.
Was the British India or Bhutan? Or Both British India and Bhutan were equally
responsible? British India blamed Bhutan for the failure of the mission. They
put forward their points that they had sent the mission to settle the
differences between the two Governments. But they said that the mission was
insolently rejected by the Bhutanese Government. They further agrued that the
members of the mission were grossly insulted in the public. So, they could not
tolerate the ill treatments given to their members of the mission. Therefore,
they sent their troops to attack Bhutan and taken the duars which belonged to
Bhutan.
However, Bhutanese Government had
its own reasons to tell the readers that Bhutanese Government never ever
welcomed them to Bhutanese capiltal due to internal conflict. Bhutanese
Government was in the opinion that British India pressed on forward to Punakha
ignoring the letters sent.by the Bhutanese leader, which asked them not to come
to Bhutan. In this regard, the Governor General of India, Sir John Lawrence
expressed to Sir Charles Wood, the Secretary of the State that Eden should have
returned to Darjeeling from Paro.
The failure of the mission was attributed to the negotiations conducted by the Ashley Eden. Ashley Eden was instructed to negotiate the treaty with the presentation of the gifts to the Desi and members of the Council. But Eden negotiated the treaty without dilevery the gifts as the gifts arrived late. Eden was also instructed not to press hard any articles of the draft treaty, if Bhutanese leaders objected. Bhutanese objected the articles 8 & 9 of the draft treaty. Eden did not use his discretion power given to him. Even the Governor General was criticized that he did not have the clear picture of the mission’s problems to be reported to the Secretary of the State.
Further, C.U. Aitchison who was
the under Secretary to the Bengal Government said that the Ashley Eden himself
was responsible for the failure of the mission. He gave reasons that Eden did
not send official report back to Calcutta when he faced difficulties but many
British officers did not agree with C.U. Aitchison’s point. Eden did
communicate back at Calcutta about the difficulties of the mission. But the
Lieutenant Governor of Bengal, Mr. Cecil Beadon asked him to advance to
interior of Bhutan. As a result, the Secreatary of the State pointed out that
the Lieutenant Governor was at fault. Moreover, even one British officer wrote that
the war in Bhutan is all Mr. Beadon’s doing.[2]
British India wanted to punish Bhutan for the gross ill treatment given to the members of the Mission by the Bhutanese officials in the public but British India disregarded the rations supplied to them by the Punkaha Dzongpon on their arrival at Punakha and also the reception of the Bhutanese horse to be used on their return journey by Desi of Bhutan.
Bhutan’s Refusal to welcome British
Mission to Bhutan
Bhutaese leaders
were suspicious of the British India’s design of entering into the country, whether
it is for political or trade purpose. The Desi of Bhutan did not allow any
Britishers either to come to Bhutan or go to Tibet through Bhutan. Only Hindu
or Muslim traders can travel to Bhutan or go to Tibet through Bhutan. This was
as per the treaty signed in 1775 by George Bogle with the Desi of Bhutan.
Bhutanese leaders suspected the British India’s motives of sending mission to
Bhutan. For example, by signing a treaty in 1773, Cooch Behar became the
protectorate of the British India. Sikkim also became the protectorate of the
British India by the treaty of Tumlong. After driving away, the Burmese from
Assam in 1826, many Rajas of the independent country in the North East Frontier
were put under the British India’s control with the payment of tribute to British.
When a Raja was not able to pay the tribute, British annexed the country. Sometimes,
if Raja did not have future heir, his kindom was annexed and put under the
administration of the Bengal Government. So, it was wise action on the part of
the Bhutanese leaders for not allowing the British mission to enter into
country.
Another reason for not allowing
the foreign mission to enter into the country was to prevent the coming of the
Christianity. We know during the time of Zhabdrung Ngawang Namgyal, who was the
founder of Bhutan; two Jesuit priests Father Estevao Cacella and Father Joao
Cabral came to Bhutan and met Zhabdrung Ngawang Namgyal.
The British Baptist Missionery
came to Bengal. From their headquarters at Serampore in Bengal, the missionery
was being sent to North East frontier. In
the meantime, American Baptist Missionery also came to Assam. The Missionery
attempted to come to Bhutan. For instance, Rev. W. Robinson the Baptist
Missioner failed to get permission to reside and preach in the Bhutan.[3] Willliam Robison made four attempts to set up
a mission on the borders of Bhutan between 1808 and 1811.[4] For
this matter, Bray quoted William Carey saying, “All these nations are afraid
that the English have design to subjugate them, as they have Bengal”. Further
more; Christianity very often invaded the new territory hand-in-hand with
military. This was the case in Assam.[5]
K.Labh (1974) also shared his views about the same issue in the following
statement:
“One of the main reasons why the Bhutanese authorities were reluctant to grant permission to the Europeans to visit their country was their resentment of the proselytising activities of the missionaries. They felt that once they started permitting the Europearls to enter Bhutan, it would be difficult later on to keep missionaries out of their country”.
Trongsa
Penlop Jigme Namgyal and Padsha Raja
Padsha Raja was the Peshwa Raja
Nana Sahib of India. He was one of the leaders of the Indian Mutiny 1857-58
which was considered as the first independent war of India. After the war, he escaped to Bhutan through
Nepal. Padsha Raja stayed with Jigme
Namgyal at Trongsa Dzong. Since then Pasha Raja acted as the advisor to Trongsa
Ponlop Jigme Namgyal. It was suspected that Padsha Raja ill advised Trongsa Penlop
Jigme Namgyal against the British India. That was why; Trongsa Penlop Jigme
Namgyal protested the British India’s draft treaty.[6]
At Punakha Dzong, Ashley Eden and
his team also saw an Indian native in Bhutanese dress walking here and there,
when they were waiting for the Desi of Bhutan. The Indian gentleman was none
other than the Padsha Raja as he was known in Bhutan.
Trongsa Penlop Jigme Namgyal was
already informed that a gentle man from India would come to Trongsa and he
should be treated well by his root lama Jangchub Tsundru. Padsha Raja also
later accompanied Trongsa Ponlop Jigme Namgyal to Dewangiri and fought a war
with British India.[7]
[1]
The truth about Bootan
[2] Majumdar, (1984)
[3]
Bray (..)
[4] Sword (1935)
[5]
Tshering Tashi (2013)
[6]
Tshewang (1994)
