This article is taken from Facebook page ' Limboos around the world' and is

compiled by JR Subba(Sikkim) dated= 22 October 2012.

This writing based on the factual scientific background presents a more

convincing situation of Limbus' history than any other presentations which

appeared before-Prasad T. Thebe.

Chapter - 1

Review of the History of the Ethnic Limbu/Limboo tribes

Origin and History

The Limboos, Limbus, Yakthumbas, Yakthungbas, Yakthunghangs or

Subbas, one of the Native Himalayans are the Mongoloid or East Asian human

race, who has its’ own history, belief system or religion or Yumaism way of life,

Limboo/Limbu language, Sirijunga Script, distinct Limbu/Limboo culture and

archaic traditions, spread throughout the world but mostly concentrated in the

Eastern Himalayan region of Eastern Nepal, Lower valleys of Bhutan, India (West

Bengal, Sikkim, and other North-Eastern states), United Kingdom (Kent area),

Hongkong, Singapur etc. A brief history of the ethnic Limbu/Limboo tribe has

been rewritten for re-looking and better understanding in the present context.

1.0 Review of Literature on Origin and Spread of Human Race:

The human race evolved about 150,000 -100,000 years ago in a single place,

in East Africa, and spread from there to the rest of the world, replacing earlier

hominids (such as the Neanderthals who once lived in Europe 130,000 to 40,000

years ago) in the process. This is concluded from the three significant results

derived from the genetic studies began in the 1980s:

Firstly, from the genetic point of view, the modern human race is

remarkably homogeneous.

Secondly, genetic studies quantify that the observed number of mutations

accumulated in modern human race most recently within the range of

50,000 to 200,000 years ago. Yet it does not help us to decide whether

the human race as it exists today has been diverging genetically for as

much as 130,000 years (as would doubtless be the case if the humans of

that time were already fully modern) or as little as 50,000 years (as would

surely be the case if fully modern humans appeared only then); and,

Thirdly, the genetic evidences points more and more confidently to

Africa as the birthplace of the human race. Now studies on mitochondrial

DNA show that African populations are indeed the most deeply

differentiated both from each other and, in general, from non-African

populations. Non-African populations bunch together with a single group

of African populations.

Thus, these three significant results of the genetic studies reveal that the

human race originated and began to differentiate in Africa, and spread to the rest of

the world only at a significantly later stage. Neanderthals appear in Europe and

West Asia between 130,000 and 40,000 years ago. Cro-Magnons came into

Europe, with their modern skeletons, superior weapons, and other advanced

cultural traits some 40,000 – 30,000 years ago. Within a few thousand years, there

were no more Neanderthals left. The extension of human race that soon followed

was the one into the coldest parts of Eurasia, to Siberia between 35,000 to 25,000

years ago.1, 2, 3, 4

Archeologists organize the chronology of human habitation into several

periods.5 They are:

Archaic Period (c. 38,000 - 2,500 B.C.): migration of human beings which

started about 40,000 years ago from Africa.

Formative or Pre-classic Period (c. 2,500 – 100 B.C.): Village grew in size

and population.

Proto-classic Period (c.100 B.C. - 300 A.D.): Complex urban cultures began.

Classic Period (c. A.D. 300 – 900): writing reached a high level of

complexity; peak of the classic culture.

Post-classic Period (c. A.D. 900 – 1520): abandonment of classic cultures

and beginning of modern cities.

2.0 Review of Literature on Origin, Evolution and Spread of Mongoloid

Race:

The term Mongoloid (also Mongolic) is a word used to describe people of

East Asian and Southeast Asian origin. Its use originated from a variation of the

word Mongol, a people who are considered one of its main proto-populations.

Today, the term is regarded by some as offensive.7, 8

Historian Nell Irvin Painter at the University of Princeton contends that the

term “Mongoloid” comes from the Mongol people of East Asia, who invaded

much of Eurasia during the 13th century, establishing the Mongol Empire. The

first usage of the term Mongolian race was by Christoph Meiners in a “binary

racial scheme” of “two races”, with the Caucasian whose racial purity was

exemplified by the “venerated... ancient Germans” and “Mongolians” who

consisted of everyone else.9 Johann Blumenbech claimed to have borrowed the

term Mongolian from Christoph Meiners to describe the race he designated

“second, which includes that part of Asia beyond the Ganges and below the river

Amoor [Amur], which looks toward the south, together with the islands and the

greater part of these countries which is now called Australian”.10

In 1861, Isid

Geoffroy Saint-Hilaire added the “Australian” as a “secondary race” (sub-race) of

the “principal race” of “Mongolian”.11

In the nineteenth century Georges Cuvier

used the term Mongolian again as a racial classification, but additionally included

Native Americans under the term.12

Arthur de Gobineau defined the extent of the

“Mongolian” race, “by the yellow the Altaic, Mongol, Finnish and Tartar

branches.”13, 14

Later, Thomas Huxley used the term Mongoloid and included

American Indians as well as Arctic Native Americans.15

Other nomenclatures were

proposed, such as Mesochroi (middle color),16

but Mongoloid was widely adopted.

In 1940, anthropologist Franz Boas included the “American race” as part of the

“Mongoloid race” of which he mentioned the “Aztecs of Mexico” and the “Maya

of Yucatan”.17

Douglas J. Futuyma, professor of evolutionary processes at the university of

Michigan, claimed the Mongoloid race “diverged 41,000 years ago” from

Negroids.18

In 1996, professor of anthropology, Akazawa Takeru of the

International Research Center of Japan Studies, Kyoto, claimed that Mongoloids

originated in Xinjiang during the “Ice Age”.29

Although there is lack of concrete

evidence, most of the Paleo-anthropologists and Paleo-archaeologists believe that

Mongoloids originated somewhere in North-Eastern Eurasia during Ice Age and

spread throughout the Eastern Eurasia and America.

2 illustrations to be inserted while text setting

Saitou Naruya, professor at the Japanese National Institute for Genetics has

shown the human migration path out of Africa in his world map reproduced with

some modifications by me in my book “Yumaism, the Limboo way of life” as

follows: “The modern human race appeared in the North-eastern Eurasia between

35,000 to 25,000 years ago or earlier. In this extreme cold climate they evolved as

Mongoloids during the Ice Age and started migration to all the directions from

there to Japan, Korea, various parts of North-East Eurasia and America. They are

known to reach to the coldest part of Siberia 20,000 years ago or earlier. They

descended downwards and reached the Himalayan region in between 25,000 B.C.

to 20,000 B.C. or earlier and now known as Mongoloid Native Himalayans. They

crossed the Bering Strait during Ice Age when the sea was covered over by a thick

Ice deposit and reached North America by 12,000 years ago and to the extreme of

South America by 11,000 years ago. Now, they are known as Native Americans.”

3.0 Review the Pre-history and arrival of the Mongoloid Native Himalayans in the Himalayan Region:

Anthropologists and historians claim that the fossil records show that people lived in Nepal around 30-40 thousand years ago or as late as 25,000 B. C. to 20,000 B.C. The first people of Limbuwan and Eastern Nepal could have been that batch of people too. The first people to live permanently and call Limbuwan their home were the Mongoloid Native Himalayan people – the Limbu/Limboo tribes. These Mongoloid Native Himalayan people are believed to have started descending downwards from their origin – North-Eastern Eurasia around 30 – 40 thousand years ago or as late as 25,000 B.C. to 20,000 B.C. They were nomads when they reached here but learned to practice shifting cultivation and moved with their domesticated pigs, fowls and other animals along the lower, warmer hills but remained isolated by the snow-clad high mountains to the north and malarial infected plains of India to the south. The same people moved on to western Nepal and eventually conquered the Katmandu Valley to establish the first Mongoloid Native Himalayan civilization of Nepalese history. They spoke the language of their Tibeto-Burman Ancestry and practiced Hierophanic religion (not Animistic or Theophanic religion).(Eliade, Mircea 1967).10, 18, 29

The Native Himalayans are the Mongoloids originated somewhere in North-

East Eurasia from Negroids during the Ice Age or during 41,000 B.C. or earlier and

started descending downwards from their origin around 30 – 40 thousand years ago

or earlier and reached the Himalayan region in a number of waves between 30 – 40

thousand years ago or as late as 25,000 B.C. to 20,000 B. C. or earlier as hunter

gathers in band social stages.10, 18, 29

Dr. Anatoly Yakoblave Shetenko, while on an archaeological study

programme between Nepal and USSR, uncovered Kirat stone age tools and other

artifacts from circa 30,000 B.C. (Tamang, Moktan Dupwangel 1998. Book of

Thu:Chen Thu:Jang. Kathmandu).

When we examine the archaeologist’s chronology of human habitation, the

Native Himalayans arrived and spread throughout the length (from Nanga Prabat in

the extreme West to the Myanmar Himalayas in the extreme West) and breadth

(from Tibet/China in the North to the South in the Indian Plains) of the Himalayan

Region during the Archaic Period (c. 38,000 - 2,500 B.C. or earlier) of human

migration. All these Mongoloid human races arrived in different human weaves as

hunter gathers in different pockets of the Himalayan region but slowly started

settlement in different isolated pockets after 9,000 B.C. with the domestication of

wild plants and tending of wild animals of the Himalayas. Thereafter, they

developed their own history, belief system, culture and traditions with

domestication of wild plants for cultivation and taming of wild animals in different

regions in isolation. In due course of time, they were/are identified themselves as

Ladhakhis in Ladhak region, Bhot, Bodh or Negies in the Himachal Pradesh

region, Bhotia in the Uttarakhand region, Mangars, Gurungs, Newars, Sunuwars,

Murmis, Khambu-Rais, Limbu/Limboos, Yakhas, Bhutias, Lepchas etc. in the

Nepal, Bhutan and Indian region (Sikkim, West Bengal, Assam and other North-

Eastern States), the tribes of Meghalaya, Nagaland, Mizoram, Manipur, Arunachal

Pradesh and Tripura states of India, people of Myanmar, etc. with their distinct

history, ethnic belief system, culture and traditions (Subba, J.R. 2012: 281-305).

The ancient records would seem to prove that the Himalayan Region was

originally inhabited by Mongoloid human race (arrived between 40 – 30 thousand

years ago or at least by 25,000 to 20,000 B.C.). Probably from one of the breadth

of Asia from east to west, some side wave was washed over the bleak snows of the

mighty Himalayas, into the fertile plains and valleys of the Himalayas during the

Archaic period (38,000 B.C. to 2,500 B.C.). Finding here a cool and bracing

climate and a fertile soil, the mass of Mongoloids settled down in a number of

human weaves and adopted the country as their own. The aboriginal stock of the

Himalayan Region is certainly Mongoloid Human race evolved from Negroids

somewhere in the North-Eastern Eurasia during Ice Age.10, 17, 18, 29

This fact is

inscribed in very plain characters in their faces, forms, and languages.71, 84, 85 87,

90,The vast tract of forest, and of marshy malarias land, which skirts almost

uninterruptedly the southern face of the Himalayan region, from extreme North-

East to the Sutlej in the North-West formed a insuperable bar to any regular

intercourse between the Caucasoid natives of the plains of India and those of the

Mongoloid natives of the Himalayan region. Thus isolated from connection with

the Caucasoid natives of the plains, the hill Mongoloids became, as it were, 'a

peculiar people'. Absorbed in their own internal affairs, at one time warring with

neighboring chiefs, at another occupied in pastoral pursuits, or in hunting, fishing

and gathering expeditions in their own territories, they knew little, and cared less,

about the political changes and revolutions which were occurring in the plains of

India. Thus, the original purity of their soil had never been sullied by the foot of

the Muhammedan conquerors.71, 87

But, the southern boundary of the Himalayan

Region rested in Indian plains, from whence continual streamlets, of Caucasoid

natives of the plains of India were finding their way into the Himalayan Regions in

the later years due to Muhammedan's pressure from the plains of India. It is,

therefore, reasonably be presumed that for centuries before and after Christian era,

when Dravidians migrated to India about 3,000 B.C. from Mediterranean areas of

Central Asia, and Aryans migrated to India about 1,500 B.C. – 1,400 B.C. from

South-West Asia, a continual dibbling of Caucasoid and Negroid people of India

were finding its way into the Himalayan regions and settled there, and we therefore

have these two or three races, viz., Mongoloids, Caucasoids (Aryans) and

Dravidians of India, especially the former two, and occasionally all the three,

meeting and mixing; perhaps at one time fighting each other, at others resting

peacefully side by side, but nevertheless ever meeting, and mixing their blood in

legitimate marriage or otherwise (Vansittart, Eden 1896; Subba, J.R.2012;281-

305).

4.0 Review the Spread and Settlement of the Limbus/Limboos in the

Himalayan Region:

Although, the migration and spread of the ancestors of the Limbu/Limboo

tribes –the Native Himalayans with historical evidence is lacking, there is a need

for revewing it on the basis of circumstantial evidences. The earlier amateur

historian’s views of I. S. Chemjong (1948), Mabohang and Dhungyal (1955), and

their followers such as Dhungyal and Limbu (2004), and numerous others on

migration of the ancestors of the Limbu/Limboo tribe from South-West Asia and

Eastern Eurasia to the Himalayan region is unacceptable from the point of view of

the recent Paleo-anthropological and Paleo-archaeological findings and

conclusions.1, 18, 29

These new findings were lacking during those days while

writing the history of our ancestors by these amateur historians. Hence, it was

natural to commit mistakes; necessitating review of it

Now from the recent Paleo-anthropological and Paleo-archaeological

findings, it is unlikely that our immediate ancestors ever made any contact with the

people of Sinar (Siriya), Mesopotamia (Iraq), Babylon (Bagdad), people of Tigris

and Euphrates confluences, Persia, and Sindh as our ancestors evolved from

Negroid Human Race somewhere in the North-Eastern Eurasia during Ice Age. I.

S. Chemjong and his follower’s views of our immediate ancestors came in contact

with the ancient rulers and the people of these countries namely Nakasur, Danasur,

Mahisasur and Kiratasur, Semitic people of Mediterranean, Ur people of Babylon,

Khamboj and Yavan people of Nisa-Persia, Hajara people of Kabul, Khas, Yavan,

Pallavi, Pulinda, Lachhawi, Kusan and Mech of India, Chingpho of Myanmar,

Yakso of Srilanka during 2,400 B.C. (Chemjong, I.S.1948, Reprint 2003, pp1-12)

is incorrect. Further, Prem B. Mabohang and Bhupendra Dhungyal mentioned in

their book that our ancestors at Persia had a son whose name was Mangol. He in

his turn had three sons namely Munaingba, Thoboingba and Yoboingba.

Munaingba’s son Kiratingba migrated from Persia (Munaden) to Sindh from the

North-western corner of India and settled in Sindh, India. In due course of time the

descendants of Mangol became Mongoloids and the descendants of Kirantingba

became Kirants and spread throughout the hills and plains of India are incorrect

(Mabohang and Dhungyal 1955: 7).

No doubt the human beings were evolved in East Africa and started

migration 40,000 years ago or earlier from there following Euphrates and Tigris

River of the South-West countries to Eurasia (Diamond J. 1997; Cook, Michael

2003; Subba, J.R.2008; 2012:281-305). But, if we consider the Chemjong and his

follower’s views, the above mentioned human races may be our remote ancestors

(Negroids) or contemporary brother - Caucasoids who also evolved from Negroids

in South-West Asia or West Eurasia. Since, the origin place of Mongoloid human

race being in the North-Eastern Eurasia they can not be our immediate ancestors.

Further, if we take in consideration of I.S.Chemjong (1948), Mabohang and

Dhungyal (1955), and Baral and Limbu (2004)’s history of migration date (2,400

B.C.) at Mesopotamia and routes followed thereby, our ancestors arrived in this

Himalayan region only in Formative or Pre-classic Period (c. 2,500 – 100 B.C.). It

also means that we arrived in the Himalayan Region only after a long time of the

Dravidian’s arrival (3,000 B.C.) in Indian sub-continent from Mediterranean area

of Central Asia; and may be after Aryans arrival to India (1,500-1,400 B.C.).1,

(Michael, Cook 2003; Subba, J.R.2012:297). In addition to this, if their history is

considered true, it also denies that the Limbu/Limboo tribes are not the

autochthonous human race of the Himalayan Regions.

Further, if we take the above historian’s views correct, the history of India

written by all the famous Indian historians such as Majumdar, R.C. (1952),

H.H.Risley (1891), Guha (1937) etc. are all incorrect. According to Majumdar

(1952), the people of India are of four types: (i) Autochthonous plain people (Kol,

Bhil and Munda), (ii) Autochthonous Mongoloids of the Himalayan Region or

Mongoloid Native Himalyans, (iii) Dravidians (who arrived in India from

Mediterranean area about 3,000 B.C.), and (iv) Aryans (Indo-Europeans who

arrived in India from Southern Turky, South-West Asia in between 1500 B.C. to

1400 B.C.) (Cook, Michael, 2003:9-13; Majumdar, 1952; Subba, J.R. 1999;

2012:281-305). Hence, the historical findings of I.S. Chemjong (1946, Reprint

2003:1-12), Mabohang and Dhungyal (1955) and Baral and Limbu (2004) about

the Limbu/Limboo tribes that makes the Limbu/Limboo ancestor’s arrival in the

Himalayan Region during the Formative or Pre-classic Period (c. 2,500 – 100

B.C.), after a long period of the Dravidians arrival (3,000 B. C.) and Aryans (1500-

1400 B.C.) on the one hand and making the Limbus/Limboos a non-autochthonous

people of the Himalayan Region is unlikely, unacceptable and redundant. Thus,

there is an urgent need of re-looking or reviewing the history of Limbus/Limboos,

one of the autochthonous Native Himalayans from the recent views of origin of

Mongoloid human race indicated by the Paleo-anthropological and Paleo-

archaeological findings.10, 17, 18, 29

4.1 Review the spread of Limbu/Limboo tribes during Archaic Period (c.

38,000 - 2,500 B.C):

Not much is known with historical evidence about the human history of

migration inclusive of the hunting gathering Limbus/Limboos to this Himalayan

region (Subba, J.R. 2012:292-305). The entire human race in the world were

hunter-gatherers and migrating from place to place for hunting of wild animals,

fishing and gathering of wild plants for food up to the end of 10,000 B.C.

According to the historians, archeologists and anthropologists domestication and

cultivation of wild plants and taming of wild animals was started first in 8,500 B.C.

in the South-West Asia. Thereafter, slowly agriculture was started independently in

China (7,500 B.C.), Mesoamerica (3,500 B.C.), Andes and Amazonia (3,000 B.C.),

etc. and other neighboring peoples adopted the domesticated wild plants for

cultivation and tamed wild animals for animal husbandry (Diamond, J 1997;

Subba, J.R.2008:37-66). On the process, they also domesticated some wild plants

and tamed some wild animals around their habitation. However, the Himalayan

region located in isolation and rich in food bio-resources, continued hunting,

fishing and gathering partially even after introduction of agriculture till recently

(Subba, J.R.2012:212-280).

Thus, when the hunter gatherer Dravidians migrated to Indian Sub-continent

from Mediterranean area during 3,000 B.C., the entire Native Himalayans

including Limbus/Limboos were hunter-gatherers like themselves in the

Himalayan Region. Hence, although the Dravidians came in contact with the

Native Himalayans, no prehistoric or historic events happened between them.

When we examine our Mundhum (Myth) of Yuma Sam, the matriarchal component

of our Universal Great Goddess Tagera Ningwaphuma, (or the earthly goddess or

small goddess in philosophy or daughter in Mundhum), we find the description of

our ancestors descending downwards from the North-Eastern Eurasia, the place of

our origin. While descending downwards they came across the places of Mongolia

(Munaphen or Manjiri Den), China (Sinyuk), Tibet (Muden) and their migration

route was blocked by a big lake known as Walleso Pulleso (may be Mansorawar

lake) surrounded by Tangwara Pangwaphangma mountains in the Himalayas.

With great difficulty they broken down the lake and cross the mountain and enter

into the Himalayan region (Subba, J.R.1999: 583-592; 2003: 1-8). If this event was

supposed to have happened during Murehang or Sinyukhang, (whose ancestors

migrated to Digarchiya, Tibet from Nepal Valley and migrated back to Nepal)

there would have no mention of Mongolia and China (Munaphen or Mangjiri Den

and Sinyuk). Mundhums (Myths) are not historical facts but they through some

light on migration of the Limbu/Limboo ancestors which is a religious tradition to

describe migration of our ancestors (migration genealogy) during Mangenna

hierophany ritual. Nothing more is known about our ancestors of this period

mainly because they were just hunter-gathers, without any civilization, script for

writing, home for settlement etc. but had oral Mundhums (myths). When we go

through the Yuma Sam Mundhum, they believed on the matriarchy or feminine

universal great Goddess Tagera Ningwaphuma, her matriarchal component or

daughter or the earthly goddess Yuma Sam, and the patriarchal component of the

great Goddess – Thoba Pa-Sam or Hang-Sam. The primitive human being only

believed in matriarchy or feminine Goddess and the matriarchy belief system was

in the peak period between 9,000 B.C. and 7,000 B.C.10

It appears that our belief

system on the great Goddess was started somewhere between 25,000 B.C. and

20,000 B.C. or earlier, before the arrival of our ancestors to the Himalayan Region

(Subba, J.R.2012:32-39). We still believe in feminine Goddess and the earthly

goddess or its matriarchal component Yuma Sam because of our isolation in the

Himalayans on one hand; and Eliade’s “eternal return” theories and concept of

traditional life of the Limbus/Limboos on the other (Ethno-Religious views of the

Limboo Mundhums (Myths) - An Analysis of Traditional Theories, 2012).

Mundhums are the vehicles of eternal return of the traditional Limbu/Limboo life

in this profane world.

The pre-history of the Native Himalayans of human race in respect of

Yakthumbas, Limbus, Limboos, Subbas or Kiratas studied so far by numerous

scholars are all based on Limboo Mundhums (myths). The Mundhums are ethnic

ideas, elementary ideas, or folk ideas of our forefathers and serve as reservoir of

knowledge and wisdom but not facts or historical evidences. For instance, Sawa

Yukphung Kemba, Sawa Yethangs (eight brothers), Pegi Phanghangs (nine

brothers), Sutchuru Suhangpheba, Tetlara Lahadongna, Sodhung Lepmuhang,

Khambongba Lungbongba sas, etc. are all mythical heroes and heroines in the

Limboo Mundhums or myths. They have been described as Khambongba-

Lunbongba dwarf gods and goddesses in Mundhum, and are not human beings or

ancestors of the tribe. Pre-history based on these mythical participants in

Mundhum can not be the pre-history or history of the Native Himalayans -

Limboos, because the Mundhums can not be considered as historical evidences.

The important scholars referred to above are: Ronnow, K. (1936), Chatterji, S. K.

(1936, 1965, 1974), Hamilton, Fransis B.(1819,1971), Hodgson, B.H. (1858),

Risley, H.H. (1894), Vansittart, Eden (1896), Namgyal, Thotup and Dolma Yese

(1908), Chemjong, I. S. (1948, 1967), Hermanns, Matthias (1954), Subba, C.

(1975), Yakthung, Rishi Kumar (1992), Sinha, et al (2005), Mabuhang, Arjunbabu

(2008), etc. inclusive of myself (Subba, J. R. (1999, 2008). The pre-history and

history based on archeological or historical evidences alone should be treated as

pre-history and history of the Native Himalayans - the Limboo, Limbu,

Yakthumba, or Subba tribes. 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95

Circumstantial evidences from the review of literature of Mongoloids shows

that the ancestors of the Native Himalayans Limbus, Limboos, Yakthumbas,

Yakthunghangs, Yakthungs, Subhas or Subbas were originated somewhere in

North-Eastern Eurasia during Ice Age, and they started descending downwards

from there, following Yellow river of the Northern China and Yangtze River of the

Southern China, and arrived in the Himalayan Region probably crossing

Mansorowar lake and its’ surrounding mountains during the Archaic Period

(38,000 to 2,500 B.C. or earlier), approximately 25,000 B.C. to 20,000 B.C. or

earlier as hunter-gatherer nomads (Band social stage). The Mundhum reveals that

they were hunter gatherers (myth of Sawayukphung Kemba)96

in the beginning;

brought seeds of crops (Finger millet, and paddy) from North and South China,97

domesticated wild plant Soybean97

from this region and started cultivation. Since,

they were successful in cultivation of crops and domestication of pigs and fowls

they started offering these materials to the Goddess Tagera Ningwaphuma through

the Humanity Will (Yuma Sammang) of Her Matriarchal Component Yuma

Sam,98

enabling to evolve the Mundhum or myths of Yumaism, as ethnic,

elementary or folk ideas between 25,000 and 7,000 B.C. or latest by 9,000 to

7,000 B.C., when the matriarchal or feminine Goddesses were at the peak period in

the world.11

, (Mellaart, Marija 1963:77; Subba, J.R.2012:281-305).

4.2 Review of Spread and Settlement of Limbus/Limboos during Pre-classic or

Formative Period (c. 2,500 - 100 B.C.):

The historical evidence of the human habitation in the Himalayan Region by

the Native Himalayans - the Limboo tribe is available only from the Pre-classic or

Formative Period (c. 2,500B.C. to 100 B.C.) onwards. Legend has it that there

were 29 or 33 Kings/Hangs of these Native Himalayans in the Himalayan Region

beginning with Yalamber.67, 69, 95, 99

Although the ancestors of the Limbus/Limboos arrived in the Himalayan

Region during Archaic Period (c. 38,000 - 2,500 B.C.), between 25,000 B.C. and

20,000 B.C. or earlier, they were nomads even when the Dravidians from

Mediterranean area came to the Indian Subcontinent in 3,000 B.C. By 2,000 B.C.

the human races in the world had considerably developed both in material culture

and spirituality. In many places the people had developed their own traditional

culture. When the Aryans (Indo-Europeans) came to Indian Sub-continent in

between 1500 B.C. and 1400 B.C. from South-West Asia (Cook, Michael

2003:154), they were much more civilized than the Native Himalayans and knew

agriculture (as agriculture was started in the South-West Asia in 8,500 B.C.). But

in the autochthonous people Native Himalayans of the Himalayan region and

plains of Indian Sub-continent were still uncivilized hunter-gatherers or may be

semi-nomads. Thus, they named them Kirat or Kirant to these uncivilized wild

barbarous people of both Negroids of the plains of India (Kol, Bhil and Mundas)

and Native Himalayans (Mongoloids) of the Himalayan regions. Thus the word

Kirat or Kirant became the name of uncivilized barbarous Non-Aryan Negroid

autochthonous Kol, Bhil, Munda (Negroids) of the plain areas and the Mongoloid

Native Himalayans; and the term includes both Negroids of Indian Sub-continent

and Mongoloids Native Himalayans of the Himalayan Regions. However, they

never accepted this name and adopted as their surname by these people till today.

The earliest references to the Native Himalayans (Kirat in particular) as

principal inhabitants of the Himalayan region are found in the texts of

Atharvashirsha and Mahabharata, believed to date to before the 9th

century B.C.

For over a millennium, the Kirat had also inhabited the Kathmandu Valley, where

they installed their own ruling dynasty. This Native Himalayans (Kirat) of the

Valley along with original Australoids and Austro-Asiatic speakers from the base

for later Newar population. As time passed, however, those Kirat, now known as

Sunuwar, Rai and the Limbu/Limboo, settled mostly in the Koshi region of

present-day eastern Nepal and Sikkim.

According to the genealogical account the leaders or chiefs of the descendants

of Mongoloid stock of the Kirat or Kiratis (Non-Aryan stocks) after the migration

of Aryans were Hangthaku, Thiliing, Thangso, Sawaro, Thidangro, Yokpoding,

Lasoding, Laing, Muguplung, Thangingso, Taingso, Dawaso, Ingsolu,

Hangetlunghang, Loloing, Laing, Lomiso, Labe, Loksu, Nebe, Aklabya,

Manipuhang, Dimbapu, Hidumba, Jiteyingwa or Jitadestra, Senchhengwa or

Senchhenghang, and Yalumber or Senchheyhang. There was no system of writing

surname during those days. The Mongoloid leaders or chiefs participated in the

great war of Mahabharata (c. 600 B.C) in favour of Pandavas along with the

Negroid leaders or chiefs – Kol, Bhil and Mundas in which Jitadestra or Jiteyingwa

was killed. After the war, Udhisthir gave Patak-Patanjali to the Mongoloid leaders

or chiefs but Janmeyjai a descendant of Udhistir was not willing to part with it.

Then, the Mongoloid Chiefs of Kirantas left the place in different directions from

there (Mabohang and Dgungyal 1955:40).

The Mongoloid Native Himalayans under the leadership of Yalambar were

Yaktumba, Yakhawa, Alliba, Suhacheppa, Lungphewa and Yangphewa; all

descendants of Mongoloid Susuwa Lillim Yakthum Suwang. They came to

Kathmandu under the leadership of Yalambar, attacked and defeated the King of

Ahir dynasty (Ahir are Yadavs an Aryan race; divisions of Ahirs are: Yaduvanshi,

Nandvanshi, and Gwalvanshi) and established the “Susuwa Lillim Yakthum

Suwang Hanglaaje” (Kingdom) in Kathmandu Valley. The Yakhas of today are the

descendants of Yakhawa (Mabohang and Dhungyal 1955:44; Kirkpatrick

1811:257).

Vansittart Eden (1906) also mentioned the great war of Mahabharata where

Jitadestra was killed in 39 years of age. He also pointed out that Emperor Ashoka

visited Sthunko or Insolu (Vansittart, Eden 1906:10-26), but the dates mentioned

by them (Vansittart, Eden 1906; Kirkpatrick 1811; Daniel Wright 1877, Chemjong

1948 and Mabohang and Dhungyal 1955) are incoherent.

According to Mabohang and Dhungyal (1955), after the King Yalambar there

were 33 Susuwa Lillim Yakthum Suwang Hangs (King), the descendants and

successors of Yalambar (Kirkpatrik 1811:257; Vansittart, 1896:22; Mabohang and

Dhungyal 1955:80). They never wrote their surname as it was very long - “Susuwa

Lillim Yakthum Suwang”. The kingdom was extended from Tamakoshi in the east,

Trisuli in the west, Chitlang in the south and Himalayas in the north. Out of these

33 Hangs (Kings) Susuwa Lillim Yakthum Suwang Hangs the first 16 (sixteen)

Kings were Yalambar, Palamba, Milamba, Changmi, Dhruskarna, Humati, Walum,

Tuskey, Huremoti, Prespu, Pavi, Dasti, Chambey, Keykey, Sunanda and Kuko.

Once during Kukohang’s reign, epidemic plague disease incidence occurred and

most of the people of King Kuko died due to this dreaded disease. Taking this

advantage, Somavangshi or Chandravangshi Kshatriya Aryan race people attacked

the Kingdom of Kukohang. Many people died in the battle. They were defeated

and the King fled with his remaining troupes to Digarchiya,Tibet in Tsang

Province, China. He established his kingdom and ruled some areas for seven

generations. The kings who ruled Digarchiya are: Kukohang (Kuko),

Thangwahang, Ubahang, Dautrahang, Yangwahang, Changwahang, and Murehang

(Mabohang and Dhungyal 1955:80).

When they reached Digarchiya, they found that the Bhutias were hunter-

gathers or semi-nomads like themselves. By that time of Pre-classic or Formative

Period (2,500 – 100 B.C.), their belief system or religion, culture and tradition had

started developing in the Himalayan region. They established cordial relations

with Bhutias in the beginning but difference slowly cropped up between them in

the later years due to their differences in their belief system - Yumaism and

Bonism. The Bhutia believers of Bonism were in majority. They attacked the

Yumaism followers, defeated and drove them from Digarchiya. Murehang also

known as Sinyukhang (King of China) – the last King of Digarchiya came down to

Kathmandu via Mansarowar lake area and attacked to regain his ancestor’s

Kingdom. During that time, Bhaskar Verma (Aryan race) was ruling the

Kathmandu Valley. He fled away from there without any fighting. Thus, Murehang

became the seventeenth king of Kathmandu. The Kings of “Susuwa Lillim

Yakthum Suwangs” of Kathmandu followed by Murehang (Sinyukhang) were

Chulumhang, Lulekhang, Moronghang (Thorang), Thukohang, Pomahang,

Kunchahang, Puskahang, Khalmihang, Mugummahang (Pugo), Sakkohang

(Sangkha), Grulonghang (Gulok), Khimbuhang, Dhinjehang (Sinje),

Khuronjihang, Khibukhang (Khigung), and Yokneyhang (Mabohang and

Dhungyal, 1955) (Total 33 Hangs/Kings). According to Gopalraj Vangsavali the

Susuwa Lillim Yakthum Suwangs ruled the valley of Kathmandu from 900 B.C. to

200 A.D. or 350 A.D. by 25 to 33 Kings for about 1,100 to 1250 years.

In 250 B.C. while Yokneyhang, the 33rd

King of Susuwa Lillim Yakthum

Suwang was ruling the Kathmandu valley, Bhumi Verma the King of the Licchavi

dynasty (Vratya Kshatriyas Aryan race) attacked and defeated Yokneyhang. He

fled away from Kathmandu to the East with his people and established his

kingdom at Banepa, East of Sanga. With the defeat of the last King Yokneyhang,

about 1,150 years rule of Susuwa Lillim Yakthum Suwang in Kathmandu was

ended (Baburam Acharya, B.S.2006).

King Yokneyhang was succeeded by his eldest son Yakthunghang Lillimhang

at Banepa. However, the Licchavis were attacking the Banepa Kingdom time and

again. Hence, the King Yakthunghang Lillimhang feeling unsafe at Banepa,

proposed to shift his capital more towards the Eastern areas of the Himalayan

Region. But his younger brother Khamsosohang did not agree his proposal at the

instance of his people Sunuwars, Chepangs, and Hayus. Hence, his younger

brother Khamsosohang was made the king of Banepa, and his elder brother

Yakthunghang Lillimhang left the Kingdom of Banepa. He came to eastward with

his supporters and established his Kingdom at Tawalung Susuwaden. During this

time some of the descendants of Yakhawa were left out at Banepa and some of

them followed the King Yakthunghang Lillimhang, and thus the present Yakhas

were divided into two groups. This is the time when the development of belief

system or religion, culture, tradition etc. was in active stage; and also is the reason

why some Yakhas are more closely associated in respect to belief systems, cultures

and traditions with Khambu-Rais and some with Limbu/Limboos. Latter on

Sunuwars, Chepangs and Hayus of Banepa Kingdom of Khamsosohang were made

village-heads by the Licchavis and provided Village-Chief titles as Mukhiya, etc.;

and thus King Khamsosohang was isolated and made insignificant. Thereafter,

isolated Khamsosohang also left Banepa, came towards east with some of his

followers to Derpu or Dorpa, established his capital at Khambuk Yock and started

ruling some areas over there. The kingdom of Khamsosohang was spread from

land mass east of Sangabhanjyang to the west of Dudhkosi; while the kingdom of

Yakthunghang Lillimhang was from east of Dudhkosi to west of Teesta River

(Chemjong, 1948, Mabohang and Dhungyal 1955:78-79). The people in the

Himalayan Region were mostly hunter gathers or semi-nomads even during 250

B.C. This is the reason why the Kings Khamsosohang and Yakthunghang

Lillimhang could establish their kingdoms without any major event in these areas.

The descendants of Khamsosohang and Yakthumhang Lillimhang increased in

number due to natural reproduction but remain peaceful and contended and ruled

these countries for about 850 years (250 B.C. to 600 A.D.) (Chemjong, 1948,

Mabohang and Dhungyal 1955:78-79).

It is also mentioned that 'during the reign of the seventh King Native

Himalayans Jitedasti, Sakya Simha (Gautam Buddha) had visited him in Nepal.71

It

is said that 'Jitadasti assisted the Pandavas in the great battle of Mahabharata and

was killed in the battle, which dates to about 600 B.C. During the reign of Stunko

(226 B. C.), the fourteenth king of these Native Himalayans, Ashoka - the king of

Pataliputra (Patna), came to Nepal.71

4.3 Re-looking of Limbu/Limboos during Proto-Classic Period (c. 100 B.C. –

300 A.D.):

During this period complex urban cultures began in many parts of the world

but nothing happened in the Himalayan region. No significant events are known to

have happened about the Limbus/Limboos during this period. However, if we

examine their ethnic oral Mundhums (myths) of Yehangse:ma (sacred narratives of

creation myths), their history, belief system, culture and tradition development

took place around the mountain regions of Kumbhakarna or Jannu

(Phoktanglungma Penbenlungma one of the mountain peaks of Kanchanjungha

range), precisely within the Kingdom of Yakthumhang Lillimhang or

“Limbuwan”, where the gods and goddesses appeared at Manjiri Manlondha Den

and created everything inclusive of human beings in the universe. Looking from

this point of view, this period being most peaceful to the Limbus/Limboos,

development of ethnic ideas, elementary ideas, folk ides or Mundhums initiated.

(Subba, J.R. 2009:200-218; 2003:203-388).

4.4 Re-looking Social Revolution and Provincial Rule of Limbus/Limboos

during Classic Period (c. 300 – 900 A.D.):

During this period writing reached a high level of complexity and is the peak

of the classic culture in the world. The period is also significant for the

Limbus/Limboos. The first half of this period was a peaceful period; when

provincial rule of the eight provincial Hangs (Kings) was started in Limbuwan for

the first time. The area ruled by Yakthumhang Lillimhang of Limbuwan was

eventually divided into eight provinces or Yocks by his descendants and were

ruling these Yocks by eight provincial kings around the period of 600 A.D. The

names of these petty kings were Hondenhang, Yoketethang, Cheswihang, Lalaso

Pangbohang, Khesiwahang, Ikangsohang, Khadihang and Imeyhang (Chemjong,

Shrestha, S.K. 1985). Thus, eight provincial Kingdom was established in

Limbuwan for the first time. According to Baral and Limbu (2004) some of the

descendants of these eight provincial kings could be traced out even today. Only

eight households of the descendants of Khadihang could be traced out in present

Nepal. Now they identify themselves as Bodo tribe. Presently, most of the Bodo

population is found in Bodoland areas of Assam state of India. The descendant of

Imeyhang identifies themselves as Lepchas. Presently, the Lepcha population is

concentrated in Ilam district of Nepal and Sikkim. The descendants of the

remaining six provincial kings of Limbuwan are not known (Baral and Limbu

2004:18-19). Either the entire remaining descendants of the above six provincial

kings were killed during the war of revolution between the descendants of the eight

kings and ten leaders of ten leaders of San Makawan held during the sixth century;

or assimilated as one single nation as Limbus/Limboos. When we know the

descendants of Khadihang and Imeyhang as distinct tribes out of the eight petty

kings, it is unlikely that the descendants of other six provincial kings could have

been assimilated as one Limbu/Limboo nation in Limbuwan. This is not known.

More research is needed on this aspect of Limbuwan.

According to I.S. Chemjong (1948:19-51) in about 600 B.C. when the eight

provincial kings, descendants of King Yakthunghang Lillimhang were ruling the

Limbuwan area, ten leaders of Taisiyan people migrated to Assam from Khamati,

Myanmar. When they found that the area was already occupied by the earlier

waves of descending Mongoloids they preceded further West and reached to

Kanshi/Kosi. The Kashi/Kosi area was also already occupied by the Aryans and

spreading Hindu religion. They return to the Limbuwan area and inhabited in the

areas of these eight provincial kings. When they also increased in numbers in due

course of time, they revolted against these eight provincial kings, defeated these

kings in the battle and then they divided Limbuwan into ten provinces and ruled

these provinces. They also named the area as Limbuwan as the revolution was

made successful due to Bow (Li) and Arrow (Toong abu) fighting (Ibid). However,

this was refuted by Virahi Kainla (Prasangh, 2010:8-9). The event seems to be just

a revolt between the people of eight provincial kings and the people of San

Makawan for provincial Kingship. Because, we find Imeyhang in both eight

provincial kings as well as in ten provincial kings. Further, both the groups, Viz:

people and descendants of eight provincial kings and the people of San Makawan

are from the same stock Mongoloid Native Himalayans, came to Limbuwan as

different waves in different period from its origin.

Who was San Makawan People? F. Division (1860) stated that these ten

leaders were San Makawan people of Sitlang Valley. They came from the Tai

Chaw family of Sichuan Province. They migrated to Nam Maw first, and then to

Makawan of Northern Myanmar; and a branch of it inhabited Sitlang valley. They

used to refer their chief as “Sobwa”, from it originated “Subha” or “Subba”

(Division, F. 1860:38, The Hill People of Burma; Chemjong, 1948: 48). They were

known as San Makawan Family (Jillis, H.A. p 67; Chemjong 1948, pp, 9,49). The

ten leaders who came and settled in Limbuwan were: Thosoing Kanglaing Hang,

Thingdang Sawaro Hang, Thosoding Hamlewa Sawaro Hang, Yosoding Tangsak

Sawaro Hang, Yokoding Sawaro Hang, Muguplungma Khambek Sawaro Hang,

Yokphoding Sawaro Hang, Muguplungma Langsoding sawaro Hang, Yokphoding

Ighang Laingbo Hang abd Totoli Toingba Hang. Accompanying them were three

spiritual guides known as Phejikkum Phedangma, Sambahang Yplihang and

Samundhum Yepmundhum (Chemjong 1948:49-50).

After the revolution of 600 A.D. between the people of eight provincial

kings and San Makawan people in Limbuwan, they divided the country into ten

provinces (Thibong Yocks) and ruled. These ten provinces were:

(i) Sambahang province of Tambar region whose capital was Tamo Yiok;

(ii) Seringhang province of Mewa and Maiwa regions whose capital was

Meringden Yiok;

(iii) Angbohang province of Tehrathum and Tapleyjung regions whose capital

was Pomejong Yiok;

(iv) Khoyahang province of Yangwarok region whose capital was Hastapur

Yiok;;

(v) Papohang province of Panthar whose capital was Yasok Yiok;

(vi) Phedaphang province of Phedap region whose capital was Poklabang

Yiok;

(vii) Imeyhang Province of Ilam, Phakphok and charkhola region whose

capital was Angbang Yiok;

(viii) Ladohang province of Chaubis region whose capital was Sanguri Yiok;

(ix) Perunghang province of Mayanglung region whose capital was

Thalachok Yiok; and

(x) Khewahang province of Chhathar region whose capital was Taklung

(Khotang) yiok.

With the establishment of Thibong (Ten) Yocks they designated themselves

as “Susuwa Lilim Yakthum Suwang” (the brave fighter-descendents of Susuwangba

Lalawengba or Sutchchuru Suhangpheba or progenies of the wind) or in short

“Yakthumba” (Brave fighters). In due course of time the Indigenous tribes

(Bhuiphuta or Khambongba-Tembongba) multiplied and became the most

powerful and numerous. Their chief Bhuiphuta Hang (actual name is not known)

ruled over eastern Nepal for many years; after its decline the Kashi or Koshi tribe

became powerful, and its chief massacred all the members of the Hang royal

family. After the fall of Bhuiphuta Hang’s dynasty there was anarchy all over

Eastern Nepal, there being no supreme ruler to keep all the clans of the Limboos in

peace and unity. In this way they continued for several years, when at length there

sprang from among the Srisobha tribe a powerful man called Maw Rong Hang (7th

century A. D.), from Lasa keyuba clan, who succeeded in reconciling the different

tribes to each other.

The Srisobha claims to be of second batch of Shan Mokwan people under

the leadership of Maw Rong Hang who came to East Nepal from Unan Province of

South China via North Burma, then fled to Khampa Jong due to the attack of the

Ten Limboos (the earlier established Native Himalayans). Hangsu Deva the King

of Kathmandu Valley died on 640 A.D. He had no sons and his son-in-law King

Srong-Tsen Gampo of Tibet occupied the throne of Kathmandu, Nepal. King

Srong-Tsen Gampo, then ordered his Vassal Maw Rong Hang of Khampa Jong to

invade India through Limbuwan. He defeated the Ten Limboos and became a

revered and celebrated ruler of the area from Khampajong of Tibet to Mithila

province of Northern India.

After the successful conquest of all the self governing lands of the Eastern

Himalayan region, Maw Rong Hang divided his country into four major provinces

namely the Khambuwan, Limbuwan, Lapchan and Morong and ruled these

provinces in accordance with the feudal system of the times. The land between the

Kathmandu valley and river Dudh Koshi was called Khombuwan. The Limbuwan

province extended from the river Dudh Koshi in the west to river Mechi in the east.

The district of Khampajong was situated in the Limbuwan province then and his

winter capital was Sanguri Bhanjyang. The Lapchan province laid between river

Mechi and river Teesta in the east. Mawrong or Morong was the name assigned to

identify all the plain lands that he had invaded and subjugated. After a prosperous

reign of many years, Maw Rang Hang died, and among his successors in the

chieftainship founded by him, Mokani Hang became distinguished (Chenjong,

1967: 92-93).

Tradition says that Maw Rang Hang was the first man who introduced

writing among them (Rong or Lepcha script), which however, owing to the long

prevailing anarchy, fell into disuse. After Mokani’s death the Limboos again fell

into anarchy, there being none able to persuade all the tribes to live peacefully

together, which state of things lasted many years. Thereafter Ubahang of Lasha

tribe united the provinces of Limbuwan and ruled for 16 years (849 – 865 A.D).

During his period Yuma Samyo was propagated extensively in Limbuwan. He was

succeeded by his son Mabohang who ruled the country for 17 years (865-882

A.D.). He followed the foot steps of his father and propagated Yuma Samyo or

Yumaism through out his country and made popular amongst the Limboo subjects.

Thereafter, his son Mudahang succeeded him. However, Mudahang was weak in

administration and the ten provincial kings once again became independent rulers

of their Thums. At last, probably in the ninth century, appeared the famous

Sirijunga Hang - the defied hero of the Limboos. Sirijonga Hang (882 – 925 A.D.)

of Yangwarok Ghar became powerful and brought all the other provincial kings of

Limbuwan under his control. He ruled Limbuwan for 35 years (890 – 925).

The King Sirijunga Hang of 9th century A.D. devised a script for the

Limboo language which is now known in his honour as “Sirijunga script”. He

developed this script through blueprint copying of the Brahmi script of the Gupta

period (4th to 8th century A. D.). He picked up some of the Brahmi letters which

could be used for the Limboo language. Brahmi letters of this period were more in

width than in height, hence, the width of the letters in Sirijunga script are more or

equal to the height and without a line on the top as in the case of the Brahmi script

of the Gupta period (unlike Devnagari script). Sirijunga selected only one main

vowel letter “a”. To pronounce different vowel sounds such as aa, i, u, e, o, e: and

titcha, he added behind, above and below, various vowel-signs to the main vowel

letter “a” to represent eight vowels (a, aa, i, u, e, o, e:, a-titcha). Thus, there are no independent vowel letters for i, u, e, ai, in the Srijunga script unlike Devnagari

script. Sirijunga further selected out 19 consonant letters (ka, pa, ma, ta, ya, tha, na, sa, nya, sha, wa, ha, la, cha, pha, kha, ra, chha, and loo (“Om”), eight half-sounding

letters (k, ny, n, t, p, r, l, m ), two full-sounding sub-conjoint letters (ya, tra), three

phonetic symbols (mukphrang, kemphremg, swai), and 10 digits (0 1 2 3 4 5 6 7 8 9) (Subba, J.R. 2008:84-85).

Although we don’t have any manuscript written by King Sirijunga himself

with us today, but a copy of the scripts revived and popularized by his incarnate

Sirijunga Teyongshi are available with the India Office Library, London. A

photocopy set has been obtained from London and preserved in Archives of

Sikkim. Blueprint copying of Gupta Brahmi script for the Limboo language

contemporary to the development of Devnagari script in Northern India is the

circumstantial evidence that supports the belief that the Sirijunga script was

devised by King Sirijunga in the 9th Century. The letters of the Sirijunga Script are

comparable to the Gupta Brahmi script. Later, Sirijunga Teyongshi (1704-1741)

revived propagated and popularized Sirijunga Hang’s script. He taught the

Limboos the art of reading and writing the Limboo language.

The ten Limboo chieftains mentioned above, together with the names of the

ten principalities as first marked out, and their respective forts (capitals), after this

division of the country the Limboos remained rulers of their country until the

Gorkhas waged war against them. For twelve years did the Das (ten) Limboos

fought with the Gorkhas, after which they accepted the Gorkha’s sovereignty

through treaty only. The Limbuwan is now divided into six districts in Nepal,

namely, Dhankuta, Tehrathum, Sankhuwa Sobha, Tapleyjung, Panchthar and Ilam

(Vansittart, 1896: 134-135; 139-141; Chemjong, 1967: 7; Subba, 1995; Subba,

1999: 74-77).

Thus, ten provincial Kingdoms were created out of earlier Eight and these

provincial kings of Limbuwan ruled the provincial government in these areas for

about 800 years (600 A.D. to 1275 A.D.). Vansittart, Eden says that these

provincial governments ruled Limbuwan till the invasion of Gorkhas in 1774 A.D.

(Vansittart, 1896/Reprint 1992:141), but by the middle of 13th century A.D. these

ten provincial Lumbu/Limboo Kings were ruling their province in Limbuwan

independently which is evident from the history of Ponus (Kings) of Imeyhang and

history of Bijayapur (Chemjong:Reprint 2003:22-195).

Chemjong (1948) opined that the Limbu/Limboo tribe has a mixed blood of

three stocks namely – Khanshi Vangshi, Lasha Vangshi and Taisiyan Vangshi. In

my opinion, the sixteenth King Kuko going to Digarchiya, Tibet, from Limbuwan,

ruling there for seven generations and returning his descendants does not constitute

a separate dynasty. Similarly, San Makawan, the Native Himalayans coming to

Limbuwan and mixing with the people of eight provincial kings (the Native

Himalayans) do not constitute a separate dynasty. In my opinion, whatever may be

the family stock mixed in the blood of Limbu/Limboo tribe but they are all

Mongoloid people originated in the North-Eastern Eurasia during Ice Age and

descended downwards in weaves in different period and finally settled in

Limbuwan region of the Eastern Himalayas. Now, the Limboos are autochthonous

Mongoloids and one of the Native Himalayans of the region. imbuwan was the

landmass bounded by the Arun River in the West, Teesta River in the East, Tibet-

China in the North, and Indian Plains in the South.71

4.5 Re-looking spread and settlement of Limbus/Limboos during Post-classic

Period (c. A.D. 900 – 1520):

By the middle of 13th

century the descendants of Imeyhang of Limbuwan

spread and occupied the areas beyond the east of Teesta River such as Chumbi

Vally to the North in Tibet; and Harchu Valley and Amochu Valley of the present

Bhutan to the east. During the middle of 13th

century, under the leadership of Khe-

Bumsa a group of Lhopos (Bhutias) of Tibet, whose ancestors – the Native

Himalayans (heirs of King Indrabodhi) were migrated from Himachal Pradesh to

Kham in eastern Tibet (Gyamtso, P.T.2011:9); came to Chumbi Valley, drove

away the Lepcha people of Imeyhang from there and occupied the area (Sieger,

Halfdan, 1967:29). Thereafter, under the leadership of Khe-Bumsa they came to

Kabi-Lungchok of North Sikkim where Imeyhang Ponu (king) of that time

Thekong Thek and his wife Nekong Nyal and met them for blessing of sons to Khe

Bumsa. On return to Chumbi Vally Khe Bumsa and his wife were blessed with

three sons. Khe Bumsa once again came to Kabi Lungchok for thanks giving in

1275 A.D. and cleverly signed an agreement of blood brotherhood with the

Lepchas; proclaiming that the Lhepchas and Bhutias have now become brothers.

Thereafter, the Bhutias slowly spread not only to the areas east of Teesta River but

also to the areas west of Teesta River of the kingdom of Imeyhang of Limbuwan.

During that time there was a great religious upheaval between different groups of

the people in Tibet. Because of this situation in Tibet a large number of Bhutias

migrated in a number of groups to these areas of Limbuwan (Namgyal and Dolma

1908).

5.0 Present day Limbuwan (c. A.D. 1774 – 2012):

The History of Limbuwan ( Nepal) is characterized by the close interaction

of Limbuwan with its neighbors; independent and semi independent rule

characterized by autonomy for most of its time. From the time of King Sirijunga

Hang to King Mahendra of Nepal, Limbuwan enjoyed the Kipat system of land

and semi or full autonomy. Limbuwan was also similar to the rest of Nepal during

the medieval ages due to the presence of ten independent or semi independent

Limbu kingdoms with a strong knitted alliance. Yakthung Pan or Limbu Language

with its four major dialects has always been a major language in Limbuwan. The

Yuma religion is the major indigenous religion, with Tibetan Buddhism and Nepali

Hinduism gaining significant ground in various times is Limbuwan history. Present

day Limbuwan comprises land south of the Himalayan Mountains, east of the Arun

and Kosi rivers, west of the Seselungma mountain range (Kanchanjunga), Singalila

Mountain ranges and the Mechi River. Limbuwan territory is also called Pallo

Kirant by people living to the west of the Arun River, in the Kathmandu valley and

other Nepalese people.

Limbuwan and her history have never been covered much by the

government of Nepal in its academic text books where the focus was upon the

history of the Kathmandu valley only (also called Nepal valley or simply Nepal).

Although Limbuwan is a part of Nepal now; it was ruled independently up to 1774

AD, and even now, the history of Limbuwan remains unknown to many people of

Limbuwans. People of Limbuwan and Nepalese citizens in the present context of

federalism and autonomy in Nepal don’t understand that out of all the territories

annexed by the Kings of Gorkha, Limbuwan was the only territory that was

actually incorporated to the Kingdom of Nepal by the means of collective Gorkha-

Limbuwan Treaty with the Kings of ten Kingdoms of Limbuwan and their

ministers. Under the terms of the treaty, Limbuwan and her kings would accept the

King of Nepal as their overlord and stay under the same Nepalese flag but

Limbuwan and her people were supposed to be completely autonomous with non

interference from the Kingdom of Nepal. However, over the period of Shah

Dynasty, Limbuwan was gradually stripped of its original treaty rights. Therefore,

the people of Limbuwan today are the most vocal proponents of federalism with

autonomy in Nepal.

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