Travels in Tartary, Thibet, and China During the years 1844-5-6 Volume I Part 5

The Tartar kings sometimes make use of a sepulture which is the height of extravagance and barbarism. The royal corpse is conveyed to a vast edifice, constructed of bricks, and adorned with numerous statues representing men, lions, elephants, tigers, and various subjects of Buddhic mythology. With the ill.u.s.trious defunct, they bury in a large cavern, constructed in the centre of the building, large sums of gold and silver, royal robes, precious stones, in short, every thing which he may need in another life. These monstrous interments sometimes cost the lives of a great number of slaves. They take children of both s.e.xes, remarkable for their beauty, and make them swallow mercury till they are suffocated; in this way they preserve, they say, the freshness and ruddiness of their countenance, so as to make them appear still alive.

These unfortunate victims are placed upright, round the corpse of their master, continuing, in this fas.h.i.+on, to serve him as during life. They hold in their hands the pipe, fan, the small phial of snuff, and the numerous other nick-nacks of the Tartar kings.

To protect these buried treasures, they place in the cavern a kind of bow, capable of discharging a number of arrows, one after the other.

This bow, or rather these several bows joined together, are all bent, and the arrows ready to fly. They place this infernal machine in such a manner that, on opening the door of the cavern, the movement causes the discharge of the first arrow at the man who enters; the discharge of the first arrow causes the discharge of the second, and so on to the last-so that the unlucky person, whom covetousness or curiosity should induce to open the door, would fall, pierced with many arrows, in the tomb he sought to profane. They sell these murderous machines ready prepared by the bow-makers. The Chinese sometimes purchase them, to guard their houses in their absence.

After a march of two days, we entered the district called the Kingdom of Efe; it is a portion of the territory of the Eight Banners, which the Emperor Kien-Long dismembered in favour of a prince of the Khalkhas.

_Sun-Tche_, founder of the Mantchou dynasty, laid down this maxim: "In the south, establish no kings; in the north, interrupt no alliances."

This policy has ever since been exactly pursued by the court of Peking.

The Emperor Kien-Long, in order to attach to his dynasty the prince in question, gave him his daughter in marriage, hoping by this means to fix him at Peking, and thus to weaken the still dreaded power of the Khalkha sovereigns. He built for him, within the circuit of the Yellow Town itself, a large and magnificent palace, but the Mongol prince could not adapt or reconcile himself to the stiff arbitrary etiquette of a court.

Amid the pomp and luxury acc.u.mulated for his entertainment, he was incessantly absorbed with the thought of his tents and his herds: even the snows and frosts of his country were matters of regret. The attentions of the court being altogether inadequate to the dissipation of his ennui, he began to talk about returning to his prairies in the Khalkhas. On the other hand, his young wife, accustomed to the refinements of the court of Peking, could not bear the idea of spending the rest of her days in the desert, amongst milkmaids and shepherds. The Emperor resorted to a compromise which sufficiently met the wishes of his son-in-law, without too violently disconcerting the feelings of his daughter. He dismembered a portion of the _Tchakar_, and a.s.signed it to the Mongol prince; he built for him, amid these solitudes, a small but handsome city, and presented to him a hundred families of slaves skilled in the arts and manufactures of China. In this manner, while the young Mantchou princess was enabled to dwell in a city and to have a court, the Mongol prince, on his part, was in a position to enjoy the tranquillity of the Land of Gra.s.s, and to resume at will the pleasures of nomadic life, in which he had pa.s.sed his boyhood.

The King of Efe brought with him into his petty dominions a great number of Mongol Khalkhas, who inhabit, under the tent, the country bestowed upon their prince. These Tartars fully maintain the reputation for strength and active vigour which is generally attributed to the men of their nation. They are considered the most powerful wrestlers in southern Mongolia. From their infancy, they are trained to gymnastic exercises, and at the public wrestling matches, celebrated every year at Peking, a great number of these men attend to compete for the prizes, and to sustain the reputation of their country. Yet, though far superior in strength to the Chinese, they are sometimes thrown by the latter, generally more active, and especially more tricky.

In the great match of 1843, a wrestler of the kingdom of Efe had overthrown all compet.i.tors, Tartars and Chinese. His body, of gigantic proportions, was fixed upon legs which seemed immovable columns; his hands, like great grappling irons, seized his antagonists, raised them, and then hurled them to the ground, almost without effort. No person had been at all able to stand before his prodigious strength, and they were about to a.s.sign him the prize, when a Chinese stepped into the ring. He was short, small, meagre, and appeared calculated for no other purpose than to augment the number of the Efeian's victims. He advanced, however, with an air of firm confidence; the Goliath of Efe stretched out his brawny arms to grasp him, when the Chinese, who had his mouth full of water, suddenly discharged the liquid in the giant's face. The Tartar mechanically raised his hands to wipe his eyes, and at the instant, the cunning Chinese rushed in, caught him round the waist, threw him off his balance, and down he went, amid the convulsive laughter of the spectators.

This anecdote was told to us by a Tartar horseman who travelled with us a part of our way through the kingdom of Efe. From time to time he showed us children engaged in wrestling. "This," said he, "is the favourite exercise with all the inhabitants of our kingdom of Efe. We esteem in a man but two things,-his being a good horseman and his being a good wrestler." There was one group of youthful wrestlers whom, exercising as they were on the side of our road, we were enabled to watch closely and at leisure; their ardour redoubled when they saw we were looking at them.

The tallest of the party, who did not seem more than eight or nine years old, took in his arms one of his companions, nearly his own height, and very fat, and amused himself with tossing him above his head, and catching him again, as you would a ball. He repeated this feat seven or eight times, and at every repet.i.tion we trembled for the life of the boy; but the rest of the children only gambolled about, applauding the success of the performers.

On the 22nd day of the eighth moon, on quitting the petty kingdom of Efe, we ascended a mountain, on the sides of which grew thickets of fir and birch. The sight of these at first gave us great pleasure. The deserts of Tartary are in general so monotonously bare, that you cannot fail to experience a pleasurable sensation when you come upon some occasional trees on your way. Our first feelings of joy were, however, soon demolished by a sentiment of a very different nature; we were as though frozen with horror, on perceiving at a turn of the mountain, three enormous wolves, that seemed awaiting us with calm intrepidity. At sight of these villainous beasts we stopped suddenly and as it were instinctively. After a moment of general stupor, Samdadchiemba descended from his mule, and wrung the noses of our camels. The expedient succeeded marvellously; the poor beasts sent forth such piercing and terrible cries, that the scared wolves dashed off with all speed.

Arsalan, who saw them flee, thinking undoubtedly that it was himself they were afraid of, pursued them at the utmost speed of his legs; soon the wolves turned round, and our tent-porter would have been infallibly devoured had not M. Gabet rushed to his aid, uttering loud cries, and wringing the nose of his camel; the wolves having taken flight a second time, disappeared without our again thinking of pursuing them.

Although the want of population might seem to abandon the interminable deserts of Tartary to wild beasts, wolves are rarely met with. This arises, no doubt, from the incessant and vindictive warfare which the Mongols wage against them. They pursue them, everywhere, to the death, regarding them as their capital enemy, on account of the great damage they may inflict upon their flocks. The announcement that a wolf has made its appearance in a neighbourhood, is for every one a signal to mount his horse. As there are always near each tent horses ready saddled, in an instant the plain is covered with numerous cavalry, all armed with their long la.s.so-pole. The wolf in vain flees in every direction: it meets everywhere hors.e.m.e.n who rush upon it. There is no mountain so rugged or arduous, up which the Tartar horses, agile as goats, cannot pursue it. The horseman who is at length successful in pa.s.sing round its neck the running knot, gallops off at full speed, dragging the wolf after him to the nearest tent; there they strongly bind its muzzle, so that they may torture it securely; and then, by way of finale, skin it alive, and turn it off. In summer, the wretched brute lives in this condition several days; but in winter, exposed without a skin to the rigours of the season, it dies forthwith, frozen with cold.

Some short time after we had lost sight of our three wolves, we had a singular encounter enough. We saw advancing towards us, on the same road, two chariots each drawn by three oxen. To each chariot were fastened, with great iron chains, twelve dogs of a terrible and ferocious aspect, four on each side, and four behind. These carriages were laden with square boxes, painted red; the drivers sat on the boxes. We could not conjecture what was the nature of the load, on account of which they thought it essential to have this horrible escort of Cerberuses. In accordance with the customs of the country, we could not question them on this point. The slightest indiscretion would have made us pa.s.s in their eyes for people actuated by evil intentions. We contented ourselves with asking if we were still very far from the monastery of Tchortchi, where we hoped to arrive that day; but the baying of the dogs, and the clanking of their chains, prevented us from hearing the answer.

As we were going through the hollow of a valley, we remarked on the summit of an elevated mountain before us a long line of objects without motion, and of an indefinite form. By-and-by these objects seemed to resemble a formidable battery of cannons, ranged in line, and the nearer we advanced, the more were we confirmed in this impression. We felt sure that we saw distinctly the wheels of the carriages, the sponge-rods, the mouths of the cannons pointed towards the plain. But how could we bring ourselves to think that an army, with all its train of artillery could be there in the desert, amidst this profound solitude? Giving way to a thousand extravagant conjectures, we hastened our progress, impatient to examine this strange apparition closely. Our illusion was only completely dissipated when we arrived quite at the top of the mountain.

What we had taken for a battery of cannons was a long caravan of little Mongol chariots. We laughed at our mistake, but the illusion was not an unnatural one. These small two-wheeled chariots were all standing still on their frames, each laden with a sack of salt, covered with a mat, the ends of which extended beyond the extremities of the sacks, so as to resemble exactly the mouths of cannon; the Mongol waggoners were boiling their tea in the open air, whilst their oxen were feeding on the sides of the mountain. The transport of merchandise, across the deserts of Tartary, is ordinarily effected, in default of camels, by these small two-wheeled chariots. A few bars of rough wood are the only materials that enter into their construction, and they are so light that a child may lift them with ease. The oxen that draw them, have all a little iron ring pa.s.sed through their nostrils; to this ring is a cord, which attaches the animal to the preceding chariot; thus all the carriages, from the first to the last, are connected together, and form a long uninterrupted line. The Mongol waggoners are generally seated on the oxen, very rarely on the carriage, and scarcely ever on foot. On all the chief roads you meet with these long lines of carriages, and long before you see them, you hear the lugubrious and monotonous sound of the great iron bells, which the oxen carry suspended from their neck.

After drinking a cup of tea with the Mongols whom we had met in the mountain, we proceeded on our way; the sun was on the point of setting, when we set up our tent on the margin of a stream about a hundred yards from the Lamasery of Tchortchi.

[Picture: Chapter tailpiece]

[Picture: Lamasery of Tchortchi]

CHAPTER IV.

Young Lama converted to Christianity-Lamasery of Tchortchi-Alms for the Construction of Religious Houses-Aspect of the Buddhist Temples-Recitation of Lama Prayers-Decorations, Paintings, and Sculptures of the Buddhist Temples-Topography of the _Great Kouren_ in the country of the Khalkhas-Journey of the _Guison-Tamba_ to Peking-The _Kouren_ Of the Thousand Lamas-Suit between the Lama-King and his Ministers-Purchase of a Kid-Eagles of Tartary-Western Toumet-Agricultural Tartars-Arrival at the Blue Town-Glance at the Mantchou Nation-Mantchou Literature-State of Christianity in Mantchouria-Topography and productions of Eastern Tartary-Skill of the Mantchous with the Bow.

Although we had never visited the Lamasery of Tchortchi, we, nevertheless, knew a good deal about it from the information that had been given us. It was here that the young Lama was educated who came to teach M. Gabet the Mongol language, and whose conversion to Christianity gave such great hopes for the propagation of the gospel among the Tartar tribes. He was twenty-five years of age when he quitted his Lamasery, in 1837; there he had pa.s.sed fourteen years in the study of Lama books, and had become well acquainted with Mongol and Mantchou literature. He had as yet but a very superficial knowledge of the Thibetian language. His tutor, an old Lama, well-educated and much respected, not merely in the Lamasery, but throughout the whole extent of the Yellowish Banner, had cherished great hopes of his disciple; it was, therefore, very reluctantly that he had consented to a temporary separation, which he limited to a month. Before his departure the pupil prostrated himself, according to custom, at the feet of his master, and begged him to consult for him the Book of Oracles. After having turned over some leaves of a Thibetian book, the old Lama addressed to him these words: "For fourteen years thou hast remained by thy master's side like a faithful Chabi (disciple). Now, for the first time, thou art about to go from me. The future fills me with anxiety; be careful then to return at the appointed time. If thy absence is prolonged beyond one moon thy destiny condemns thee never more to set foot in our holy Lamasery." The youthful pupil departed, resolved to obey to the letter the instructions of his tutor.

When he arrived at our mission of Si-Wan, M. Gabet chose, as the subject of his Mongol studies, an historical summary of the Christian religion.

The oral and written conferences lasted nearly a month. The young Lama, subdued by the force of truth, publicly abjured Buddhism, received the name of Paul, and was ultimately baptized, after a long course of study.

The prediction of the old Lama had its perfect accomplishment; Paul, since his conversion, has never again set foot in the Lamasery which he quitted.

About 2,000 Lamas inhabit the Lamasery of Tchortchi, which, it is said, is the favourite Lamasery of the Emperor, who has loaded it with donations and privileges. The Lamas in charge of it all receive a pension from the court of Peking. Those who absent themselves from it by permission, and for reasons approved by the superiors, continue to share in the distributions of money and the provisions that are made during their absence; on their return they duly receive the full amount of their share. Doubtless that air of ease pervading the Lamasery of Tchortchi is to be attributed to the imperial favours. The houses in it are neat, sometimes even elegant; and you never see there, as in other places, Lamas covered with dirty rags. The study of the Mantchou language is much cultivated there, an incontestable proof of the great devotion of the Lamasery to the reigning dynasty.

With some rare exceptions the imperial benefactions go very little way towards the construction of the Lamaseries. Those grand and sumptuous monuments, so often met with in the desert, are due to the free and spontaneous zeal of the Mongols. So simple and economical in their dress and manner of living, these people are generous, we might say, astonis.h.i.+ngly prodigal in all that concerns religious wors.h.i.+p and expenditure. When it is resolved to construct a Buddhist temple, surrounded by its Lamasery, Lama collectors go on their way forthwith, provided with pa.s.sports, attesting the authenticity of their mission.

They disperse themselves throughout the kingdom of Tartary, beg alms from tent to tent in the name of the Old Buddha. Upon entering a tent and explaining the object of their journey, by showing the sacred basin in which the offerings are placed, they are received with joyful enthusiasm.

There is no one but gives something. The rich place in the "badir"

ingots of gold and silver; those who do not possess the precious metals, offer oxen, horses, or camels. The poorest contribute according to the extent of their means; they give lumps of b.u.t.ter, furs, ropes made of the hair of camels and horses. Thus, in a short time, are collected immense sums. Then, in these deserts, apparently so poor, you see rise up, as if by enchantment, edifices whose grandeur and wealth would defy the resources of the richest potentates. It was, doubtless, in the same manner, by the zealous co-operation of the faithful, that were constructed in Europe those magnificent cathedrals whose stupendous beauty is an abiding reproach to modern selfishness and indifference.

[Picture: Buddhist temple]

The Lamaseries you see in Tartary are all constructed of brick and stone.

Only the poorest Lamas build for themselves habitations of earth, and these are always so well whitewashed that they closely resemble the rest.

The temples are generally built with considerable elegance, and with great solidity; but these monuments always seem crushed, being too low in proportion to their dimensions. Around the Lamasery rise, numerous and without order, towers or pyramids, slender and tapering, resting generally on huge bases, little in harmony with the tenuity of the constructions they support. It would be difficult to say to what order of architecture the Buddhic temples of Tartary belong. They are always fantastical constructions of monstrous colonnades, peristyles with twisted columns, and endless ascents. Opposite the great gate is a kind of altar of wood or stone, usually in the form of a cone reversed; on this the idols are placed, mostly seated cross-legged. These idols are of colossal stature, but their faces are fine and regular, except in the preposterous length of the ears; they belong to the Caucasian type, and are wholly distinct from the monstrous, diabolical physiognomies of the Chinese Pou Ssa.

Before the great idol, and on the same level with it, is a gilt seat where the living Fo, the Grand Lama of the Lamasery is seated. All around the temple are long tables almost level with the ground, a sort of ottomans covered with carpet; and between each row there is a vacant s.p.a.ce, so that the Lamas may move about freely.

When the hour for prayer is come, a Lama, whose office it is to summon the guests of the convent, proceeds to the great gate of the temple, and blows, as loud as he can, a sea-conch, successively towards the four cardinal points. Upon hearing this powerful instrument, audible for a league round, the Lamas put on the mantle and cap of ceremony and a.s.semble in the great inner court. When the time is come the sea-conch sounds again, the great gate is opened, and the living Fo enters the temple. As soon as he is seated upon the altar all the Lamas lay their red boots at the vestibule, and advance barefoot and in silence. As they pa.s.s him they wors.h.i.+p the living Fo by three prostrations, and then place themselves upon the divan, each according to his dignity. They sit cross-legged; always in a circle.

As soon as the master of the ceremonies has given the signal, by tinkling a little bell, each murmurs in a low voice a preliminary prayer, whilst he unrolls, upon his knees, the prayers directed by the rubric. After this short recitation, follows a moment of profound silence; the bell is again rung, and then commences a psalm in double chorus, grave and melodious. The Thibetian prayers, ordinarily in verse, and written in a metrical and well-cadenced style, are marvellously adapted for harmony.

At certain pauses, indicated by the rubric, the Lama musicians execute a piece of music, little in concert with the melodious gravity of the psalmody. It is a confused and deafening noise of bells, cymbals, tambourines, sea-conchs', trumpets, pipes, etc., each musician playing on his instrument with a kind of ecstatic fury, trying with his brethren who shall make the greatest noise.

[Picture: Interior of Buddhist Temple]

The interior of the temple is usually filled with ornaments, statues, and pictures, ill.u.s.trating the life of Buddha, and the various transmigrations of the more ill.u.s.trious Lamas. Vases in copper, s.h.i.+ning like gold, of the size and form of teacups, are placed in great numbers on a succession of steps, in the form of an amphitheatre, before the idols. It is in these vases that the people deposit their offerings of milk, b.u.t.ter, Mongol wine, and meal. The extremities of each step consist of censers, in which are ever burning aromatic plants, gathered on the sacred mountains of Thibet. Rich silk stuffs, covered with tinsel and gold embroidery, form, on the heads of the idols, canopies from which hang pennants and lanterns of painted paper or transparent horn.

The Lamas are the only artists who contribute to the ornament and decoration of the temples. The paintings are quite distinct from the taste and the principles of art as understood in Europe. The fantastical and the grotesque predominate inside and out, both in carvings and statuary, and the personages represented, with the exception of Buddha, have generally a monstrous and satanic aspect. The clothes seem never to have been made for the persons upon whom they are placed. The idea given is that of broken limbs concealed beneath awkward garments.

Amongst these Lama paintings, however, you sometimes come across specimens by no means dest.i.tute of beauty. One day, during a visit in the kingdom of Gechekten to the great temple called _Alton-Somne_ (Temple of Gold), we saw a picture which struck us with astonishment. It was a large piece representing, in the centre, Buddha seated on a rich carpet.

Around this figure, which was of life size, there was a sort of glory, composed of miniatures, allegorically expressing the Thousand Virtues of Buddha. We could scarcely withdraw ourselves from this picture, remarkable as it was, not only for the purity and grace of the design, but also for the expression of the faces and the splendour of the colouring. All the personages seemed full of life. We asked an old Lama, who was attending us over the place, what he knew about this admirable work. "Sirs," said he, raising his joined hands to his forehead in token of respect, "this picture is a treasure of the remotest antiquity; it comprehends within its surface the whole doctrine of Buddha. It is not a Mongol painting; it came from Thibet, and was executed by a saint of the _Eternal Sanctuary_."

The artists here are, in general, more successful in the landscapes than in the epic subjects. Flowers, birds, trees, mythological animals, are represented with great truth and with infinitely pleasing effect. The colouring is wonderfully full of life and freshness. It is only a pity that the painters of these landscapes have so very indifferent a notion as to perspective and chiaro-oscuro.

The Lamas are far better sculptors than painters, and they are accordingly very lavish of carvings in their Buddhist temples.

Everywhere in and about these edifices you see works of this cla.s.s of art, in quant.i.ty bespeaking the fecundity of the artist's chisel, but of a quality which says little for his taste. First, outside the temples are an infinite number of tigers, lions, and elephants crouching upon blocks of granite; then the stone bal.u.s.trades of the steps leading to the great gates are covered with fantastic sculptures representing birds, reptiles, and beasts, of all kinds, real and imaginary. Inside, the walls are decorated with relievos in wood or stone, executed with great spirit and truth.

Though the Mongol Lamaseries cannot be compared, in point either of extent or wealth, with those of Thibet, there are some of them which are highly celebrated and greatly venerated among the adorers of Buddha.

The most famous of all is that of the Great Kouren (enclosure), in the country of the Khalkhas. As we had an opportunity of visiting this edifice in one of our journeys into Northern Tartary, we will here give some details respecting it. It stands on the bank of the river Toula, at the entrance to an immense forest, which extends thence northwards, six or seven days' journey to the confines of Russia, and eastward, nearly five hundred miles to the land of the Solons, in Mantchouria. On your way to the Great Kouren, over the desert of Gobi, you have to traverse, for a whole month, an ocean of sand, the mournful monotony of which is not relieved by a single stream or a single shrub; but on reaching the Kougour mountains, the western boundary of the states of the Guison-Tamba, or King-Lama, the scene changes to picturesque and fertile valleys, and verdant pasture-hills, crowned with forests that seem as old as the world itself. Through the largest valley flows the river Toula, which, rising in the Barka mountains, runs from east to west through the pastures of the Lamasery, and then entering Siberia, falls into Lake Baikal.

The Lamasery stands on the northern bank of the river, on the slope of a mountain. The various temples inhabited by the Guison-Tamba, and other Grand Lamas, are distinguishable from the rest of the structure by their elevation and their gilded roofs. Thirty thousand Lamas dwell in the Lamasery itself, or in smaller Lamaseries erected about it. The plain adjoining it is always covered with the tents of the pilgrims who resort hither from all parts to wors.h.i.+p Buddha. Here you find the U-Pi-Ta-Dze, or "Fish-skin Tartars," encamped beside the Torgot Tartars from the summits of the sacred mountains (Bokte-Oula), the Thibetians and the Peboum of the Himalaya, with their long-haired oxen, mingling with the Mantchous from the banks of the Songari and Amor. There is an incessant movement of tents set up and taken down, and of pilgrims coming and going on horses, camels, oxen, mules, or waggons, and on foot.

Viewed from the distance, the white cells of the Lamas, built in horizontal lines one above the other on the sides of the mountain, seem the steps of a grand altar, of which the tabernacle is the temple of the Guison-Tamba. In the depths of that sanctuary, all resplendent with gold and bright colouring, the Lama-King, The Holy, as he is called, _par excellence_, receives the homage of the faithful, ever prostrate, in succession, before him. There is not a Khalkha Tartar who does not glory in the t.i.tle of the _Holy One's Disciple_. Wherever you meet a man from the district of the Great Kouren, and ask him who he is, his proud reply is always this: _Koure Bokte-Ain Chabi_, (I am a disciple of the Holy Kouren.)

Half-a-league front the Lamasery, on the banks of the Toula, is a commercial station of Chinese. Their wooden or mud huts are fortified by a circle of high palisades to keep out the pilgrims, who, despite their devotion, are extremely given to thieving when ever the opportunity occurs. A watch and some ingots of silver, stolen during the night from M. Gabet, left us no doubt as to the want of probity in the Holy One's disciples.

A good deal of trade is carried on here, Chinese and Russian goods changing hands to a very large extent. The payments of the former are invariably made in tea-bricks. Whether the article sold be a house, a horse, a camel, or a bale of goods, the price is settled for in bricks of tea. Five of these represent, in value, an ounce of silver; the monetary system, therefore, which Franklin so much disliked, is not in use by these Northern Tartars.

The Court of Peking entertains several Mandarins at the Great Kouren, ostensibly for the purpose of preserving order among the Chinese traders, but in reality to keep a watch upon the Guison-Tamba, always an object of suspicion to the Chinese Emperors, who bear in mind that the famous Tching-Kis-Khan was a Khalkha, and that the memory of his conquests has not pa.s.sed away from the hearts of this warlike people. The slightest movement at the Great Kouren excites alarm at Peking.

In 1839 the Guison-Tamba announced his intention of paying a visit to the Emperor Tao-Kouan. The Court of Peking became horribly alarmed, and negotiators were dispatched to divert, if possible, the Guison-Tamba from his journey; but all they could effect was, that he should be attended by only 3,000 Lamas, and that three other Khalkha sovereigns who were to have accompanied him should be left behind.

Immediately upon the Guison-Tamba's departure on his progress, all the tribes of Tartary put themselves in motion, and took up positions on the road he was to travel, in vast mult.i.tudes, each tribe bringing for his acceptance offerings of horses, oxen, sheep, gold and silver bullion, and precious stones. Wells were dug for him at intervals throughout the length of the great desert of Gobi, and at each of these were placed for his use, by the chieftain of the particular locality, a store of provisions of all sorts. The Lama King was in a yellow palanquin, carried by four horses, each led by a dignitary of the Lamasery. The escort of 3,000 Lamas were before, behind, and on each side of the palanquin, jovially das.h.i.+ng about on horses and camels. The road almost throughout was lined with spectators, or rather with wors.h.i.+ppers, eagerly awaiting the arrival of the Holy, and upon his approach, falling, first on their knees, and then on their faces, before him, their hands crossed over the head. It seemed the progress of a divinity come upon earth to bless its people. On reaching the Great Wall, the Guison-Tamba, ceasing to be a divinity, became only the chief of some nomad tribes, scorned by the people of China, but feared by the Court of China, more alive to political contingencies. Only one half of the 3,000 Lamas were permitted to attend their chief further, the rest remaining encamped north of the Great Wall.