Travels in Tartary, Thibet and ChinaEvariste-Régis Huc, Joseph Gabet


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TRAVELS
IN
TARTARY, THIBET, AND CHINA
ILLUSTRATED

MM. GABET AND HUC
CHICAGO
THE OPEN COURT PUBLISHING COMPANY
LONDON AGENTS
KEGAN PAUL, TRENCH, TRUEBNER & CO.





Travels in Tartary, Thibet
and China
DURING THE YEARS 1844–5–6
- - A
By M. HUc,8 easusta ****
TRANSLATED FROM THE FRENCH BY W. HAZLITT
SECOND REPRINT EDITION
VOL. I
illustrated with fifty ENGRAVINGs on wood
CHICAGO
THE OPEN COURT PUBLISHING COMPANY
LONDON AGENTS
KEGAN PAUL, TRENCH, TRUEBNER & CO.
190o


ZDS
190O


I
PUBLISHER'S PREFACE.
Considerino the many myths that are now rife about
Thibetan Mahatmas and the sensational reports of recent
would-be travelers, whose fictitious discoveries are seriously
accepted by many readers, it seems appropriate to remind the
reading public of a famous but now almost forgotten book,
"The Travels in Tartary, Thibet, and China " of the two
Lazarist missionaries Huc and Gabet. These gentlemen
did not find in Thibet lost manuscripts of the life of Jesus, nor
do they describe the Thibetans as savages. Their half-dead
servants did not take kodak pictures of them while being
tortured on the rack. Nor did they use the powers of
hypnotism in their dealings with the Lamas and while being
subjected to outrageous tortures. There is, in fact, nothing
incredible in M. Huc's story, and yet, perhaps because of
this reason, the book is far more interesting than any report
that has since appeared.
The sensation which M. Huc's book created on its first
appearance has subsided, and it is now known only to
scholars and historians. Indeed the book is out of print
and can, both in its original French and in its German and
.English translations, be had only through second-handbook
dealers, where the copies are at a high premium. Under
these circumstances it seems desirable that the book should
be reprinted and once more placed before the reading
public. What a storehouse it is for the ethnologist, geogra-
pher, the scholar interested in religious customs, the reader
of travels, and the student of human nature!
The book undoubtedly deserves a revision, and many
things which were puzzling to MM. Huc and Gabet may, in
the light of the better knowledge of to-day, have found
their explanation. For instance, some botanist may be able
to tell us what the tree of the ten thousand images is;
ethnologists may now know much about the barbarous cere-
mony mentioned in Vol. I., Chap. IX., which is probably a
mere trick played on a credulous audience for the purpose
vii


viii
publishers' preface
of extracting their money. Further, the reasons for the
similarities which Huc and Gabet observed between Bud-
dhist ceremonies and the rituals of the Roman Church are
also better understood to-day. But what will be of keenest
interest to us is the description of the personal character of
the Thibetans and their Lamas. There is a certain family
likeness between them and the Western nations. They
also are kind-hearted and inspired with good intentions.
It is true they fear invasions and are constantly on their
guard against the English, on whom they look with extraor-
dinary suspicion. The greatest crime for a traveler is to
draw maps, which is taken as a sure sign of being a spy in
the English service. In fact, the sole trouble which Messrs.
Huc and Gabet encountered was on account of the maps
which were discovered in their baggage, but they were at
once released from captivity and protected against maltreat-
ment when the court arrived at the conclusion that these
maps were printed and could not have been drawn by the
travelers for the purpose of betraying the country.
A careful reader will also notice that our French travelers
are sometimes quick in their judgment.*
Being unable to give trustworthy information about all
these and similar complications contained in M. Huc's
reports, we prefer to leave the book as it stands and re-
publish it without comments of our own, leaving this task to
critics and readers who are better equipped for the purpose.
* Sandara, a young Lama of unusual talents and broad experience, who is
suspected by his brethren in the Lamasery of being a freethinker, is engaged as a
Thibetan teacher by the Iazarist missionaries. At first he is praised for trie extraor-
dinary interest he takes in Christianity by M. Huc. who sees him in a hopeful vision
develop into a Thibetan Apostle. Later on, however, Sandara becomes impatient
with his French pupils and addresses them with such words as these: "What I you
learned fellows want to have the same thing told you three times over? Why, if 1
were to tell a donkey the same thing three times over he'd remember it." It is on
this occasion that Messrs. Hnc and Gabet change their opinion of their Thibetan
teacher, declaring that, "All the fine things that they had imagined of Sandara
vanished like a dream." He is now suspected of being a dissipated knave " whose
only aim was to ease the French missionaries of their money; yet they deemed it
wise to submit, " For," says M. Huc, "his very rudeness we considered, would aid
our progress in acquiring the Thibetan language." And " this system, though some-
what tedious and decidedly displeasing to our self-love was incomparably superior
to the method practised by the tover-polite) Chinese Christians toward the European
missionaries in giving them Chinese lessons." In spite of M. Huc's accusation,
Sandara proves a faithful and honest friend in times of emergency. Not only does
he see through the malicious lies of Samdadchiemba, when he claims to have been
robbed of thmgs which he stole himself, but also succeeds in recovering the tent of
the missionaries which had been pawned by the rascally inn-keeper on New Year's
day, for the sake of paying some debts. (See Vol. IL, Chap. IL) In this instance,
as on other occasions,"M. Hnc always depicts the situation from the point of view
which he takes at the moment.


publishers' preface
ix
For similar reasons, the transcriptions of foreign names have
been left as they stood in the original translation.
The Thibetans are a warlike race, but their military ten-
dencies are subdued by an extreme religious devotion,
which, far from being exclusively Buddhistic, seems among
their educated men to be as broad as it is among the most
scholarly philosophers of Europe and of America. Think
only of the Thibetan custom, strongly reminding us of the
Christian Angelus, of the whole people praying in common
at certain hours! Think of the interest which the Regent
of Lhassa took in the Christian religion! How he trembled
when the maps were found, and how he triumphed when
the innocence of our travelers was brought out! How
eagerly he studied the Christian doctrines! With what
humor he treated the ignorant Lamas and their superstition,
typical of the popular Buddhism of the masses! Even
when the Chinese Plenipotentiary urged to him the danger
of Christianity's replacing Buddhism in Thibet, the attitude
of the Regent of Lhassa towards the Lazarists remained
unaltered. He said to them: "Religious persons, men of
prayer, belonging to all countries, are strangers nowhere.
Such is the doctrine taught by our holy books. Lhassa
being the peculiar assembling place and abode of men of
prayer, that title of itself should always secure for you
liberty and protection." His answer to the Chinese Pleni-
potentiary is also characteristic: "If the doctrine which
these men hold is a false doctrine, the Thibetans will not
embrace it: if on the contrary it is true, what have we to
fear? How can the truth be prejudicial to men."
And so this book, apart from its interest to the general
reader, will also be welcome to all persons interested in
Christian missions and to all students of Buddhism and its
institutions.
The Open Court Publishing Co.





PREFACE.
The Pope having, about the year 1844, been pleased to
establish an Apostolic Vicariat of Mongolia, it was con-
sidered expedient, with a view to further operations, to as-
certain the nature and extent of the diocese thus created,
and MM. Gabet and Huc, two Lazarists attached to the
petty mission of Si-Wang, were accordingly deputed to
collect the necessary information. They made their way
through difficulties which nothing but religious enthusiasm
in combination with French elasticity could have overcome,
to Lha-Ssa, the capital of Thibet, and in this seat of La-
manism were becoming comfortably settled, with lively
hopes and expectations of converting the Tal6-Lama into a
branch-Pope, when the Chinese Minister, the noted Ke-
Shen, interposed on political grounds, and had them de-
ported to China. M. Gabet was directed by his superiors
to proceed to France, and lay a complaint before his Gov-
ernment, of the arbitrary treatment which he and his fellow
Missionary had experienced. In the steamer which con-
veyed him from Hong Kong to Ceylon, he found Mr.
Alexander Johnstone, secretary to Her Majesty's Plenipo-
tentiary in China; and this gentleman perceived so much,
not merely of entertainment, but of important information
in the conversations he had with M. Gabet, that he com-
xi


xii
PREFACE.
mitted to paper the leading features of the Reverend Mis-
sionary's statements, and on his return to his official post,
gave his manuscripts to Sir John Davis, who, in his turn,
considered their contents so interesting, that he embodied
a copy of them in a despatch to Ix>rd Palmerston. Subse-
quently the two volumes, here translated, were prepared by
M. Huc, and published in Paris. Thus it is, that to Papal
aggression in the East, the Western World is indebted for a
work exhibiting, for the first time, a complete representation
of countries previously almost unknown to Europeans, and
indeed considered practically inaccessible; and of a religion,
which, followed by no fewer than 17o,ooo,ooo persons,
presents the most singular analogies in its leading features
with the Catholicism of Rome.


CONTENTS OF VOLUME 1.
ThGM
Prrfacr xi
Contrnts xiii
List of Illustrations , xvii
CHAPTER L
French Mission of Peking- Glance at the Kingdom of Ouniot — Preparations for
Departure—Tartar-Chinese Inn—Change of Costume—Portrait and Character
of Samdadchtemba—Sain-Oula (the Good Mountain)—The Frosts on Sain-
Oula, and its Robbers—First Encampment in the Desert—Great Imperial
Forest—Buddhist Monuments on the Summit of the Mountains—Topography of
the Kingdom of Geehekten—Character of its Inhabitants—Tragical Working
of a Mine—Two Mongols Desire to have their Horoscope Taken—Adventure of
Sam dadchiemba—Environs of the Town of Tolon-Noor i
CHAPTER II.
Inn at Tolon-Noor -Aspect of the City—Great Foundries of Bells and Idols—Con-
versation with the Lamas of Tolon-Noor—Encampment—Tea-Bricks—Meeting
with Queen Mourguevan—Taste of the Mongols for Pilgrimages—Violent
Storm—Account from a Mongol Chief of the War of the English against China
—Topography of the Eight Banners of the Tchakar—The Imperial Herds—
Form and Interior of the Tents—Tartar Manners and Customs--Encampment
at the Three Lakes—Nocturnal Apparitions—Samdadchiemba Relates the Ad-
ventures of his Youth—Gray Squirrels of Tairary—Arrival at Chaborte* 28
CHAPTER III.
Festival of the Loaves of the Moon—Entertainment in a Mongol Tent—Toolholos,
or Rhapsodtsts of Tartary— Invocation to Tunour—Tartar Education—In-
dustry of the Women—Mongols in Quest of Missing Animals—Remains of an
Abandoned City—Road from Pekin to Ktaktha—Commerce between China and
Russia—Russian Convent at Pekin—A Tartar Solicits us to Cure his Mother
from a Dangerous Illness—Tartar Physicians—The Intermittent Fever Devil—
Various Forms of Sepulture in Use Among the Mongols—Lamasery of the Five
Towers—Obsequies of the Tartar Kings—Origin of the Kingdom of Efe—Gym-
nastic Exercises of the Tartars—Encounter with three Wolves—Mongol Carts.. 61
xiii


xiv
CONTENTS.
CHAPTER IV.
PAGH
Voting Lama Converted to Christianity— Lamasery of Tchortchi—Alms for the Con-
struction of Religious Houses—Aspect of the Buddhist Temples—Recitation of
Lama Prayers—Decorations, Paintings, and Sculptures of the Buddhist Temples
—Topography of the Great Kouran in the Country of the Kalkhas—Journey
of the Guisoo-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 89
CHAPTER V.
The Old Blue Town—Quarter of the Tanners—Knavery of the Chinese Traders—
Hotel of the Three Perfections—Spoliation of the Tartars by the Chinese—
Money Changer's Office—Tartar Coiner—Purchase of Two Sheep-skin Robes
—Camel Market—Customs of the Cameleers—Assassination of a Grand Lama
of the Blue Town—Insurrection of the Lamaseries—Negotiation Between the
Court of Peking and that of Lha-Ssa—Domestic Lamas—Wandering Lamas—
Lamas in Community—Policy of the Mantchou Dynasty with Reference to the
Lamaseries—Interview with a Thibetian Lama—Departure from the Blue
Town 116
CHAPTER VI.
A Tartar-eater—Loss of Arsalan—Great Caravan of Camels—Night Arrival at
Tchagan-KoLiren—We Are Refused Admission Into the Inns—We Take up Our
Abode with a Shepherd- Overflow of the Yellow River—Aspect of Tchagan-
Kouren—Departure Across the Marshes—Hiring a Bark—Arrival on the Banks
of the Yellow River--Encampment Under the Portico of a Pagoda—Embark-
ation of the Camels—Passage of the Yellow River—Laborious Journey Across
the Inundated Country—Encampment on the Banks of the River 138
CHAFrER VII.
Mercurial Preparation for the Destruction of Lice—Dirtiness of the Mongols—
Lama Notions About the Metempsychosis—Washing—Regulations of Nomadic
Life—Aquatic and Passage Birds—The Yuen-Yang—The Dragon's Foot—
Fishermen of the Paga-Gol—Fishing Party—Fisherman Bit by a Dog—Kou-
Kouo, or, St. Ignatius's Bean—Preparations for Departure -Passage of the
Paga-Gol—Dangers of the Voyage—Devotion of Samdadchiemba—The Prime
Minister of the King of the Ortous—Encampment 159
CHAPTER VIII.
Glance at the Country of the Ortous—Cultivated La rids—Sterile, Sandy Steppes of
the Ortous—Form of the Tartar-Mongol Government—Nobility—Slavery—
A small Lamasery—Election and Enthronizatton of a Living Buddha—Discipline
of the Lamaseries—Lama Studies—Violent Storm—Shelter in some Artificial
Grottoes—Tartar Concealed in a Cavern—Tartaro-Chinese Ancedote—Ceremo-
nies of Tartar Marriages— Polygamy—Divorce—Character and Costume of the
Mongol Women 179


CONTENTS.
XV
CHAPTER IX.
PACK
Departure of the Caravan—Encampment in a Fertile Valley—Intensity of the Cold-
Meeting with numerous Pilgrims—Barbarous and Diabolical Ceremonies of
I ^ man ism—Project for the Lamasery of Rache-Tchurin—Dispersion and Rally-
ing of the Litlle Caravan—Anger of Samdadchiemba—Aspect of the Lamasery of
Rache-Tchurin—Different Kinds of Pilgrimages Around the Lamaseries—Turn-
ing Prayers—Quarrel Between Two Lamas—Similarity of the Soil—Description
of the Tabsoun-Noor or Salt Sea—Remarks on the Camels of Tartary 2o6
CHAFFER X.
Purchase of a Sheep—A Mongol Butcher—Great Feast h la Tartare—Tartar Veteri-
nary Surgeons—Strange Cure of a Cow—Depth of the Wells of the Ortous—
Manner of Watering the Animals—Encampment at the Hundred Wells—Meet-
ing with the King of the Alechan—Annual Embassies of the Tartar Sovereigns
to Peking—Grand Ceremony in the Temple of the Ancestors—The Emperor
Gives Counterfeit Money to the Mongol Kings—Inspection of Our Geographical
Map—The Devil's Cistern—Purification of the Water—A Lame Dog—Curious
Aspect of the Mountains—Passage of the Yellow River 231
CHAPTER XI.
Sketch of the Tartar Nations 161
CHAPTER XII.
Hotel of Justice and Mercy—Province of Kan-Sou—Agriculture—Great Works for
the Irrigation of the Fields—Manner of Living in Inns-Great Confusion in a
Town Caused by our Camels—Chinese Life-guard—Mandarin Inspector of the
Public Works— Ning-Hia—Historical and Topographical Details—Inn of the
Five Felicities—Contest with a Mandarin, Tchong-Wei— Immense Mountains
of Sand—Road to Hi—Unfavorable Aspect of Kao-Tan-Dze— Glance at the Great
Wall—Inquiry after the Passports -Tartars Traveling in China—Dreadful
Hurricane—Origin and Manners of the Inhabitants of Kan-Sou—The Dchia-
hours—Interview with a Living Buddha—Hotel of the Temperate Climates -
Family of Samdadchiemba—Mountain of Ping-Keou—Fight Between an Inn-
keeper and his Wife— Water-mills—Knitting—Si-Ning-Fou— House of Rest—
Arrival at Tang-Keou-Eul 20o











LIST OF ILLUSTRATIONS
Frontispiece, Chinese and Tartar Costumes.
Title-page, Portraits of MM. Gabet and Huc.
View of the City of Peking...............................
Initial Letter T. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
The Travelers Setting out on Their Journey...............
Kang of a Tartar-Chinese Inn............................
The Missionaries in Their Lamanesque Costumes..........
Portrait of Samdadchiemba...............................
Mountain of Sain-Oula................... ... ...........
First Encampment. .....................................
Buddhist Monuments....................................
Military Mandarin............................…
Chinese Idol............................ - - - - - - - - - - - - - - - - -
View of the City of Tolon-Noor.................... . . . . .
Bell and Idol Foundry. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
The Queen of Mourguevan....................... .......
The Emperor Tao-Kouang.................. - - - - - - - - - - - - -
Tartar Encampment..... " * - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
Interior of a Tartar Tent... . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Russian Convent at Peking........ - - - - - - - - - - - - - - - - - - - - - -
Lamasery of the Five Towers.............................
Lamasery of Tchortchi. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Buddhist Temple .......................................
Interior of Buddhist Temple... . . . . . . . . . . . . . . . . . . . . . . . . . . .
Tartar Agriculturist......................................
Chinese Soldier.......... . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Chinese Money-changers. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
The Camel Market. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Pacº
17
45


xviii LIST OF ILLUSTRATIONS.
PACE
Vagabond Lamas 134
View of Tchagan-Kouren 138
Caravan Crossing the Desert 143
Navigation of the Yellow River .... 151
Water-fowl and Birds of Passage 159
A Pishing Party 168
Election of a Living Buddha 179
The Steppes of Ortous 183
Caves of the Ortous '9^
Barbarous Lamanesque Ceremony 2o6
Lamasery of Rache-Tchurin 221
Turning Prayers 224
Mongol Butcher 23'
Encampment at the Hundred Wells 245
Grand Ceremony at the Ancestral Temple 251
Chinese Idol 26 >
Chinese and Tartar Arms 262
Chinese Princess 281
Irrigation of the Fields 29o
Root of the Jin-Seng 326


CHAPTER I.
French Mission of Peking-Glance at the Kingdom of Ouniot — Preparations for
Departure—Tartar-Chinese Inn–Change of Costume—Portrait and Character
of Samdadchiemba-Sain-Oula (the Good Mountain)—The Frosts on Sain-
Oula, and its Robbers—First Encampment in the Desert–Great Imperial
Forest—Buddhist on the it of the mountains—Topography of
the Kingdom of Gechekten—Character of its Inhabitants—Tragical working
of a Mine--Two Mongols desire to have their horoscope taken—Adventure of
Samdadchiemba-Environs of the town of Tolom-Woor.
H E French mission of Peking,
once so flourishing under
the early emperors of the
Tartar-Mantehou dynas-
ty, was almost extirpated
is by the constant perse-
cutions of Kai-King, the
fifth monarch of that dy-
nasty, who ascended the
throne in 1799. The mis-
sionaries were dispersed or
put to death, and at that
time Europe was herself too deeply agitated to enable her
to send succor to this distant Christendom, which remained
for a time abandoned. Accordingly, when the French
Lazarists reappeared at Peking, they found there scarce a


I


2
TRAVELS IN TARTARY,
vestige of the true faith. A great number of Christians, to
avoid the persecutions of the Chinese authorities, had passed
the Great Wall, and sought peace and liberty in the deserts
of Tartary, where they lived dispersed upon small patches
of land which the Mongols permitted them to cultivate.
By dint of perseverance the missionaries collected together
these dispersed Christians, placed themselves at their head,
and hence superintended the mission of Peking, the imme-
diate administration of which was in the hands of a few
Chinese Lazarists. The French missionaries could not,
with any prudence, have resumed their former position in
the capital of the empire. Their presence would have
compromised the prospects of the scarcely reviving mission.
In visiting the Chinese Christians of Mongolia, we more
than once had occasion to make excursions into the Land
of Grass, {Isao-Ti), as the uncultivated portions of Tartary
are designated, and to take up our temporary abode be-
neath the tents of the Mongols. We were no sooner ac-
quainted with this nomadic people, than we loved them,
and our hearts were filled with a passionate desire to an-
nounce the gospel to them. Our whole leisure was therefore
devoted to acquiring the Tartar dialects, and in 1842, the
Holy See at length fulfilled our desires, by erecting Mongolia
into an Apostolical Vicariat.
Towards the commencement of the year 1844, couriers
arrived at Si-wang, a small Christian community, where the
vicar apostolic of Mongolia had fixed his episcopal residence.
Si-wang itself is a village, north of the Great Wall, one day's
journey from Suen-hoa-Fou. The prelate sent us instruc-
tions for an extended voyage we were to undertake for the
purpose of studying the character and manners of the Tar-
tars, and of ascertaining as nearly as possible the extent
and limits of the Vicariat. This journey, then, which we
had so long meditated, was now determined upon; and we
sent a young Lama convert in search of some camels which
we had put to pasture in the kingdom of Naiman. Pend-
ing his absence, we hastened the completion of several
Mongol works, the translation of which had occupied us for
a considerable time. Our little books of prayer and doctrine
were ready, still our young Lama had not returned; but
thinking he could not delay much longer, we quitted the
valley of Black Waters (He-Chuy), and proceeded on to


THIBET, AND CHINA.
3
await his arrival at the Contiguous Defiles {Pie-lie-Keou),
which seemed more favorable for the completion of our
preparations. The days passed away in futile expectation;
the coolness of the autumn was becoming somewhat biting,
and we feared that we should have to begin our journey
across the deserts of Tartary during the frosts of winter.
We determined, therefore, to despatch some one in quest of
our camels and our Lama. A friendly catechist, a good
walker and a man of expedition, proceeded on this mission.
On the day fixed for that purpose he returned; his re-
searches had been wholly without result. All he had ascer-
tained at the place which he had visited was, that our Lama
had started several days before with our camels. The sur-
prise of our courier was extreme when he found that the Lama
had not reached us before himself. "What!" exclaimed
he, "are my legs quicker than a camel's! They left Nai-
man before me, and here I am arrived before them! My
spiritual fathers, have patience for another day. I'll answer
that both Lama and camels will be here in that time."
Several days, however, passed away, and we were still in the
same position. We once more despatched the courier in
search of the Lama, enjoining him to proceed to the very
place where the camels had been put to pasture, to examine
things with his own eyes, and not to trust to any statement
that other people might make.
During this interval of painful suspense, we continued to
inhabit the Contiguous Defiles, a Tartar district dependent
on the kingdom of Ouniot.1 These regions appear to have
been affected by great revolutions. The present inhabit-
ants state that, in the olden time, the country was occupied
by Corean tribes, who, expelled thence in the course of
various wars, took refuge in the peninsula which they still
possess, between the Yellow Sea and the sea of Japan. You
often, in these parts of Tartary, meet with the remains of
great towns, and the ruins of fortresses, very nearly resem-
bling those of the middle ages in Europe, and, upon turning
up the soil in these places, it is not unusual to find lances,
arrows, portions of fanning implements, and urns filled
with Corean money.
Towards the middle of the 17 th century, the Chinese
1 Notwithstanding the slight importance of the Tartar tribes, we shall give them
the name of kingdoms, because the chiefs of these tribes are called Wang (King.)


4"
TRAVELS IN TARTARY,
began to penetrate into this district. At that period, the
whole landscape was still one of rude grandeur; the moun-
tains were covered with fine forests, and the Mongol tents
whitened the valleys, amid rich pasturages. For a very
moderate sum the Chinese obtained permission to cultivate
the desert, and as cultivation advanced, the Mongols were
obliged to retreat, conducting their flocks and herds else-
where.
From that time forth, the aspect of the country became
entirely changed. All the trees were grubbed up, the forests
disappeared from the hills, the prairies were cleared by
means of fire, and the new cultivators set busily to work in
exhausting the fecundity of the soil. Almost the entire
region is now in the hands of the Chinese, and it is probably
to their system of devastation that we must attribute the
extreme irregularity of the seasons which now desolate this
unhappy land. Droughts are of almost annual occurrence;
the spring winds setting in, dry up the soil; the heavens
assume a sinister aspect, and the unfortunate population
await, in utter terror, the manifestation of some terrible
calamity; the winds by degrees redouble their violence, and
sometimes continue to blow far into the summeT months.
Then the dust rises in clouds, the atmosphere becomes thick
and dark; and often, at midday, you are environed with
the terrors of night, or rather, with an intense and almost
palpable blackness, a thousand times more fearful than the
most somber night. Next after these hurricanes comes the
rain: but so comes, that instead of being an object of de-
sire, it is an object of dread, for it pours down in furious
raging torrents. Sometimes the heavens suddenly opening,
pour forth in, as it were, an immense cascade, all the water
with which they are charged in that quarter; and immedi-
ately the fields and their crops disappear under a sea of
mud, whose enormous waves follow the course of the valleys,
and carry everything before them. The torrent rushes on,
and in a few hours the earth reappears; but the crops are
gone, and worse even than that, the arable soil also has
gone with them. Nothing remains but a ramification of
deep ruts, filled with gravel, and thenceforth incapable of
being plowed.
Hail is of frequent occurrence in these unhappy districts,
and the dimensions of the hailstones are generally enormous.


THIBET, AND CHINA.
s
We have ourselves seen some that weighed twelve pounds.
One moment sometimes suffices to exterminate whole flocks.
In 1843, during one of these storms, there was heard in
the air a sound as of a rushing wind, and therewith fell, in
a field near a house, a mass of ice larger than an ordinary
millstone. It was broken to pieces with hatchets, yet,
though the sun burned fiercely, three days elapsed before
these pieces entirely melted.
The droughts and the inundations together, sometimes
occasion famines which well-nigh exterminate the inhabit-
ants. That of 1832, in the twelfth year of the reign of
Tao-Kouang,1 is the most terrible of these on record. The
Chinese report that it was everywhere announced by a
general presentiment, the exact nature of which no one
could explain or comprehend. During the winter of 1831,
a dark rumor grew into circulation. Next year, it was said,
there will be neither rich nor poor; blood will cover the
mountains; bones willfill the valleys (Ou fou, ou kioung;
hue man chan, kou man tchouan.) These words were in
every one's mouth; the children repeated them in their
sports; all were under the domination of these sinister ap-
prehensions when the year 1832 commenced. Spring and
summer passed away without rain, and the frosts of autumn
set in while the crops were yet green; these crops of course
perished, and there was absolutely no harvest. The popu-
lation was soon reduced to the most entire destitution.
Houses, fields, cattle, everything was exchanged for grain,
the price of which attained its weight in gold. When the
grass on the mountain sides was devoured by the starving
creatures, the depths of the earth were dug into for roots.
The fearful prognostic, that had been so often repeated,
became accomplished. Thousands died upon the hills,
whither they had crawled in search of grass; dead bodies
filled the roads and houses; whole villages were depopulated
to the last man. There was, indeed, neither rich nor poor;
pitiless famine had leveled all alike.
It was in this dismal region that we awaited with im-
patience the courier, whom, for a second time, we had de-
spatched into the kingdom of Naiman. The day fixed for
his return came and passed, and several others followed,
but brought no camels, nor Lama, nor courier, which seemed
1 Sixth Emperor of the Tartar-Mantchou dynasty. He died in the year 184o.


6
TRAVELS IN TARTARY,
to us most astonishing of all. We became desperate; we
could not longer endure this painful and futile suspense.
We devised other means of proceeding, since those we had
arranged appeared to be frustrated. The day of our de-
parture was fixed; it was settled, further, that one of our
Christians should convey us in his car to Tolon-Noor, distant
from the Contiguous Defiles about fifty leagues. At Tolon-
Noor we were to dismiss our temporary conveyance, pro-
ceed alone into the desert, and thus start on our pilgrimage
as well as we could. This project absolutely stupefied our
Christian friends; they could not comprehend how two
Europeans should undertake by themselves a long journey
through an unknown and inimical country: but we had
reasons for abiding by our resolution. We did not desire
that any Chinese should accompany us. It appeared to us
absolutely necessary to throw aside the fetters with which
the authorities had hitherto contrived to shackle missionaries
in China. The excessive caution, or rather the imbecile
pusillanimity of a Chinese catechist, was calculated rather
to impede than to facilitate our progress in Tartary.
On the Sunday, the day preceding our arranged departure,
everything was ready; our small trunks were packed and
padlocked, and the Christians had assembled to bid us adieu.
On this very evening, to the infinite surprise of all of us,
our courier arrived. As he advanced, his mournful coun-
tenance told us before he spoke, that his intelligence was
unfavorable. "My spiritual fathers," said he, "all is lost;
you have nothing to hope; in the kingdom of Naiman there
no longer exist any camels of the Holy Church. The Lama
doubtless has been killed; and I have no doubt the devil
has had a direct hand in the matter."
Doubts and fears are often harder to bear than the cer-
tainty of evil. The intelligence thus received, though la-
mentable in itself, relieved us from our perplexity as to the
past, without in any way altering our plan for the future.
After having received the condolences of our Christians, we
retired to rest, convinced that this night would certainly be
that preceding our nomadic life.
The night was far advanced, when suddenly numerous
voices were heard outside our abode, and the door was
shaken with loud and repeated knocks. We rose at once;
the Lama, the camels, all had arrived; there was quite a


THIBET, AND CHINA.
little revolution. The order of the day was instantly changed.
We resolved to depart, not on the Monday, but on the
Tuesday; not in a car, but on camels, in true Tartar fashion.
We returned to our beds perfectly delighted; but we could
not sleep, each of us occupying the remainder of the night
with plans for effecting the equipment of the caravan in
the most expeditious manner possible.
Next day, while we were making our preparations for
departure, our Lama explained his extraordinary delay.
First, he had undergone a long illness; then he had been
occupied a considerable time in pursuing a camel which
had escaped into the desert; and finally, he had to go be-
fore some tribunal, in order to procure the restitution of a
mule which had been stolen from him. A lawsuit, an ill-
ness, and a camel hunt were amply sufficient reasons for
excusing the delay which had occurred. Our courier was
the only person who did not participate in the general joy;
he saw it must be evident to every one that he had not
fulfilled his mission with any sort of skill.
All Monday was occupied in the equipment of our cara-
van. Every person gave his assistance to this object. Some
repaired our traveling-house, that is to say, mended or
patched a great blue linen tent; others cut for us a supply
of wooden tent pins; others mended the holes in our copper
kettle, and renovated the broken leg of a joint stool; others
prepared cords, and put together the thousand and one
pieces of a camel's pack. Tailors, carpenters, braziers,
rope-makers, saddle-makers, people of all trades assembled
in active co-operation in the courtyard of our humble abode.
For all, great and small, among our Christians, were re-
solved that their spiritual fathers should proceed on their
journey as comfortably as possible.
On Tuesday morning, there remained nothing to be done
but to perforate the nostrils of the camels, and to insert in
the aperture a wooden peg, to use as a sort of a bit. The
arrangement of this was left to our Lama. The wild pierc-
ing cries of the poor animals pending the painful operation,
soon collected together all the Christians of the village. At
this moment, our Lama became exclusively the hero of the
expedition. The crowd ranged themselves in a circle
around him; every one was curious to see how, by gently
pulling the cord attached to the peg in its nose, our Lama


8
TRAVELS IN TARTARY,
could make the animal obey him, and kneel at his pleasure.
Then, again, it was an interesting thing for the Chinese to
watch our Lama packing on the camels' backs the baggage
of the two missionary travelers. When the arrangements
were completed, we drank a cup of tea, and proceeded to the
chapel; the Christians recited prayers for our safe journey;
we received their farewell, interrupted with tears, and pro-
ceeded on our way. Samdadchiemba, our Lama cameleer,

baggage; then came the two missionaries, MM. Gabet and
Huc, the former mounted on a tall camel, the latter on a
white horse.
Upon our departure we were resolved to lay aside our
accustomed usages, and to become regular Tartars. Yet we
did not at the outset, and all at once, become exempt from
the Chinese system. Besides that, for the first mile or two
of our journey, we were escorted by our Chinese Christians,
some on foot, and some on horseback, our first stage was to
be an inn kept by the Grand Catechist of the Contiguous
Defiles.
The progress of our little caravan was not at first wholly
successful. We were quite novices in the art of saddling
and girthing camels, so that every five minutes we had to


THIBET, AND CHINA.
9
halt, either to rearrange some cord or piece of wood that
hurt and irritated the camels, or to consolidate upon their
backs, as well as we could, the ill-packed baggage that
threatened, ever and anon, to fall to the ground. We ad-
vanced, indeed, despite all these delays, but still very slowly.
After journeying about thirty-five lis,' we quitted the culti-
vated district and entered upon the Land of Grass. There
we got on much better; the camels were more at their ease
in the desert, and their pace became more rapid.
We ascended a high mountain, where the camels evinced
a decided tendency to compensate themselves for their
trouble, by browsing, on either side, upon the tender stems
of the elder tree or the green leaves of the wild rose. The
shouts we were obliged to keep up, in order to urge forward
the indolent beasts, alarmed infinite foxes, who issued from
their holes and rushed off in all directions. On attaining
the summit of the rugged hill we saw in the hollow beneath
the Christian inn of Yan-Pa-Eul. We proceeded towards
it, our road constantly crossed by fresh and limpid streams,
which, issuing from the sides of the mountain, reunite at
its foot and form a rivulet which encircles the inn. We
were received by the landlord, or, as the Chinese call him,
the Comptroller of the Chest.
Inns of this description occur at intervals in the deserts
of Tartary, along the confines of China. They consist al-
most universally of a large square enclosure, formed by high
poles interlaced with brushwood. In the center of this en-
closure is a mud house, never more than ten feet high.
With the exception of a few wretched rooms at each ex-
tremity, the entire structure consists of one large apartment,
serving at once for cooking, eating, and sleeping; thoroughly
dirty, and full of smoke and intolerable stench. Into this
pleasant place all travelers, without distinction, are ushered,
the portion of space applied to their accommodation being
a long, wide Kang, as it is called, a sort of furnace, occu-
pying more than three-fourths of the apartment, about four
feet high, and the flat, smooth surface of which is covered
with a reed mat, which the richer guests cover again with a
traveling carpet of felt, or with furs. In front of it, three
immense coppers, set in glazed earth, serve for the prepara-
tion of the traveler's milk-broth. The apertures by which
1 The Chinese Li is about equivalent to the quarter of an English mile.


IO
TRAVELS IN TARTARY,

Kang of a Tartar-Chinese Inn.
these monster boilers are heated communicate with the in-
terior of the Kang, so that its temperature is constantly
maintained at a high elevation, even in the terrible cold of
winter. Upon the arrival of guests, the Comptroller of the
Chest invites them to ascend the Kang, where they seat
themselves, their legs crossed tailor-fashion, round a large
table, not more than six inches high. The lower part of the
room is reserved for the people of the inn, who there busy
themselves in keeping up the fire under the caldrons, boil-
ing tea, and pounding oats and buckwheat into flour for the
repast of the travelers. The Kang of these Tartar-Chinese
inns is, till evening, a stage full of animation, where the
guests eat, drink, smoke, gamble, dispute, and fight: with
nightfall, the refectory, tavern, and gambling-house of the
day is suddenly converted into a dormitory. The travelers
who have any bed-clothes unroll and arrange them; those
who have none, settle themselves as best they may in their
personal attire, and lie down, side by side, round the table.


THIBET, AND CHINA.
II
When the guests are very numerous they arrange themselves
in two circles, feet to feet. Thus reclined, those so dis-
posed, sleep; others, awaiting sleep, smoke, drink tea, and
gossip. The effect of the scene, dimly exhibited by an
imperfect wick floating amid thick, dirty, stinking oil, whose
receptacle is ordinarily a broken tea-cup, is fantastic, and
to the stranger, fearful.
The Comptroller of the Chest had prepared his own
room for our accommodation. We washed, but would not
sleep there; being now Tartar travelers, and in possession
of a good tent, we determined to try our apprentice hand
at setting it up. This resolution offended no one, it was
quite understood we adopted this course, not out of con-
tempt towards the inn, but out of love for a patriarchal
life. When we had set up our tent, and unrolled on the
ground our goatskin beds, we lighted a pile of brushwood,
for the nights were already growing cold. Just as we were
closing our eyes, the Inspector of Darkness startled us with
beating the official night alarum, upon his brazen tam-tam,
the sonorous sound of which, reverberating through the ad-
jacent valleys struck with terror the tigers and wolves fre-
quenting them, and drove them off.
We were on foot before daylight. Previous to our de-
parture we had to perform an operation of considerable
importance—no other than an entire change of costume, a
complete metamorphosis. The missionaries who reside in
China, all, without exception, wear the secular dress of the
people, and are in no way distinguishable from them; they
bear no outward sign of their religious character. It is a
great pity that they should be thus obliged to wear the secu-
lar costume, for it is an obstacle in the way of their preach-
ing the gospel. Among the Tartars, a black man—so they
discriminate the laity, as wearing their hair, from the clergy,
who have their heads close shaved—who should talk about
religion would be laughed at, as impertinently meddling
with things, the special province of the Lamas, and in no
way concerning him. The reasons which appear to have
introduced and maintained the custom of wearing the
secular habit on the part of the missionaries in China, no
longer applying to us, we resolved at length to appear in
an ecclesiastical exterior becoming our sacred mission.
The views of our vicar apostolic on the subject, as explained


12
TRAVELS IN TARTARY.
in his written instructions, being conformable with our wish,
we did not hesitate. We resolved to adopt the secular
dress of the Thibetian Lamas; that is to say, the dress
which they wear when not actually performing their idola-
trous ministry in the Pagodas. The costume of the
Thibetian Lamas suggested itself to our preference as being
in unison with that worn by our young neophyte, Samdad-
chiemba.
We announced to the Christians of the inn that we were
resolved no longer to look like Chinese merchants; that we
were about to cut off our long tails, and to shave our heads.
This intimation created great agitation: some of our dis-
ciples even wept; all sought by their eloquence to divert
us from a resolution which seemed to them fraught with
danger; but their pathetic remonstrances were of no avail;
one touch of a razor,
in the hands of Sam-
dadchiemba, sufficed
to sever the long tail
of hair, which, to ac-
commodate Chinese
fashions, we had so
carefully cultivated
ever since our depart-
ure from France. We
put on a long yellow
robe, fastened at the
right side with five gilt
buttons, and round the
waist by a long red sash;
over this was a red
jacket, with a collar of
purple velvet; a yellow
cap, surmounted by a
red tuft, completed our
new costume. Break-
fast followed this de-
cisive operation, but it
was silent and sad.
When the Comptroller
of the Chest brought in some glasses and an urn, wherein
smoked the hot wine drunk by the Chinese, we told him

The Missionaries in their Lamanesque Costume.


THIBET, AND CHINA.
'3
that having changed our habit of dress, we should change
also our habit of living. "Take away," said we, "that wine
and that chafing dish; henceforth we renounce drinking
and smoking. You know," added we, laughing, "that good
Lamas abstain from wine and tobacco." The Chinese
Christians who surrounded us did not join in the laugh;
they looked at us without speaking and with deep com-
miseration, fully persuaded that we should inevitably perish
of privation and misery in the deserts of Tartary. Break-
fast finished, while the people of the inn were packing up
our tent, saddling the camels, and preparing for our de-
parture, we took a couple of rolls, baked in the steam of
the furnace, and walked out to complete our meal with
some wild currants growing on the bank of the adjacent
rivulet. It was soon announced to us that everything was
ready—so, mounting our respective animals, we proceeded
on the road to Tolon-Noor, accompanied by Samdad-
chiemba.
We were now launched, alone and without a guide, amid
a new world. We had no longer before us paths traced
out by the old missionaries, for we were in a country where
none before us had preached Gospel truth. We should no
longer have by our side those earnest Christian converts, so
zealous to serve us; so anxious, by their friendly care, to
create around us as it were an atmosphere of home. We
were abandoned to ourselves, in a hostile land, without a
friend to advise or to aid us, save Him by whose strength
we were supported, and whose name we were seeking to
make known to all the nations of the earth.
As we have just observed, Samdadchiemba was our only
traveling companion. This young man was neither
Chinese, nor Tartar, nor Thibetian. Yet, at the first
glance, it was easy to recognize in him the features char-
acterizing that which naturalists call the Mongol race. A
great flat nose, insolently turned up; a large mouth, slit in
a perfectly straight line, thick, projecting lips, a deep
bronze complexion, every feature contributed to give to
his physiognomy a wild and scornful aspect. When his
little eyes seemed starting out of his head from under their
lids, wholly destitute of eyelash, and he looked at you wrink-
ling his brow, he inspired you at once with feelings of
dread and yet of confidence. The face was without any


14
TRAVELS IN TARTARY.
decisive character : it exhibited neither the mischievous
knavery of the Chinese, nor the frank good-nature of the
Tartar, nor the courageous energy of the Thibetian; but
was made up of a mix-
ture of all three. Sam-
dadchiemba was a Dchia-
hour. We shall hereafter
have occasion to speak
more in detail of the na-
tive country of our young
cameleer.
At the age of eleven,
Samdadchiemba had escap-
ed from his Lamasery, in
order to avoid the too fre-
quent and too severe cor-
rections of the master
under whom he was more
immediately placed. He
afterwards passed the greater portion of his vagabond youth,
sometimes in the Chinese towns, sometimes in the deserts of
Tartary. It is easy to comprehend that this independent
course of life had not tended to modify the natural asperity
of his character; his intellect was entirely uncultivated; but,
on the other hand, his muscular power was enormous, and
he was not a little vain of this quality, which he took great
pleasure in parading. After having been instructed and bap-
tized by M.-Gabet, he had attached himself to the service
of the missionaries. The journey we were now undertaking
was perfectly in harmony with his erratic and adventurous
taste. He was, however, of no mortal service to us as a guide
across the deserts of Tartary, for he knew no more of the
country than we knew ourselves. Our only informants
were a compass, and the excellent map of the Chinese
empire by Andriveau-Goujon.
The first portion of our journey, after leaving Yan-Pa-
Eul, was accomplished without interruption, sundry anathe-
mas excepted, which were hurled against us as we ascended
a mountain, by a party of Chinese merchants, whose mules,
upon sight of our camels and our own yellow attire, became
frightened, and took to their heels at full speed, dragging


THIBET, AND CHINA.
15
after them, and in one or two instances, overturning the
wagons to which they were harnessed.
The mountain in question is called Sain-Oula (Good-
Mountain), doubtless ut lucus a non lucendo, since it is
notorious for the dismal accidents and tragical adventures
of which it is the theater. The ascent is by a rough, steep
path, half-choked up with fallen rocks. Midway up is a
small temple, dedicated to the divinity of the mountain,

Mountain of Sain-Oula.
Sain-Nai, (the Good Old Woman ;) the occupant is a priest,
whose business it is, from time to time, to fill up the cavities
in the road, occasioned by the previous rains, in considera-
tion of which service he receives from each passenger a
small gratuity, constituting his revenue. After a toilsome
journey of nearly three hours we found ourselves at the
summit of the mountain, upon an immense plateau, extend-
ing from east to west a long day's journey, and from north
to south still more widely. From this summit you discern,
afar off in the plains of Tartary, the tents of the Mongols,


i6
TRAVELS IN TARTARY.
ranged semi-circularly on the slopes of the hills, and look-
ing in the distance like so many beehives. Several rivers
derive their source from the sides of this mountain. Chief
among these is the Chara-Mouren (Yellow River—distinct,
of course, from the great Yellow River of China, the Jioang-
Ho)—the capricious course of which the eye can follow on
through the kingdom of Gechekten, after traversing which,
and then the district of Naiman, it passes the stake-bound-
ary into Mantchouria, and flowing from north to south,
falls into the sea, approaching which it assumes the name
Leao-Ho.
The Good Mountain is noted for its intense frosts. There
is not a winter passes in which the cold there does not kill
many travelers. Frequently whole caravans, not arriving
at their destination on the other side of the mountain, are
sought and found on its bleak road, man and beast frozen
to death. Nor is the danger less from the robbers and the
wild beasts with whom the mountain is a favorite haunt,
or rather a permanent station. Assailed by the brigands,
the unlucky traveler is stripped, not merely of horse and
money, and baggage, but absolutely -of the clothes he wears,
and then left to perish from cold and hunger.
Not but that the brigands of these parts are extremely
polite all the while; they do not rudely clap a pistol to your
ear, and bawl at you: "Your money or your life!" No;
they mildly advance with a courteous salutation: "Vener-
able elder brother, I am on foot; pray lend me your horse
—I've got no money, be good enough to lend me your
purse—It's quite cold to-day, oblige me with the loan of
your coat." If the venerable elder brother charitably com-
plies, the matter ends with, "Thanks, brother; " but other-
wise, the request is forthwith emphasized with the arguments
of a cudgel; and if these do not convince, recourse is had
to the saber.
The sun declining ere we had traversed this platform,
we resolved to encamp for the night. Our first business
was to seek a position combining the three .essentials of
fuel, water, and pasturage; and, having due regard to the
ill reputation of the Good Mountain, privacy from observa-
tion as complete as could be effected. Being novices in
traveling, the idea of robbers haunted us incessantly, and
we took everybody we saw to be a suspicious character,


THIBET, AND CHINA.
'7

First Encampment.
against whom we must be on our guard. A grassy nook,
surrounded by tall trees, appertaining to the Imperial Forest,
fulfilled our requisites. Unlading our dromedaries, we
raised, with no slight labor, our tent beneath the foliage, and
at its entrance installed our faithful porter, Arsalan, a dog
whose size, strength, and courage well entitled him to his
appellation, which, in the Tartar-Mongol dialect, means,
"Lion." Collecting some argots1 and dry branches of
trees, our kettle was soon in agitation, and we threw into
the boiling water some Kouamien, prepared paste, some-
thing like Vermicelli, which, seasoned with some parings of
bacon, given us by our friends at Yan-Pa-Eul, we hoped
would furnish satisfaction for the hunger that began to gnaw
us. No sooner was the repast ready, than each of us, draw-
ing forth from his girdle his wooden cup, filled it with
Kouamien, and raised it to his lips. The preparation was
detestable—uneatable. The manufacturers of Kouamien
always salt it for its longer preservation; but this paste of
ours had been salted beyond all endurance. Even Arsalan
would not eat the composition. Soaking it for a while in
1 Dried dung, which constitutes the chief, and indeed in many places the sole
fuel in Tartary.
2


18
TRAVELS IN TARTARV,
cold water, we once more boiled it up, but in vain; the
dish remained nearly as salt as ever; so, abandoning it to
Arsalan and to Samdadchiemba, whose stomach by long
use was capable of anything, we were fain to content our-
selves with the dry-cold, as the Chinese say; and taking
with us a couple of small loaves, walked into the Imperial
Forest, in order at least to season our repast with an agree-
able walk. Our first nomade supper, however, turned out
better than we had expected, Providence placing in our
path numerous Ngao-la-Eul and Chan-fy-Houng trees, the
former, a shrub about five inches high, which bears a pleas-
ant wild cherry; the other, also a low but very bushy shrub,
producing a small scarlet apple, of a sharp agreeable flavor,
of which a very succulent jelly is made.
The Imperial Forest extends more than a hundred leagues
from north to south, and nearly eighty from east to west.
The Emperor Khang-Hi, in one of his expeditions into
Mongolia, adopted it as a hunting ground. He repaired
thither every year, and his successors regularly followed his
example, down to Kia-King, who, upon a hunting excur-
sion, was killed by lightning at Ge-ho-Eul. There has been
no imperial hunting there since that time—now twenty-
seven years ago. Tao-Kouang, son and successor of Kia-
King, being persuaded that a fatality impends over the ex-
ercise of the chase, since his accession to the throne has
never set foot in Ge-ho-Eul, which may be regarded as the
Versailles of the Chinese potentates. The forest, however,
and the animals which inhabit it, have been no gainers by
the circumstance. Despite the penalty of perpetual exile
decreed against all who shall be found, with arms in their
hands, in the forest, it is always half full of poachers and
wood-cutters. Gamekeepers, indeed, are stationed at in-
tervals throughout the forest; but they seem there merely for
the purpose of enjoying a monopoly of the sale of game
and wood. They let any one steal either, provided they
themselves get the larger share of the booty. The poachers
are in especial force from the fourth to the seventh
moon. At this period, the antlers of the stags send forth
new shoots, which contain a sort of half-coagulated blood,
called Lou-joung, which plays a distinguished part in the
Chinese Materia Medico, for its supposed chemical qualities,
and fetches accordingly an exorbitant price. A Lou-joung


THIBET, AND CHINA.
19
sometimes sells for as much as a hundred and fifty ounces
of silver.
Deer of all kinds abound in the forest; and tigers, bears,
wild boars, panthers, and wolves are scarcely less numerous.
Woe to the hunters and wood-cutters who venture other-
wise than in large parties into the recesses of the forest;
they disappear, leaving no vestige behind.
The fear of encountering one of these wild beasts kept us
from prolonging our walk. Besides, night was setting in,
and we hastened back to our tent. Our first slumber in the
desert was peaceful, and next morning early, after a break-
fast of oatmeal steeped in tea, we resumed our march along
the great Plateau. We soon reached the great Obo, whither
the Tartars resort to worship the Spirit of the Mountain.

Buddhist Monuments.
The monument is simply an enormous pile of stones, heaped
up without any order, and surmounted with dried branches
of trees, from which hang bones and strips of cloth, on which
are inscribed verses in the Thibet and Mongol languages.
At its base is a large granite urn in which the devotees burn
incense. They offer, besides, pieces of money, which the
next Chinese passenger, after sundry ceremonious genuflex-


20
TRAVELS IN TARTARY.
ions before the Obo, carefully collects and pockets for his
own particular benefit.
These Obos, which occur so frequently throughout Tar-
tary, and which are the objects of constant pilgrimages on
the part of the Mongols, remind one of the loca excelsa de-
nounced by the Jewish prophets.
It was near noon before the ground, beginning to slope,
intimated that we approached the termination of the plateau.
We then descended rapidly into a deep valley, where we
found a small Mongolian encampment, which we passed
without pausing, and set up our tent for the night on the
margin of a pool further on. We were now in the kingdom
of Gechekten, an undulating country, well watered, with
abundance of fuel and pasturage, but desolated by bands of
robbers. The Chinese, who have long since taken posses-
sion of it, have rendered it a sort of general refuge for male-
factors; so that "man of Gechekten" has become a
synonym for a person without fear of God or man, who
will commit any murder, and shrink from no crime. It
would seem as though, in this country, nature resented the
encroachments of man upon her rights. Wherever the
plough has passed, the soil has become poor, arid, and
sandy, producing nothing but oats, which constitute the food
of the people. In the whole district there is but one trad-
ing town, which the Mongols call Altan-Some, (Temple of
Gold). This was at. first a great Lamasery, containing
nearly 2ooo Lamas. By degrees Chinese have settled there,
in order to traffic with the Tartars. In 1843, when we nad
occasion to visit this place, it had already acquired the im-
portance of a town. A highway, commencing at Altan-
Som6, proceeds towards the north, and after traversing the
country of the Khalkhas, the river Keroulan, and the Khing-
gan mountains, reaches Nertechink, a town of Siberia.
The sun had just set, and we were occupied inside the
tent boiling our tea, when Arsalan warned us, by his bark-
ing, of the approach of some stranger. We soon heard the
trot of a horse, and presently a mounted Tartar appeared at
the door. "Mcndou" he exclaimed, by way of respectful
salutation to the supposed Lamas, raising his joined hands
at the same time to his forehead. When we invited him to
drink a cup of tea with us, he fastened his horse to one of
the tent-pegs, and seated himself by the hearth. "Sirs La-


THIBET, AND CHINA.
21
mas," said he, "under what quarter of the heavens were you
bora?" "We are from the western heaven; and you,
whence come you?" "My poor abode is towards the
north, at the end of the valley you see there on our right."
"Your country is a fine country." The Mongol shook his
head sadly, and made no reply. "Brother," we proceeded,
after a moment's silence, "the Land of Grass is still very
extensive in the kingdom of Gechekten. Would it not be
better to cultivate your plains? What good are these bare
lands to you? Would not fine crops of corn be preferable
to mere grass?" He replied, with a tone of deep and
settled conviction, " We Mongols are formed for living in
tents, and pasturing cattle. So long as we kept to that in
the kingdom of Gechekten, we were rich and happy. Now,
ever since the Mongols have set themselves to cultivating
the land, and building houses, they have become poor. The
Kitats (Chinese) have taken possession of the country;
flocks, herds, lands, houses, all have passed into their hands.
There remain to us only a few prairies, on which still live,
under their tents, such of the Mongols as have not been
forced by utter destitution to emigrate to other lands."
"But if the Chinese are so baneful to you, why did you let
them penetrate into your country?" "Your words are the
words of truth, Sirs Lamas; but you are aware that the
Mongols are men of simple hearts. We took pity on these
wicked Kitats, who came to us weeping, to solicit our
charity. We allowed them, through pure compassion, to
cultivate a few patches of land. The Mongols insensibly
followed their example, and abandoned the nomadic life.
They drank the wine of the Kitats, and smoked their
tobacco, on credit; they bought their manufactures on
credit at double the real value. When the day of payment
came, there was no money ready, and the Mongols had to
yield, to the violence of their creditors, houses, lands, flocks,
everything." "But could you not seek justice from the
tribunals?" "Justice from the tribunals! Oh, that is out
of the question. The Kitats are skilful to talk and to lie.
It is impossible for a Mongol to gain a suit against a Kitat.
Sirs Lamas, the kingdom of Gechekten is undone!" So
saying, the poor Mongol rose, bowed, mounted his horse,
and rapidly disappeared in the desert.
We travelled two more days through this kingdom, and


22
TRAVELS IN TARTARY.
everywhere witnessed the poverty and wretchedness of its
scattered inhabitants. 'Yet the country is naturally endowed
with astonishing wealth, especially in gold and silver mines,
which of themselves have occasioned many of its worst ca-
lamities. '/'Notwithstanding the rigorous prohibition to work
these mines, it sometimes happens that large bands of
Chinese outlaws assemble together, and march, sword in
hand, to dig into them. These are men professing to be
endowed with a peculiar capacity for discovering the pre-
cious metals, guided, according to their own account, by the
conformation of mountains, and the sorts of plants they
produce. One single man, possessed of this fatal gift, will
suffice to spread desolation over a whole district. He
speedily finds himself at the head of thousands and thousands
of outcasts, who overspread the country, and render it the
theater of every crime. While some are occupied in work-
ing the mines others pillage the surrounding districts, sparing
neither persons nor property, and committing excesses
which the imagination could not conceive, and which con-
tinue until some mandarin, powerful and courageous enough
to suppress them, is brought within their operation, and
takes measures against them accordingly.
Calamities of this nature have frequently desolated the
kingdom of Gechekten; but none of them are comparable
with what happened in the kingdom of Ouniot, in 1841.
A Chinese mine discoverer, having ascertained the presence
of gold in a particular mountain, announced the discovery,
and robbers and vagabonds at once congregated around
him, from far and near, to the number of 12,ooo. This
hideous mob put the whole country under subjection, and
exercised for two years its fearful sway. Almost the entire
mountain passed through the crucible, and such enormous
quantities of metal were produced, that the price of gold
fell in China fifty per cent. The inhabitants complained
incessantly to the Chinese mandarins, but in vain; for these
worthies only interfere where they can do so with some
benefit to themselves. The King of Ouniot himself feared
to measure his strength with such an army of desperadoes.
One day, however, the Queen of Ouniot, repairing on a
pilgrimage to the tomb of her ancestors, had to pass the
valley in which the army of miners was assembled. Her
car was surrounded; she was rudely compelled to alight,


THIBET, AND CHINA.
23
and it was only upon the sacrifice of her jewels that she was
permitted to proceed. Upon her return home, she re-
proached the King bitterly for his cowardice. At length,

Military Mandarin.
stung by her words, he assembled the troops of his two ban-
ners, and marched against the miners. The engagement
which ensued was for a while doubtful; but at length the
miners were driven in by the Tartar cavalry, who massacred
them without mercy. The bulk of the survivors took refuge
in the mine. The Mongols blocked up the apertures with
huge stones. The cries of the despairing wretches within
were heard for a few days, and then ceased forever. Those
of the miners who were taken alive had their eyes put out,
and were then dismissed.


24
TRAVELS IN TARTARY,
We had just quitted the kingdom of Gechekten, and en-
tered that of Thakar, when we came to a military encamp-
ment, where were stationed a party of Chinese soldiers
charged with the preservation of the public safety. The
hour of repose had arrived; but these soldiers, instead of
giving us confidence by their presence, increased, on the
contrary, our fears; for we knew that they were themselves
the most daring robbers in the whole district. We turned
aside, therefore, and ensconced ourselves between two rocks,
where we found just space enough for our tent. We had
scarcely set up our temporary abode, when we observed, in
the distance, on the slope of the mountains, a numerous
body of horsemen at full gallop. Their rapid but irregular
evolutions seemed to indicate that they were pursuing some-
thing which constantly evaded them. By and by, two of
the horsemen, perceiving us, dashed up to our tent, dis-
mounted, and threw themselves on the ground at the door.
They were Tartar-Mongols. "Men of prayer," said they,
with voices full of emotion, "we come to ask you to draw
our horoscope. We have this day had two horses stolen from
us. We have fruitlessly sought traces of the robbers, and
we therefore come to you, men whose power and learning is
beyond all limit, to tell us where we shall find our property."
"Brothers," said we, "we are not Lamas of Buddha; we
do not believe in horoscopes. For a man to say that he can,
by any such means, discover that which is stolen, is for them
to put forth the words of falsehood and deception." The
poor Tartars redoubled their solicitations; but when they
found that we were inflexible in our resolution, they re-
mounted their horses, in order to return to the mountains.
Samdadchiemba, meanwhile, had been silent, apparently
paying no attention to the incident, but fixed at the fire-
place, with his bowl of tea to his lips. All of a sudden he
knitted his brows, rose, and came to the door. The horse-
men were at some distance; but the Dchiahour, by an exer-
tion of his strong lungs, induced them to turn round in their
saddles. He motioned to them, and they, supposing we
had relented, and were willing to draw the desired horoscope,
galloped once more towards us. When they had come within
speaking distance :—" My Mongol brothers," cried Samdad-
chiemba, "in future be more careful: watch your herds well,
and you won't be lobbed. Retain these words of mine on


THIBET, AND CHINA.
25
your memory: they are worth all the horoscopes m the
world." After this friendly address, he gravely re-entered
the tent, and seating himself at the hearth, resumed his tea.
We were at first somewhat disconcerted by this singular
proceeding; but as the horsemen themselves did not take
the matter in ill part, but quietly rode off, we burst into a
laugh. "Stupid Mongols!" grumbled Samdadchiemba;
"they don't give themselves the trouble to watch their
animals, and then, when they are stolen from them, they
run about wanting people to draw horoscopes for them.
After all, perhaps, it's no wonder, for nobody but ourselves
tells them the truth. The Lamas encourage them in their
credulity; for they turn it into a source of income. It is
difficult to deal with such people. If you tell them you can't
draw a horoscope, they don't believe you, and merely sup-
pose you don't choose to oblige them. To get rid of them,
the best way is to give them an answer haphazard." And
here Samdadchiemba laughed with such expansion, that his
little eyes were completely buried. "Did you ever draw a
horoscope?" asked we. "Yes," replied he, still laughing.
"I was very young at the time, not more than fifteen. I
was traveling through the Red Banner of Thakar, when I
was addressed by some Mongols who led me into their tent.
There they entreated me to tell them, by means of divination,
where a bull had strayed, which had been missing three days.
It was to no purpose that I protested to them I could not
perform divination, that I could not even read. 'You
deceive us,' said they; 'you are a Dchiahour and we know
that the Western Lamas can all divine more or less.' As
the only way of extricating myself from the dilemma, I
resolved to imitate what I had seen the Lamas do in their
divinations. I directed one person to collect eleven sheep's
droppings, the dryest he could find. They were immedi-
ately brought. I then seated myself very gravely; I counted
the droppings over and over; I arranged them in rows, and
then counted them again; I rolled them up and down in
threes; and then appeared to meditate. At last I said to
the Mongols, who were impatiently awaiting the result of
the horoscope: 'If you would find your bull, go seek him
towards the north.' Before the words were well out of my
mouth, four men were on horseback, galloping off towards
the north. By the most curious chance in the world, they


26
TRAVELS IN TARTARY,
had not proceeded far, before the missing animal made its
appearance, quietly browsing. I at once got the character
of a diviner of the first class, was entertained in the most
liberal manner for a week, and when I departed had a stock
of butter and tea given me enough for another week. Now
that I belong to Holy Church, I know that these things are
wicked and prohibited; otherwise I would have given these
horsemen a word or two of horoscope, which perhaps would
have procured for us, in return, a good cup of tea with
butter."
The stolen horses confirmed in our minds the ill reputa-
tion of the country in which we were now encamped; and
we felt ourselves necessitated to take additional precaution.
Before night-fall we brought in the horse and the mule, and
fastened them by cords to pins at the door of our tent, and
made the camels kneel by their side, so as to close up the
entrance. By this arrangement no one could get near us
without our having full warning given us by the camels,
which, at the least noise, always make an outcry loud enough
to awaken.the deepest sleeper. Finally, having suspended
from one of the tent-poles our traveling lantern, which we
kept burning all the night, we endeavored to obtain a little
repose, but in vain; the night passed away, without our
getting a wink of sleep. As to the Dchiahour, whom noth-
ing ever troubled, we heard him snoring with all the might
of his lungs until daybreak.
We made our preparations for departure very early, for
we were eager to quit this ill-famed place, and to reach
Tolon-Noor, which was now distant only a few leagues.
On our way thither, a horseman stopped his galloping
steed, and, after looking at us for a moment, addressed us:
"You are the chiefs of the Christians of the Contiguous
Defiles?" Upon our replying in the affirmative, he dashed
off again; but turned his head once or twice, to have an-
other look at us. He was a Mongol, who had charge of
some herds at the Contiguous Defiles. He had often seen
us there; but the novelty of our present costume at first
prevented his recognizing us. We met also the Tartars who,
the day before, had asked us to draw a horoscope for them.
They had repaired by daybreak, to the horse-fair at Tolon-
Noor, in the hope of finding their stolen animals; but their
search had been unsuccessful.


THIBET, AND CHINA.
27
The increasing number of travelers, Tartars and Chinese,
whom we now met, indicated the approach to the great
town of Tolon-Noor. We already saw in the distance, glit-
tering under the sun's rays, the gilt roofs of two magnificent
Lamaseries that stand in the northern suburbs of the town.
We journeyed for some time through a succession of ceme-
teries; for here, as elsewhere, the present generation is sur-
rounded by the ornamental sepulchers of past generations.
As we observed the numerous population of that large town,
environed as it were by a vast circle of bones and monu-
mental stones, it seemed as though death was continuously
engaged in the blockade of life. Here and there, in the
vast cemetery which completely encircles the city, we re-
marked little gardens, where, by dint of extreme labor, a
few miserable vegetables were extracted from the earth:
leeks, spinach, hard bitter lettuces, and cabbages, which,
introduced some years since from Russia, have adapted them-
selves exceedingly well to the climate of Northern China.
With the exception of these few esculents, the environs of
Tolon-Noor produced absolutely nothing whatever. The
soil is dry and sandy, and water terribly scarce. It is only
here and there that a few limited springs are found, and
these are dried up in the hot season.



City of Tolon-Noor.
CHAFrER II.
Inn at Tolon-Noor—Aspect of the City—Great Foundries of Bells and Idols-Con-
versation with the Lamas of Tolon-Noor—Encampmcnt—Tea-Bricks—Meeting
with Queen Monrgvrvnn—Taste of the Mongols for Pilgrimages—Violent
Storm—Account from a Mongol Chief of the War of the English against China
—Topography of the Eight Banners of the Tchakar—The Imperial herds—
Form and Interior of the Tents—Tartar Manners and Customs—Encampment
at the Three Lakes—Nocturnal Apparitions—Samdadchiemha relates the Ad-
ventures of his Youth—Gray Squirrels of Tartary—Arrival at Ctuibortf.
Our entrance into the city of Tolon-Noor was fatiguing
and full of perplexity; for we knew not where to take up
our abode. We wandered about for a long time in a laby-
rinth of narrow, tortuous streets, encumbered with men and
animals and goods. At last we found an inn. We unloaded
our dromedaries, deposited the baggage in a small room,
foddered the animals, and then, having affixed to the door
of our room the padlock which, as is the custom, our land-
lord gave us for that purpose, we sallied forth in quest of
dinner. A triangular flag floating before a house in the
next street indicated to our joyful hearts an eating-house.
28


THIBET, AND CHINA.
29
A long passage led us into a spacious apartment, in which
were symmetrically set forth a number of little tables.
Seating ourselves at one of these, a tea-pot, the inevitable
prelude in these countries to every meal, was set before
each of us. You must swallow infinite tea, and that boiling
hot, before they will consent to bring you anything else.
At last, when they see you thus occupied, the Comptroller of
the Table pays you his official visit, a personage of immensely
elegant manners, and ceaseless volubility of tongue, who,
after entertaining you with his views upon the affairs of the
world in general, and each country in particular, concludes
by announcing what there is to eat, and requesting your
judgment thereupon. As you mention the dishes you
desire, he repeats their names in a measured chant, for the
information of the Governor of the Pot. Your dinner is
served up with admirable promptitude; but before you com-
mence the meal, etiquette requires that you rise from your
seat, and invite all the other company present to partake.
"Come," you say, with an engaging gesture, "come my
friends, come and drink a glass of wine with me; come and
eat a plate of rice;" and so on. "No, thank you," re-
plies everybody; "do you rather come and seat yourself at
my table. It is I who invite you;" andx so the matter ends.
By this ceremony you have "manifested your honor," as the
phrase runs, and you may now sit down and eat it in com-
fort, your character as a gentleman perfectly established.
When you rise to depart, the Comptroller of the Table
again appears. As you cross the apartment with him, he
chants over again the names of the dishes you have had,
this time appending the prices, and terminating with the
sum total, announced with especial emphasis, which, pro-
ceeding to the counter, you then deposit in the money-box.
In general, the Chinese restaurateurs are quite as skilful as
those of France in exciting the vanity of the guests, and
promoting the consumption of their commodities.
Two motives had induced us to direct our steps, in the
first instance, to Tolon-Noor: we desired to make more
purchases there to complete our traveling equipment, and,
secondly, it appeared to us necessary to place ourselves in
communication with the Lamas of the country, in order to
obtain information from them as to the more important
localities of Tartary. The purchases we needed to make


30
TRAVELS IN TARTARY,
gave us occasion to visit the different quarters of the town.
Tolon-Noor (Seven Lakes) is called by the Chinese Lama-
Miao (Convent of Lamas). The Mantchous designate it
the Nadan-Omo, and the Thibetians, the Tsot-Dun, both
translations of Tolon-Noor, and, equally with it, meaning
"Seven Lakes." On the map published by M. Andriveau-
Goujon,1 this town is called Djo-Naiman-Soume, which in
Mongol means, "The Hundred and Eight Convents." This
name is perfectly unknown in the country itself.
Tolon-Noor is not a walled city, but a vast agglomeration
of hideous houses, which seem to have been thrown together
with a pitchfork. The carriage portion of the streets is a
marsh of mud and putrid filth, deep enough to stifle and
bury the smaller beasts of burden that not unfrequently fall
within it, and whose carcases remain to aggravate the general
stench; while their loads become the prey of the innu-
merable thieves who are ever on the alert. The foot-path is
a narrow, rugged, slippery line on either side, just wide
enough to admit the passage of one person.
Yet, despite the nastiness of the town itself, the sterility
of the environs, the excessive cold of its winter, and the in-
tolerable heat of its summer, its population is immense, and
its commerce enormous. Russian merchandise is brought
hither in large quantities by the way of Kiakta. The Tar-
tars bring incessant herds of camels, oxen, and horses, and
carry back in exchange tobacco, linen, and tea. This con-
stant arrival and departure of strangers communicates to
the city an animated and varied aspect. All sorts of hawkers
are at every corner offering their petty wares; the regular
traders, from behind their counters, invite with honeyed
words and tempting offers, the passers-by to come in and
buy. The Lamas, in their red and yellow robes, gallop up
and down, seeking admiration for their equestrianism, and
the skilful management of their fiery steeds.
The trade of Tolon-Noor is mostly in the hands of men
from the province of Chan-Si, who seldom establish them-
selves permanently in the town; but after a few years, when
their money-chest is filled, return to their own country. In
this vast emporium, the Chinese invariably make fortunes,
1 With the exception of a very few inaccuracies, this map of the Chinese empire
is a most excellent one. We found it of the most valuable aid throughout our
journey.—Hue.
An English version of the nop is prefixed to this volume.—Ed.


THIBET, AND CHINA.
3'
and the Tartars invariably are ruined. Tolon-Noor, in fact,
is a sort of great pneumatic pump, constantly at work in
emptying the pockets of the unlucky Mongols.
The magnificent statues, in bronze and brass, which issue
from the great foundries of Tolon-Noor, are celebrated not
only throughout Tartary, but in the remotest districts of
Thibet. Its immense workshops supply all the countries
subject to the worship of Buddha with idols, bells, and vases
employed in that idolatry. While we were in the town, a
monster statue of Buddha, a present from a friend of Oudchou-
Mourdchin to the Tale-Lama, was packed for Thibet, on
the backs of six camels. The larger statues are cast in detail,
the component parts being afterward soldered together.

Bell and Idol Foundry.
We availed ourselves of our stay at Tolon-Noor to have
a figure of Christ constructed on the model of a bronze
original which we had brought with us from France. The
workmen so marvelously excelled, that it was difficult to
distinguish the copy from the original. The Chinese work


32
TRAVELS IN TARTARY,
more rapidly and cheaply, and their complaisance contrasts
most favorably with the tenacious self-opinion of their breth-
ren in Europe.
During our stay at Tolon-Noor, we had frequent occasion
to visit the Lamaseries, or Lama monasteries, and to con-
verse with the idolatrous priests of Buddhism. The I^mas
appeared to us persons of very limited information; and as
to their symbolism, in general, it is little more refined or
purer than the creed of the vulgar. Their doctrine is still
undecided, fluctuating amidst a vast fanaticism of which
they can give no intelligible account. When we asked them
for some distinct, clear, positive idea what they meant, they
were always thrown into utter embarrassment, and stared at
one another. The disciples told us that their masters knew
all about it; the masters referred us to the omniscience of
the Grand Lamas; the Grand Lamas confessed themselves
ignorant, but talked of some wonderful saint, in some Lama-
sery at the other end of the country: he could explain the
whole affair. However, all of them, disciples and masters,
great Lamas and small, agree in this that their doctrine
came from the West: "The nearer you approach the West,"
said they unanimously, "the purer and more luminous will
the doctrine manifest itself. When we expounded to them
the tniths of Christianity, they never discussed the matter;
they contented themselves with calmly saying, "Well, we
don't suppose that our prayers are the only prayers in the
world. The Lamas of the West will explain everything to
you. We believe in the traditions that have come from the
West."
In point of fact there is no Lamasery of any importance in
Tartary, the Grand Lama or superior of which is not a man
from Thibet. Any Tartar Lama who has visited Lha-Ssa
[Land of Spirits], or Monhe-Dhot [Eternal Sanctuary], as
it is called in the Mongol dialect, is received, on his return,
as a man to whom the mysteries of the past and of the
future have been unveiled.
After maturely weighing the information we had obtained
from the Lamas, it was decided that we should direct our
steps towards the West. On October ist we quitted Tolon-
Noor; and it was not without infinite trouble that we
managed to traverse the filthy town with our camels. The
poor animals could only get through the quagmire streets by


THIBET, AND CHINA.
33
fits and starts; it was first a stumble, then a convulsive
jump, then another stumble and another jump, and so on.
Their loads shook on their backs, and at every step we ex-
pected to see the camel and camel-load prostrate in the
mud. We considered ourselves lucky when, at distant in-
tervals, we came to a comparatively dry spot, where the
camels could travel, and we were thus enabled to readjust
and tighten the baggage. Samdadchiemba got into a des-
perate ill temper; he went on, and slipped, and went on
again, without uttering a single word, restricting the visible
manifestation of his wrath to a continuous biting of the
lips.
Upon attaining at length the western extremity of the
town, we got clear of the filth indeed, but found ourselves
involved in another evil. Before us there was no road
marked out, not the slightest trace of even a path. There
was nothing but an apparently interminable chain of small
hills, composed of fine, moving sand, over which it was
impossible to advance at more than a snail's pace, and
this only with extreme labor. Among these sand-hills,
moreover, we were oppressed with an absolutely stifling
heat . Our animals were covered with perspiration, ourselves
devoured with a burning thirst; but it was in vain that
we looked round in all directions, as we proceeded, for
water; not a spring, not a pool, not a drop presented
itself.
It was already late, and we began to fear we should find
no spot favorable for the erection of our tent. The ground,
however, grew by degrees firmer, and we at last discerned
some signs of vegetation. By and by, the sand almost dis-
appeared, and our eyes were rejoiced with the sight of con-
tinuous verdure. On our left, at no great distance, we saw
the opening of a defile. M. Gabet urged on his camel, and
went to examine the spot. He soon made his appearance
at the summit of a hill, and with voice and hand directed
us to follow him. We hastened on, and found that Provi-
dence had led us to a favorable position. A small pool, the
waters of which were half concealed by thick reeds and
other marshy vegetation, some brushwood, a plot of grass:
what could we under the circumstances desire more?
Hungry, thirsty, weary as we were, the place seemed a per-
fect Eden.



34
TRAVELS IN TARTARY,
The camels were no sooner squatted, than we all three,
with one accord, and without a word said, seized, each man
his wooden cup, and rushed to the pond to satisfy his thirst.
The water was fresh enough; but it affected the nose vio-
lently with its strong muriatic odor. I remembered to have
drunk water just like it in the Pyrenees, at the good town
of Ax, and to have seen it for sale in the chemists' shops
elsewhere in France: and I remembered, further, that by
reason of its being particularly stinking and particularly
nasty, it was sold there at fifteen sous per bottle.
After having quenched our thirst, our strength by degrees
returned, and we were then able to fix our tent, and each
man to set about his especial task. M. (labet proceeded to
cut some bundles of horn-beam wood; Samdadchiemba
collected argols in the flap of his jacket; and M. Huc,
seated at the entrance of the tent, tried his hand at draw-
ing a fowl, a process which Arsalan, stretched at his side,
watched with greedy eye, having immediate reference to
the entrails in course of removal. We were resolved, for
once and away, to have a little festival in the desert; and
to take the opportunity to indulge our patriotism by initiat-
ing our Dchiahour in the luxury of a dish prepared accord-
ing to the rules of the cuisinier Fran^ais, The fowl, artis-
tically dismembered, was placed at the bottom of our great
pot. A few roots of synapia, prepared in salt water, some
onions, a clove of garlic, and some allspice, constituted the
seasoning. The preparation was soon boiling, for we were
that day rich in fuel. Samdadchiemba, by and by, plunged
his hand into the pot, drew out a limb of the fowl, and,
after carefully inspecting it, pronounced supper to be ready.
The pot was taken from the trivet, and placed upon the
grass. We all three seated ourselves around it, so that our
knees almost touched it, and each, armed with two chop-
sticks, fished out the pieces he desired from the abundant
broth before him.
When the meal was completed, and we had thanked God
for the repast he had thus provided us with in the desert,
Samdadchiemba went and washed the caldron in the pond.
That done, he brewed us some tea. The tea used by the
Tartars is not prepared in the same way as that consumed
by the Chinese. The latter, it is known, merely employ the
smaller and tenderer leaves of the plant, which they simply


THIBET, AND CHINA.
35
infuse in boiling water, so as to give it a golden tint; the
coarser leaves, with which are mixed up the smaller tendrils,
are pressed together in a mold, in the form and of the size
of the ordinary house brick. Thus prepared, it becomes
an article of considerable commerce, under the designation
of Tartar tea, the Tartars being its exclusive consumers,
with the exception of the Russians, who drink great quanti-
ties of it. When required for use, a piece of the brick is
broken off, pulverized, and boiled in the kettle, until the
water assumes a reddish hue. Some salt is then thrown
in, and effervescence commences. When the liquid has be-
come almost black, milk is added, and the beverage, the
grand luxury of the Tartars, is then transferred to the
teapot. Samdadchiemba was a perfect enthusiast of this
tea. For our parts, we drank it in default of something
better.
Next morning, after rolling up our tent, we quitted this
asylum without regret indeed, for we had selected and oc-
cupied it altogether without preference. However, before
departing, we set up, as an ex-voto of our gratitude for its
reception of us for a night, a small wooden cross, on the
site of our fireplace, and this precedent we afterwards fol-
lowed, at all our encamping places. Could missionaries
leave a more appropriate memorial of their journey through
the desert!
We had not advanced an hour's journey on our way, when
we heard behind us the trampling of many horses, and the
confused sound of many voices. We looked back, and saw
hastening in our direction a numerous caravan. Three
horsemen soon overtook us, one of whom, whose costume
bespoke him a Tartar mandarin, addressed us with a loud
voice, " Sirs, where is your country?" "We come from the
west." "Through what districts has your beneficial shadow
passed?" "We have last come from Tolon-Noor." "Has
peace accompanied your progress?" "Hitherto we have
journeyed in all tranquillity. And you: are you at peace?
And what is your country?" "We are Khalkhas, of the
kingdom of Nlourguevan." "Have the rains been abun-
dant? Are your flocks and herds flourishing!" "All goes
well in our pasture-grounds." "Whither proceeds your
caravan?" "We go to incline our foreheads before the
Five Towers.'' The rest of the caravan had joined us in


36
TRAVELS IN TARTARY,
the course of this abrupt and hurried conversation. We
were on the banks of a small stream, bordered with brush-
wood. The chief
of the caravan or-
dered a halt, and
the camels formed,
as each came up, a
circle, in the cen-
ter of which was
drawn up a close
carriage upon four
wheels. "Sok!
sok!" cried the
camel drivers, and
at the word, and
as with one motion,
the entire circle of
intelligent animals
knelt. While nu-
merous tents, taken
from their backs,
were set up, as it
were, by enchant-
ment, two man-
darins, decorated
with the blue but-
ton, approached
the carriage, open-
ed the door, and
handed out a Tar-
She was the Queen
to the famous

Queen of Mourguevan.
tar lady, covered with a long silk robe
of the Khalkhas repairing in pilgrimage
Lamasery of the Five Towers, in the province of Chan-Si.
When she saw us, she saluted us with the ordinary form of
raising both her hands: "Sirs Lamas," she said, "is this
place auspicious for an encampment?" "Royal Pilgrim of
Mourguevan," we replied, " you may light your fires here
in all security. For ourselves, we must proceed on our
way, for the sun was already high when we folded our tent."
And so saying, we took our leave of the Tartars of Mour-
guevan.
Our minds were deeply excited upon beholding this queen


THIBET, AND CHINA.
37
and her numerous suite performing this long pilgrimage
through the desert: rfb danger, no distance, no expense, no
privation deters the Mongols from their prosecution. The
Mongols are, indeed, an essentially religious people; with L
them the future life is everything, the things of this world |
nothing. They live in the world as though they were not
of it; they cultivate no lands, they build no houses, they!
regard themselves as foreigners traveling through life; and\(
this feeling, deep and universal, develops itself in the prac-f >
tical form of incessant journeys. *
The taste for pilgrimages which, at all periods of the
world's history, has manifested itself in religious people, is
a thing worthy of earnest attention. The worship of the
true God led the Jews, several times a year, to Jerusalem.
In profane antiquity, those who took any heed to religious
belief at all repaired to Egypt, in order to be initiated in
the mysteries of Osiris, and to seek lessons of wisdom from
his priests. It was to travelers that the mysterious sphynx of
Mount Phicaeus proposed the profound enigma of which
CEidpus discovered the solution. In the middle ages, the
spirit of pilgrimage held predominant sway in Europe, and
the Christians of that epoch were full of fervor for this
species of devotion. The Turks, while they were yet be-
lievers, repaired to Mecca in great caravans; and in our
travels in Central Asia, we constantly met numerous pil-
grims going to or fro, all of them profoundly filled with and
earnestly impelled by a sincere sentiment of religion. It
is to be remarked that pilgrimages have diminished in
Europe, in proportion as faith has become rationalist, and
as people have taken to discuss the truths of religion.
Wherever faith remains earnest, simple, unquestioning, in
the breasts of men, these pilgrimages are in vigor. The
reason is, that the intensity of simple faith creates a pecul-
iarly profound and energetic feeling of the condition of man,
as a wayfarer upon the earth; and it is natural that this
feeling should manifest itself in pious wayfarings. Indeed
the Catholic Church, which is the depository of all truth,
has introduced processions into the liturgy, as a memorial of
pilgrimages, and to remind men that this earth is a desert,
wherein we commence, with our birth, the awful journey of
eternity.
We had left far behind us the pilgrims of Mourguevan,


38
TRAVELS IN TARTARY,
and began to regret that we had not encamped in their
company upon the banks of the pleasant stream, and amid
the fat pastures which it fed. Sensations of fear grew upon
us, as we saw great clouds arise in the horizon, spread, and
gradually obscure the sky. We looked anxiously around,
in all directions, for a place in which we could commodi-
ously halt for the night, but we saw no indication whatever
of water. While we were deep in this perplexity, some
large drops of rain told us that we had no time to lose.
"Let us make haste, and set up the tent," cried Samdad-
chiemba vehemently. "You need not trouble yourselves
any more in looking for water; you will have water
enough presently. Let us get under shelter before the sky
falls on our heads." "That is all very well," said we, " but
we must have some water for the animals and ourselves
to drink. You alone require a bucket of water for your
tea every evening. Where shall we find some water?"
"My fathers, you will very speedily have more water than
you like. Let us encamp, that's the first thing to be done.
As to thirst, no one will need to die of that this evening:
dig but a few holes about the tent, and they'll soon over-
flow with rain-water. But we need not even dig holes,"
added Samdadchiemba, extending his right hand; "do you
see that shepherd there and his flock? You may be sure
water is not far off." Following with our eyes the direc-
tion of his finger, we perceived in a lateral valley a man
driving a large flock of sheep. We immediately turned
aside, and hastened after the man. The rain which now
began to fall in torrents redoubled our celerity. To ag-
gravate our distress, the lading of one of the camels just
at this moment became loose, and slipped right* round to-
wards the ground, and we had to wait while the camel
knelt, and Samdadchiemba readjusted the baggage on its
back. We were, consequently, thoroughly wet through be-
fore we reached a small lake, now agitated and swollen by
the falling torrent. There was no occasion for deliberating
that evening as to the particular site on which we should
set up our tent; selection was out of the question, when
the ground all about was deeply saturated with the rain.
The violence of the rain itself mitigated; but the wind
absolutely raged. We had infinite trouble to unroll our
miserable tent heavy and impracticable with wet, like a


THIBET, AND CHINA. 39
large sheet just taken from the washing-tub. The difficulty
seemed insuperable when we attempted to stretch it upon
its poles, and we should never have succeeded at all, but
for the extraordinary muscular power with which Samdad-
chiemba was endowed. At length we effected a shelter
from the wind, and from a small cold rain with which it
was accompanied. When our lodging was established,
Samdadchiemba addressed us in these consolatory words:
—" My spiritual fathers, I told you we should not die to-
day of thirst; but I am not at all sure that we don't run
some risk of dying of hunger." In point of fact, there
seemed no possibility of making a fire. There was not a
tree, not a shrub, not a root to be seen. As to argols, they
were out of the question; the rain had long since reduced
that combustible of the desert to a liquid pulp.
We had formed our resolution, and were on the point of
making a supper of meal steeped in a little cold water,
when we saw approaching us two Tartars, leading a small
camel. After the usual salutations, one of them said:
"Sirs Lamas, this day the heavens have fallen; you, doubt-
less, have been unable to make a fire." "Alas! how should
we make a fire, when we have no argols?" "Men are all
brothers, and belong each to the other. But laymen should
honor and serve the holy ones; therefore it is that we have
come to make a fire for you." The worthy Tartars had
seen us setting up our tent, and conceiving our embarrass-
ment, had hastened to relieve it by a present of two bun-
dles of argols. We thanked Providence for this unexpected
succor, and the Dchiahour immediately made a fire, and
set about the preparation of an oatmeal supper. The
quantity was on this occasion augmented in favor of the two
friends who had so opportunely presented themselves.
During our modest repast, we noticed that one of these
Tartars was the object of especial attention on the part of
his comrade. We asked him what military grade he occu-
pied in the Blue Banner. "When the banners of Tchakar
marched two years ago against the Rebels of the South,1
I held the rank of Tchouanda." "What! were you in that
famous war of the South? But how is it that you, shep-
herds of the plains, have also the courage of soldiers? Ac-
1 The English, then at war with the Chinese, were designated by the Tartars the
Retels a/the South.


40
TRAVELS IN TARTARY,
customed to a life of peace, one would imagine that you
would never be reconciled to the terrible trade of a soldier
which consists in killing others or being killed yourselves."
"Yes, yes, we are shepherds, it is true; but we never forget
that we are soldiers also, and that the Eight Banners com-
pose the army of reserve of the Grand Master (the Emperor).
You know the rule of the Empire; when the enemy ap-
pears, they send against them, first—the Kitat soldiers;
next, the banners of the Solon country are set in motion.
If the war is not finished then, all they have to do is to
give the signal to the banners of the Tchakar, the mere
sound of whose march always suffices to reduce the rebels
to subjection."

The Emperor Tao-Kouang
"Were all the banners of Tchakar called together for
this southern war?" "Yes, all; at first it was thought a
small matter, and every one said that it would never affect
the Tchakar. The troops of Kitat went first, but they did
nothing; the banners of Solon also marched; but they
could not bear the heat of the South;—then the Emperor


THIBET, AND CHINA. 41
sent us his sacred order. Each man selected his best horse,
removed the dust from his bow and quiver, and scraped
the rust from his lance. In every tent a sheep was killed
for the feast of departure. Women and children wept, but
we addressed to them the words of reason. 'Here,' said
we, 'for six generations have we received the benefits of the
Sacred Master, and he has asked from us nothing in return.
Now that he has need of us can we hold back? He has
given to us the fine region of Tchakar to be a pasture-land
for our cattle, and at the same time a barrier for him against
the Khalkhas. But now, since it is from the South the
rebels came, we must march to the South. Was not reason
in our mouths, Sirs Lamas? Yes, we resolved to march.
The Sacred Ordinance reached us at sunrise, and already
by noon the Bochehous at the head of their men, stood by
the Tchouanda; next to these were the Nourou-Tchayn,
and then the Ougourda. The same day we marched to
Peking; from Peking they led us to Tien-Tsin-VeT, where
we remained for three months." "Did you fight," asked
Samdadchiemba; "did you see the enemy?" "No, they
did not dare to appear. TheKitat told us everywhere that
we were marching upon certain and unavailing death.
'What can you do,' asked they, 'against sea-monsters?
They live in the water like fish. When you least expect
them, they appear on the surface, and hurl their fire-bombs
at you; while, the instant your bow is bent to shoot them,
down they dive like frogs.' Then they essayed to frighten
us; but we soldiers of the Eight Banners know not fear.
Before our departure the great Lamas had opened the Book
of Celestial Secrets, and had thence learned that the mat-
ter would end well for us. The Emperor had attached to
each Tchouanda a Lama learned in medicine, and skilled
in all the sacred auguries, who was to cure all the soldiers
under him of the diseases of the climate, and to protect us
from the magic of the sea-monsters. What then had we
to fear? The rebels, hearing that the invincible troops
of Tchakar were approaching, were seized with fear,
and sought peace. The Sacred Master, of his immense
mercy, granted it, and we returned to the care of our
flocks."
The narrative of this Illustrious Sword was to us full of
intense interest. We forgot for a moment the misery of


42
TRAVELS IN TARTARY,
our position amid the desert. We were eager to collect
further details of the expedition of the English against
China ; but night falling, the two Tartars took their way
homeward.
Thus left once more alone, our thoughts became exceed-
ingly sad and somber. We shuddered at the idea so re-
called to us of the long night just commencing. How were
we to get any sleep? The interior of the tent was little
better than a mud heap; the great fire we had been keep-
ing up had not half dried our clothes ; it had merely re-
solved a portion of the water into a thick vapor that steamed
about us. The furs, which we used at night by way of
mattress, were in a deplorable condition, not a whit better
for the purpose than the skin of a drowned cat. In this
doleful condition of things, a reflection, full of gentle melan-
choly, came into our minds, and consoled us ; we remem-
bered that we were the disciples of Him who said, "The
foxes have holes, and the birds of the air have nests ; but
the Son of Man hath not where to lay his head."
We became so fatigued, after remaining awake the greater
part of the night, that sleep conquering us, we fell into a
restless doze, seated over the embers of the fire, our arms
crossed, and our heads bent forward, in the most uncom-
fortable position possible.
It was with extreme delight that we hailed the termina-
tion of that long and dreary night. At daybreak, the blue,
cloudless sky, presaged compensation for the wretchedness
of the preceding evening. By and by, the sun rising clear
and brilliant, inspired us with hope that our still wet clothes
would soon get dry as we proceeded on our way. We
speedily made all preparations for departure, and the cara-
van set forth. The weather was magnificent. By degrees,
the large grass of the prairie raised its broad head, which
had been depressed by the heavy rain ; the ground became
firmer, and we experienced, with delight, the gentle heat of
the sun's ascending rays. At last, to complete our satisfac-
tion, we entered upon the plains of the Red Banner, the
most picturesque of the whole Tchakar.
Tchakar signifies, in the Mongol tongue, Border Land.
This country is limited, on the east by the kingdom of
Gechekten, on the west by Western Toumct, on the north
by the Souniot, on the south by the Great Wall, Its extent


THIBET, AND CHINA. 43
is 15o leagues long, by 1oo broad. The inhabitants of the
Tchakar are all paid soldiers of the Emperor. The foot
soldiers receive twelve ounces of silver per annum, and the
cavalry twenty-four.
The Tchakar is divided into eight banners—in Chinese
Pa-Ki—distinguished by the name of eight colors : white,
blue, red, yellow, French white, light blue, pink, and light
yellow. Each banner has its separate territory, and a
tribunal, named Nourou-Tchayn, having jurisdiction over
all the matters that may occur in the Banner. Besides
this tribunal, there is, in each of the Eight Banners, a chief
called Ou-Gourdha. Of the eight Ou-Gourdhas one is
selected to fill at the same time, the post of governor-
general of the Eight Banners. All these dignitaries are
nominated and paid by the Emperor of China. In fact,
the Tchakar is nothing more or less than a vast camp, oc-
cupied by an army of reserve. In order, no doubt, that
this army may be at all times ready to march at the first
signal, the Tartars are severely prohibited to cultivate the
land. They must live upon their pay, and upon the pro-
duce of their flocks and herds. The entire soil of the
Eight Banners is inalienable. It sometimes happens that
an individual sells his portion to some Chinese ; but the
sale is always declared null and void if it comes in any shape
before the tribunals.
It is in these pasturages of the Tchakar that are found
the numerous and magnificent herds and flocks of the Em-
peror, consisting of camels, horses, cattle, and sheep. There
are 36o herds of horses alone, each numbering 12oo horses.
It is easy from this one detail, to imagine the enormous
extent of animals possessed here by the Emperor. A Tar-
tar, decorated with the white button, has charge of each
herd. At certain intervals, inspectors-general visit the
herds, and if any deficiency in the number is discovered,
the chief herdsman has to make it good at his own cost.
Notwithstanding this impending penalty, the Tartars do not
fail to convert to their own use the wealth of the Sacred
Master, by means of a fraudulent exchange. Whenever a
Chinese has a broken-winded horse, or a lame ox, he takes
it to the imperial herdsman, who, for a trifling consideration,
allows him to select what animal he pleases in exchange,
from among the imperial herds. Being thus always provided


44
TRAVELS TN TARTARY,
with the actual number of animals, they can benefit by their
fraud in perfect security.
Never in more splendid weather had we traversed a more
splendid country. The desert is at times horrible, hideous;
but it has also its charms—charms all the more intensely-
appreciated, because they are rare in themselves, and be-
cause they would in vain be sought in populated countries.
Tartary has an aspect altogether peculiar to itself : there is
nothing in the world that at all resembles a Tartar landscape.
In civilized countries you find, at every step, populous
towns, a rich and varied cultivation, the thousand and one
productions of arts and industry, the incessant movements
of commerce. You are constantly impelled onwards, car-
ried away, as it were, by some vast whirlwind. On the other
hand, in countries where civilization has not as yet made its
way into the light, you ordinarily find nothing but primeval
forests in all the pomp of their exuberant and gigantic veg-
etation. The soul seems crushed beneath a nature all power-
ful and majestic. There is nothing of the kind in Tartary.
There are no towns, no edifices, no arts, no indusrty, no cul-
tivation, no forests ; everywhere it is prairie, sometimes
interrupted by immense lakes, by majestic rivers, by rugged
and imposing mountains ; sometimes spreading out into vast
limitless plains. There, in these verdant solitudes, the
bounds of which seem lost in the remote horizon, you might
imagine yourself gently rocking on the calm waves of some
broad ocean. The aspect of the prairies of Mongolia excites
neither joy nor sorrow, but rather a mixture of the two, a
sentiment of gentle, religious melancholy, which gradually
elevates the soul, without wholly excluding from its contem-
plation the things of this world ; a sentiment which belongs
rather to Heaven than to earth, and which seems in admir-
able conformity with the nature of intellect served by organs.
You sometimes in Tartary come upon plains more ani-
mated than those you have just traversed ; they are those,
whither the greater supply of water and the choicest pas-
tures have attracted for a time a number of nomadic families.
There you see rising in all directions tents of various dimen-
sions, looking like balloons newly inflated, and just about to
take their flight into the air. Children, with a sort of hod
at their backs, run about collecting argols, which they pile
up in heaps round their respective tents. The matrons look


THIBET, AND CHINA.
45
after the calves, make tea in the open air, or prepare milk
in various ways; the men, mounted on fiery horses, and
armed with a long pole, gallop about, guiding to the best
pastures the great herds of cattle which undulate, in the
distance all around, like waves of the sea.
All of a sudden these pictures, so full of animation, dis-
appear, and you see nothing of that which of late was so
full of life. Men, tents, herds, all have vanished in the
twinkling of an eye. You merely see in the desert heaps of
embers, half-extinguished fires, and a few bones, of which
birds of prey are disputing the possession. Such are the
sole vestiges which announce that a Mongol tribe has just
passed that way. If you ask the reason of these abrupt
migrations, it is simply this :—the animals having devoured
all the grass that grew in the vicinity, the chief had given
the signal for departure; and all the shepherds, folding
their tents, had driven their herds before them, and pro-
ceded, no matter whither, in search of fresh fields and pas-
tures new.

Tartar Encampment.
After having journeyed the entire day through the deli-
cious prairies of the Red Banner, we halted to encamp for
the night in a valley that seemed full of people. We had
scarcely alighted, when a number of Tartars approached,
and offered their services. After having assisted us to un-


46
TRAVELS IN TARTARV,
load our camels, and set up our house of blue linen, they
invited us to come and take tea in their tents. As it was
late, however, we stayed at home, promising to pay them a
visit next morning; for the hospitable invitation of our new
neighbors determined us to remain for a day amongst them.
We were, moreover, very well pleased to profit by the beauty
of the weather, and of the locality) to recover from the
fatigues we had undergone the day before.
Next morning, the time not appropriated to our little
household cares, and the recitation of our Breviary, was
devoted to visiting the Mongol tents, Samdadchiemba being
left at home in charge of the tent.
We had to take especial care to the safety of our legs,
menaced by a whole host of watchdogs. A small stick
sufficed for the purpose; but Tartar etiquette required us
to leave these weapons at the threshold of our host's abode.
To enter a man's tent with a whip or a stick in your hand
is as great an insult as you can offer to the family; and
quite tantamount to saying, " You are all dogs."
Visiting amongst the Tartars is a frank, simple affair,
altogether exempt from the endless formalities of Chinese
gentility. On entering, you give the word of peace amor
or mendou, to the company generally. You then seat your-
self on the right of the head of the family, whom you find
squatting on the floor, opposite the entrance. Next, every-
body takes from a purse suspended at his girdle a little
snuff-bottle, and mutual pinches accompany such phrases
as these: "Is the pasturage with you rich and abundant?"
"Are your herds in fine condition?" "Are your mares
productive?" "Did you travel in peace?" "Does tran-
quillity prevail ?" and so on. These questions and their
answers being interchanged always with intense gravity on
both sides, the mistress of the tent, without saying a word,
holds out her hand to the visitor. He as silently takes from
his breast-pocket the small wooden bowl, the indispensable
vade mecum of all Tartars, and presents it to his hostess,
who fills it with tea and milk, and returns it. In the richer,
more easily circumstanced families, visitors have a small
table placed before them, on which is butter, oatmeal, grated
millet, and bits of cheese, separately contained in little boxes
of polished wood. These Tartar delicacies the visitors take
mixed with their tea. Such as propose to treat their guests


THIBET, AND CHINA.
47
in a style of perfect magnificence make them partakers of
a bottle of Mongol wine, warmed in the ashes. This wine
is nothing more than skimmed milk, subjected for awhile
to vinous fermentation, and distilled through a rude appa-
ratus that does the office of an alembic. One must be a
thorough Tartar to relish or even endure this beverage, the
flavor and odor of which are alike insipid.
The Mongol tent, for about three feet from the ground,
is cylindrical in form. It then becomes conical, like a
pointed hat . The woodwork of the tent is composed below
of a trellis-work of crossed bars, which fold up and expand
at pleasure. Above these, a circle of poles, fixed in the
trellis-work, meets at the top, like the sticks of an umbrella.
Over the woodwork is stretched, once or twice, a thick
covering of coarse linen, and thus the tent is composed.
The door, which is always a folding door, is low and narrow.
A beam crosses it at the bottom by way of threshold, so
that on entering you have at once to raise your feet and
lower your head. Besides the door there is another opening
at the top of the tent to let out the smoke. This opening
can at any time be closed with a piece of felt fastened above
it in the tent, and which can be pulled over it by means of
a string, the end of which hangs by the door.
The interior is divided into two compartments; that on
the left, as you enter, is reserved for the men, and thither
the visitors proceed. Any man who should enter on the
right side would be considered excessively rude. The right
compartment is occupied by the women, and there you find
the culinary utensils: large earthen vessels of glazed earth,
wherein to keep the store of water; trunks of trees, of
different sizes, hollowed into the shape of pails, and des-
tined to contain the preparations of milk, in the various
forms which they make it undergo. In the center of the
tent is a large trivet, planted in the earth, and always ready
to receive the large iron bell-shaped caldron that stands by,
ready for use.
Behind the hearth, and facmg the door, is a kind of sofa,
the most singular piece of furniture that we met with among
the Tartars. At the two ends are two pillows, having at
their extremity plates of copper, gilt, and skilfully engraved.
There is probably not a single tent where you do not find
this little couch, which seems to be an essential article of


48
TRAVELS IN TARTARY,

Interior of a Tartar Tent.
furniture; but strange to 'say, during our long journey we
never saw one of them which seemed to have been recently
made. We had occasion to visit Mongol families, where
everything bore the mark of easy circumstances, even of
affluence, but everywhere alike this singular couch was
shabby, and of ancient fabric. But yet it seems made to
last forever, and is regularly transmitted from generation to
generation.
In the towns where Tartar commerce is carried on, you
may hunt through every furniture shop, every broker's, every
pawnbroker's, but you meet with not one of these pieces of
furniture, new or old.
At the side of the couch, towards the men's quarter, there
is ordinarily a small square press, which contains the various
odds and ends that serve to set off the custom of this simple
people. This chest serves likewise as an altar for a small
image of Buddha. The divinity, in wood or copper, is
usually in a sitting posture, the legs crossed, and enveloped
up to the neck in a scarf of old yellow silk. Nine copper
vases, of the size and form of our liquor glasses, are sym-
metrically arranged before Buddha. It is in these small


THIBET, AND CHINA.
49
chalices that the Tartars daily make to their idol offerings
of water, milk, butter and meal. A few Thibetian books,
wrapped in yellow silk, perfect the decoration of the little
pagoda. Those whose heads are shaved, and who observe
celibacy, have alone the privilege of touching these prayer-
books. A layman, who should venture to take them into
his impure and profane hands, would commit a sacrilege.
A number of goats' horns, fixed in the woodwork of the
tent, complete the furniture of the Mongol habitation. On
these hang the joints of beef or mutton destined for the
family's use, vessels filled with butter, bows, arrows, and
matchlocks; for there is scarcely a Tartar family which
does not possess at least one fire-arm. We were, therefore,
surprised to find M. Timkouski, in his Journey to Peking,1
making this strange statement: "The sound of our fire-
arms attracted the attention of the Mongols, who are ac-
quainted only with bows and arrows." The Russian writer
should have known that fire-arms are not so foreign to the
Tartars as he imagined; since it is proved that already, as
early as the commencement of the 13th century, Tcheng-
Kis-Khan had artillery in his armies.
The odor pervading the interior of the Mongol tents, is,
to those not accustomed to it, disgusting and almost insup-
portable. This smell, so potent sometimes that it seems to
make one's heart rise to one's throat, is occasioned by the
mutton grease and butter with which everything on or about
a Tartar is impregnated. It is on account of this habitual
filth, that they are called Tsao-Ta-Dze (Stinking Tartars),
by the Chinese, themselves not altogether inodorous, or by
any means particular about cleanliness.
Among the Tartars, household and family cares rest en-
tirely upon the woman; it is she who milks the cows, and
prepares the butter, cheese, etc.; who goes, no matter how
far, to draw water; who collects the argol fuel, dries it,
and piles it around the tent. The making of clothes, the
tanning of skins, the fulling of cloth, all appertains to her;
the sole assistance she obtains, in these various labors, being
that of her sons, and then only while they are quite young.
The occupations of the men are of very limited range;
they consist wholly in conducting the flocks and herds to
1 " Voyage a Peking, a travers la Mongolie, par M. G. Timkouski," chap, ii.,
P-57-
4


50
TRAVELS IN TARTARY,
pasture. This for men accustomed from their infancy to
horseback is rather an amusement than a labor. In point
of fact, the nearest approach to fatigue they ever incur, is
when some of their cattle escape; they then dash off at full
gallop, in pursuit, up hill and down dale, until they have
found the missing animals, and brought them back to the
herd. The Tartars sometimes hunt; but it is rather with
a view to what they can catch than from any amusement
they derive from the exercise; the only occasions on which
they go out with their bows and matchlocks are when they
desire to shoot roebucks, deer, or pheasants, as presents
for their chiefs. Foxes they always course. To shoot them,
or take them in traps, would, they consider, injure the skin,
which is held in high estimation among them. They ridi-
cule the Chinese immensely on account of their trapping
these animals at night. "We," said a famous hunter of
the Red Banner to us, "set about the thing in an honest
straightforward way. When we see a fox, we jump on
horseback, and gallop after him till we have run him down."
With the exception of their equestrian exercises, the
Mongol Tartars pass their time in an absolute far nientc,
sleeping all night, and squatting all day in their tents, doz-
ing, drinking tea, or smoking. At intervals, however, the
Tartar conceives a fancy to take a lounge abroad; and his
lounge is somewhat different from that of the Parisian idler;
he needs neither cane nor quizzing glass; but when the
fancy occurs, he takes down his whip from its place above
the door, mounts his horse, always ready saddled outside
the door, and dashes off into the desert, no matter whither.
When he sees another horseman in the distance, he rides
up to him; when he sees the smoke of a tent, he rides up
to that; the only object in either case being to have a chat
with some new person.
The two days we passed in these fine plains of the Tchakar,
were not without good use. We were able at leisure to dry
and repair our clothes and our baggage; but, above all, it
gave us an opportunity to study the Tartars close at hand,
and to initiate ourselves in the habits of the nomad peoples.
As we were making preparations for departure, these tem-
porary neighbors aided us to fold our tent and to load our
camels. "Sirs Lamas," said they, "you had better encamp
to night at the Three Lakes; the pasturage there is good


THIBET, AND CHINA.
and abundant. If you make haste you will reach the place
before sunset. On this side, and on the other side of the
Three Lakes, there is no water for a considerable distance.
Sirs Lamas, a good journey to you!" "Peace be with you,
and farewell!" responded we, and with that proceeded
once more on our way, Samdadchiemba heading the cara-
van,*mounted on his little black mule. We quitted this
encampment without regret, just as we had quitted preced-
ing encampments; except indeed, that here we left, on the
spot where our tent had stood, a greater heap of ashes, and
that the grass around it was more trodden than was usual
with us.
During the morning the weather was magnificent, though
somewhat cold. But in the afternoon the north wind rose,
and began to blow with extreme violence. It soon became
so cutting, that we regretted we had not with us our great
fur caps, to operate as a protector for the face. We hurried
on, in order the sooner to reach the Three Lakes, and to
have the shelter there of our dear tent. In the hope of
discovering these lakes, that had been promised us by our
late friends, we were constantly looking right and left, but
in vain. It grew late, and, according to the information of
the Tartars, we began to fear we must have passed the only
encampment we were likely to find that day. By dint of
straining our eyes, we at length got sight of a horseman,
slowly riding along the bottom of a lateral valley. He was
at some distance from us; but it was essential that we
should obtain information from him. M. Gabet accord-
ingly hastened after him, at the utmost speed of his tall
camel's long legs. The horseman heard the cries of the
camel, looked back, and seeing that some one was ap-
proaching him, turned his horse round, and galloped to-
wards M. Gabet. As soon as he got within earshot: "Holy
personage," cried he, "has your eye perceived the yellow
goats? I have lost all traces of them." "I have not seen
the yellow goats; I seek water, and cannot find it. Is it
far hence?" "Whence came you? Whither go you?"
"I belong to the little caravan you see yonder. We have
been told that we should this evening on our way, find
lakes, upon the banks of which we could commodiously en-
camp; but hitherto we have seen nothing of the kind."
"How could that be? 'Tis but a few minutes ago you


52
TRAVELS IN TARTARY,
passed within a few yards of the water. Sir Lama, permit
me to attend your shadow; I will guide you to the Three
Lakes." And so saying, he gave his horse three swinging
lashes with his whip, in order to put it into a pace com-
mensurate with that of the camel. In a minute he had
joined us. "Men of prayer," said the hunter, "you have
come somewhat too far; you must turn back. Lool#"
(pointing with his bow) "yonder; you see those storks
hovering over some reeds: there you will find the Three
Lakes." "Thanks, brother," said we; "we regret that we
cannot show you your yellow goats as clearly as you have
shown us the Three Lakes." The Mongol hunter saluted
us, with his clasped hands raised to his forehead, and we
proceeded with entire confidence towards the spot he had
pointed out. We had advanced but a few paces before we
found indications of the near presence of some peculiar
waters. The grass was less continuous and less green, and
cracked under our animals' hoofs like dried leaves; the
white efflorescence of saltpetre manifested itself more and
more thickly. At last we found ourselves on the bank of
one lake, near which were two others. We immediately
alighted, and set about erecting our tent; but the wind
was so violent that it was only after long labor and much
patience that we completed the task.
While Samdadchiemba was boiling our tea, we amused
ourselves with watching the camels as they luxuriously
licked up the saltpetre with which the ground was pow-
dered. Next they bent over the edge of the lake, and in-
haled long, insatiable draughts of the brackish water, which
we could see ascending their long necks as up some flexible
pump.
We had been for some time occupied in this not un-
picturesque recreation, when, all of a sudden, we heard
behind us a confused, tumultuous noise, resembling the
vehement flapping of sails, beaten about by contrary and
violent winds. Soon we distinguished, amid the uproar,
loud cries proceeding from Samdadchiemba. We hastened
towards him, and were just in time to prevent, by our co-
operation, the typhoon from uprooting and carrying off our
linen louvre. Since our arrival, the wind, augmenting in
violence, had also changed its direction; so that it now
blew exactly from the quarter facing which we had placed


THIBET, AND CHINA.
53
the opening of our tent. We had especial occasion to fear
that the tent would be set on fire by the lighted argols that
were driven about by the wind. Our first business there-
fore was to tack about; and after a while we succeeded in
making our tent secure, and so got off with our fear and a
little fatigue. The misadventure, however, put Samdad-
chiemba into a desperately bad humor throughout the
evening; for the wind, by extinguishing the fire, delayed
the preparation of his darling tea.
The wind fell as the night advanced, and by degrees the
weather became magnificent; the sky was clear, the moon
full and bright, and the stars glittered like diamonds.
Alone, in this vast solitude, we distinguished in the distance
only the fantastic and indistinct outline of the mountains
which loomed in the horizon like gigantic phantoms, while
the only sound we heard was the cries of the thousand
aquatic birds, as, on the surface of the lakes, they con-
tended for the ends of the reeds and the broad leaves of
the water-lily. Samdadchiemba was by no means a person
to appreciate the charms of this tranquil scene. He had
succeeded in again lighting the fire, and was absorbed in
the preparation of his tea. We accordingly left him
squatted before the kettle, and went to recite the service,
walking round the larger lake, which was nearly half a
league in circuit. We had proceeded about half round it,
praying alternately, when insensibly our voices fell, and our
steps were stayed. We both stopped spontaneously, and
listened intently, without venturing to interchange a word,
and even endeavoring to suppress our respiration. At last
we expressed to each other the cause of our mutual terror,
but it was in tones low and full of emotion: "Did you not
hear, just now, and quite close to us, what seemed the
voices of men?" "Yes, a number of voices, speaking as
though in secret consultation." "Yet we are alone here:
—'tis very surprising. Hist! let us listen again." "I
hear nothing; doubtless we were under some illusion."
We resumed our walk, and the recitation of our prayers.
But we had not advanced ten steps, before we again
stopped; for we heard, and very distinctly, the noise which
had before alarmed us, and which seemed the confused
vague murmur of several voices discussing some point in
under tones. Yet nothing was visible. We got upon a


54
TRAVELS IN TARTARY,
hillock, and thence, by the moon's light, saw, at a short
distance, some human forms moving in the long grass.
We could hear their voices too, but not distinctly enough
to know whether they spoke Chinese or Tartar. We re-
traced our steps to our tent, as rapidly as was consistent
with the maintenance of silence; for we took these people
to be robbers, who, having perceived our tent, were delib-
erating as to the best means of pillaging us.
"We are not in safety here," said we to Samdadchiemba;
"we have discovered, quite close to us, a number of men,
and we have heard their voices. Go and collect the ani-
mals, and bring them to the tent." "But," asked Sam-
dadchiemba, knitting his brows, "if the robbers come,
what shall we do? May we fight them? May we kill
them? Will Holy Church permit that?" "First go and
collect the animals; afterwards we will tell you what we
must do." The animals being brought together, and fast-
ened outside the tent, we directed our intrepid Samdad-
chiemba to finish his tea, and we returned on tiptoe to the
spot where we had seen and heard our mysterious visitors.
We looked around in every direction, with eye and ear in-
tent; but we could neither see nor hear any one. A well-
trodden pathway, however, which we discovered among the
reeds of tall grass on the margin of the greater lake, indi-
cated to us that those whom we had taken to be robbers
were inoffensive passengers, whose route lay in that direc-
tion. We returned joyfully to our tent, where we found
our valorous Samdadchiemba actively employed in sharpen-
ing, upon the top of his leather boots, a great Russian cut-
lass, which he had purchased at Tolon-Noor. "Well,"
exclaimed he, fiercely, trying with his thumb the edge of
his sword, "where are the robbers?" "There are no
robbers; unroll the goatskins, that we may go to sleep."
"'Tis a pity there are no robbers; for here is something
that would have cut into them famously!" "Ay, ay, Sam-
dadchiemba, you are wonderfully brave now, because you
know there are no robbers." "Oh, my spiritual fathers, it
is not so; one should always speak the words of candor.
I admit that my memory is very bad, and that I have never
been able to learn many prayers; but as to courage, I may
boast of having as much of it as another." We laughed at
this singularly expressed sally. "You laugh, my spiritual


THLBET, AND CHINA.
55
fathers," said Samdadchiemba. "Oh, you do not know
the Dchiahours. In the west, the land of San-Tchouan
(Three Valleys) enjoys much renown. My countrymen
hold life in little value; they have always a saber by their
side, and a long matchlock on their shoulder. For a word,
for a look, they fight and kill one another. A Dchiahour,
who has never killed any one, is considered to have no
right to hold his head up among his countrymen. He can-
not pretend to the character of a brave man." "Very
fine! Well, you are a brave man, you say: tell us how
many men did you kill when you were in the Three Val-
leys?" Samdadchiemba seemed somewhat disconcerted
by this question; he looked away, and broke out into a
forced laugh. At last, by way of diverting the subject, he
plunged his cup into the kettle, and drew it out full of tea.
"Come," said we, "drink your tea, and then tell us about
your exploits."
Samdadchiemba wiped his cup with the skirt of his jacket,
and having replaced it in his bosom, addressed us gravely,
thus: "My spiritual fathers, since you desire I should
speak to you about myself, I will do so; it was a great sin
I committed, but I think Jehovah pardoned me when I
entered the holy Church.
"I was quite a child, not more, at the utmost, than seven
years old. I was in the fields about my father's house,
tending an old she-donkey, the only animal we possessed.
One of my companions, a boy about my own age, came to
play with me. We began quarreling, and from words fell
to blows. I struck him on the head with a great root of a
tree that I had in my hand, and the blow was so heavy that
he fell motionless at my feet. When I saw my companion
stretched on the earth, I stood for a moment as it were
paralyzed, not knowing what to think or to do. Then an
awful fear came over me, that I should be seized and killed.
I looked all about me in search of a hole wherein I might
conceal my companion, but I saw nothing of the kind. I
then thought of hiding myself. At a short distance from
our house there was a great pile of brushwood, collected
for fuel. I directed my steps thither, and with great labor
made a hole, into which, after desperately scratching my-
self, I managed to creep up to my neck, resolved never to
come out of it.


56
TRAVELS IN TARTARY,
"When night fell, I found they were seeking me. My
mother was calling me in all directions; but I took good
care not to answer. I was even anxious not to move the
brushwood, lest the sound should lead to my discovery, and,
as I anticipated, to my being killed. I was terribly fright-
ened when I heard a number of people crying out and dis-
puting, I concluded, about me. The night passed away;
in the morning I felt devouringly hungry. I began to cry;
but I could not even cry at my ease, for I feared to be dis-
covered by the people whom I heard moving about, and I
was resolved never to quit the brushwood."—" But were
you not afraid you should die of hunger?"—"The idea
never occurred to me; I felt hungry indeed, but that was
all. The reason I had for concealing myself was that I
might not die; for I thought that if they did not find me,
of course they could not kill me."—"Well, and how long
did you remain in the brushwood ?"—" Well, I have often
heard people say that you can't remain long without eating;
but those who say so, never tried the experiment. I can
answer for it, that a boy of seven years old can live, at all
events, three days and four nights without eating anything
whatever.
"After the fourth night, early in the morning, they found
me in my hole. When I felt they were taking me out, I
struggled as well as I could and endeavored to get away.
My father took me by the arm. I cried and sobbed, 'Do
not kill me, do not kill me,' cried I; 'it was not I who
killed Nasamboyan.' They carried me to the house, for I
would not walk. While I wept, in utter despair, the people
about me laughed. At last they told me not to be afraid,
for that Nasamboyan was not dead, and soon afterwards
Nasamboyan came into the room as well as ever, only
that he had a great bruise on his face. The blow I had
struck him had merely knocked him down, and stunned
him."
When the Dchiahour had finished this narrative, he looked
at us in turns, laughing and repeating, again and again,
'' Who will say people cannot live without eating ?" "Well,"
said we, "this is a very good beginning, Samdadchiemba;
but you have not told us yet how many men you have killed."
"I never killed any one; but that was merely because I did
not stay long enough in my native Three Valleys; for at the


THIBET, AND CHINA.
57
age of ten they put me into a great Lamasery. I had for
my especial master a very rough cross man, who gave me
the strap every day, because I could not repeat the prayers
he taught me. But it was to no purpose he beat me; I
could learn nothing: so he left off teaching me, and sent
me out to fetch water and collect fuel. But he continued
to thrash me as hard as ever, until the life I led became
quite insupportable, and at last I ran off with some pro-
visions, and made my way towards Tartary. After walking
several days, haphazard, and perfectly ignorant where I was,
I encountered the train of a Grand Lama who was repairing
to Peking. I joined the caravan, and was employed to take
charge of a flock of sheep that accompanied the party, and
served for its food. There was no room for me in any of
the tents, so I had to sleep in the open air. One evening
I took up my quarters behind a rock, which sheltered me
from the wind. In the morning, waking somewhat later
than usual, I found the encampment struck, and the peo-
ple all gone. I was left alone in the desert. At this time
I knew nothing about east, west, north, or south; I had
consequently no resource but to wander on at random, until
I should find some Tartar station. I lived in this way for
three years—now here, now there, exchanging such slight
services as I could render for my food and tent-room. At
last I reached Peking and presented myself at the gate of
the Great Lamasery of Hoang-Sse, which is entirely com-
posed of Dchiahour and Thibetian Lamas. I was at once
admitted, and my countrymen having clubbed together to
buy me a red scarf and a yellow cap, I was enabled to join
the chorus in the recitation of prayers, and, of consequence,
to claim my share in the distribution of alms."—We inter-
rupted Samdadchiemba at this point, in order to learn from
him how he could take part in the recitation of prayers,
without having learned either to read or pray.—" Oh,"
said he, "the thing was easy enough. They gave me an
old book; I held it on my knees, and mumbling out some
gibberish between my lips, endeavored to catch the tone
of my neighbours. When they turned over a leaf, I turned
over a leaf; so that, altogether, there was no reason why
the leader of the chorus should take any notice of my
maneuver.
"One day, however, a circumstance occurred that very


58
TRAVELS IN TARTARV.
nearly occasioned my expulsion from the Lamasery. An
ill-natured Lama, who had remarked my method of reciting
the prayers, used to amuse himself with mocking me, and
creating a laugh at my expense. When the Emperor's mother
died, we were all invited to the Yellow Palace to recite
prayers. Before the ceremony commenced, I was sitting
quietly in my place, with my book on my knees, when this
roguish fellow came gently behind me, and looking over my
shoulder mumbled out something or other in imitation of
my manner. Losing all self-possession, I gave him so hard
a blow upon the face, that he fell on his back. The inci-
dent excited great confusion in the Yellow Palace. The
superiors were informed of the matter, and by the severe
rules of Thibetian discipline, I was liable to be flogged for
three days with the black whip, and then my hands and feet
in irons, to be imprisoned for a year in the tower of the
Lamasery. One of the principals, however, who had taken
notice of me before, interposed in my favor. He went to
the Lamas who constituted the council of discipline, and rep-
resented to them the fact that the disciple who had been
struck was a person notorious for annoying his companions,
and that I had received extreme provocation from him.
He spoke so warmly in my favor that I was pardoned on
the mere condition of making an apology. I accordingly
placed myself in the way of the Lama whom I had offended:
'Brother,' said I, 'shall we go and drink a cup of tea to-
gether?' 'Certainly,' replied he; 'there is no reason why I
should not drink a cup of tea with you.' We went out, and
entered the first tea-house that presented itself. Seating
ourselves at one of the tables in the tea-room, I offered my
snuff-bottle to my companion, saying: 'Elder brother, the
other day we had a little disagreement; that was not well.
You must confess that you were not altogether free from
blame. I, on my part, admit that I dealt too heavy a blow.
But the matter has grown old; we will think no more about
it.' We then drank our tea, interchanged various civilities,
and so the thing ended."
These and similar anecdotes of our Dchiahour had carried
us far into the night. The camels, indeed, were already up
and browsing their breakfast on the banks of the lake. We
had but brief time before us for repose. "For my part,"
said Samdadchiemba, "I will not lie down at all, but look


THIBET, AND CHINA.
59
after the camels. Day will soon break. Meantime I'll
make a good fire, and prepare the pan-tan."
It was not long before Samdadchiemba roused us with the
intimation that the sun was up, and the pan-tan ready. We
at once rose, and after eating a cup of pan-tan, or, in other
words, of oatmeal diluted with boiling water, we planted our
little cross upon a hillock, and proceeded upon our pilgrim-
age.
It was past noon when we came to a place where three
wells had been dug, at short distances, the one from the
other. Although it was early in the day, we still thought we
had better encamp here. A vast plain, on which we could
discern no sort of habitation, stretched out before us to the
distant horizon; and we might fairly conclude it destitute
of water, since the Tartars had taken the trouble to dig these
wells. We therefore set up our tent. We soon found, how-
ever, that we had selected a detestable encampment. With
excessive nastiness of very brackish and very fetid water was
combined extreme scarcity of fuel. We looked about for
argols, but in vain. At last Samdadchiemba, whose eyes
were better .than ours, discerned in the distance a sort of
enclosure, in which he concluded that cattle had been
folded. He took a camel with him to the place in the
hope of finding plenty of argols there, and he certainly re-
turned with an ample supply of the article; but unfortu-
nately the precious manure-fuel was not quite dry; it abso-
lutely refused to burn. The Dchiahour essayed an experi-
ment. He hollowed out a sort of furnace in the ground,
surmounting it with a turf chimney. The structure was ex-
tremely picturesque, but it labored under the enormous dis-
advantage of being wholly useless. Samdadchiemba ar-
ranged and rearranged his fuel, and puffed, and puffed,
with the full force of his potent lungs. It was all lost labor.
There was smoke enough, and to spare; we were enveloped
in smoke, but not a spark of fire: and the water in the
kettle remained relentlessly passive. It was obvious that to
boil our tea or heat oatmeal was out of the question. Yet
we were anxious, at all events, to take the chill off the water,
so as to disguise, by the warmth, its brackish flavor and its
disagreeable smell. We adopted this expedient.
You meet in the plains of Mongolia with a sort of gray
squirrel, living in holes like rats. These animals construct,


6o
TRAVELS IN TARTARY.
over the opening of their little dens, a sort of miniature
dome, composed of grass, artistically twisted, and designed
as a shelter from wind and rain. These little heaps of dry
grass are of the form and size of mole-hills. The place
where we had now set up our tent abounded with these gray
squirrels. Thirst made us cruel, and we proceeded to level
the house-domes of these poor little animals, which re-
treated into their holes below as we approached them. By
means of this vandalism we managed to collect a sackful of
efficient fuel, and so warmed the water of the well, which
was our only aliment during the day.
Our provisions had materially diminished, notwithstand-
ing the economy to which the want of fire on this and other
occasions had reduced us. There remained very little meal
or millet in our store bags, when we learned, from a Tartar
whom we met on the way, that we were at no great distance
from a trading station called Chabortc (Slough). It lay,
indeed, somewhat out of the route we were pursuing; but
there was no other place at which we could supply our-
selves with provisions, until we came to Blue-Town, from
which we were distant a hundred leagues. We turned there-
fore obliquely to the left, and soon reached Chaborte.



Russian Convent at Peking.
CHAPTER III.
Festival of the Loaves of the Moon—Entertainment in a Mongol tent—Toothelos,
or Khapsodists of Tartary—Invocation to Timour—Tartar Education—Indus-
try of the Women.—Mongols in quest of missing animals—Remains of an aban-
doned City—Road from Peking to Kiaktha—Commerce between China and
Russia—Russian Convent at Peking—A Tartar solicits us to cure his mother
from a dangerous Illness—Tartar Physicians—The intermittent Fever Devil—
Various forms of Sepulture in use among the Mongols—Lamasery of the Five
Towers—Obsequies of the Tartar Kings—Origin of the kingdom of Efe—
Gymnastic Exercises of the Tartars—Encounter with three Wolves—Mongol
Carts.
We arrived at Chaborteon the fifteenth day of the eighth
moon, the anniversary of great rejoicings among the
Chinese. This festival, known as the Yin- Ping (Loaves of
the Moon), dates from the remotest antiquity. Its original
purpose was to honor the moon with superstitious rites.
On this solemn day, all labor is suspended; the workmen
receive from their employers a present of money; every
person puts on his best clothes; and there is merrymaking
in every family. Relations and friends interchange cakes
of varous sizes, on which is stamped the image of the moon;
that is to say, a hare crouching amid a small group of trees.
Since the fourteenth century, this festival has borne a
61


62
TRAVELS IN TAKTARY,
political character, little understood, apparently, by the
Mongols: but the tradition of which is carefully preserved
by the Chinese. About the year 1368, the Chinese were de-
sirous of shaking off the yoke of the Tartar dynasty, founded
by Tcheng-Kis-Khan, and which had then swayed the em-
pire for nearly a hundred years. A vast conspiracy was
formed throughout all the provinces, which was simultane-
ously to develop itself, on the 15 th day of the eighth moon,
by the massacre of the Mongol soldiers, who were billeted
upon each Chinese family, for the double purpose of main-
taining themselves and their conquest. The signal was
given by a letter concealed in the cakes which, as we have
stated, are on that day, mutually interchanged throughout
the country. The massacre was effected, and the Tartar
army dispersed in the houses of the Chinese, utterly anni-
hilated. This catastrophe put an end to the Mongol domi-
nation; and ever since, the Chinese, in celebrating the
festival of Yul-Ping, have been less intent upon the super-
stitious worship of the moon, than upon the tragic event to
to which they owed the recovery of their national independ-
ence.
The Mongols seem to have entirely lost all memory of the
sanguinary revolution; for every year they take their full
part in the festival of the Loaves of the Moon, and thus
celebrate, without apparently knowing it, the triumph which
their enemies heretofore gained over their ancestors.
At a gunshot from the place where we were encamped,
we perceived several Mongol tents, the size and character
of which indicated easiness of circumstances in the pro-
prietors. This indication was confirmed by the large herds
of cattle, sheep, and horses, which were pasturing around.
While we were reciting the Breviary in our tent, Samdad-
chiemba went to pay a visit to these Mongols. Soon after-
wards, we saw approaching an old man with a long white
beard, and whose features bespoke him a personage of dis-
stinction. He was accompanied by a young Lama, and by
a little boy who held his hand. "Sirs Lamas," said the old
man, "all men are brothers: but they who dwell in tents
are united one with another as flesh with bone. Sirs Lamas,
will you come and seat yourselves, for a while, in my poor
abode? The fifteenth of this moon is a solemn epoch;
you are strangers and travelers, and therefore cannot this


THIBET, AND CHINA.
63
evening occupy your places at the hearth of your own noble
family. Come and repose for a few days with us; your
presence will bring us peace and happiness." We told the
good old man that we could not wholly accept his offer,
but that, in the evening, after prayers, we would come and
take tea with him, and converse for a while about the Mongol
nation. The venerable Tartar hereupon took his leave;
but he had not been gone long, before the young Lama who
had accompanied him returned, and told us that his people
were awaiting our presence. We felt that we could not re-
fuse at once to comply with an invitation so full of frank
cordiality, and accordingly, having directed our Dchiahour
to take good care of the tent, we followed the young Lama
who had come in quest of us.
Upon entering the Mongol tent, we were struck and as-
tonished at finding a cleanliness one is little accustomed to
see in Tartary. There was not the ordinary coarse fireplace
in the center, and the eye was not offended with the rude
dirty kitchen utensils which generally encumber Tartar hab-
itations. It was obvious, besides, that everything had been
prepared for a festival. We seated ourselves upon a large
red carpet; and there was almost immediately brought to
us, from the adjacent tent, which served as a kitchen, some
tea with milk, some small loaves fried in butter; cheese,
raisins, and jujubs.
After having been introduced to the numerous Mongols
by whom we found ourselves surrounded, the conversation
insensibly turned upon the festival of the Loaves of the
Moon. "In our Western Land," said we, "this festival is
unknown; men there adore only Jehovah, the Creator of the
heavens, and of the earth, of the sun, of the moon, and of
all that exists." "Oh, what a holy doctrine!" exclaimed
the old man, raising his clasped hands to his forehead;
"the Tartars themselves, for that matter, do not worship
the moon; but seeing that the Chinese celebrate this festi-
val, they follow the custom without very well knowing why."
—" You say truly; you do not, indeed, know why you cele-
brate this festival. That is what we heard in the land of the
Kitat (Chinese). But do you know why the Kitat cele-
brate it ?" and thereupon we related to these Mongols
what we knew of the terrible massacre of their ancestors.
Upon the completion of our narrative, we saw the faces of


64
TRAVELS IN TARTARY,
all our audience full of astonishment. The young men
whispered to one another; the old man preserved a mourn-
ful silence; his head bent down, and big tears flowing from
his eyes. "Brother rich in years," said we, "this story does
not seem to surprise you as it does your young men, but it
fills your heart with emotion."—" Holy personages," replied
the elder, raising his head, and wiping away the tears with
the back of his hand, "the terrible event which occasions
such consternation in the minds of my young men was not
unknown to me, but I would I had never heard of it, and I
always struggle against its recollection, for it brings the hot
blood into the forehead of every Tartar, whose heart is not
sold to the Kitat. A day known to our great Lamas will
come, when the blood of our fathers, so shamefully assassi-
nated, will at length be avenged. When the holy man who
is to lead us to vengeance shall appear, every one of us will
rise and follow in his train; then we shall march, in the face
of day, and require from the Kitat an account of the Tartar
blood which they shed in the silence and dark secrecy of
their houses. The Mongols celebrate every year this festi-
val, most of them seeing in it merely an indifferent cere-
mony; but the Loaves of the Moon-day ever recalls, in the
hearts of a few amongst us, the memory of the treachery to
which our fathers fell victims, and the hope of just venge-
ance."
After a brief silence, the old man went on: "Holy per-
sonages, whatever may be the associations of this day, in
other respects it is truly a festival for us, since you have
deigned to enter our poor habitation. Let us not further
occupy our breasts with sad thoughts. Child," said he to
a young man seated on the threshold of the tent, "if the
mutton is boiled enough, clear away these things." This
command having been executed, the eldest son of the family
entered, bearing in both hands a small oblong table, on
which was a boiled sheep, cut into four quarters, heaped
one on the other. The family being assembled round the
table, the chief drew a knife from his girdle, severed the
sheep's tail, and divided it into two equal pieces, which he
placed before us.
With the Tartars, the tail is considered the most delicious
portion of their sheep, and accordingly the most honorable.
These tails of the Tartarian sheep are of immense size and


THIBET, AND CHINA.
65
weight, the fat upon them alone weighing from six to eight
pounds.
The fat and juicy tail having thus been offered a homage
to the two stranger guests, the rest of the company, knife in
hand, attacked the four quarters of the animal, and had
speedily, each man, a huge piece before him. Plate or fork
there was none, the knees supplied the absence of the one,
the hands of the other, the flowing grease being wiped off,
from time to time, upon the front of the jacket. Our own
embarrassment was extreme. That great white mass of fat
had been given to us with the best intentions, but, not quite
clear of European prejudices, we could not make up our
stomachs to venture, without bread or salt, upon the lumps
of tallow that quivered in our hands. We briefly consulted,
in our native tongue, as to what on earth was to be done
under these distressing circumstances. Furtively, to replace
the horrible masses upon the table would be imprudent;
openly to express to our Amphytrion our repugnance to this
par excellence Tartarian delicacy, was impossible, as wholly
opposed to Tartar etiquette. We devised this plan: we
cut the villainous tail into numerous pieces, and insisted, in
that day of general rejoicing, upon the company's partaking
with us of this precious dish. There was infinite reluctance
to deprive us of the treat; but we persisted, and by degrees
got entirely clear of the abominable mess, ourselves rejoic-
ing, instead, in a cut from the leg, the savor of which was
more agreeable to our early training. The Homeric repast
completed, a heap of polished bones alone remaining to
recall it, a boy, taking from the goat's-horn on which it hung
a rude three-stringed violin, presented it to the chief, who,
in his turn, handed it to a young man of modest mien, whose
eyes lighted up as he received the instrument. "Noble
and holy travelers," said the chief, " I have invited a Tool-
holos to embellish this entertainment with some recitations."
The minstrel was already preluding with his fingers upon
the strings of his instrument. Presently he began to sing,
in a strong, emphatic voice, at times interweaving with his
verses recitations full of fire and animation. It was inter-
esting to see all those Tartar faces bent towards the minstrel,
and accompanying the meaning of his words with the move-
ments of their features. The Toolholos se
66 TRAVELS IN TARTARY,
of his audience. As to ourselves, very slightly acquainted
with the history of Tartary, we took small interest in all those
illustrious unknown, whom the Mongol rhapsodist marshaled
over the scene.
When he had sung for some time, the old man presented
to him a large cup of milk-wine. The minstrel placed his
instrument upon his knees, and with evident relish pro-
ceeded to moisten his throat, parched with the infinitude of
marvels he had been relating. While, having finished his
draught, he was licking the brim of his cup: "Toolholos"
said we, "the songs you have sung were all excellent. But
you have as yet said nothing about the Immortal Tamer-
lane: the 'Invocation to Timour,' we have heard, is a fa-
mous song, dear to the Mongols." "Yes, yes," exclaimed
several voices at once, " sing us the ' Invocation to Timour.'"
There was a moment's silence, and then the Toolholos,
having refreshed his memory, sang, in a vigorous and war-
like tone, the following strophes :—
"When the divine Timour dwelt within our tents, the Mongol
nation was redoubtable and warlike; its least movements made
the earth bend; its mere look froze with fear the ten thousand
peoples upon whom the sun shines.
"O divine Timour, will thy great soul soon revive?
Return! return I we await thee, O Timour!
"We live in our vast plains, tranquil and peaceful as sheep;
yet our hearts are fervent and full of life. The memory of the
glorious age of Timour is ever present to our minds. Where is
the chief who is to place himself at our head, and render us
once more great warriors?
"O divine Timour, will thy great soul soon revive?
Return! return! we await thee, O Timour!
"The young Mongol has arms wherewith to quell the wild
horse, eyes wherewith he sees afar off in the desert the traces of
the lost camel. Alas! his arms can no longer bend the bow of
his ancestors; his eye cannot see the wiles of the enemy.
"O divine Timour, will thy great soul soon revive?
Return! return I we await thee, O Timour!
"We have burned the sweet smelling wood at the feet of the
divine Timour, our foreheads bent to the earth; we have offered
to him the green leaf of tea and the milk of our herds. We
are ready; the Mongols are on foot, O Timour! And do thou,
O Lama, send down good fortune upon our arrows and our
lances.
"O divine Timour, will thy great soul soon revive?
Return! return! we await thee, O Timour!"


THIBET, AND CHINA.
67
When the Tartar Troubadour had completed this nation-
al song, he rose, made a low bow to the company, and,
having suspended his instrument upon a wooden pin, took
his leave. "Our neighbors," said the old man, "are also
keeping the festival, and expect the Toolholos: but, since
you seem to listen with interest to Tartar songs, we will
offer some other melodies to your notice. We have in our
own family a brother who has in his memory a great num-
ber of airs, cherished by the Mongols; but he cannot play;
he is not a Toolholos. Come, brother Nymbo, sing; you
have not got Lamas of the West to listen to you every day."
A Mongol, whom, seated as he was in a corner, we had
not before noticed, at once rose, and took the place of the
departed Toolholos. The appearance of this personage was
truly remarkable; his neck was completely buried in his
enormous shoulders; his great dull staring eyes contrasted
strangely with his dark face half-calcined as it were by the
sun; his hair, or rather a coarse uncombed mane, strag-
gling down his back, completed the savageness of his aspect.
He began to sing; but his singing was a mere counterfeit,
an absurd parody. His grand quality was extreme long-
windedness, which enabled him to execute roulades, com-
plicated and continuous enough to throw any rational audi-
ence into fits. We soon became desperately tired of his
noise, and watched with impatience a moment's cessation,
that might give us an opportunity of retiring. But this was
no easy matter; the villain divined our thoughts, and was
resolved to spite us. No sooner had he finished one air
than he dovetailed another into it, and so started afresh.
In this way he went on, until it was really quite late in the
night. At length he paused for a moment to drink a cup
of tea; he threw the beverage down his throat, and was
just clearing his throat to commence anew, when we started
up, offered to the head of the family a pinch of snuff, and
having saluted the rest of the company, withdrew.
You often meet in Tartary these Toolholos, or wander-
ing singers, who go about from tent to tent, celebrating in
their melodies national events and personages. They are
generally very poor; a viohn and a flute, suspended from
the girdle, are their only property; but they are always re-
ceived by the Mongol families with kindness and honor;
they often remain in one tent for several days, and on their


68
TRAVELS IN TARTARY,
departure are supplied with cheese, wine, tea, and so on,
to support them on their way. These poet-singers, who
remind us of the minstrels and rhapsodists of Greece, are
also very numerous in China; but they are, probably, no-
where so numerous or so popular as in Thibet.
The day after the festival, the sun had scarcely risen,
when a little boy presented himself at the entrance of our
tent, carrying in one hand a wooden vessel full of milk,
and in the other hand a rude rush basket, in which were
some new cheese and some butter. He was followed soon
after by an old Lama, attended by a Tartar who had on his
shoulder a large bag of fuel. We invited them all to be
seated. "Brothers of the West," said the Lama, " accept
these trifling presents from my master.'' We bowed in
token of thanks, and Samdadchiemba hastened to prepare
some tea, which we pressed the Lama to stay and partake
of. "I will come and see you this evening," said he;
"but I cannot remain at present; for I have not set my
pupil the prayer he has to learn this morning." The pupil
in question was the little boy who had brought the milk.
The old man then took his pupil by the hand, and they
returned together to their tent.
The old Lama was the preceptor of the family, and his
function consisted in directing the little boy in the study of
the Thibetian prayers. The education of the Tartars is very
limited. They who shave the head, the Lamas, are, as a
general rule, the only persons who learn to read and pray.
There is no such thing throughout the country as a public
school. With the exception of a few rich Mongols, who
have their children taught at home, all the young Lamas
are obliged to resort to the Lamaseries, wherein is concen-
trated all that exists in Tartary, of arts, or sciences, or in-
tellectual industry. The Lama is not merely a priest; he
is the painter, poet, sculptor, architect, physician; the head,
heart, and oracle of the laity. The training of the young
Mongols, who do not resort to the Lamaseries, is limited,
with the men, to perfecting the use of the bow and arrow
and matchlock, and to their obtaining a thorough mastery
of equestrianism. When a mere infant the Mongol is
weaned, and as soon as he is strong enough he is stuck
upon a horse's back behind a man, the animal is put to a
gallop, and the juvenile rider, in order not to fall off, has


THIBET, AND CHINA.
69
to cling with both hands to his teacher's jacket. The Tartars
thus become accustomed, from a very early age, to the
movements of the horse, and by degrees and the force of
habit, they identify themselves, as it were, with the animal.
There is, perhaps, no spectacle more exciting than that
of Mongol riders in chase of a wild horse. They are armed
with a long, heavy pole, at the end of which is a running
knot. They gallop, they fly after the horse they are pur-
suing down rugged ravines, and up precipitous hills, in and
out, twisting and twining in their rapid course, until they
come up with their game. They then take the bridle
of their own horses in their teeth, seize with both hands
their heavy pole, and bending forward throw, by a power-
ful effort, the running knot round the wild horse's neck.
In this exercise the greatest vigor must be combined with
the greatest dexterity, in order to enable them to stop short
the powerful untamed animals with which they have to
deal. It sometimes happens that pole and cord are broken;
but as to a horseman being thrown, it is an occurrence we
never saw or heard of.
, The Mongol is so accustomed to horseback that he is alto-
gether like a fish out of water when he sets foot on the
ground. His step is heavy and awkward; and his bowed
legs, his chest bent forward, his constant looking around
him, all indicate a person who spends the greater portion
of his time on the back of a horse or a camel.
When night overtakes the traveling Tartar, it often hap-
pens that he will not even take the trouble to alight for the
purpose of repose. Ask people whom you meet in the
desert where they slept last night, and you will as frequently
as not have for answer, in a melancholy tone, "Temen
dero" (on the camel). It is a singular spectacle to see
caravans halting at noon, when they come to a rich pastur-
age. The camels disperse in all directions, browsing upon
the high grass of the prairie, while the Tartars, astride be-
tween the two humps of the animal, sleep as profoundly as
though they were sheltered in a good bed.
This incessant activity, this constant traveling, contributes
to render the Tartars very vigorous, and capable of sup-
porting the most terrible cold without appearing to be in
the least affected by it. In the deserts of Tartary, and
especially in the country of the Khalkhas, the cold is so in-


70
TRAVELS IN TARTARY,
tense, that for a considerable portion of the winter the
thermometer will not act, on account of the congelation
of the mercury. The whole district is often covered with
snow; and if at these times the southwest wind blows, the
plain wears the aspect of a raging sea. The wind raises the
snow in immense waves, and impels the gigantic avalanches
vehemently before it. Then the Tartars hurry courageously
to the aid of their herds and flocks, and you see them dash-
ing in all directions, exciting the animals by their cries, and
driving them to the shelter of some rock or mountain. Some-
times these intrepid shepherds stop short amid the tempest,
and stand erect for a time, as if defying the cold and the
fury of the elements.
The training of the Tartar women is not more refined than
that of the men. They are not, indeed, taught the use of
the bow and the matchlock; but in equitation they are as
expert and as fearless as the men. Yet it is only on occa-
sions that they mount on horseback; such, for example, as
traveling, or when there is no man at home to go in search
of a stray animal. As a general rale, they have nothing to
do with the care of the herds and flocks.
Their chief occupation is to prepare the family meals, and
to make the family clothes. They are perfect mistresses of
the needle; it is they who fabricate the hats, boots, coats,
and other portions of the Mongol attire. The leather boots,
for example, which they make are not indeed very elegant
in form, but, on the other hand, their solidity is astonishing.
It was quite unintelligible to us how, with implements so
rude and coarse as theirs, they could manufacture articles
almost indestructible in their quality. It is true they take
their time about them, and get on very slowly with their
work. The Tartar women excel in embroidery, which, for
taste and variety of pattern and for excellence of manipu-
lation, excited our astonishment. We think we may venture
to say, that nowhere in France would you meet with em-
broidery more beautiful and more perfect in fabric than that
we have seen in Tartary.
The Tartars do not use the needle in the same way as the
Chinese. In China they impel the needle perpendicularly
down and up; whereas the Tartars impel it perpendicularly
up and down. In France the manner is different from both;
if we recollect right, the French women impel the needle


THIBET, AND CHINA.
71
horizontally from right to left. We will not attempt to pro-
nounce as to the respective merit of the three methods; we
will leave the point to the decision of the respectable frater-
nity of tailors.
On the 17th of the moon, we proceeded very early in the
morning to the Chinese station of Chabortc, for the purpose
of laying in a store of meal. Chaborte, as its Mongol
name intimates, is built upon a slough. The houses are all
made of mud, and surrounded each by an enclosure of high
walls. The streets are irregular, tortuous, and narrow; the
aspect of the whole town is somber and sinister, and the
Chinese who inhabit it have, if possible, a more knavish look
than their countrymen anywhere else. The trade of the
town comprehends all the articles in ordinary use with the
Mongols—oatmeal and millet, cotton manufactures, and
brick tea, which the Tartars receive in exchange for the
products of the desert, salt, mushrooms, and furs. Upon
our return, we hastened to prepare for our departure. While
we were packing up our baggage in the tent, Samdad-
chiemba went in search of the animals which had been put
to pasture in the vicinity. A moment afterwards he returned
with the three camels. "There are the camels," said we,
with gloomy anticipation, "but where are the horse and
mule; they were both at hand just now, for we tied their
legs to prevent their straying." "They are stolen, in all
probability. It never does to encamp too near the Chinese,
whom everybody knows to be arrant horse stealers." These
words came upon us like a clap of thunder. However, it
was not a moment for sterile lamentation; it was necessary
to go in search of the thieves. We each mounted a camel,
and made a circuit in search of the animals, leaving our
tent under the charge of Arsalan. Our search being futile,
we resolved to proceed to the Mongol encampment, and in-
form them that the animals had been lost near their habi-
tation.
By a law among the Tartars, when animals are lost from a
caravan, the persons occupying the nearest encampment are
bound either to find them or to replace them. It seems, no
doubt, very strange to European views, that because, with-
out their consent or even knowledge, without being in the
smallest degree known to them, you have chosen to pitch
your tent near those of a Mongol party, you and your ani-


72
TRAVELS IN TARTARY,
mals, and your baggage are to be under their responsibility;
but so it is. If a thing disappears, the law supposes that
your next neighbor is the thief, or at all events an accom-
plice. This it is which has contributed to render the Mon-
gols so skilful in tracking animals. A mere glance at the
slight traces left by an animal upon the grass, suffices to in-
form the Mongol pursuer how long since it passed, and
whether or not it bore a rider; and the track once found,
they follow it throughout all its meanderings, however
complicated.
We had no sooner explained our loss to the Mongol chief,
than he said to us cheerfully: "Sirs Lamas, do not permit
sorrow to invade your hearts. Your animals cannot be lost;
in these plains there are neither robbers nor associates of
robbers. I will send in quest of your horses. If we do not
find them, you may select what others you please in their
place, from our herd. We would have you leave this place
as happy as you came to it." While he was speaking eight
of his people mounted on horseback, and dashed off in as
many directions, upon the quest, each man trailing after
him his lasso, attached to the long, flexible pole we have
described. After a while they all collected in one body,
and galloped away, as hard as they could, towards the town.
"They are on the track now, holy sirs," said the chief, "who
was watching their movements by our sides, and you will
have your horses back very soon. Meanwhile come within
my tent, and drink some tea."
In about two hours, a boy appeared at the entrance of the
tent, and announced the return of the horsemen. We
hastened outside, and in the track which we had pursued saw
something amid a cloud of dust which seemed horsemen
galloping like the wind. We presently discovered the eight
Tartars, dashing along, like so many mad centaurs, our stray
animals each held by a lasso, in the midst of them. On
their arrival, they alighted, and with an air of satisfaction
said: "We told you nothing was ever lost in our country."
We thanked the generous Mongols for the great service they
had rendered us; and, bidding adieu to them, saddled our
horses, and departed on our way to the Blue City.
On the third day we came, in the solitude, upon an im-
posing and majestic monument of antiquity,—a large city
utterly abandoned. Its turreted ramparts, its watch towers,


THIBET, AND CHINA.
73
its four great gates, facing the four cardinal points, were all
there perfect, in preservation, except that, besides being
three-fourths buried in the soil, they were covered with a
thick coating of turf. Arrived opposite the southern gate,
we directed Samdadchiemba to proceed quietly with the
animals, while we paid a visit to the Old Town, as the Tar-
tars designate it. Our impression, as we entered the vast
enclosure, was one of mingled awe and sadness. There
were no ruins of any sort to be seen, but only the outline of
a large and fine town, becoming absorbed below by gradual
accumulations of wind-borne soil, and above by a winding-
sheet of turf. The arrangement of the streets and the posi-.
tion of the principal edifices, were indicated by the inequal-
ities of ground. The only living things we found here were
a young Mongol shepherd, silently smoking his pipe, and the
flock of goats he tended. We questioned the former as to
when the city was built, by whom, when abandoned, and
why? We might as well have interrogated his goats; he
knew no more than that the place was called the Old Town.
Such remains of ancient cities are of no unfrequent
occurrence in the deserts of Mongolia; but everything
connected with their origin and history is buried in dark-
ness. Oh, with what sadness does such a spectacle fill the
soul! The ruins of Greece, the superb remains of Egypt,—
all these, it is true, tell of death; all belong to the past;
yet when you gaze upon them, you know what they are;
you can retrace, in memory, the revolutions which have oc-
casioned the ruins and the decay of the country around
them. Descend into the tomb, wherein was buried alive
the city of Herculaneum,—you find there, it is true, a gigantic
skeleton, but you have within you historical associations
wherewith to galvanize it. But of these old abandoned cities
of Tartary, not a tradition remains; they are tombs with-
out an epitaph, amid solitude and silence, uninterrupted ex-
cept when the wandering Tartars halt, for a while, within
the ruined enclosures, because there the pastures are richer
and more abundant.
Although, however, nothing positive can be stated respect-
ing these remains, the probabilities are, that they date no
earlier back than the 13th century, the period when the
Mongols rendered themselves masters of the Chinese em-
pire, of which they retained possession for more than 1oo


74
TRAVELS IN TARTARY,
years. During their domination, say the Chinese annals,
they erected in Northern Tartary many large and powerful
cities. Towards the middle of the 14th century the Mongol
dynasty was expelled from China; the Emperor Young-Lo,
who desired to exterminate the Tartars, invaded their country,
and burned their towns, making no fewer than three expedi-
tions against them into the desert, 2oo leagues north of the
Great Wall.
After leaving behind us the Old Town, we came to a
broad road crossing N. S. that along which we were traveling
E. W. This road, the ordinary route of the Russian em-
bassies to Peking, is called by the Tartars Koutcheon-Dcham
(Road of the Emperor's Daughter), because it was con-
structed for the passage of a princess, whom one of the
Celestial Emperors bestowed upon a King of the Khalkhas.
After traversing the Tchakar and Western Svuniot, it enters
the country of the Khalkhas by the kingdom of Mour-
guevan; thence crossing N. S. the great desert of Gobi, it
traverses the river Tou/a, near the Great Couren, and ter-
minates with the Russian factories .at Kiaktha.
This town, under a treaty of peace in 1688 between the
Emperor Khang-Hi, and the White Khan of the Oros, i. e.
the Czar of Russia, was established as the entrepot of the
trade between the two countries. Its northern portion is
occupied by the Russian factories, its southern by the Tar-
taro-Chinese. The intermediate space is a neutral ground,
devoted to the purposes of commerce. The Russians are
not permitted to enter the Chinese quarter, nor the Chinese
the Russian. The commerce of the town is considerable,
and apparently very beneficial to both parties. The Russians
bring linen goods, cloths, velvets, soaps, and hardware; the
Chinese tea in bricks, of which the Russians use large quan-
tities; and these Chinese tea-bricks being taken in payment
of the Russian goods at an easy rate, linen goods are sold in
China at a lower rate than even in Europe itself. It is
owing to their ignorance of this commerce of Russia with
China that speculators at Canton so frequently find no
market for their commodities.
Under another treaty of peace between the two powers,
signed 14th of June, 1728, by Count Vladislavitch, Ambas-
sador Extraordinary of Russia, on the one part, and by the
Minister of the Court of Peking on the other, the Russian


THIBET, AND CHINA.
75
government maintains, in the capital of the celestial empire,
a monastery, to which is attached a school, wherein a cer-
tain number of young Russians qualify themselves as Chinese
and Tartar-Mantchou interpreters. Every ten years, the
pupils, having completed their studies, return with their
spiritual pastors of the monastery to St Petersburg, and are
relieved by a new settlement. The little caravan is com-
manded by a Russian officer, who has it in charge to conduct
the new disciples to Peking, and bring back the students
and the members who have completed their period. From
Kiaktha to Peking the Russians travel at the expense of the
Chinese government, and are escorted from station to station
by Tartar troops.
M. Timkouski, who in 182o had charge of the Russian
caravan to Peking, tells us, in his account of the journey,
that he could never make out why the Chinese guides led
him by a different route from that which the preceding am-
bassadors had pursued. The Tartars explained the matter
to us. They said it was a political precaution of the Chinese
government, who conceived that, being taken by all sorts of
roundabout paths and no-paths, the Russians might be kept
from a knowledge of the regular route;—an immensely im-
becile precaution, since the Autocrat of all the Russias would
not have the slightest difficulty in leading his armies to Pek-
ing, should he ever take a fancy to go and beard the Son of
Heaven in his celestial seat.
This road to Kiaktha, which we thus came upon unex-
pectedly amid the deserts of Tartary, created a deep emo-
tion in our hearts: "Here," said we to each other, "here
is a road which leads to Europe!" Our native land pre-
sented itself before our imagination, and we spontaneously
entered upon the road, which connected us with our beloved
France. The conversation that rose to our lips from our
hearts was so pleasing, that we insensibly advanced. The
sight of some Mongol tents, on an adjacent eminence, re-
called us to a sense of our position, and at the same moment
a loud cry came from a Tartar whom we saw gesticulating
in front of the tents. Not understanding the cry to be ad-
dressed to us, we turned, and were proceeding on our route
when the Tartar, jumping on his horse, galloped after us:
upon reaching us, he alighted and knelt before us: "Holy
sirs," said he, raising his hands before Heaven, "have pity


76
TRAVELS IN TARTARY,
upon me, and save my mother from death. I know your
power is infinite: come and preserve my mother by your
prayers." The parable of the good Samaritan came before
us, and we felt that charity forbade us to pass on without
doing all we could in the matter. We therefore turned once
more, in order to encamp near the Tartars.
While Samdadchiemba arranged our tent, we went, with-
out loss of time, to tend the sick woman, whom we found in
a very deplorable state. "Inhabitants of the desert," said
we to her friends, "we know not the use of simples, we are
unacquainted with the secrets of life, but we will pray to Je-
hovah for this sick person. You have not heard of this
Almighty God—your Lamas know him not; but, be assured,
Jehovah is the master of life and of death." Circumstances
did not permit us to dwell on the theme to these poor people
who, absorbed in grief and anxiety, could pay little attention
to our words. We returned to our tent to pray, the Tartar
accompanying us. When he saw our Breviary; "Are
these," asked he, "the all-powerful prayers to Jehovah, of
which you spoke?" "Yes," said we; "these are the only
true prayers; the only prayers that can save." Thereupon
he prostrated himself successively before each of us, touch-
ing the ground with his forehead; then he took the Brevi-
ary, and raised it to his head in token of respect. During
our recitation of the prayers for the sick, the Tartar remained
seated at the entrance of the tent, preserving a profound and
religious silence. When we had finished, "Holy men," said
he, again prostrating himself, "how can I make acknowledg-
ments for your great benefits? I am poor; I can offer you
neither horse nor sheep." "Mongol brother," we replied,
"the priests of Jehovah may not offer up prayers for the
sake of enriching themselves; since thou art not rich, ac-
cept from us this trifling gift; " and we presented to him a
fragment of a tea-brick. The Tartar was profoundly moved
with this proceeding; he could not say a word, his only an-
swer to us was tears of gratitude.
We heard next morning with pleasure that the Tartar wo-
man was much better. We would fain have remained a few
days in the place, in order to cultivate the germ of the true
faith thus planted in the bosom of this family; but we were
compelled to proceed. Some of the Tartars escorted us a
short distance on our way.


THIBET, AND CHINA.
77
Medicine m Tartary, as we have already observed, is ex-
clusively practised by the Lamas. When illness attacks any
one, his friends run to the nearest monastery for a Lama,
whose first proceeding, upon visiting the patient, is to run
his fingers over the pulse of both wrists simultaneously, as
the fingers of a musician run over the strings of an instru-
ment. The Chinese physicians feel both pulses also, but in
succession. After due deliberation, the Lama pronounces
his opinion as to the particular nature of the malady. Ac-
cording to the religious belief of the Tartars, all illness is
owing to the visitation of a Tchutgour or demon; but the
expulsion of the demon is first a matter of medicine. The
Lama physician next proceeds, as Lama apothecary, to give
the specific befitting the case; the Tartar pharmacopoeia
rejecting all mineral chemistry, the Lama remedies consist
entirely of vegetables pulverized, and either infused in water
or made up into pills. If the Lama doctor happens not to
have any medicine with him, he is by no means disconcerted;
he writes the names of the remedies upon little scraps of
paper, moistens the papers with his saliva, and rolls them
up into pills, which the patient tosses down with the same
perfect confidence as though they were genuine medica-
ments. To swallow the name of a remedy, or the remedy
itself, say the Tartars, comes to precisely the same thing.
The medical assault of the usurping demon being applied,
the Lama next proceeds to spiritual artillery, in the form
of prayers, adapted to the quality of the demon who has to
be dislodged. If the patient is poor, the Tchutgour visiting
him can evidently be only an inferior Tchutgour, requiring
merely a brief, off-hand prayer, sometimes merely an inter-
jectional exorcism. If the patient is very poor, the Lama
troubles himself with neither prayer nor pill, but goes away,
recommending the friends to wait with patience until the
sick person gets better or dies, according to the decree of
Hormoustha. But where the patient is rich, the possessor
of large flocks, the proceedings are altogether different.
First, it is obvious that a devil who presumes to visit so
eminent a personage must be a potent devil, one of the
chiefs of the lower world ; and it would not be decent for a
great Tchutgour to travel like a mere sprite; the family, ac-
cordingly, are directed to prepare for him a handsome suit of
clothes, a pair of rich boots, a fine horse, ready saddled and


78
TRAVELS IN TARTARY,
bridled, othewise the devil will never think of going, physic
or exorcise him how you may. It is even possible, indeed,
that one horse will not suffice, for the demon, in very rich
cases, may turn out, upon inquiry, to be so high and mighty
a prince, that he has with him a number of courtiers and
attendants, all of whom have to be provided with horses.
Everything being arranged, the ceremony commences.
The Lama and numerous co-physicians called in from his
own and other adjacent monasteries, offer up prayers in the
rich man's tents for a week or a fortnight, until they per-
ceive that the devil is gone—that is to say, until they have
exhausted all the disposable tea and sheep. If the patient
recovers, it is a clear proof that the prayers have been effica-
ciously recited; if he dies, it is a still greater proof of the
efficaciousness of the prayers, for not' only is the devil gone,
but the patient has transmigrated to a state far better than
that he has quitted.
The prayers recited by the Lamas for the recovery of the
sick are sometimes accompanied with very dismal and alarm-
ing rites. The aunt of Tokoura, chief of an encampment in
the Valley of Dark Waters, visited by M. Huc, was seized
one evening with an intermittent fever. "I would invite the
attendance of the doctor Lama," said Tokoura, "but if he
finds that there is a very big Tchutgour present, the expenses
will ruin me." He waited for some days; but as his aunt
grew worse and worse, he at last sent for a Lama; his an-
ticipations were confirmed. The Lama pronounced that a
demon of considerable rank was present, and that no time
must be lost in expelling him. Eight other Lamas were
forthwith called in, who at once set about the construction,
in dried herbs, of a great puppet, which they entitled the
Demon of Intermittent Fevers, and which, when completed,
they placed on its legs by means of a stick, in the patient's
tent.
The ceremony began at eleven o'clock at night; the Lamas
ranged themselves in a semicircle round the upper portion
of the tent, with cymbals, sea-shells, bells, tambourines, and
other instruments of the noisy Tartar music. The remain-
der of the circle was completed by the members of the family,
squatting on the ground close to one another, the patient
kneeling, or rather crouched on her heels, opposite the
Demon of Intermittent Fevers. The Lama doctor-in-chief


THIBET, AND CHINA.
79
had before him a large copper basin filled with millet, and
some little images made of paste. The dung-fuel threw,
amid much smoke, a fantastic and quivering light over the
strange scene.
Upon a given signal, the clerical orchestra executed an
overture harsh enough to frighten Satan himself, the lay con-
gregation beating time with their hands to the charivari of
clanging instruments and ear-splitting voices. The diaboli-
cal concert over, the Grand Lama, opened the Book of
Exorcisms, which he rested on his knees. As he chanted
one of the forms, he took from the basin, from time to time,
a handful of millet, which he threw east, west, north, and
south, according to the Rubric. The tones of his voice, as
he prayed, were sometimes mournful and suppressed, some-
times vehemently loud and energetic. All of a sudden, he
would quit the regular cadence of prayer, and have an out-
burst of apparently indomitable rage, abusing the herb pup-
pet with fierce invectives and furious gestures. The exor-
cism terminated, he gave a signal by stretching out his arms,
right and left, and the other Lamas struck up a tremendously
noisy chorus, in hurried, dashing tones; all the instruments
were set to work, and meantime the lay congregation, hav-
ing started up with one accord, ran out of the tent, one after
the other, and tearing round it like mad people, beat it at
their hardest with sticks, yelling all the while at the pitch of
their voices in a manner to make ordinary hair stand on end.
PIaving thrice performed this demoniac round, they re-
entered the tent as precipitately as they had quitted it, and
resumed their seats. Then all the others covering their faces
with their hands, the Grand Lama rose and set fire to the
herb figure. As soon as the flames rose, he uttered a loud
cry, which was repeated with interest by the rest of the
company. The laity immediately rose, seized the burning
figure, carried it into the plain, away from the tents, and
there, as it consumed, anathematized it with all sorts of im-
precations; the Lamas meantime squatted in the tent,
tranquilly chanting their prayers in a grave, solemn tone.
Upon the return of the family from their valorous expedi-
tion, the praying was exchanged for joyous felicitations.
By and by, each person provided with a lighted torch, the
whole party rushed simultaneously from the tent, and formed
into a procession, the laymen first, then the patient, sup-


8o TRAVELS IN TARTARY,
ported on either side by a member of the family, and lastly,
the nine Lamas, making night hideous with their music.
In this style the patient was conducted to another tent,
pursuant to the orders of the Lama, who had declared that
she must absent herself from her own habitation for an
entire month.
After this strange treatment, the malady did not return.
The probability is, that the Lamas, having ascertained the
precise moment at which the fever-fit would recur, met it
at the exact point of time by this tremendous counter-
excitement, and overcame it.
Though the majority of the lamas seek to foster the
ignorant credulity of the Tartars, in order to turn it to
their own profit, we have met some of them who frankly
avowed that duplicity and imposture played considerable
part in all their ceremonies. The superior of a Lamasery
said to us one day : "When a person is ill, the recitation
of prayers is proper, for Buddha is the master of life and
death; it is he who rules the transmigration of beings.
To take remedies is also fitting, for the great virtue of
medicinal herbs also comes to us from Buddha. That the'
Evil One may possess a rich person is credible, but that, in
order to repel the Evil One, the way is to give him dress,
and a horse, and what not, this is a fiction invented by
ignorant and deceiving Lamas, who desire to accumulate
wealth at the expense of their brothers."
The manner of interring the dead among the Tartars is
not uniform. The Lamas are only called in to assist at
extremely grand funerals. Towards the Great Wall, where
the Mongols are mixed up with the Chinese, the custom of
the latter in this particular, as in others, has insensibly pre-
vailed. There the corpse is placed, after the Chinese
fashion, in a coffin, and the coffin in a grave. In the desert,
among the true nomadic tribes, the entire ceremony con-
sists in conveying the dead to the tops of hills or the
bottoms of ravines, there to be devoured by the birds and
beasts of prey. It is really horrible to travelers through the
deserts of Tartary to see, as they constantly do, human
remains, for which the eagles and the wolves are contend-
ing.
The richer Tartars sometimes burn their dead with great
solemnity. A large furnace of earth is constructed in a


THIBET. AND CHINA.
81
pyramidical form. Just before it is completed, the body is
placed inside, standing, surrounded with combustibles.
The edifice is then completely covered in, with the excep-
tion of a small hole at the bottom to admit fire, and another
at the top, to give egress to the smoke, and keep up a cur-
rent of air. During the combustion, the Lamas surround
the tomb and recite prayers. The corpse being burnt, they
demolish the furnace and remove the bones, which they
carry to the Grand Lama; he reduces them to a very fine
powder, and having added to them an equal quantity of
meal, he kneads the whole with care, and constructs, with
his own hands, cakes of different sizes, which he places one
upon the other, in the form of a pyramid. When the bones
have been thus prepared by the Grand Lama, they are trans-
ported with great pomp to a little tower built beforehand, in
a place indicated by the diviner.
They almost always give to the ashes of the Lamas a
sepulture of this description. You meet with a great
number of these monumental towers on the summits of the
mountains, and in the neighborhood of the Lamaseries;
and you may find them in countries whence the Mongols
have been driven by the Chinese. In other respects these
countries scarcely retain any trace of the Tartars: the
Lamaseries, the pasturages, the shepherds, with their tents
and flocks, all have disappeared, to make room for new
people, new monuments, new customs. A few small towers
raised over graves alone remain there, as if to assert the
rights of the ancient possessors of these lands, and to pro-
test against the invasion of the Kitat.
The most celebrated seat of Mongol burials is in the pro-
vince of Chan-Si, at the famous Lamasery of Five Towers
( Ou-Tay). According to the Tartars, the Lamasery of the
Five Towers is the best place you can be buried in. The
ground in it is so holy, that those who are so fortunate as
to be interred there are certain of a happy transmigration
thence. The marvelous sanctity of this place is attributed
to the presence of Buddha, who for some centuries past has
taken up his abode there in the interior of a mountain. In
184 2 the noble Tokoura, of whom we have already had oc-
casion to speak, conveying the bones of his father and
mother to the Five Towers, had the infinite happiness to
behold there the venerable Buddha. "Behind the great
6


82
TRAVELS IN TARTARY,


Lamasery of the Five Towers.
monastery," he told us, "there is a very lofty mountain,
which you must climb by creeping on your hands and feet.
Just towards the summit you come to a portico cut in the
rock: you lie down on the earth, and look through a small
aperture not larger than the bowl of a pipe. It is some
time before you can distinguish anything, but by degrees
your eye gets used to the place, and you have the happiness
of beholding, at length, in the depths of the mountain, the
face of the ancient Buddha. He is seated cross-legged, do-
ing nothing. There are around him Lamas of all countries,
who are continually paying homage to him."
Whatever you may think of Tokura's narrative, it is cer-
tain that the Tartars and the Thibetians have given them-
selves up to an inconceivable degree of fanaticism, in refer-
ence to the Lamasery of the Five Towers. You frequently
meet, in the deserts of Tartary, Mongols, carrying on their
shoulders the bones of their parents, to the Five Towers, to
purchase, almost at its weight in gold, a few feet of earth,
whereupon they may raise a small mausoleum. Even the
Mongols of Torgot perform journeys occupying a whole


THIBET, AND CHINA.
83
year and attended with immense difficulty, to visit for this
purpose the province of Chan-Si.
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 Bud-
dhic mythology. With the illustrious defunct, they bury in a
large cavern, constructed in the center of the building, large
sums of gold and silver, royal robes, precious stones, in
short, everything 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 sexes,
remarkable for their beauty, and make them swallow mer-
cury 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 fashion, to serve him as during life.
They hold in their hands the pipe, fan, the small phial of
snuff, and the numerous other knick-knacks 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 move-
ment 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 mduce 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 Kin-Loug dismembered
in favor of a prince of the Khalkhas. Sun Tchc, founder of
the Mantchou dynasty, laid down this maxim: "In the


84
TRAVELS IN TARTARY,
south, establish no kings; in the north, interrupt no alli-
ances." 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 accumulated 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 alto-
gether 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 refine-
ments of the court of Peking, could not bear the idea of
spending the rest of her days in the desert, amongst milk-
maids and shepherds. The Emperor resorted to a com-
promise 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 assigned it to the Mongol prince; he built for him,
amid these solitudes, a small but handsome city, and pre-
sented 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 Grass, and
to resume at will the pleasures of nomadic life, in which
he had passed his boyhood.
The King of Efe brought with him into his petty do-
minions 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 vigor 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


THIBET, AND CHINA.
85
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 competitors, 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 assign him the prize, when a Chinese
stepped into the ring. He was short, small, meager, and
appeared calculated for no other purpose than to augment
the number of the Efeian's victims. He advanced, how-
ever, with an air of firm confidence; the Goliath of Efe
stretched out his brawny arms to grasp him, when the Chi-
nese, 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
traveled 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 favorite 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 youth-
ful wrestlers whom, exercising as they were on the side of
our road, we were enabled to watch closely and at leisure;
their ardor 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 repetition we trembled for the life
of the boy; but the rest of the children only gamboled
about, applauding the success of the performers.
On the 2 2d day of the eighth moon, on quitting the
petty kingdom of Efe, we ascended a mountain, on the sides


86
TRAVELS IN TARTARY,
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 ex-
perience 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 perceiv-
ing 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 instinc-
tively. After a moment of general stupor, Samdadchiemba
descended from his mule, and wrung the noses of our camels.
The expedient succeeded marvelously; 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 aban-
don 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 an-
nouncement that a wolf has made its appearance in a neigh-
borhood, 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 lasso-poles. The wolf in vain flees
in every direction: it meets everywhere horsemen 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 passing
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


THIBET, AND CHINA.
87
summer, the wretched brute lives in this condition several
days; but in winter, exposed without a skin to the rigors
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 ad-
vancing 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 car-
riages were laden with square boxes, painted red; the dri-
vers 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 ac-
cordance with the customs of the country, we could not
question them on this point. The slightest indiscretion
would have made us pass 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 clanking of their chains, prevented us from hear-
ing the answer.
As we were going through the hollow of a valley, we re-
marked 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 objectsseemed to resemble a formidable bat-
tery 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, amid 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 re-


88
TRAVELS IN TARTARY.
semble exactly the mouths of cannon; the Mongol wagoners
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 passed 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 wagoners 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 car-
riages, and long before you see them, you hear the lugu-
brious and monotonous sound of the 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.



Lamasery of Tchortchi.
CHAPTER IV.
Young Lama converted to Christianity—Lamasery of Tchortchi—Alms for the Con-
struction 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 t he country of the Klialkhas—Journey
of the Guuon-Tatnba 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 infor-
mation that had been given us. It was here that the young
Lama was educated who came to teach M. Gabet the Mon-
gol 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 passed
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
89


go
TRAVELS IN TARTARY,
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 pro-
strated 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 Thibet-
ian 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, sub-
dued by the force of truth, publicly abjured Buddhism, re-
ceived 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,ooo Lamas inhabit the Lamasery of Tchortchi,
which, it is said, is the favorite Lamasery of the Emperor,
who has loaded it with donations and privileges. The
Lamas in charge of it each receive a pension from the court
of Peking. Those who absent themselves from it by per-
mission, and for reasons approved by the superiors, continue
to shafe in the distributions of money and the provisions
that are made during their absence; on their return they
'duly received the full amount of their share. Doubtless that
air of ease pervading the Lamasery of Tchortchi is to be
attributed to the imperial favors. 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 incon-
testable 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.


THIBET, AND CHINA.
91
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,
astonishingly prodigal in all that concerns religious worship
and expenditure. When it is resolved to construct a Bud-
dhist temple, surrounded by its Lamasery, Lama collectors
go on their way forthwith, provided with passports, 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

Buddhist Temple.
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 ac-
cording to the extent of their means; they give lumps of
butter, furs, ropes made of the hair of camels and horses.
Thus, in a short time, are collected immense sums. Then


92
TRAVELS IN TARTARY,
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, doubt-
less, in the same manner, by the zealous co-operation of
the faithful, that were constructed in Europe those magnifi-
cent cathedrals whose stupendous beauty is an abiding
reproach to modern selfishness and indifference.
The Lamaseries you see in Tartary are all constructed of
brick and stone. Only the poorest Lamas build for them-
selves 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 con-
structions 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 mon-
strous colonnades, peristyles with twisted columns, and end-
less 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 F6, the Grand Lama of the Lama-
sery is seated. All around the temple are long tables al-
most level with the ground, a sort of ottomans covered with
carpet; and between each row there is a vacant space, 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 assemble in the great inner court. When the time is


THIBET, AND CHINA.
93
come the sea-conch sounds again, the great gate is opened,
and the living F6 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 pass him they worship the living F6 by three pros-
trations, 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 recita-
tion, 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 marvelously 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-conches, 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.
The interior of the temple is usually filled with orna-
ments, statues, and pictures, illustrating the life of Buddha,
and the various transmigrations of the more illustrious
Lamas. Vases in copper, shining like gold, of the size and
form of teacups, are placed in great numbers on a succes-
sion of steps, in the form of an amphitheater, before the
idols. It is in these vases that the people deposit their
offerings of milk, butter, Mongol wine, and meal. The ex-
tremities 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


94
TRAVELS IN TARTARY,

Interior of Buddhist Temple.
predominate inside and out, both in carvings and statuary,
and the personages represented, with the exception of Bud-
dha, 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 destitute of beauty.
One day, during a visit in the kingdom of Gechekten to
the great temple called Alton-Somnc (Temple of Gold), we
saw a picture which struck us with astonishment. It was
a large piece representing, in the center, Buddha seated on
a rich carpet. Around this figure, which was of life size,
there was a sort of glory, composed of miniatures, allegor-
ically expressing the Thousand Virtues of Buddha. We


THIBET, AND CHINA.
95
could scarcely withdraw ourselves from this picture, remark-
able as it was, not only for the purity and grace of the
design, but also for the expression of the faces and the
splendor of the coloring. 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 coloring 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 Bud-
dhist temples. Everywhere in and about these edifices
you see work of this class of art, in quantity 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 balustrades 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 rilievos 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 (en-
closure), 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 re-
specting it. It stands on the bank of the river Toula, at
the entrance to an immense forest, which extends thence


96
TRAVELS IN TARTARY,
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 west-
ern 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 dis-
tinguishable 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 worship
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 P6boum 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
wagons, 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 coloring, 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 Khal-
kha Tartar who does not glory in the title 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


THIBET, AND CHINA.
97
is always this: Koure Bokte-Ain Chabi (I am a disciple of
the Holy Kouren).
Half a league from 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 ex-
tremely given to thieving whenever 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 mone-
tary 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 sus-
picion 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 passed 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 dis-
patched to divert, if possible, the Guison-Tamba from his
journey; but all they could effect was, that he should be
attended by only 3,ooo Lamas, and that three other Khal-
kha 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
multitudes, 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
7


98
TRAVELS IN TARTARY,
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,ooo
Lamas were before, behind, and on each side of the palan-
quin, jovially dashing about on horses and camels. The
road almost throughout was lined with spectators, or rather
with worshippers, 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,ooo Lamas
were permitted to attend their chief further, the rest re-
maining encamped north of the Great Wall.
The Guison-Tamba sojourned at Peking for three months,
receiving an occasional visit from the Emperor, and from
the Grand Dignitaries. He then relieved the celestial city
from his troublesome presence, and after paying visits to
the Lamaseries of the Five Towers, and of the Blue Town,
set out on his return to his own states when he died, the
victim, it was asserted, of a slow poison that had been ad-
ministered to him by order of the Emperor. The Khalkhas,
however, were more irritated than intimidated by his death,
for they are persuaded that their Guison-Tamba never act-
ually dies. All he does, when he appears to die, is to trans-
migrate to some other country, whence he returns to them
younger, more vigorous, more active than ever. In 1844,
accordingly, they were told that their living Buddha was in-
carnate in Thibet, and they went thither, in solemn proces-
sion, to fetch the child of five years old who was indicated
to them, and to place him on his imperishable throne.
While we were encamped at Kou-Kou-Noor, on the banks
of the Blue Sea, we saw pass by us the great caravan of
Khalkhas, who were on their way to Lha-Ssa to bring home
the Lama-King of the Great Kouren.
The Kouren of the Thousand Lamas—Mingan Lamane
Koure—is also a celebrated Lamasery, which dates from
the invasion of China by the Mantchous. When Tchun-


THIBET, AND CHINA.
99
Tche,1 founder of the dynasty now reigning in China, de-
scended from the forests of Mantchouria to march upon
Peking, he met on his way a Lama of Thibet, whom he
consulted as to the issue of his enterprise. The Lama
promised him complete success, where upon Tchun-Tche
ordered him to come and see him when he should be in-
stalled at Peking. After the Mantchous had rendered
themselves masters of the capital of the empire, the Lama
did not fail to keep his appointment. The Emperor at
once recognized the person who had favored him with such
an auspicious horoscope; and, in token of his gratitude,
allotted to him a large extent of land whereon to construct
a Lamasery, and revenues sufficient for the support of a
thousand Lamas. From the time of its erection, however,
the Lamasery of the Thousand Lamas has grown and grown,
so that at present it contains more than four thousand
Lamas, though its original designation still remains. By
degrees, traders have established themselves around it, and
have built a considerable town, jointly occupied by Chinese
and by Tartars. The principal commerce of the place is
in beasts.
The Grand Lama of the Lamasery is, at the same time,
sovereign of the district. It is he who makes laws, who
administers justice, and who appoints magistrates. When
he dies, his subjects go and seek for him in Thibet, where
he is always understood to metempsychose himself.
At the time of our visit to the Kouren of the Thousand
Lamas, everything was in utter confusion, by reason of a
suit between the Lama King and his four ministers, who
are called, in the Mongol language, Dchassak. The latter
had taken upon themselves to marry, and to build houses
for themselves apart from the Lamasery, things altogether
subversive of Lama discipline. The Grand Lama essayed
to bring them to order; the four Dchassak, instead of sub-
mitting, had collected a whole heap of grievances, upon which
they framed an accusation against their chief before the Tou-
Toun, the high Mantchou Mandarin, who acts as Secretary-
of-State for the Tartar department.
The suit had been under prosecution two months when
1 The anecdote, which we give as we heard it, must have reference to Tchun-Tche's
father, who died immediately after the conquest. Tchun-Tche himself was only
four yean old at the time.


IOO
TRAVELS IN TARTARY,
we visited the Lamasery, and we soon saw how the estab-
lishment was suffering from the absence of its principals.
Study or prayer there was none; the great outer gate was
open, and seemed not to have been closed at all for some
time past. We entered the interior; all we found there
was silence and solitude. The grass was growing in the
courts, and upon the walls. The doors of the temples were
padlocked, but through the gratings we could see that the
seats, the altars, the paintings, the statues, were all covered
with dust; everything manifested that the Lamasery had
been for some time in a state of utter neglect. The absence
of the superiors, and the uncertainty as to the result of the
suit, had unloosened all the bonds of discipline. The
Lamas had dispersed, and people began to regard the very
existence of the Lamasery as extremely compromised. We
have since heard that, thanks to enormous bribery, the suit
terminated in favor of the Lama King, and the four
Dchassak were compelled to conform themselves in all re-
spects to the orders of their sovereign.
We may add to the enumeration of the many celebrated
Lamaseries, those of Blue Town, of Tolon-Noor, of G6-Ho-
Eul; and within the Great Wall, that Of Peking, and that
of the Five Towers in Chan-Si.
After quitting the Lamasery of Tchortchi, just as we were
entering upon the Red Banner, we met a Mongol hunter, who
was carrying behind him, on his horse, a fine roebuck he
had just killed. We had been so long reduced to our insipid
oatmeal, seasoned with a few bits of mutton fat, that the
sight of the venison inspired us with a somewhat decided
desire to vary our entertainment; we felt, moreover, that
our stomachs, weakened by our daily privations, imperiously
demanded a more substantial alimentation. After saluting
the hunter, therefore, we asked him if he was disposed to
sell his venison. "Sirs Lamas," replied he, "when I placed
myself in ambush to await the deer, I had no thought of
trading in my head. The Chinese carmen, stationed up
yonder beyound Tchortchi, wanted to buy my game for
four hundred sapeks, but I said no! But to you, Sirs Lamas,
I speak not as to Kitat; there is my roebuck: give me
what you please for it." We told Samdadchiemba to pay
the hunter five hundred sapeks ; and hanging the venison over
the neck of one of the camels, we proceeded on our way.


THIBET, AND CHINA.
IOI
Five hundred sapeks are equivalent to about 2s. id., and
this is the ordinary price of a roebuck in Tartary; the price
of a sheep is thrice that amount. Venison is little esteemed
by the Tartars, and still less by the Chinese; black meat,
say they, is never so good as white. Yet in the larger cities
of China, and especially at Peking, black meat has an hon-
orable place on the tables of the rich and of the man
darins; a circumstance, however, to be attributed to the
scarcity of the article, and a desire for variety. The Man-
tchous, indeed, do not come within the preceding observa-
tion; for, great lovers of hunting, they are also great lovers
of its produce, and especially of bears, stags, and pheas-
ants.
It was just past noon when we came to a spot marvel-
ously beautiful. After passing through a narrow opening
between two rocks, whose summits seemed lost in the clouds,
we found ourselves in a large enclosure, surrounded by lofty
hills, on which grew a number of scattered pines. An
abundant fountain supplied a small stream, whose banks
were covered with angelica and wild mint. The rivulet,
after making the circuit of the enclosure, amid rich grass,
had its issue thence by an opening similar to that by
which we had entered the place. No sooner had a glance
comprehended the attractions of the spot, than Samdad-
chiemba moved that we should at once set up our tent there.
"Let us go no further to-day," said he; "let us encamp
here. We have not gone far this morning, it is true, and
the sun is still very high; but we have got the venison to
prepare, and should therefore encamp earlier than usual."
No one opposing the honorable gentleman's motion, it
was put and carried unanimously, and we proceeded to set
up our tent by the side of the spring.
Samdadchiemba had often talked of his great dexterity
in the dissection of animals, and he was delighted with thii
opportunity of displaying his excellence in this respect.
Having suspended the roebuck from a pine-branch, sharp-
ened his knife upon a tent-pin, and turned up his sleeves to
the elbow, he asked whether we would have the animal
dismembered a la Chinoise, a la Turque, ox a la Tar/are.
Unprovided with any reason for preferring any one of these
modes to the other two, we left it to Samdadchiemba to obey
the impulse of his genius in the matter. In a minute he


102 TRAVELS IN TARTARY,
had skinned and gutted the animal, and he then cut away
the flesh from the bones, in one piece, without separating
the limbs, so as to leave suspended from the tree merely
the skeleton of the deer. This, it appeared, was the Turk-
ish fashion, in use upon long journeys, in order to relieve
travelers from the useless burden of bones.
This operation completed, Samdadchiemba cut some slices
of venison and proceeded to fry them in mutton fat, a man-
ner of preparing venison not perhaps in strict accordance
with the rules of the culinary art; but the difficulty of the
circumstances did not allow us to do better. Our banquet
was soon ready, but, contrary to our expectations, we were
not the first to taste it; we had seated ourselves triangularly
on the grass, having in the midst the lid of the pot, which
served us as a dish, when all of a sudden we heard, as it
were, the rushing of a storm over our heads: a great eagle
dashed, like a lightning stroke, upon our entertainment, and
immediately rose with equal rapidity, bearing off in each
claw a large slice of venison. Upon recovering from our
fright at this sudden incident, we ourselves were fain to
laugh at the ludicrous aspect of the matter, but Samdad-
chiemba did not laugh by any means; he was in a paroxysm
of fury, not indeed at the loss of the venison, but because
the eagle, in its flight, insolently dealt him a sound box on
the ear with the extremity of its great wings.
This event served to render us more cautious on the fol-
lowing venison days. During our previous journeyings we
had, indeed, on several occasions observed eagles hovering
over our heads at meal-times, but no accident of this kind
had occurred; probably the royal birds had scorned 'our
mere oatmeal repasts.
You see the eagle almost everywhere throughout the
deserts of Tartary; sometimes hovering and making large
circles in the air, sometimes perched upon a rising ground,
motionless as the hillock itself. No one in these countries
hunts the eagle or molests it in any way; it may make its
nest where it pleases, and there bring up its eaglets, and
itself grow old, without being in the smallest degree inter-
fered with by man. You often see before you an eagle rest-
ing on the plain, and looking there larger than a sheep; as
you approach, before rising, it leisurely moves along the
ground, beating its wings, and then, by degrees ascending,


THIBET, AND CHINA.
103
it attains the altitude where it can fly in all its grandeur
and power.
After several days' journey we quitted the country of the
Eight Banners and entered Western Toumet. At the time
of the conquest of China by the Mantchous, the king of
Toumet, having distinguished himself in the expedition as
an auxiliary of the invaders, the conqueror, in order to
evince his gratitude for the services which the prince had
rendered him, gave him the fine districts situated north of
Peking, beyond the Great Wall. From that period they
have borne the name of Eastern Toumet, and Old Toumet
took that of Western Toumet; the two Toumets are sep-
arated from each other by the Tchakar River.
The Mongol Tartars of Western Toumet do not lead the
pastoral and nomadic life: they cultivate their lands and
apply themselves to the arts of civilized nations. We had
been for nearly a month traversing the desert, setting up our
tent for the night in the first convenient place we found,
and accustomed to see nothing but, above us the sky, and
below and around us interminable prairies. We had long,
as it were, broken with the world, for all we had seen of
mankind had been a few Tartar horsemen dashing across
the Land of Grass, like so many birds of passage. With-
out suspecting it, our tastes had insensibly become modi-
fied, and the desert of Mongolia had created in us a tem-
perament friendly to the tranquillity of solitude. When,
therefore, we found ourselves amid the cultivation, the
movement, the bustle, the confusion of civilized existence,
we felt, as "it were, oppressed, suffocated; we seemed gasp-
ing for breath, and as though every moment we were going
to be stifled. This impression, however, was evanescent;
and we soon got to think that, after all, it was more com-
fortable and more agreeable, after a day's march, to take
up our abode in a warm, well-stored inn, than to have to
set up a tent, to collect fuel, and to prepare our own very
meager repast, before we could take our rest.
The inhabitants of Western Toumet, as may well be im-
agined, have completely lost the stamp of their original
Mongol character; they have all become, more or less,
Chinese; many of them do not even know a word of the
Mongol language. Some, indeed, do not scruple to express
contempt for their brothers of the desert, who refuse to


104
TRAVELS IN TARTARY,

Tartar Agriculturist.
subject their prairies to the ploughshare; they say, how
ridiculous is it for men to be always vagabondizing about,
and to have merely wretched tents wherein to shelter their
heads, when they might so easily build houses, and obtain
wealth and comforts of all kinds from the land beneath their
feet. And, indeed, the Western Toumetians are perfecdy
right in preferring the occupation of agriculturist to that of
shepherd, for they have magnificent plains, well watered, fer-
tile, and favorable to the production of all kinds of grain
crops. When we passed through the country, harvest was
over; but the great stacks of cor n that we saw in all direc-
tions told us that the produce had been abundant and fine.
Everything throughout Western Toumet bears the impress
of affluence; nowhere, go in what direction you may, do
you see the wretched tumble-down houses that disfigure the
highways and by-ways of China; nowhere do you see the
miserable, half-starved, half-clothed creatures that pain the
hearts of travelers in every other country: all the peasants
here are well fed, well lodged, and well clothed. All the
villages and roads are beautified with groups and avenues of
fine trees; whereas, in the other Tartar regions, cultivated


THIBET, AND CHINA.
">5
by the Chinese, no trees are to be seen; trees are not even
planted, for everybody knows they would be pulled up next
day by some miserable pauper or other, for fuel.
We had made three days' journey through the cultivated
lands of the Toumet, when we entered Kou-Kou-Hote
(Blue Town), called in Chinese Koui-Hoa-Tchen. There
are two towns of the same name, five lis distant from one
another. The people distinguish them by calling the one
"Old Town," and the other " New Town," or " Commercial
Town," and "Military Town." We first entered the latter,
which was built by the Emperor Khang-Hi, to defend the
empire against its northern enemies. The town has a
beautiful, noble appearance, which might be admired in
Europe itself. We refer, however, only to its circuit of em-
battled walls, made of brick: for inside, the low houses,
built in the Chinese style, are little in unison with the lofty,
huge ramparts that surround them. The interior of the
town offers nothing remarkable but its regularity, and a
large and beautiful street, which runs through it from east
to west. A Kiang-Kian, or military commandant, resides
herewith 1o,ooo soldiers, who are drilled everyday; so
that the town may be regarded as a garrison town.
The soldiers of the New Town of Koukou Khoton are
Mantchou Tartars; but if you did not previously know the
fact, you would scarcely suspect it from hearing them speak.
Amongst thera there is perhaps not a single man who under-
stands the language of his own country. Already two ages
have passed away since the Mantchous made themselves
masters of the vast empire of China, and you would say
that during these two centuries they have been unceasingly
working out their own annihilation. Their manners, their
language, their very country—all has become Chinese. It
may now be affirmed that Mantchou nationality has become
irremediably annihilated. In order to account for this
strange counter-revolution, and to understand how the
Chinese have been able to fuse their conquerors with them-
selves, and to get possession of Mantchouria, we must
look some way back, and enter somewhat into detail.
In the time of the Ming dynasty, which flourished in
China from 1368 to 1644, the Mantchous, or Eastern Tar-
tars, after a long series of internal wars, concurred in the
selection of a chief, who united all the tribes into one, and


io6
TRAVELS IN TARTARY,

Chinese Soldier.
established a kingdom. From that time this ferocious and
barbarian people insensibly acquired an importance which
gave great umbrage to the Court of Peking; and in 1618
its power was so well established, that its king did not fear
to transmit to the Emperor of China the statement of seven
grievances which, he said, he had to avenge. The daring
manifesto finished with these words: "And in order to
avenge these seven injuries, I will reduce and subjugate the
dynasty of the Ming." Shortly afterwards the empire was
convulsed with revolts in all directions; the rebel chief
besieged Peking, and took it. Thereupon the Emperor,
despairing of his fortune, hanged himself from a tree in the
Imperial garden, leaving near him these words, written in


THIBET, AND CHINA. 107
his own blood: "Since the empire is falling, the Emperor, too,
must fall." Ou-San-KoueY, the Imperial general, called in
the Mantchous to aid him in reducing the rebels. The
latter were put to flight, and while the Chinese general was
pursuing them southward, the Tartar chief returned to
Peking, and finding the throne vacant, assumed it.
Previous to this event, the Great Wall, carefully main-
tained by the Ming dynasty, had kept the Mantchous from
entering China, while, reciprocally, the Chinese were for-
bidden to enter Mantchouria. After the Mantchou con-
quest of the empire, however, there was no longer any
frontier separating the two nations. The Great Wall was
freely passed, and the communication between the two
countries once thrown open, the Chinese populations of Pe-
Tchi-Li and Chan-Toung, hitherto confined within their
narrow provinces, burst like torrents upon Mantchouria.
The Tartar chief had been considered the sole master, the
sole possessor of the lands of his kingdom; but, established
as Emperor of China, he distributed his vast possessions
among the Mantchous, upon the condition that they should
pay him heavy rents for them every year. By means of
usury and cunning, and persevering machinations, the Chinese
have since rendered themselves masters of all the lands of
their conquerors, leaving to them merely their empty titles,
their onerous statutory labor, and the payment of oppres-
sive rents. The quality of Mantchou has thus by degrees
become a very costly affair, and many, of consequence,
seek altogether to abnegate it. According to the law, there
is, every third year, a census made of the population of
each banner, and all persons who do not cause their names
to be inscribed on the roll, are deemed no longer to belong
to the Mantchou nation; those, therefore, of the Mantchous
whose indigence induces them to desire exemption from
statute labor and military service, do not present them-
selves to the census enumerators, and by that omission
enter the ranks of the Chinese people. Thus, while, on the
one hand, constant migration has carried beyond the Great
Wall a great number of Chinese, on the other, a great
number of Mantchous have voluntarily abdicated their
nationality.
The decline, or rather the extinction of the Mantchou
nation, is now progressing more rapidly than ever. Up to


108 TRAVELS IN TARTARY.
the reign of Tao-Kouan, the regions watered by the Songari
were exclusively inhabited by Mantchous: entrance into
those vast districts was prohibited to the Chinese, and no
man was permitted to cultivate the soil within their range.
At the commencement of the present reign, these districts
were put up for public sale, in order to supply the defi-
ciency in the Imperial treasury. The Chinese rushed upon
them like birds of prey, and a few years sufficed to remove
everything that could in any way recall the memory of their
ancient possessors. It would be vain for any one now to
seek in Mantchouria a single town, a single village, that is
not composed entirely of Chinese.
Yet, amid the general transformation, there are still a
few tribes, such as the Si-Po and the Solon, which faithfully
retain the Mantchou type. Up to the present day their
territories have been invaded neither by the Chinese nor
by cultivation; they continue to dwell in tents and to
furnish soldiers to the Imperial armies. It has been re-
marked, however, that their frequent appearance at Peking,
and their long periods of service in the provincial garrisons,
are beginning to make terrible inroads upon their habits
and tastes.
When the Mantchous conquered China, they imposed
upon the conquered people a portion of their dress and
many of their usages. Tobacco smoking, for example, and
the manner of dressing the hair, now in use by the Chinese,
came to them from the Mantchou Tartars. But the
Chinese, in their turn, did far more than this; they managed
to make their conquerors adopt their manners and their
language. You may now traverse Mantchouria to the river
Amour, without being at all aware that you are not travel-
ing in a province of China. The local coloring has become
totally effaced. With the exception of a few nomadic
tribes no one speaks Mantchou: and there would, perhaps,
remain no trace of this fine language, had not the Emperors
Khang-Hi and Kien-Loung erected, in its honor, monu-
ments imperishable in themselves, and which will ever at-
tract the attention of European orientalists.
At one time the Mantchous had no writing of their own;
it was not until 1624, that Tai-Tsou-Kao-Hoang-Ti, chief of
the Eastern Tartars, directed several learned persons of his
nation to design a system of letters for the Mantchous,


THIBET, AND CHINA.
109
upon the model of those of the Mongols. Subsequently,
in, 1641, a man of great genius, named 'Tahai, perfected
the work, and gave to the Mantchou system of letters
the elegance, clearness, and refinement which now charac-
terize it,
Chun-Tche had the finest productions of Chinese litera-
ture translated into Mantchou. Khang-Hi established an
academy of learned persons, equally versed in the Chinese
and Tartar languages, whom he employed upon the trans-
lation of classical and historical works, and in the com-
pilation of several dictionaries. In order to express novel
objects and the various conceptions previously unknown to
the Mantchous, it was necessary to invent terms, borrowed,
for the most part, from the Chinese, and adapted, by slight
alterations, as closely as possible, to the Tartar idiom.
This process, however, tending to destroy, by impercepti-
ble degrees, the originality of the Mantchou language, the
Emperor Kien-Loung, to avert the danger, had a Mantchou
dictionary compiled, from which all Chinese words were
excluded. The compilers went about questioning old men
and other Mantchous deemed most conversant with their
mother-tongue, and rewards were given to such as brought
forward an obsolescent word or expression which was deemed
worthy of revival and perpetuation in the dictionary.
Thanks to the solicitude and enlightened zeal of the first
sovereigns of the present dynasty, there is now no good
Chinese book which has not. been translated into Mantchou;
and all these translations are invested with the greatest
possible authenticity, as having been executed by learned
academies, by order and under the immediate auspices of
several emperors: and as having, moreover, been sub-
sequently revised and corrected by other academies, equally
learned, and whose members were versed alike in the
Chinese language and in the Mantchou idiom.
The Mantchou language has attained, by means of all
these learned labors, a solid basis; it may, indeed, become
no longer spoken, but it will ever remain a classic tongue,
and ever be of most important aid to philologers applying
their studies to the Asiatic tongues. Besides numerous and
faithful translations of the best Chinese books, the Mant-
chou language possesses versions of the principal produc-
tions in the Lamanesque, Thibetian, and Mantchou litera-


IIO
TRAVELS IN TARTARY.
ture. A few years' labor will thus suffice to place the dili-
gent student of Mantchou in full possession of all the most
precious monuments of Eastern Asiatic literature.
The Mantchou language is sonorous, harmonious, and,
above all, singularly clear. Its study is now rendered easy
and agreeable by H. Conon de la Gabelentz's "Elemens
de la Grammaire Mantchou," published at Altemburg, in
Saxony, and which develops, with happy lucidity, the mech-
anism and rules of the language. The excellent work of
this learned orientalist cannot fail to be of great assistance
to all who desire to apply themselves to the study of a lan-
guage menaced with extinction in the very country which
gave it birth, but which France, at least, will preserve for
the use of the world of letters. M. Conon de la Gabelentz
says, in the preface to his grammar: "I have selected the
French language in the preparation of my work, because
France is, as yet, the only European country in which Mant-
chou has been cultivated, so that it seems to me indispen-
sable that all who desire to study this idiom should first know
French, as being the tongue in which are composed the
only European works which relate to Mantchou literature."
While the French missionaries were enriching their coun-
try with the literary treasures which they found in these
remote regions, they were, at the same time, ardently en-
gaged in diffusing the light of Christianity amid these idol-
atrous nations, whose religion is merely a monstrous medley
of doctrines and practises borrowed at once from Lao-Tseu,
Confucius, and Buddha.
It is well known that in the earlier years of the present
dynasty, these missionaries had, by their talents, acquired
great influence at court; they always accompanied the Em-
perors in the long and frequent journeys which at that
period they were accustomed to make into the regions of
their ancient rule. These zealous preachers of the gospel
never failed on all such occasions to avail themselves of the
protection and influence they enjoyed, as a means for sow-
ing, wherever they went, the seeds of the true faith. Such
was the first origin of the introduction of Christianity into
Mantchouria. They reckoned at first but few neophytes;
but the number of these was insensibly augmented after-
wards by the migrations of the Chinese, in which were
always to be found several Christian families. These mis-


THIBET, AND CHINA. 111
-
sions formed part of the diocese of Peking until within a
few years past; then the Bishop of Nanking, administrator
of the diocese of Peking, finding himself nigh the close of
his career, and fearing that the political commotions of
which Portugal, his native country, was at that time the
theater, would preclude the Portuguese church from send-
ing an adequate number of laborers to cultivate the vast
field which had been confided to him, communicated his
apprehensions to the Sacred College de Propaganda Fide,
and earnestly entreated its members to take under their
especial attention a harvest, already ripe, but which was
under peril of destruction, for want of husbandmen to gather
it in. The sacred congregation, touched with the anxiety
of this venerable and zealous old man, among its other ar-
rangements for meeting the requirements of these unfor-
tunate missions, dismembered Mantchouria from the diocese
of Peking, and erected it into an Apostolic Vicariat, which
was confided to the charge of the Foreign Missionary Society.
M. Verolles, Bishop of Colombia, was made the new Vicar
Apostolic. Nothing less than the patience, the devotion,
the every virtue of an apostle, was essential for the due ad-
ministration of this Christendom. The prejudices of the
neophytes, not as yet brought within the rules of ecclesias-
tical discipline, were, for M. Verolles, obstacles more diffi-
cult to overcome than even the ruggedness of heart of the
pagans; but his experience and his wisdom soon triumphed
over all impediments. The mission has assumed a new
form; the number of Christians is annually augmenting;
and there is now every hope that the Apostolic Vicariat
of Mantchouria will become one of the most flourishing
missions in Asia.
Mantchouria is bounded on the north by Siberia, on the
south by the Gulf Phou-Hai and Corea, on the east by the
sea of Japan, and on the west by Russian Dauria and
Mongolia.
Moukden, in Chinese Chen-Yan, is the chief town of
Mantchouria, and may be considered the second capital of
the Chinese empire. The Emperor has a palace and courts
of justice there on the model of those at Peking. Moukden
is a large and fine city, surrounded by thick and lofty ram-
parts; the streets are broad and regular, and less dirty and
tumultuous than those of Peking. One entire quarter is


112
TRAVELS IN TARTARY,
appropriated to the princes of the Yellow Girdle; that is,
to the members of the Imperial family. They are all under
the direction of a grand Mandarin, who is entrusted with
the inspection of their conduct, and empowered summarily
to punish any offenses they may commit.
After Moukden, the most remarkable towns are Ghirin,
surrounded by high wooden palisades, and Ningouta, the
native place of the reigning Imperial family. Lao-yan, Kai-
Tcheou, and Kin-Tcheou, are remarkable for the extensive
commerce their maritime position brings them.
Mantchouria, watered by a great number of streams and
rivers, is a country naturally fertile. Since the cultivation
has been in the hands of the Chinese, the soil has been en-
riched by a large number of the products of the interior.
In the southern part, they cultivate successfully the dry rice,
or that which has no need of watering, and the Imperial rice,
discovered by the Emperor Khang-Hi. These two sorts of
rice would certainly succeed in France. They have also
abundant harvests of millet, of Kao-Leang or Indian cor
n
{Holeus Sorghum), from which they distil excellent brandy:
sesamum, linseed, hemp, and tobacco, the best in the whole
Chinese empire.
The Mantchourians pay especial attention to the cultiva-
tion of the herbaceous-stemmed cotton plant, which produces
cotton in extraordinary abundance. A Meou of these plants,
a space of about one-sixth of an acre, ordinarily produces
2,ooo lbs. of cotton. The fruit of the cotton tree grows in
the form of a cod or shell, and attains the size of a hazel-
nut. As it ripens, the cod opens, divides into three parts,
and develops three or four small tufts of cotton which con-
tain the seeds. In order to separate the seed, they make
use of a sort of little bow, firmly strung, the cord of which
vibrating under the cotton tufts removes the seeds, of which
a portion is retained for next year's sowing, and the rest is
made into oil, resembling linseed oil. The upper portion
of Mantchouria, too cold to grow cotton, has immense har-
vests of corn.
Besides these productions, common' to China, Mant-
chouria possesses three treasures 1 peculiar to itself : jin-
seng, sable fur, and the grass Oula.
1 The Chinese designate them San Pao: the Mantchous, Ilan Baobai: the Mon-
gols, Korbanerdeni; and the Thibetans, Tchok-Soum.


THIBET, AND CHINA.
113
The first of these productions has been long known in
Europe, though our learned Academy there ventured some
years ago to doubt its existence. Jin-seng is perhaps the
most considerable article of Mantchourian commerce.
Throughout China there is no chemist's shop unprovided
with more or less of it.
The root of jin-seng is straight, spindle-shaped, and very
knotty; seldom so large as one's little finger, and in length
from two to three inches. When it has undergone its fitting
preparation, its color is a transparent white, with sometimes
a slight red or yellow tinge. Its appearance, then, is that
of a branch of stalactite.
The Chinese report marvels of the jin-seng, and no doubt
it is, for Chinese organization, a tonic of very great effect for
old and weak persons; but its nature is too healing, the
Chinese physicians admit, for the European temperament,
already, in their opinion, too hot. The price is enormous,
and doubtless its dearness contributes, with a people like the
Chinese, to raise its celebrity so high. The rich and the
Mandarins probably use it only because it is above the reach
of other people, and out of pure ostentation.
The jin-seng, grown in Corea, and there called Kao-li-
seng, is of very inferior quality to that of Mantchouria.
The second special treasure of Eastern Tartary is the fur
of the sable, which, obtained by the hunters with immense
labor and danger, is of such excessive price that only the
princes and great dignitaries of the empire can purchase it.
The grass called Oula, the third specialty of Mantchouria,
is, on the contrary, of the commonest occurrence; its pecul-
iar property is, that if put into your shoes, it communicates
to the feet a soothing warmth, even in the depth of winter.
As we have said above, the Mantchou Tartars have almost
wholly abdicated their own manners, and adopted instead
those of the Chinese; yet, amid this transformation of their
primitive characters, they have still retained their old passion
for hunting, for horse exercise, and for archery. At all
periods of their history, they have attached an astonishing
importance to these various exercises; any one may convince
himself of this by merely running his eye over a Mantchou
dictionary. Every thing, every incident, every attribute
relating to these exercises, has its special expression, so as to
need no circumlocution to convey it. There are different
8


II.4 TRAVELS IN TARTARY,
names, not only for the different colors of the horse, for ex-
ample, for its age and qualities, but for all its movements;
and it is just the same with reference to hunting and archery.
The Mantchous are excellent archers, and among them
the tribe Solon is particularly eminent in this respect.
At all the military stations, trials of skill with the bow take
place on certain periodical occasions, in presence of the
Mandarins and of the assembled people. Three straw men,
of the size of life, are placed in a straight line, at from twenty
to thirty paces distance from one another; the archer is on
a line with them, about fifteen feet off from the first figure,
his bow bent, and his finger on the string. The signal being
given, he puts his horse to a gallop, and discharges his arrow
at the first figure; without checking his horse's speed, he
takes a second arrow from his quiver, places it in the bow,
and discharges it against the second figure, and so with the
third; all this while the horse is dashing at full speed along
the line of the figures, so that the rider has to keep himself
firm in the stirrups while he maneuvers with the promptitude
necessary to avoid the getting beyond his mark. From the
first figure to the second, the archer has bare time for draw-
ing his arrow, fixing and discharging it, so that when he
shoots, he has generally to turn somewhat on his saddle;
and as to the third shot, he has to discharge it altogether in
the old Parthian fashion. Yet, for a competitor to be
deemed a good archer, it is essential that he should fire an
arrow into every one of the three figures. “To know how
to shoot an arrow,” writes a Mantehou author, “is the first
and most important knowledge for a Tartar to acquire.
Though success therein seems an easy matter, success is of
rare occurrence. How many are there who practise day and
night? How many are there who sleep with the bow in
their arms? and yet how few are there who have rendered
themselves famous. How few are there whose names are
proclaimed at the matches | Keep your frame straight and
firm; avoid vicious postures; let your shoulders be im-
movable. Fire every arrow into its mark, and you may be
satisfied with your skill.
The day after our arrival at the military town of Koukou-
Khoton, we repaired on a visit to the mercantile district.
Our hearts were painfully affected at finding ourselves in a
Mantchou town, and hearing any language spoken there


THIBET, AND CHINA.
115
but the Mantchou. We could not reconcile to our minds
the idea of a nation renegade of its nationality, of a con-
quering people, in nothing distinguishable from the con-
quered, except, perhaps, that they have a little less industry
and a little more conceit. When the Thibetian Lama prom-
ised to the Tartar chief the conquest of China, and pre-
dicted to him that he should soon be seated on the throne
at Peking, he would have told him more of truth, had he
told him that his whole nation, its manners, its language, its
country, was about to be engulfed forever in the Chinese
empire. Let any revolution remove the present dynasty,
and the Mantchou will be compelled to complete fusion
with the empire. Admission to their own country, occupied
entirely by the Chinese, will be forbidden to them. In ref-
erence to a map of Mantchouria, compiled by the Fathers
Jesuits, upon the order of the Emperor Khang-Hi, Father
Duhalde says that he abstained from giving the Chinese
names of places in the map; and he assigns for this the
following reason: "Of what use would it be to a traveler
through Mantchouria to be told, for example, that the river
Sakhalien-Oula is called by the Chinese He-Loung-Kiang,
since it is not with Chinese he has there to do; and the
Tartars, whose aid he requires, have never heard the Chinese
name." This observation might be just enough in the time
of Khang-Hi, but now the precise converse would hold
good; for in traversing Mantchouria it is always with
Chinese you have to deal, and it is always of the He-Loung-
Kiang that you hear, and never of the Sakhalien-Oula.
•



Chinese Money Changers.
CHAPTER V.
The Old Blue Town—Quarter of the Tanners—Knavery of the Chinese Traders—
Hotel of the Three Perfections—Spoliation of the Tartars by the Chinese—
Money Changer's Office—Tartar Coiner—Purchase of two Sheep-skin Robes
— Camel Market—Customs of the Cameleers—Assassination of a Grand I~ama
of the Blue Town—Insurrection of the Lamaseries—Negotiation between the
Court of Peking and that of Lha-Ssa—Domestic Lamas—Wandering lamas—
Lamas in Community—Policy of the Mantchou Dynasty with reference to the
Lamaseries—Interview with a Thibetian Lama—Departure from the Blue
Town.
From the Mantchou town to the Old Blue Town is not more
than half an hour's walk, along a broad road, constructed
tii rough the large market, which narrowed the town. With
the exception of the Lamaseries, which rise above the other
buildings, you see before you merely an immense mass of
houses and shops huddled confusedly together, without any
order or arrangement whatever. The ramparts of the old
town still exist in all their integrity; but the increase of the
population has compelled the people by degrees to pass this
barrier. Houses have risen outside the walls one after
another until large suburbs have been formed, and now the
extra-mural city is larger than the intra-mural.
116


THIBET, AND CHINA.
117
We entered the city by a broad street, which exhibited
nothing remarkable except the large Lamasery, called, in
common with the more celebrated establishment in the
province of Chan-Si, the Lamasery of the Five 'l owers. It
derives this appellation from a handsome square tower with
five turrets, one, very lofty, in the center and one at each
angle.
Just beyond this the broad street terminated, and there
was no exit but a narrow lane running right and left. We
turned down what seemed the least dirty of these, but soon
found ourselves in a liquid slough of mud and filth, black,
and of suffocating stench—we had got into the Street of the
Tanners. We advanced slowly and shudderingly, for beneath
the mire lay hid, now a great stone, over which we stumbled,
now a hole, into which we sank. To complete our misfor-
tune, we all at once heard before us deafening cries and
shouts, indicating that along the tortuosities of the lane in
which we were horsemen and carts were about to meet us.
To draw back, or to stand aside, were equally impossible,
so that our only resource was to bawl on our own account,
and, advancing, take our chance. At the next turning we
met the cavalcade, and something extremely disagreeable
seemed threatening us, when upon sight of our camels, the
horses of the other party took fright, and turning right
round, galloped off in utter confusion, leaving the way clear
before us. Thus, thanks to our beasts of burden, we were
enabled to continue our journey without giving the way to
any one, and we at last arrived, without any serious accident,
in a spacious street, adorned on each side with fine shops.
We looked about for an inn, but fruitlessly; we saw sev-
eral inns, indeed, but these were not of the kind we sought.
In the great towns of Northern China and Tartary each inn
is devoted to a particular class of travelers, and will receive
no other. "The Corndealers' Arms" inn, for example,
will not admit a horse dealer, and so on. The inns which
devote themselves to the entertainment of mere travelers
are called the taverns of the Transitory Guests. We were
pausing, anxiously looking about for one of these, when a
young man, hastening from an adjacent shop, came up to
us: "You seek an inn, gentlemen travelers," said he;
"suffer me to guide you to one; yet I scarcely know one
in the Blue City worthy of you. Men are innumerable here,


Il8 . TRAVELS IN TARTARY,
my Lords Lamas; a few good, but, alas! most bad. I
speak it from my heart. In the Blue City you would with
difficulty find one man who is guided by his conscience;
yet conscience is a treasure! You Tartars, you, indeed,
know well what conscience is. Ah ! I know the Tartars
well! excellent people, right-hearted souls! We Chinese
are altogether different—rascals, rogues. Not one China-
man in ten thousand heeds conscience. Here, in this Blue
City, everybody, with the merest exceptions, makes it his
business to cheat the worthy Tartars, and rob them of their
goods. Oh! it's shameful!"
And the excellent creature threw up his eyes as he
denounced the knavery of his townsmen. We saw very
clearly, however, that the direction taken by the eyes thus
thrown up was the camel's back, whereon were two large
cases, which our disinterested adviser no doubt took to
contain precious merchandise. However, we let him lead
us on and chatter as he pleased. When we had been wan-
dering about under his escort for a full hour, and yet had
reached no inn, we said to him: "We cannot think of
troubling you further, since you yourself seem not to know
where we may find that which we need." "Be perfectly
easy, my lords," replied he; "I am guiding you to an ex-
cellent, a superexcellent hotel. Don't mention a word as
to troubling 'me: you pain me by the idea. What! are
we not all brothers? Away with the distinction between
Tartar and Chinese! True, the language is not the same,
nor the dress; but men have but one heart, one conscience,
one invariable rule of justice. Just wait one moment for
me, my lords; I will be with you again before you can
look round," and so saying he dived into a shop on the left.
He was soon back with us, making a thousand apologies
for having detained us. "You must be very tired, my
lords; one cannot be otherwise when one is traveling.
'Tis quite different from being with one's own family." As
he spoke, we were accosted by another Chinese, a ludicrous
contrast with our first friend, whose round shining, smiling
face was perfectly intense in its aspect of benevolence. The
other fellow was meager and lanky, with thin, pinched lips and
little black eyes, half buried in the head, that gave to the
whole physiognomy a character of the most thorough
knavery. "My Lords Lamas," said he, " I see you have just


THIBET, AND CHINA.
II9
arrived! Excellent! And you have journeyed safely.
Well, well! Your camels are magnificent; 'tis no wonder
you travel fast and securely upon such animals. Well,
you have arrived: that's a great happiness. Se-Eul," he
continued, addressing the Chinese who had first got hold
of us, "you are guiding these noble Tartars to an hotel.
Tis well! Take care that the hotel is a good one, worthy
of the distinguished strangers. What think you of the
'Tavern of Eternal Equity?'" "The very hotel whither
I was leading the Lords Lamas." "There is none better
in the empire. By the way, the host is an acquaintance
of mine. I cannot do better than accompany you and rec-
ommend these noble Tartars to his best care. In fact, if
I were not to go with you, I should have a weight upon my
heart. When we are fortunate enough to meet brothers
who need our aid, how can we do too much for them, for
we are all brothers! My lords, you see this young man
and myself; well, we two are clerks in the same establish-
ment, and we make it our pride to serve our brothers the
Tartars; for, alas! in this dreadful city there is but too
little virtue."
Any one, hearing their professions of devoted zeal, would
have imagined these two personages to have been the friends
of our childhood; but we were sufficiently acquainted with
Chinese manners to perceive at once that we were the mark
of a couple of swindlers. Accordingly, when we saw in-
scribed on a door, " Hotel of the Three Perfections; tran-
sitory guests on horse and camel entertained, and their
affairs transacted with infallible success," we at once di-
rected our course up the gateway, despite the vehement
remonstrances of our worthy guides, and rode down a long
avenue to the great square court of the hotel. The little
blue cap worn by the attendants indicated that we were in
a Turkish establishment.
This proceeding of ours was not at all what the two
Chinese desired; but they still followed us, and, without ap-
pearing disconcerted, continued to act their parts. "Where
are the people of the hotel," cried they, with an immense
air; "let them prepare a large apartment, a fine, clean
apartment? Their Excellencies have arrived, and must
be suitably accommodated." One of the principal waiters
presented himself, holding by his teeth a key, in one hand


120
TRAVELS IN TARTARY,
a broom, and in the other a watering-pot. Our two pro-
tectors immediately took possession of these articles.
"Leave everything to us," said they; "it is we who claim
the honor of personally waiting upon our illustrious friends;
you, attendants of the hotel, you only do things by halves,
actuated as you are merely by mercenary considerations."
And thereupon they set to work sprinkling, sweeping, and
cleaning the room to which the waiter guided us. When
this operation was concluded, we seated ourselves on the
khang; the two Chinese "knew themselves better than to
sit by the side of our Eminent Distinctions," and they ac-
cordingly squatted on the floor. As tea was being served,
a young man, well attired and of exceedingly elegant ad-
dress, came into the room, carrying by the four corners a
silk handkerchief. "Gentlemen Lamas," said the elder
of our previous companions, "this young man is the son
of our principal, and doubtless has been sent by his father
to inquire after your health, and whether you have so far
journeyed in peace." The young man placed his handker-
chief upon the table that stood before us. "Here are
some cakes my father has sent to be eaten with your tea.
When you have finished that meal, he entreats you will
come and partake of an humble repast in our poor dwell-
ing." "But why wear your hearts out thus for us mere
strangers?" "Oh!" exclaimed all three in chorus, "the
words you utter cover us with blushes! What! can we do
anything in excess for brothers who have thus honored us
with their presence in our poor city!" "Poor Tartars!"
said I in French to my colleague, "how thoroughly eaten
up they must be when they fall into such hands as these!"
These words, in an unknown tongue, excited considerable
surprise in our worthy friends. "In which of the illustri-
ous kingdoms of Tartary dwell your Excellencies?" asked
one of them. "We are not Tartars at all," was the reply.
"Ah! we saw that at once; the Tartars have no such ma-
jesty of aspect as yours; their mien has no grandeur about
it! May we ask what is the noble country whence you
come?" "We are from the West; our native land is far
hence." "Quite so," replied the eldest of the three knaves.
I knew it, and I said so to these young men, but they are
ignorant; they know nothing about physiognomy. Ah!
you are from the West. I know your country well; I havf


THIBET, AND CHINA.
121
been there more than once." "We are delighted to hear
this: doubtless, then, you are acquainted with our lan-
guage?" "Why, I cannot say I know it thoroughly; but
there are some few words I understand. I can't speak
them, indeed; but that does not matter. You western
people are so clever, you know everything, the Chinese
language, the Tartarian, the western—you can speak them
all. I have always been closely mixed up with your coun-
trymen, and have invariably been selected to manage their
affairs for them whenever they come to the Blue Town. It
is always I who make their purchases for them."
We had by this time finished our tea; our three friends
rose, and with a simultaneous bow, invited us to accompany
them. "My lords, the repast is by this time prepared, and
our chief awaits you." "Listen," said we, gravely, "while
we utter words full of reason. You have taken the trouble
to guide us to an inn, which shows you to be men of warm
hearts; you have here swept for us and prepared our room;
again, in proof of your excellent dispositions, your master
has sent us pastry, which manifests in him a benevolence
incapable of exhaustion towards the wayfaring stranger.
You now invite us to go and dine with you: we cannot
possibly trespass so grossly upon your kindness. No, dear
friends, you must excuse us; if we desire to make some
purchases in your establishment, you may rely upon us.
For the present we will not detain you. We are going to
dine at the Turkish Eating House." So saying, we rose and
ushered our excellent friends to the door.
The commercial intercourse between the Tartars and the
Chinese is revoltingly iniquitous on the part of the latter.
So soon as Mongols, simple, ingenuous men, if such there
be at all in the world, arrive in a trading town, they are
snapped up by some Chinese, who carry them off, as it were,
by main force, to their houses, give them tea for themselves
and forage for their animals, and cajole them in every con-
ceivable way. The Mongols, themselves without guile and
incapable of conceiving guile in others, take all they hear
to be perfectly genuine, and congratulate themselves, con-
scious as they are of their inaptitude for business, upon their
good fortune in thus meeting with brothers, Ahatou, as they
say, in whom they can place full confidence, and who will
undertake to manage their whole business for them. A


122
TRAVELS IN TARTARY,
good dinner provided gratis in the back shop, completes the
illusion. "If these people wanted to rob me," says the
Tartar to himelf, "they would not go to all this expense in
giving me a dinner for nothing." When once the Chinese
has got hold of the Tartar, he employs over him all the re-
sources of the skilful and utterly unprincipled knavery of
the Chinese character. He keeps him in his house, eating,
drinking, and smoking, one day after another, until his sub-
ordinates have sold all the poor man's cattle, or whatever
else he has to sell, and bought for him, in return, the com-
modities he requires, at prices double and triple the market
value. But so plausible is the Chinese, and so simple is the
Tartar, that the latter invariably departs with the most en-
tire conviction of the immense philanthropy of the former,
and with a promise to return, when he has other goods to
sell, to the establishment where he has been treated so
fraternally.
The next morning we went out to purchase some winter
clothing, the want of which began to make itself sensibly
felt. But first, in order to facilitate our dealings, we had to
sell some ounces of silver. The money of the Chinese con-
sists entirely of small round copper coins, of the size of our
halfpenny, with a square hole in the center, through which
the people string them, so that they may be more conve-
niently carried. These coins the Chinese call, tsien; the
Tartars, dehos; and the Europeans, sapeks. Gold and
silver are not coined at all; they are melted into ingots of
various sizes, and thus put into circulation. Gold-dust and
gold leaf are also current in commerce, and they also pos-
sess bank-notes. The ordinary value of the ounce of silver
is 1,7oo or 1,8oo sapeks, according to the scarcity or abun-
dance of silver in the country.
The money changers have two irregular modes of making
a profit by their traffic: if they state the fair price of silver
to the customer, they cheat him in the weight; if their
scales and their method of weighing are accurate, they di-
minish the price of the silver accordingly. But when they
have to do with Tartars, they employ neither of these meth-
ods of fraud; on the contrary, they weigh the silver scru-
pulously, and sometimes allow a little overweight, and even
they pay them above the market price; in fact, they ap-
pear to be quite losers by the transaction, and »o they would


THIBET, AND CHINA.
123
be, if the weight and the price of the silver alone were con-
sidered; their advantage is derived, in these cases, from
their manner of calculating the amount. When they come
to reduce the silver into sapeks, they do indeed reduce it,
making the most flagrant miscalculations, which the Tartars,
who can count nothing beyond their beads, are quite inca-
pable of detecting, and which they, accordingly, adopt im-
phcitly, and even with satisfaction, always considering they
have sold their bullion well, since they know the full weight
has been allowed, and that the full market price has been
given.
At the money changers in the Blue Town, to which we
went to sell some silver, the Chinese dealers essayed, ac-
cording to custom, to apply this fraud to us, but they were
disconcerted. The weight shown by their scales was per-
fectly correct, and the price they offered us was rather
above the ordinary course of exchange, and the bargain
between us was so far concluded. The chief clerk took
the souan-pan, the calculation table used by the Chinese,
and after calculating with an appearance of intense nicety,
announced the result of his operation. "This is an ex-
change-office," said we; "you are the buyers, we the
sellers; you have made your calculation, we will make
ours: give us a pencil and a piece of paper."—" Nothing
can be more just; you have enunciated a fundamental law
of commerce," and so saying, they handed us a writing-
case. We took the pencil, and a very short calculation
exhibited a difference in our favor of a thousand sapeks.
"Superintendent of the bank," said we, "your souan-pan
is in error by a thousand sapeks."—" Impossible! Do
you think that all of a sudden I've forgotten my souan-pan?
Let me go over it again;" and he proceeded with an air
of great anxiety to appear correct, to set his calculating
machine once more in operation, the other customers by
our side looking on with great amazement at all this.
When he had done: "Yes," said he, "I knew I was right;
see, brother;" and he passed the machine to a colleague
behind the counter, who went over his calculation; the
result of their operations was exactly the same to a frac-
tion. "You see," said the principal, "there is no error.
How is it that our calculation does not agree with that
which you have written down here?"—"It is unimportant


124
TRAVELS IN TARTARY,
to inquire why your calculation does not agree with ours;
this is certain, that your calculation is wrong and ours right.
You see these little characters that we have traced on this
paper; they are a very different thing from your souan-pan;
it is impossible for them to be wrong. Were all the cal-
culators in the world to work the whole of their lives upon
this operation, they could arrive at no other result than this;
that your statement is wrong by a thousand sapeks."
The money-changers were extremely embarrassed, and
began to turn very red, when a bystander, who perceived
that the affair was assuming an awkward aspect, presented
himself as umpire. "I'll reckon it up for you," said he,
and taking the souan-pan, his calculation agreed with ours.
The superintendent of the bank hereupon made us a pro-
found bow: "Sirs Lamas," said he, "your mathematics
are better than mine." "Oh, not at all," replied we, with
a bow equally profound; "your souan-pan is excellent, but
who ever heard of a calculator always exempt from error?
People like you may very well be mistaken once and a way,
whereas poor simple folks like us make blunders ten thou-
sand times. Now, however, we have fortunately concurred
in our reckoning, thanks to the pains you have taken."
These phrases were rigorously required under the circum-
stances, by Chinese politeness. Whenever any person in
China is compromised by any awkward incident, those
present always carefully refrain from any observation which
may make him blush, or as the Chinese phrase it, take
away his face.
After our conciliatory address had restored self-posses-
sion to all present, everybody chew round the piece of
paper on which we had cast up our sum in Arabic numerals.
"That is a fine souan-pan," said one to another; "simple,
sure, and speedy."—"Sirs lamas," asked the principal,
"what do these characters mean? What souan-pan is
this?" "This souan-pan is infallible," returned we; "the
characters are those which the Mandarins of Celestial Lit-
erature use in calculating eclipses, and the course of the
seasons."' After a brief conversation on the merits of the
Arabic numerals, the cashier handed us the full amount of
sapeks, and we parted good friends.
1 The Fathers Jesuils introduced the use of Arabic numerals into the Observatory
at Peking.


THIBET, AND CHINA.
125
The Chinese are sometimes victims to their own knavery,
*nd we have known even Tartars catch them in a snare.
One day a Mongol presented himself at the counter of a
Chinese money-changer, with a youen-pao carefully packed
and sealed. A youen-pao is an ingot of silver weighing
three pounds—in China there are sixteen ounces to the
pound; the three pounds are never very rigorously exacted;
there being generally four or five ounces over, so that the
usual weight of an ingot of silver is fifty-two ounces. The
Tartar nad no sooner unpacked his youen-pao than the
Chinese clerk resolved to defraud him of an ounce or two,
and weighing it, he pronounced it to be fifty ounces. "My
youen-pao weighs fifty-two ounces," exclaimed the Tartar.
"I weighed it before I left home." "Oh, your Tartar
scales are all very well for sheep; but they don't do for
weighing bullion." After much haggling, the bargain was
concluded, the youen-pao was purchased as weighing fifty
ounces, and the Tartar, having first required and obtained
a certificate of the stated weight and value of the ingot,
returned to bis tent with a good provision of sapeks and
bank notes.
In the evening the principal of the establishment received
the usual report from each clerk of the business done in
the course of the day. "I," said one of them with a trium-
phant air, " bought a youen-pao of silver, and made two ounces
by it." He produced the ingot, which the chief received
with a smile, soon changing into a frown. "What have you
got here?" cried he. "This is not silver!" The ingot
was handed round, and all the clerks saw that indeed it was
base bullion. "I know the Tartar," said the clerk who had
purchased it, " and will have him up before the Mandarin."
The satellites of justice were forthwith dispatched after
the roguish Tartar, whose offense, proved against him, was
matter of capital punishment. It was obvious that the ingot
was base bullion, and on the face of the affair there was clear
proof that the Tartar had sold it. The Tartar, however,
stoutly repudiated the imputation. "The humblest of the
humble," said he, "craves that he may be allowed to put
forth a word in his defense." "Speak," said the Mandarin,
"but beware how you say aught other than the exact truth."
"It is true," proceeded the Tartar, "that I sold a youen-
pao at this person's shop, but it was all pure silver. I am


126
TRAVELS IN TARTARY,
a Tartar, a poor, simple man, and these people, seeking to
take advantage of me, have substituted a false for my genuine
ingot. I cannot command many words, but I pray our
father and mother {i.e. the Mandarin), to have this false
youen-pao weighed." Tfrr mgot was weighed, and was found
to contain fifty-two ounces. The Tartar now drew from
one of his boots a small parcel, containing, wrapped in rags,
a piece of paper, which he helch up to the Mandarin.
"Here is a certificate," cried he, "wftjch I received at the
shop, and which attests the value and vteight of the youen-
pao that I sold." The Mandarin looker! over the paper
with a roguish smile, and then said: "AeNpording to the
testimony of the clerk himself who wrote t\js certificate,
this Mongol sold to him a youen-pao weighingNf fty ounces;
this youen-pao of base bullion weighs fifty-t\? ounces;
this, therefore, cannot be the Mongol's youen^Sao > but
now comes the question, whose is it? Who are reVd'v tne
persons that have false bullion in their possession?" L Every
body present, the Mandarin included, knew perfectly wel
l
how the case stood; but the Chinese magistrate, tickledV'1'1
the Tartar's ingenuity, gave him the benefit of the cleVk's
dull roguery, and dismissed the charge; but not so the a|£"
cusers, who were well bastinadoed, and would have been put
to death as coiners, had they not found means to appease
justice by the present of some ingots of purer metal. It is
only, however, upon very rare and extraordinary occasions
that the Mongols get the better of the Chinese. In the
ordinary course of things, they are everywhere, and always,
and in every way, the dupes of their neighbors who by dint
of cunning and unprincipled machinations, reduce them to
poverty.
Upon receiving our sapeks, we proceeded to buy the
winter clothing we needed. Upon a consideration of the
meagerness of our exchequer, we came to the resolution
that it would be better to purchase what we required at some
second-hand shop. In China and Tartary no one has the
smallest repugnance to wear other people's clothes; he who
has not himself the attire wherein to pay a visit or make a
holiday, goes without ceremony to a neighbor and borrows
a hat, or a pair of trousers, or boots, or shoes, or whatever
else he wants, and nobody is at all surprised at these borrow-
ings, which are quite a custom. The only hesitation any one
■
\
.


THIBET, AND CHINA. 127
has in lending his clothes to a neighbor, is lest the bor-
rower should sell them in payment of some debt, or, after
using them, pawn them. People who buy clothes buy
them indifferently, new or second-hand. The question of
price is alone taken into consideration, for there is no more
delicacy felt about putting on another man's hat or trou-
sers, than there is about living in a house that some one else
has occupied before you.
This custom of wearing other people's things was by no
means to our taste, and all the less so, that ever since our
arrival at the mission of Si-Wang, we had not been under
the necessity of departing from our old habits in this respect.
Now, however, the slenderness of our purse compelled us
to waive our repugnance. We went out, therefore, in search
of a second-hand clothes shop, of which, in every town here,
there are a greater or less number, for the most part in con-
nection with pawnshops, called in these countries Tang-Pou.
Those who borrow upon pledges are seldom able to redeem
the articles they have deposited, which they accordingly leave,
to die, as the Tartars and Chinese express it; or in other
words, they allow the period of redemption to pass, and the
articles pass altogether from them. The old clothes shops
of the Blue Town were filled in this way with Tartar spoils,
so that we had the opportunity of selecting exactly the sort
of things we required, to suit the new costume we had
adopted.
At the first shop we visited they showed us a quantity of
wretched garments turned up with sheep-skin; but though
these rags were exceedingly old, and so covered with grease
that it was impossible to guess at their original color, the
price asked for them was exorbitant. After a protracted
haggling, we found it impossible to come to terms, and we
gave up this first attempt; and we gave it up, be it added,
with a certain degree of satisfaction, for our self-respect
was somewhat wounded at finding ourselves reduced even to
the proposition of wearing such filthy rags. We visited an-
other shop, and another, a third, and a fourth, and still
several more. We were shown magnificent garments, hand-
some garments, fair garments, endurable garments, but the
consideration of expense was, in each instance, an impractic-
able stumbling-block. The journey we had undertaken might
endure for several years, and extreme economy, at all events


128 TRAVELS IN TARTARY,
in the outset, was indispensable. After going about the
whole day, after making the acquaintance of all the rag-mer-
chants in the Blue Town, after turning over and over all
their old clothes, we were fain to return to the second-hand
dealer whom we had first visited, and to make the best
bargain we could with him. We purchased from him, at
last, two ancient robes of sheep-skin, covered with some
material, the nature of which it was impossible to identify,
and the original color of which we suspected to have been
yellow. We proceeded to try them on, and it was at once
evident that the tailor in making them had by no means
had us in his eye. M. Gabet's robe was too short, M. Huc's
too long; but a friendly exchange was impracticable, the
difference in height between the two missionaries being al-
together too disproportionate. We at first thought of cut-
ting the excess from the one, in order to make up the
deficiency of the other; but then we should have had to call
in the aid of a tailor, and this would have involved another
drain upon our purse; the pecuniary consideration decided
the question, and we determined to wear the clothes as they
were, M. Huc adopting the expedient of holding up, by
means of a girdle, the surplus of his robe, and M. Gabet
resigning himself to the exposure to the public gaze of a
portion of his legs: the main inconvenience, after all, being
the manifestation to all who saw us that we could not attire
ourselves in exact proportion to our size.
Provided with our sheep-skin coats, we next asked the
dealer to show us his collection of second-hand winter hats.
We examined several of these, and at last selected two caps
of fox-skin, the elegant form of which reminded us of the
shakos of our sappers. These purchases completed, each
of us put under his arm his packet of old clothes, and we
returned to the hotel of the " Three Perfections."
We remained two days longer at Koukou-Khoton; for,
besides that we needed repose, we were glad of the oppor-
tunity of seeing this great town, and of becoming acquainted
with the numerous and celebrated Lamaseries established
there.
The Blue Town enjoys considerable commercial import-
ance, which it has acquired chiefly through its Lamaseries,
the reputation of which attracts thither Mongols from the
most distant parts of the empire. The Mongols bring hither


THIBET, AND CHINA.
129
large herds of oxen, camels, horses, sheep, and loads of furs,
mushrooms, and salt, the only produce of the deserts of
Tartary. They receive, in return, brick-tea, linen, saddlery,
odoriferous sticks to burn before their idols, oatmeal, millet,
and kitchen utensils.
The Blue Town is especially noted for its great trade in
camels. The camel market is a large square in the center
of the town ; the animals are ranged here in long rows, their
front feet raised upon a mud elevation constructed for that
purpose, the object being to show off the size and height
of the creatures. It is impossible to describe the uproar
and confusion of this market, what with the incessant bawl-
ing of the buyers and sellers as they dispute, their noisy
chattering after they have agreed, and the horrible shrieking
of the camels at having their noses pulled for the purpose of
making them show their agility in kneeling and rising. In
order to test the strength of the camel, and the burden it
is capable of bearing, they make it kneel, and then pile one
thing after another upon its back, causing it to rise under
each addition, until it can rise no longer. They sometimes
use the following expedient: While the camel is kneeling,
a man gets upon its hind heels, and holds on by the long
hair of its hump; if the camel can rise then, it is considered
an animal of superior power.
The trade in camels is entirely conducted by proxy: the
seller and the buyer never settle the matter between them-
selves. They select indifferent persons to sell their goods,
who propose, discuss, and fix the price; the one looking to
the interests of the seller, the other to those of the purchaser.
These "sale-speakers" exercise no other trade; they go
from market to market to promote business, as they say.
They have generally a great knowledge of cattle, have much
fluency of tongue, and are, above all, endowed with a kna-
very beyond all shame. They dispute, by turns,.furiously
and argumentatively, as to the merits and defects of the
animal; but as soon as it comes to a question of price, the
tongue is laid aside as a medium, and the conversation pro-
ceeds altogether in signs. They seize each other by the
wrist, and beneath the long wide sleeve of their jackets, in-
dicate with their fingers the progress of the bargain. After
the affair is concluded they partake of the dinner, which is
always given by the purchaser, and then receive a certain
»
9


13° TRAVELS IN TARTARY.

The Camel Market.
number of sapeks, according to the custom of different
places.
In the Blue Town there exist five great Lamaseries, each
inhabited by more than 2,ooo Lamas; besides these, they
reckon fifteen less considerable establishments—branches,
as it were, of the former. The number of regular Lamas
resident in this city may fairly be stated at 2o,ooo. As to
those who inhabit the different quarters of the town, engaged
in commerce and horse-dealing, they are innumerable. The
Lamasery of the Five Towers is the finest and the most
famous: here it is that the Hobilgan lives—that is, a Grand
Lama—who, after having been identified with the substance
of Buddha, has already undergone several times the process
of transmigration. He sits here upon the altar once occupied
by the Guison-Tamba, having ascended it after a tragical
event, which very nearly brought about a revolution in the
empire.
The Emperor Khang-Hi, during the great military expedi-
tion which he made in the West against the Oelets, one day,
in traversing the Blue Town, expressed a wish to pay a visit
to the Guison-Tamba, at that time the Grand Lama of the


THIBET, AND CHINA.
Five Towers. The latter received the Emperor without
rising from the throne, or manifesting any kind of respect.
Just as Khang-Hi drew near to speak to him, a Kian-Kan,
or high military Mandarin, indignant at this unceremonious
treatment of his master, drew his saber, fell upon the Guison-
Tamba, and laid him dead on the steps of his throne.
This terrible event roused the whole Lamasery, and indig-
nation quickly communicated itself to all the Lamas of the
Blue Town.
They ran to arms in every quarter, and the life of the
Emperor, who had but a small retinue, was exposed to the
greatest danger. In order to calm the irritation of the
Lamas, he publicly reproached the Kian-Kan with his vio-
lence. "If the Guison-Tamba," answered the Kian-Kan,
"was not a living Buddha, why did he not rise in the pres-
ence of the master of the universe? If he was a living
Buddha, how was it he did not know I was going to kill
him?" Meanwhile the danger to the life of the Emperor
became every moment more imminent; he had no other
means of escape than that of taking off his imperial robes,
and attiring himself in the dress of a private soldier. Under
favor of this disguise, and the general confusion, he was
enabled to rejoin his army, which was near at hand. The
greater part of the men who had accompanied the Emperor
into the Blue Town were massacred, and among the rest,
the murderer of the Guison-Tamba.
The Mongols sought to profit by this movement. Shortly
afterwards it was announced that the Guison-Tamba had re-
appeared, and that he had transmigrated to the country of
the Khalkhas, who had taken him under their protection,
and had sworn to avenge his murder. The Lamas of the
Great Kouren set actively to the work of organization. They
stripped off their red and yellow robes, clothed themselves
in black, in memory of the disastrous event of the Blue
Town, and allowed the hair and beard to grow, in sign of
grief. Everything seemed to presage a grand rising of the
Tartar tribes. The great energy and rare diplomatic talents
of the Emperor Khang-Hi alone sufficed to arrest its prog-
ress. He immediately opened negotiations with the Tal6-
Lama, Sovereign of Thibet, who was induced to use all his
influence with the Lamas for the re-establishment of order
whilst Khang-Hi was intimidating the Khalkha kings by


132
TRAVELS IN TARTARY,
means of his troops. Gradually peace was restored; the
Lamas resumed their red and yellow robes; but, as a me-
morial of their coalition in favor of the Guison-Tamba, they
retained a narrow border of black on the collar of their
robes. Khalkha Lamas alone bear this badge of distinc-
tion.
Ever since that period, a Hobilgan has taken the place in
the Blue Town of the Guison-Tamba, who himself is resident
at the great Kouren, in the district of the Khalkhas. Mean-
while, the Emperor Khang-Hi, whose penetrating genius
was always occupied with the future, was not entirely satisfied
with these arrangements. He did not believe in all these
doctrines of transmigration, and clearly saw that the Khalk-
has, in pretending that the Guison-Tamba had reappeared
among them, had no other end than that of keeping at
their disposal a power capable of contending, upon occasion,
with that of the Chinese Emperor. To abolish the office of
Guison-Tamba would have been a desperate affair; the
only course was, whilst tolerating him, to neutralize his in-
fluence. It was decreed, with the concurrence of the Court
of Lha-Ssa, that the Guison-Tamba should be recognized
legitimate sovereign of the great Kouren; but that after his
successive deaths, he should always be bound to make his
transmigration to Thibet. Khang-Hi had good reason'to
believe that a Thibetian by origin would espouse with re-
luctance the resentments of the Khalkhas against the Court
of Peking.
The Guison-Tamba, full of submission and respect for the
orders of Khang-Hi and of the Tal6-Lama, has never failed
since that to go and accomplish his metempsychosis in
Thibet. Still, as they fetch him whilst he is yet an infant,
he must necessarily be influenced by those about him; and
it is said, that as he grows up, he imbibes sentiments little
favorable to the reigning dynasty. In 1839, when the Gui-
son-Tamba made that journey to Peking, of which we have
spoken, the alarm manifested by the Court arose from the
recollection of these events. The Lamas who flock from all
the districts of Tartary.to the Lamaseries of the Blue Town,
rarely remain there permanently. After taking their degrees,
as it were, in these quasi universities, they return, one class
of them, to their own countries, where they either settle in
the small Lamaseries, wherein they can be more independent,


THIBET, AND CHINA.
133
or live at home with their families; retaining of their order
little more than its red and yellow habit.
Another class consists of those Lamas who live neither in
Lamaseries nor at home with their families, but spend their
time vagabondizing about like birds of passage, traveling all
over their own and the adjacent countries, and subsisting
upon the rude hospitality which, in Lamasery and in tent
they are sure to receive, throughout their wandering way.
Lamasery or tent, they enter without ceremony, seat them-
selves, and while the tea is preparing for their refreshment,
give their host an account of the places they have visited in
their rambles. If they think fit to sleep where they are,
they stretch themselves on the floor and repose until the
morning. After breakfast, they stand at the entrance of the
tent, and watch the clouds for a while, and see whence the
wind blows; then they take their way, no matter whither,
by this path or that, east or west, north or south, as their
fancy or a smoother turf suggests, and lounge tranquilly on,
sure at least, if no other shelter presents itself by and by, of
the shelter of the cover, as they express it, of that great tent,
the world; and sure, moreover, having no destination before
them, never to lose their way.
The wandering Lamas visit all the countries readily acces-
sible to them:—China, Mantchouria, the Khalkhas, the
various kingdoms of Southern Mongolia, the Ourianghai,
the Koukou-Noor, the northern and southern slopes of the
Celestial Mountains, Thibet, India, and sometimes even
Turkestan. There is no stream which they have not crossed,
no mountains they have not climbed, no Grand I^ma before
whom they have not prostrated themselves, no people with
whom they have not associated, and whose customs and lan-
guage are unknown to them. Traveling without any end
in view, the places they reach are always those they sought.
The story of the Wandering Jew, who is forever a wanderer,
is exactly realized in these Lamas. They seem influenced
by some secret power, which makes them wander unceas-
ingly from place to place. God seems to have infused into
the blood which flows in their veins, something of that motive
power which propels them on their way, without allowing
them to stop.
The Lamas living in community are those who compose
the third class. A Lamasery is a collection of small houses


134
TRAVELS IN TARTARY,

Vagabond Lamas.
built around one or more Buddhic temples. These dwell-
ings are more or less large and beautiful, according to the
means of the proprietor. The Lamas who live thus in com-
munity, are generally more regular than the others; they
pay more attention to prayer and study. They are allowed
to keep a few animals; some cows to afford them milk and
butter, the principal materials of their daily food; horses;
and some sheep to be killed on festivals.
Generally speaking, the Lamaseries have endowments,
either royal or imperial. At certain periods of the year, the
revenues are distributed to the Lamas according to the
station which they have obtained in the hierarchy. Those
who have the reputation of being learned physicians, or
able fortune-tellers, have often the opportunity of acquiring
possession of the property of strangers; yet they seldom
seem to become rich. A childish and heedless race, they
cannot make a moderate use of the riches they acquire;
their money goes as quickly as it comes. The same Lama
whom you saw yesterday in dirty, torn rags, to-day rivals in
the magnificence of his attire the grandeur of the highest
dignitaries of the Lamasery. So soon as animals or money


THIBET, AND CHINA.
135
are placed within his disposition, he starts off to the next
trading town, sells what he has to sell, and clothes himself
in the richest attire he can purchase. For a month or two
he plays the elegant idler, and then, his money all gone, he
repairs once more to the Chinese town, this time to pawn
his fine clothes for what he can get, and with the certainty
that once in the Tang-Pou, he will never, except by some
chance, redeem them. All the pawnbrokers' shops in the
Tartar Chinese towns are full of these Lama relics. The
Lamas are very numerous in Tartary; we think we may
affirm, without exaggeration, that they compose at least a
third of the population. In almost all families, with the ex-
ception of the eldest son, who remains a layman, the male
children become Lamas.
The Tartars embrace this profession compulsorily, not of
their own free will;' they are Lamas or laymen from their
birth, according to the will of the parents. But as they
grow up, they grow accustomed to this life; and, in the end,
religious exaltation attaches them strongly to it.
It is said that the policy of the Mantchou dynasty is to
increase the number of Lamas in Tartary; the Chinese Man-
darins so assured us, and the thing seems probable enough.
It is certain that the government of Peking, whilst it leaves
to poverty and want the Chinese Bonzes, honors and favors
Lamaism in a special degree. The secret intention of the
government, in augmenting the number of the Lamas, who
are bound to celibacy, is to arrest, by this means, the prog-
ress of the population of Tartary. The recollection of the
former power of the Mongols ever fills its mind; it knows
that they were formerly masters of the empire,—and in the
fear of a new invasion, it seeks to enfeeble them by all the
means in its power. Yet, although Mongolia is scantily
peopled, in comparison with its immense extent, it could,
at a day's notice, send forth a formidable army. A high
Lama, the Guison-Tamba, for instance, would have but to
raise his finger, and all the Mongols, from the frontier of
Siberia to the extremities of Thibet, rising as one man,
would precipitate themselves like a torrent wherever their
sainted leader might direct them. The profound peace
which they have enjoyed for more than two centuries, might
seem to have necessarily enervated their warlike character:
nevertheless, you may still observe that they have not alto-


TRAVELS IN TARTARY,
gether lost their taste for warlike adventures. The great
campaigns of Tsing-Kis-Khan, who led them to the conquest
of the world, have not escaped their memory during the long
period of leisure of their nomadic life; they love to talk of
them, and to feed their imagination with vague projects of
invasion.
During our short stay at the Blue Town we had constant
conversation with the Lamas of the most celebrated Lama-
series, endeavoring to obtain fresh information on the state
of Buddhism in Tartary and Thibet. All they told us only
served to confirm us more and more in what we had before
learnt on this subject. In the Blue Town, as at Tolon-Noor,
every one told us that the doctrine would appear more sub-
lime and more luminous as we advanced towards the West.
From what the Lamas said, who had visited Thibet, Lha-Ssa
was, as it were, a great focus of light, the rays of which
grew more and more feeble in proportion as they became
removed from their center.
One day we had an opportunity of talking with a Thibet-
ian Lama for some time, and the things he told us about
religion astounded us greatly. A brief explanation of the
Christian doctrine, which we gave to him, seemed scarcely
to surprise him; he even maintained that our views differed
little from those of the Grand Lamas of Thibet. "You
must not confounti," said he, "religious truths with the
superstitions of the vulgar. The Tartars, poor, simple
people, prostrate themselves before whatever they see;
everything with them is Borhan. Iamas, prayer-books,
temples, Lamaseries, stones, heaps of bones,—'tis all the
same to them; down they go on their knees, crying, Borhan!
Borhan!" "But the Lamas themselves admit innumer-
able Borhans?" "Let me explain," said our friend, smil-
ingly; "there is but one sole Sovereign of the universe, the
Creator of all things, alike without beginning and without
end. In Dchagar (India) he bears the name of Buddha,
in Thibet, that of Samtche Mitcheba (all Powerful Eternal);
the Dcha-Mi (Chinese) call him Fo, and the Sok-Po-Mi
(Tartars), Borhan." "You say that Buddha is sole; in
that case who are the Tal6-Lama of Lha-Ssa, the Bandchan
of Djachi-Loumbo, the Tsong-Kaba of the Sifan, the Kaldan
of Tolon-Noor, the Guison-Tamba of the Great Kouren,
the Hobilgan of Blue Town, the Hotoktou of Peking, the


THIBET, AND CHINA.
137
Chaberon of the Tartar and Thibetian Lamaseries gen-
erally?" "They all are equally Buddha." "Is Buddha
visible?" "No, he is without a body; he is a spiritual sub-
stance." "So, Buddha is sole, and yet there exist innu-
merable Buddhas: the Tal6-Lama, and so on. Buddha is
incorporeal; he cannot be seen, and yet the Tal6-Lama, the
Guison-Tamba, and the rest are visible, and have bodies
like our own. How do you explain all this?" "The doc-
trine, I tell you, is true," said the Lama, raising his arm, and
assuming a remarkable accent of authority; "it is the doc-
trine of the West, but it is of unfathomable profundity. It
cannot be sounded to the bottom."
These words of the Thibetian Lama astonished us
strangely; the Unity of God, the mystery of the Incarna-
tion, the dogma of the Real Presence seemed to us en-
veloped in his creed; yet with ideas so sound in appearance,
he admitted the metempsychosis, and a sort of pantheism
of which he could give no account.
These new indications respecting the religion of Buddha
gave us hopes that we should really find among the Lamas
of Thibet a symbolism more refined and superior to the
common belief, and confirmed us in the resolution we had
adopted, of keeping on our course westward.
Previous to quitting the inn we called in the landlord to
settle our bill. We had calculated that the entertainment,
during four days, of three men and our animals, would cost
us at least two ounces of silver; we were therefore agreea-
bly surprised to hear the landlord say, "Sirs Lamas, there
is no occasion for going into any accounts; put 3oo sapeks
into the till, and that will do very well. My house," he
added, "is recently established, and I want to give it a
good character. You are come from a distant land, and I
would enable you to say to your countrymen that my es-
tablishment is worthy of their confidence." We replied
that we would everywhere mention his disinterestedness; and
that our countrymen, whenever they had occasion to visit
the Blue Town, would certainly not fail to put-up at the
"Hotel of the Three Perfections."



Tchagan- K ouren.
CHAPTER VI.
A Tartar-eater—Loss of Arsalan—Great Caravan of Camels—Night Arrival atf
Tchagan-Kourcn—We are refused Admission into the Inns—Wc take up our
abode with a Shepherd—Overflow of the Yellow River—Aspect of Tchagan-
Kouren—Departure across the Marshes—Hiring a Bark—Arrival on the Banks
of the Yellow River—Encampment under the Portico of a Pagoda—Embark-
ation of the Camels—Passage of the Yellow River—Laborious Journey across
the Inundated Country—Encampment on the Banks of the River.
We quitted the Blue Town on the fourth day of the ninth
moon. We had already been traveling more than a month.
It was with the utmost difficulty that our little caravan
could get out of the town. The streets were encumbered
with men, cars, animals, stalls in which the traders displayed
their goods; we could only advance step by step, and at
times we were obliged to come to a halt, and wait for some
minutes until the way became a little cleared. It was near
noon before we reached the last houses of the town, outside
the western gate. There, upon a level road, our camels
were at length able to proceed at their ease in all the ful-
ness of their long step. A chain of rugged rocks rising on
our right sheltered us so completely from the north wind,
that we did not at all feel the rigor of the weather. The
country through which we were now traveling was still a
138


THIBET, AND CHINA.
139
portion of Western Toumet. We observed in all directions
the same indications of prosperity and comfort which had
so much gratified us east of the town. Everywhere around
substantial villages presented proofs of successful agriculture
and trade. Although we could not set up our tent in the
cultivated fields by which we were now surrounded, yet, so
far as circumstances permitted, we adhered to our Tartar
habits. Instead of entering an ;nn to take our morning
meal, we seated ourselves under a rock or tree, and there
breakfasted upon some rolls fried in oil, of which we had
bought a supply at the Blue Town. The passers-by laughed
at this rustic proceeding, but they were not surprised at it.
Tartars, unused to the manners of civilized nations, are en-
titled to take their repast by the roadside even in places
where inns abound.
During the day this mode of traveling was pleasant and
convenient enough; but, as it would not have been prudent
to remain out all night, at sunset we sought an inn: the
preservation of our animals of itself sufficed to render this
proceeding necessary. There was nothing for them to eat
on the wayside, and had we not resorted in the evening to
places where we could purchase forage for them, they would,
of course, have speedily died.
On the second evening after our departure from Blue
Town, we encountered at an inn a very singular personage.
We had just tied our animals to a manger under a shed in
the great court, when a traveler made his appearance, lead-
ing by a halter a lean, rawboned horse. The traveler was
short, but then his rotundity was prodigious. He wore on
his head a great straw hat, the flapping brim of which rested
on his shoulders; a long saber suspended from his girdle
presented an amusing contrast with the peaceful joyousness
of his physiognomy. "Superintendent of the soupkettle,"
cried he, as he entered, "is there room for me in your
tavern?" "I have but one travelers' room," answered the
innkeeper, "and three Mongols who have just come occupy
it; you can ask them if they will make room for you." The
traveler waddled towards us. "Peace and happiness unto
you, Sirs Lamas ; do you need the whole of your room, or
can you accommodate me?" "Why not? We are all
travelers, and should serve one another." "Words of ex-
cellence! You are Tartars; I am Chinese, yet, compre-


140
TRAVELS IN TARTARY,
hending the claims of hospitality, you act upon the truth,
that all men are brothers." Hereupon, fastening his horse
to a manger, he joined us, and, having deposited his travel-
ing-bag upon the kang, stretched himself at full length,
with the air of a man greatly fatigued. "Whither are you
bound?" asked we; "are you going to buy up salt or cat-
sup for some Chinese company?" "No; I represent a great
commercial house at Pejcing, and I am collecting some
debts from the Tartars. Where are you going?" "We
shall to-day pass the Yellow River to Tchagan-Kouren, and
then journey westward through the country of the Ortous."
"You are not Mongols, apparently?" "No; we are from
the West." "Well, it seems we are both of one trade; you,
like myself, are Tartar-eaters." "Tartar-eaters! What do
you mean?" "Why, we eat the Tartars. You eat them
by prayers; I by commerce. And why not? The Mongols
are poor simpletons, and we may as well get their money
as anybody else." "You are mistaken. Since we entered
Tartary we have spent a great deal, but we have never taken
a single sapek from the Tartars." "Oh, nonsense!"
"What! do you suppose our camels and our baggage came
to us from the Mongols?" "Why, I thought you came
here to recite your prayers." We entered into some ex-
planation of the difference between our principles and those
of the Lamas, for whom the traveler had mistaken us, and
he was altogether amazed at our disinterestedness. "Things
are quite the other way here," said he. "You won't get a
Lama to say prayers for nothing; and certainly, as for me,
I should never set foot in Tartary but for the sake of
money." "But how is it you manage to make such good
meals of the Tartars?" "Oh, we devour them; we pick
them clean. You've observed the silly race, no doubt;
whatever they see when they come into our towns they
want, and when we know who they are, and where we can
find them, we let them have goods upon credit, of course
at a considerable advance upon the price, and upon interest
at thirty or forty per cent, which is quite right and
necessary. In China the Emperor's laws do not allow this;
it is only done with the Tartars. Well, they don't pay the
money, and the interest goes on until there is a good sum
owing worth the coming for. When we come for it, they've
no money, so we merely take all the cattle and sheep and


THIBET, AND CHINA. I4I
horses we can get hold of for the interest, and leave the
capital debt and future interest to be paid next time, and
so it goes on from one generation to another. Oh! a Tar-
tar debt is a complete gold mine."
Day had not broken when the Yao-Tchang-Ti (exactor
of debts) was on foot. "Sirs Lamas," said he, "I am
going to saddle my horse, and proceed on my way,—I pro-
pose to travel to-day with you." "'Tis a singular mode of
traveling with people, to start before they're up," said we.
"Oh, your camels go faster than my horse; you'll soon
overtake me, and we shall enter Tchagan-Kouren (White
Enclosure) together." He rode off, and at daybreak we
followed him. This was a black day with us, for in it we had
to mourn a loss. After traveling several hours, we per-
ceived that Arsalan was not with the caravan. We halted,
and Samdadchiemba, mounted on his little mule, turned
back in search of the dog. He went through several villages
which we had passed in the course of the morning, but his
search was fruitless; he returned without having either seen
or heard of Arsalan. "The dog was Chinese," said Samdad-
chiemba; "he was not used to a nomadic life, and getting
tired of wandering about over the desert, he has taken
service in the cultivated district. What is to be done?
Shall we wait for him?" "No, it is late, and we are far
from White Enclosure." "Well, if there is no dog, there
is no dog; and we must do without him." This sentimental
effusion of Samdadchiemba gravely delivered, we proceeded
on our way.
At first, the loss of Arsalan grieved us somewhat. We
were accustomed to see him running to and fro in the prairie,
rolling in the long grass, chasing the gray squirrels, and scar-
ing the eagles from their seat on the plain. His incessant
evolutions served to break the monotony of the country
through which we were passing, and to abridge, in some
degree, the tedious length of the way. His office of porter
gave him especial title to our regret. Yet, after the first
impulses of sorrow, reflection told us that the loss was not
altogether so serious as it had at first appeared. Each day's
experience of the nomadic life had served more and more
to dispel our original apprehension of robbers. Moreover,
Arsalan, under any circumstances, would have been a very
ineffective guard; for his incessant galloping about during


142
TRAVELS IN TARTARY,
the day sent him at night into a sleep which nothing could
disturb. This was so much the case, that every morning,
make what noise we might in taking down our tent, loading
the camels, and so on, there would Arsalan remain, stretched
on the grass, sleeping a leaden sleep; and when the cara-
van was about to start, we had always to arouse him with a
sound kick or two. Upon one occasion, a strange dog made
his way into our tent, without the smallest opposition on the
part of Arsalan, and had full time to devour our mess of
oatmeal and a candle, the wick of which he left contumeli-
ously on the outside of the tent. A consideration of econ-
omy completed our restoration to tranquillity of mind: each
day we had had to provide Arsalan with a ration of meal,
at least quite equal in quantity to that which each of us con-
sumed; and we were not rich enough to have constantly
seated at our table a guest with such excellent appetite, and
whose services were wholly inadequate to compensate for the
expense he occasioned.
We had been informed that we should reach White En-
closure the same day, but the sun had set, and as yet we
saw no signs of the town before us. By and by, what seemed
clouds of dust made their appearance in the distance, ap-
proaching us. By degrees they developed themselves in the
form of camels, laden with western merchandise for sale in
Peking. When we met the first camel-driver we asked him
how far it was from White Enclosure. "You see here,"
said he with a grin, "one end of our caravan; the other
extremity is still within the town." "Thanks," cried we;
"in that case we shall soon be there." "Well, you've not
more than fifteen lis to go." "Fifteen lis! why you've
just told us that the other end of your caravan is still in the
town." "So it is, but our caravan consists of at least ten
thousand camels." "If that be the case," said we, "there
is no time to be lost: a .good journey to you, and peace,"
and on we went.
The cameleers had stamped upon their features, almost
blackened with the sun, a character of uncouth misanthropy.
Enveloped from head to foot in goat-skins, they were placed
between the humps of their camels, just like bales of mer-
chandise; they scarcely condescended to turn even their
heads round to look at us. Five months journeying across
the desert seemed almost to have brutefied them. All the


THIBET, AND CHINA.
143


144
TRAVELS IN TARTARY,
tion to us in a very marked manner. Some of the camels,
more timid than others, took fright at the little mule, which
they doubtless imagined to be a wild beast. In their endeavor
to escape in an opposite direction they drew after them the
camels next following them in the procession, so that, by this
operation, the caravan assumed the form of an immense
bow. This abrupt evolution aroused the cameleers from
their sullen torpidity; they grumbled bitterly, and directed
fierce glances against us, as they exerted themselves to
restore the procession to its proper line. Samdadchiemba,
on the contrary, shouted with laughter; it was in vain that
we told him to ride somewhat apart in order not to alarm
the camels; he turned a deaf ear to all we said. The dis-
comfiture of the procession was quite a delightful entertain-
ment for him, and he made his little mule caracole about in
the hope of an encore.
The first cameleer had not deceived us. We journeyed
on between the apparently interminable file of the caravan,
and a chain of rugged rocks, until night had absolutely set
in, and even then we did not see the town. The last camel
had passed on, and we seemed alone in the desert, when a
man came riding by on a donkey. "Elder brother," said
we, "is White Enclosure still distant?" "No, brothers,"
he replied, "it is just before you, there, where you see the
lights. You have not more than five lis to go." Five lis!
It was a long way in the night, and upon a strange road, but
we were fain to resign ourselves. The night grew darker
and darker. There was no moon, no stars even, to guide
us on our way. We seemed advancing amid chaos and
abysses. We resolved to alight, in the hope of seeing our
way somewhat more clearly: the result was precisely the
reverse; we would advance a few steps gropingly and slowly;
then, all of a sudden, we threw back our heads in fear of
dashing them against rocks or walls that seemed to rise from
an abyss. We speedily got covered with perspiration, and
were only happy to mount our camels once more, and rely
on their clearer sight and surer feet. Fortunately the
baggage was well secured; what misery would it have
been had that fallen off amid all this darkness, as it had
frequently done before! We arrived at last in Tchagan-
Kouren, but the difficulty now was to find an inn. Every
house was shut up, and there was not a living creature in


THIBET, AND CHINA.
145
the streets, except a number of great dogs that ran barking
after us.
At length, after wandering haphazard through several
streets, we heard the strokes of a hammer upon an anvil.
We proceeded towards the sound, and before long, a great
light, a thick smoke, and sparks glittering in the air, an-
nounced that we had come upon a blacksmith's shop. We
presented ourselves at the door, and humbly entreated our
brothers, the smiths, to tell us where we should find an inn.
After a few jests upon Tartars and camels, the company as-
sented to our. request, and a boy, lighting a torch, came out
to act as our guide to an inn.
After knocking and calling for a long time at the door of
the first inn we came to, the landlord opened it, and was in-
quiring who we were, when, unluckily for us, one of our
camels, worried by a dog, took it into its head to send forth
a succession of those horrible cries for which the animal is
remarkable. The innkeeper at once shut his door in our
faces. At all the inns where we successively applied, we
were received in much the same manner. No sooner were
the camels noticed than the answer was, No room; in point
of fact, no innkeeper, if he can avoid it, will receive camels
into his stables at all: their size occupies great space, and
their appearance almost invariably creates alarm among the
other animals; so that Chinese travelers generally make it
a condition with the landlord before they enter an inn, that
no Tartar caravan shall be admitted. Our guide finding
all our efforts futile, got tired of accompanying us, wished
us good night, and returned to his forge.
We were exhausted with weariness, hunger, and thirst,
yet there seemed no remedy for the evil, when all at once
we heard the bleating of sheep. Following the sound, we
came to a mud enclosure, the door of which was at once
opened upon our knocking. "Brother," said we, "is this
an inn?" "No, it is a sheep-house. Who are you?"
"We are travelers, who have arrived here, weary and hun-
gry; but no one will receive us." As we were speaking, an
old man came to the door, holding in his hand a lighted
torch. As soon as he saw our camels and our costume,
"Mendou! Mendou !" he exclaimed, "Sirs Lamas, enter;
there is room for your camels in the court, and my house is
large enough for you; you shall stay and rest here for several
10


146
TRAVELS IN TARTARY,
days." We entered joyfully, fastened our camels to the
manger, and seated ourselves round the hearth, where already
tea was prepared for us. "Brother," said we to the old
man, "we need not ask whether it is to Mongols that we owe
this hospitality." "Yes, Sirs Lamas," said he, "we are all
Mongols here. We have for seme time past quitted the tent,
to reside here; so that we may better carry on our trade in
sheep. Alas! we are insensibly becoming Chinese!" "Your
manner of life," returned we, "may have changed, but it is
certain that your hearts have 'remained Tartar. Nowhere
else in all Tchagan-Kouren, has the door of kindness been
opened to us."
Observing our fatigue, the head of the family unrolled
some skins in a corner of the room, and we gladly laid our-
selves down to repose. We should have slept on till the
morning, but Samdadchiemba aroused us to partake of the
supper which our hosts had hospitably prepared—two large
cups of tea, cakes baked in the ashes, and some chops of
boiled mutton, arranged on a stool by way of a table. The
meal seemed after our long fasting, perfectly magnificent;
we partook of it heartily, and then having exchanged
pinches of snuff with the family, resumed our slumber.
Next morning we communicated the plan of our journey
to our Mongol hosts. No sooner had we mentioned that
we intended to pass the Yellow River, and thence traverse
the country of the Ortous, than the whole family burst out
with exclamations. "It is quite impossible," said the old
man, "to cross the Yellow River. Eight days ago the river
overflowed its banks, and the plains on both sides are com-
pletely inundated." This intelligence filled us with the ut-
most consternation. We had been quite prepared to pass
the Yellow River under circumstances of danger arising
from the wretchedness of the ferry boats and the difficulty
of managing our camels in them, and we knew, of course,
that the Hoang-Ho was subject to periodical overflows;
but these occur ordinarily in the rainy season, towards the
sixth or seventh month, whereas we were now in the dry
season, and, moreover, in a peculiarly dry season.
We proceeded forthwith towards the river to investi-
gate the matter for ourselves, and found that the Tartar had
only told us the exact truth. The Yellow River had become,
as it were, a vast sea, the limits of which were scarcely


THIBET, AND CHINA.
H7
visible. Here and there you could see the higher grounds
rising above the water, like islands, while the houses and
villages looked as though they were floating upon the waves.
We consulted several persons as to the course we should
adopt. Some said that further progress was impracticable,
for that, even where the inundation had subsided, it had
left the earth so soft and slippery that the camels could not
walk upon it, while elsewhere we should have to dread at
every step some deep pool, in which we should inevitably
be drowned. Other opinions were more favorable, suggest-
ing that the boats which were stationed at intervals for the
purpose would easily and cheaply convey us and our
baggage in three days to the river, while the camels could
follow us through the water, and that once at the river side,
the great ferry-boat would carry us all over the bed of the
stream without any difficulty.
What were we to do? To turn back was out of the
question. We had vowed that, God aiding, we would go to
Lha-Ssa whatever obstacles impeded. To turn the river by
coasting it northwards would materially augment the length
of our journey, and, moreover, compel us to traverse the
great desert of Gobi. To remain at Tchagan-Kouren, and
patiently await for a month the complete retirement of the
waters and the restoration of solidity in the roads, was, in
one point of view, the most prudent course, but there was a
grave inconvenience about it. We and our five animals
could not live for a month in an inn without occasioning a
most alarming atrophy in our already meager purse. The
only course remaining was to place ourselves exclusively
under the protection of Providence, and to go on, regard-
less of mud or marsh. This resolution was adopted, and
we returned home to make the necessary preparations.
Tchagan-Kouren is a large, fine town of recent construc-
tion. It is not marked on the map of China compiled by
M. Andriveau-Goujon, doubtless because it did not exist at
the time when the Fathers Jesuits residing at Peking were
directed by the Emperor Khang-Hi to draw maps of the
empire. Nowhere in China, Mantchouria, or in Thibet,
have we seen a town like White Enclosure. The streets are
wide, clean, and clear; the houses regular in their arrange-
ment, and of very fair architecture. There are several
squares, decorated with trees, a feature which struck us all


148
TRAVELS IN TARTARY,
the more that we had not observed it anywhere else in this
part of the world. There are plenty of shops, commo-
diously arranged, and well supplied with Chinese, and even
with European goods. The trade of Tchagan-Kouren,
however, is greatly checked by the proximity of the Blue
Town, to which, as a place of commerce, the Mongols have
been much longer accustomed.
Our worthy Tartar host, in his hospitality, sought to
divert us from our project, but unsuccessfully; and he even
got rallied by Samdadchiemba for his kindness. "It's quite
clear," said our guide, "that you've become a mere Kitat
(Chinese), and think that a man must not set out upon a
journey unless the earth is perfectly dry and the sky per-
fectly cloudless. I have no doubt you go out to lead your
sheep with an umbrella in one hand and a fan in the
other." It was ultimately arranged that we should take our
departure at daybreak next morning.
Meantime we went out into the town to make the neces-
sary supply of provisions. To guard against the possibility
of being inundation-bound for several days, we bought a
quantity of small loaves fried in mutton fat, and for our
animals we procured a quantity of the most portable forage
we could find.
Next morning we departed full of confidence in the
goodness of God. Our Tartar host, who insisted upon es-
corting us out of the town, led us to an elevation whence
we could see in the distance a long line of thick vapor
which seemed journeying from west to east; it marked the
course of the Yellow River. "Where you see that vapor,"
said the old man, "you will find a great dike, which serves
to keep the river in bounds, except upon any extraordinary
rise of the waters. That dike is now dry; when you come
to it, proceed along it until you reach the little pagoda you
see yonder, on your right; there you will find a boat that
will convey you across the river. Keep that pagoda in
sight, and you can't lose your way." We cordially thanked
the old man for the kindness he had shown us and pro-
ceeded on our journey.
We were soon up to the knees of the camels in a thick
slimy compost of mud and water, covering other somewhat
firmer mud, over which the poor animals slowly slid on
their painful way; their heads turning alternately right and


THIBET, AND CHINA.
149
left, their limbs trembling, and the sweat exuding from
each pore. Every moment we expected them to fall be-
neath us. It was near noon ere we arrrived at a little vil-
lage, not more than a couple of miles from the place where
we had left the old man. Here a few wretched people,
whose rags scarce covered their gaunt frames, came round
us, and accompanied us to the edge of a broad piece of
water, portion of a lake, which they told us, and which, it
was quite clear, we must pass before we could reach the
dike indicated by the Tartar. Some boatmen proposed to
carry us over this lake to the dike. We asked them how
many sapeks they would charge for the service :—" Oh,
very little; next to nothing. You see we will take in our
boats you, and the baggage, and the mule, and the horse;
one of our people will lead the camels through the lake;
they are too big to come into the boat. When one comes
to reckon on all this load, and all the trouble and fatigue,
the price seems absolutely less than nothing." "True,
there will be some trouble in the affair, no one denies it;
but let us have a distinct understanding. How many
sapeks do you ask?" "Oh, scarcely any. We are all
brothers; and you, brothers, need all our assistance in
traveling. We know that; we feel it in our hearts. If we
could only afford it, we should have pleasure in carrying
you over for nothing; but look at our clothes. We poor
fellows are very poor. Our boat is all we have to depend
upon. It is necessary that we should gain a livelihood by
that; five lis sail, three men, a horse, a mule, and luggage;
but come, as you are spiritual persons, we will only charge
you 2,ooo sapeks." The price was preposterous; we made
no answer. We took our animals by the bridle and turned
back, pretending that we would not continue our journey.
Scarcely had we advanced twenty paces before the ferry-
man ran after us. "Sirs Lamas, are not you going to cross
the water in my boat?" "Why," said we dryly, "doubt-
less you are too rich to take any trouble in the matter. If
you really wanted to let your boat, would you ask 2,ooo
sapeks?" "2,ooo sapeks is the price I ask; but what will
you give?" "If you like to take 5oo sapeks, let us set
out at once; it is already late." "Return, Sirs Lamas; get
into the boat;" and he caught hold, as he spoke, of the
halters of our beasts. We considered that the price was


TRAVELS IN TARTARY,
at last fixed; but we had scarcely arrived on the border of
the lake, when the ferryman exclaimed to one of his com-
rades,—" Come, our fortune deserts us to-day; we must
bear much fatigue for little remuneration. We shall have
to row five lis, and after all we shall have only 1,5oo sapeks
to divide between eight of us." "1,5oo sapeks!" ex-
claimed we; "you are mocking us; we will leave you;"
and we turned back for the second time. Some mediators,
inevitable persons in all Chinese matters, presented them-
selves, and undertook to settle the fare. It was at length
decided that we should pay 8oo sapeks; the sum was
enormous, but we had no other means of pursuing our way.
The boatmen knew this, and took accordingly the utmost
advantage of our position.
The embarkation was effected with extraordinary celerity,
and we soon quitted the shore. Whilst we advanced by
means of the oars, on the surface of the lake, a man
mounted on a camel and leading two others after him,
followed a path traced out by a small boat rowed by a
waterman. The latter was obliged every now and then to
sound the depth of the water, and the camel-driver needed
to be very attentive in directing his course in the straight
trail left by the boat, lest he should be swallowed up in the
holes beneath the water. The camels advanced slowly,
stretching out their long necks, and at times leaving only
their heads and the extremity of their humps visible above
the lake. We were in continual alarm; for these animals
not being able to swim, there only needed a false step to
precipitate them to the bottom. Thanks to the protection
of God, all arrived safe at the dike which had been pointed
out to us. The boatmen, after assisting us to replace, in a
hasty manner, our baggage on the camels, indicated the
point whither we must direct our steps. "Do you see, to
the right, that small Miao? (pagoda). A little from the
Miao, do you observe those wooden huts and those black
nets hanging from long poles? There you will find the
ferry-boat to cross the river. Follow this dike, and go in
peace."
After having proceeded with difficulty for half an hour,
we reached the ferry-boat. The boatmen immediately
came to us. "Sirs Lamas," said they, "you intend, doubt-
less, to cross the Hoang-Ho, but you see this evening the


THIBET, AND CHINA.
151
thing is impracticable—the sun is just setting." "You are
right; we will cross to-morrow at daybreak: meanwhile,
let us settle the price, so that to-morrow we may lose no
time in deliberation." The watermen would have preferred
waiting till the morrow to discuss this important point, ex-
pecting we should offer a much larger sum, when just about
to embark. At first their demands were preposterous:
happily, there were two boats which competed together,
otherwise we should have been niined. The price was
ultimately fixed at 1,ooo sapeks. The passage was not

Navigation of the Yellow River.
long, it is true, for the river had nearly resumed its bed;
but the waters were very rapid, and, moreover, the camels
had to ride. The amount enormous in itself, appeared,
upon the whole, moderate, considering the difficulty and
trouble of the passage. This business arranged, we con-
sidered how we should pass the 'light. We could not think
of seeking an asylum in the fishermen's cabins; even if
they had been sufficiently large, we should have had a con-
siderable objection to place our effects in the hands of these
folks. We were sufficiently acquainted with the Chinese
not to trust to their honesty. Wc looked out for a place
whereon to set up our tent; but we could find nowhere
a spot sufficiently dry: mud or stagnant water covered the
ground in all directions. About a hundred yards from the


152
TRAVELS IN TARTARY,
shore was a small Miao, or temple of idols; a narrow, high
path led to it. We proceeded thither to see if we could
find there a place of repose. It turned out as we wished.
A portico, supported by three stone pillars, stood before the
entrance door, which was secured by a large padlock. This
portico, made of granite, was raised a few feet from the
ground, and you ascended it by five steps. We determined
to pass the night here.
Samdadchiemba asked us if it would not be a monstrous
superstition to sleep on the steps of a Miao. When we had
relieved his scruples, he made sundry philosophical reflections.
"Behold," said he, "a Miao which has been built by the
people of the country, in honor of the god of the river.
Yet, when it rained in Thibet, the Pou-sa had no power to
preserve itself from inundation. Nevertheless, this Miao
serves at present to shelter two missionaries of Jehovah—the
only real use it has ever served." Our Dchiahour, who at
first had scrupled to lodge under the portico of this idola-
trous temple, soon thought the idea magnificent, and laughed
hugely.
After having arranged our luggage in this singular en-
campment, we proceeded to tell our beads on the shores
of the Hoang-Ho. The moon was brilliant, and lit up this
immense river, which rolled over an even and smooth bed
its yellow and tumultuous waters. The Hoang-Ho is be-
yond a doubt one of the finest rivers in the world; it rises
in the mountains of Thibet, and crosses the Koukou-Noor,
entering China by the province of Kan-Sou. Thence it
follows the sandy regions at the feet of the Al6cha moun-
tains, encircles the country of the Ortous; and after having
watered China first from north to south, and then from
west to east, it falls into the Yellow Sea. The waters of
the Hoang-Ho, pure and clear at their source, only take
the yellow hue after having passed the sands of the Al6cha
and the Ortous. They are almost, throughout, level with
the lands through which they flow, and it is this circum-
stance which occasions those inundations so disastrous to
the Chinese. As for the Tartar nomads when the waters
rise, all they have to do is to strike their tents, and drive
their herds elsewhere.'
1 Tile bed of the Yellow Kiver has undergone numerous and notable variations.
In ancient times, its mouth was situated in the Gulf of Pe-Tc!ii-Li, in latitude $<).


THIBET, AND CHINA.
153
Though the Yellow River had cost us so much trouble,
we derived much satisfaction from taking a walk at night
upon its solitary banks, and listening to the solemn murmur
of its majestic waters. We were contemplating this grand
work of nature, when Samdadchiemba recalled us to the
prose of life, by announcing that the oatmeal was ready.
Our repast was as brief as it was plain. We then stretched
ourselves on our goat-skins, in the portico, so that the three
described the three sides of a triangle, in the center of which
we piled our baggage; for we had no faith at all that the
sanctity of the place would deter robbers, if robbers there
were in the vicinity.
As we have mentioned, the little Miao was dedicated to
the divinity of the Yellow River. The idol, seated on a
pedestal of gray brick, was hideous, as all those idols are
that you ordinarily see in Chinese pagodas. From a broad,
flat, red face, rose two great staring eyes, like eggs stuck
into orbits, the smaller end projecting. Thick eyebrows,
instead of describing a horizontal line, began at the bottom
of each ear, and met in the middle of the forehead, so as
to form an obtuse angle. The idol had on its head a marine
shell, and brandished, with a menacing air, a sword like a
scythe. This Pou-sa had, right and left, two attendants,
each putting out its tongue, and apparently making faces
at it.
Just as we were lying down, a man approached us, holding
in one hand a small paper lantern. He opened the grating
which led to the interior of the Miao, prostrated himself
thrice, burned incense in the censers, and lighted a small
lamp at the feet of the idol. This personage was not a
bonze. His hair, hanging in a tress, and his blue garments,
showed him to be a layman. When he had finished his
idolatrous ceremonies, he came to us. "I will leave the
door open," said he; "you'll sleep more comfortably in-
side than in the portico." "Thanks," replied we; "shut
the door, however; for we shall do very well where we are.
At present it is in the 34th parallel, twenty-five leagues from the primitive point.
The Chinese government is compelled annually to expend enormous sums in keep-
ing the river within its bed and preventing inundations. In 177o, the embankment
for this purpose cost no less a sum than £1,6oo,ooo Yet, despite these precautions,
inundations are of frequent occurrence; for the bed of the Yellow River, in the pro-
vinces of Ho-Nan and Kiang-Sou, is higher tor 2oo leagues than the plain through
which it passes. This bed, continuing to rise, with the quantity of mud deposited,
there is inevitably impending, at no remote period, an awful catastrophe, involving in
death and desolation all the adjacent district.


154
TRAVELS IN TARTARY,
Why have you been burning incense? Who is the idol of
i this place?" "It is the spirit of the Hoang-Ho, who in-
habits this Miao. I have burned incense before him, in
order that our fishing may be productive, and that our boats
may float without danger." "The words you utter," cried
Samdadchiemba, insolently, "are mere hou-choue (stuffand
nonsense). How did it happen, that the other day when
the inundation took place, the Miao was flooded, and your
Pou-sa was covered with mud?" To this sudden apostrophe
the pagan churchwarden made no answer, but took to his
heels. We were much surprised at this proceeding; but
the explanation came next morning.
We stretched ourselves on our goat-skins once more, and
endeavored to sleep, but sleep came slowly and but for a
brief period. Placed between marshes and the river, we
felt throughout the night a piercing cold, which seemed to
transfix us to the very marrow. The sky was pure and serene,
and in the morning we saw that the marshes around were
covered with a thick sheet of ice. We made our prepara-
tions for departure, but upon collecting the various articles,
a handkerchief was missing. We remembered that we had
imprudently hung it upon the grating at the entrance of the
Miao, so that it was half in and half out of the building.
No person had been near the place, except the man who
had come to pay his devotions to the idol. We could,
therefore, without much rashness, attribute the robbery to
him, and this explained why he had made his exit so rapidly,
without replying to Samdadchiemba. We could easily have
found the man, for he was one of the fishermen engaged
upon the station, but it would have been a fruitless labor.
Our only effectual course would have been to seize the thief
in the fact.
Next morning, we placed our baggage upon the camels,
and proceeded to the riverside, fully persuaded that we
had a miserable day before us. The camels having a horror
of the water, it is sometimes impossible to make them get
into a boat. You may pull their noses, or nearly kill them
with blows, yet not make them advance a step; they would
die sooner. The boat before us seemed especially to present
almost insurmountable obstacles. It was not flat and large,
like those which generally serve as ferry-boats. Its sides
were very high, so that the animals were obliged to leap


THIBET, AND CHINA.
155
over them at the risk and peril of breaking their legs. If
you wanted to move a carriage into it, you had first of all
to pull the vehicle to pieces.
The boatmen had already taken hold of our baggage, for
the purpose of conveying it into their abominable vehicle,
but we stopped them. "Wait a moment; we must first
try and get the camels in. If they won't enter the boat,
there is no use in placing the baggage in it." "Whence
came your camels, that they can't get into people's boats?"
"It matters little whence they came; what we tell you is
that the tall white camel has never hitherto consented to
cross any river, even in a flat boat." "Tall camel or short,
flat boat or high boat, into the boat the camel shall go,"
and so, saying, the ferryman ran and fetched an immense
cudgel. "Catch hold of the string in the camel's nose,"
cried he to a companion. "We'll see if we can't make the
brute get into the boat." The man in the boat hauled at
the string; the man behind beat the animal vehemently on
the legs with his cudgel, but all to no purpose; the poor
camel sent forth piercing cries, and stretched out its long
neck. The blood flowed from its nostrils, the sweat from
every pore; but not an inch forward would the creature
move; yet one step would have placed it in the boat, the
sides of which were touched by its fore legs.
We could not endure the painful spectacle. "No more
of this," we cried to the ferryman; "it is useless to beat
the animal. You might break its legs or kill it before it
would consent to enter your boat." The two men at once
left off, for they were tired, the one of pulling, the other of
beating. What were we to do? We had almost made up
our minds to ascend the banks of the river until we found
some flat boat, when the ferryman all at once jumped up,
radiant with an idea. "We will make another attempt,"
cried he, "and if that fails I give the matter up. Take the
string gently," he added, to a companion, "and keep the
camel's feet as close as ever you can to the side of the
boat." Then, going back for some paces, he dashed for-
ward with a spring and threw himself with all his weight
upon the animal's rear. The shock, so violent and unex-
pected, occasioned the camel somewhat to bend its fore
legs. A second shock immediately succeeded the first, and
the animal, in order to prevent itself from falling into the


156
TRAVELS IN TARTARV,
water, had no remedy but to raise its feet and place them
within the boat. This effected, the rest was easy. A few
pinches of the nose and a few blows sufficed to impel the
hind legs after the fore, and the white camel was at last in
the boat, to the extreme satisfaction of all present. The
other animals were embarked after the same fashion, and
we proceeded on our watery way.
First, however, the ferryman deemed it necessary that
the animals should kneel, so that no movement of theirs on
the river might occasion an overturn. His proceeding to
this effect was exceedingly comic. He first went to one
camel and then to the other, pulling now this down, then
that. When he approached the larger animal, the creature,
remembering the man's treatment, discharged in his face a
quantity of the grass ruminating within its jaws, a compli-
ment which the boatman returned by spitting in the animal's
face. And the absurdity was, that the work made no pro-
gress. One camel was no sooner induced to kneel down
than the other got up, and so the men went backwards and
forwards, gradually covered by the angry creatures with the
green substance, half masticated and particularly inodorous,
which each animal in turns spat against him. At length,
when Samdadchiemba had sufficiently entertained himself
with the scene, he went to the camels, and, exercising his
recognized authority over them, made them kneel in the
manner desired.
We at length floated upon the waters of the Yellow River;
but though there were four boatmen, their united strength
could scarcely make head against the force of the current.
We had effected about half our voyage, when a camel sud-
denly rose, and shook the boat so violently that it was nearly
upset. The boatmen, after ejaculating a tremendous oath,
told us to look after our camels and prevent them from
getting up, unless we wanted the whole party to be engulfed.
The danger was indeed formidable. The camel, infirm
upon its legs, and yielding to every movement of the boat,
menaced us with a catastrophe. Samdadchiemba, however,
managed to get quickly beside the animal, and at once in-
duced it to kneel, so that we were let off with our fright,
and in due course reached the other side of the river.
At the moment of disembarkation, the horse, impatient
to be once more on land, leaped out of the boat, but strik-


THIBET, AND CHINA.
ing, on its way, against the anchor, fell on its side in the
mud. The ground not being yet dry, we were fain to take
off our shoes, and to carry the baggage on our shoulders to
an adjacent eminence; there we asked the boatmen if we
should be any great length of time in traversing the marsh
and mud that lay stretched out before us. The chief boat-
man raised his head, and after looking for a while towards
the sun, said: "It will soon be noon; by the evening you
will reach the banks of the Little River; to-morrow you
will find the ground dry." It was under these melancholy
auspices that we proceeded upon our journey, through one
of the most detestable districts to be found in the whole
world.
We had been told in what direction we were to proceed;
but the inundation had obliterated every trace of path and
even of road, and we could only regulate our course by the
nature of the ground, keeping as clear as we could of the
deeper quagmires, sometimes making a long circuit in order
to reach what seemed firmer ground, and then, finding the
supposed solid turf to be nothing more than a piece of
water, green with stagnant matter and aquatic plants, having
to turn back, and, as it were, grope one's way in another
direction, fearful, at every step, of being plunged into some
gulf of liquid mud.
By and by our animals, alarmed and wearied, could
hardly proceed, and we were compelled to beat them se-
verely and to exhaust our voices with bawling at them be-
fore they would move at all. The tall grass and plants of the
marshes twisted about their legs, and it was only by leaps and
at the risk of throwing off both baggage and riders that they
could extricate themselves. Thrice did the youngest camel
lose its balance and fall; but on each occasion, the spot on
which it fell was providentially dry; had it stumbled in the
mud, it would inevitably have been stifled.
On our way, we met three Chinese travelers, who, by the
aid of long staves, were making their laborious way through
the marshes, carrying their shoes and clothes over their
shoulders. We asked them in what direction we were likely
to find a better road: "You would have been wiser," said
they, "had you remained at Tchagan-Kouren; foot passen-
gers can scarcely make their way through these marshes:
how do you suppose you can get on with your camels?"


158
TRAVELS IN TARTARY.
an:l with this consolatory assurance, they quitted us, giving
us a look of compassion, certain as they were that we should
never get through the mud.
The sun was just setting, when we perceived a Mongol
habitation; we made our way direct to it, without heeding
the difficulties of the road. In fact experience had already
t.iught us that selection was quite out of the question, and
that one way was as good as another in this universal slough.
Making circuits merely lengthened the journey. The Tar-
tars were frightened at our appearance, covered as we were
with mud and perspiration; they immediately gave us some
tea, and generously offered us the hospitality of their dwell-
ing. The small mud house in which they lived, though built
upon an eminence, had been half carried away by the inun-
dation. We could not conceive what had induced them to
fix their abode in this horrible district, but they told us that
they were employed to tend the herds belonging to some
Chinese of Tchagan-Kouren. After resting for a while, we
requested information as to the best route to pursue, and
we were told that the river was only five lis off, that its banks
were dry, and that we should find there boats to carry us to
the other side. "When you have crossed the Paga-Gol"
(Little River), said our hosts, "you may proceed in peace;
you will meet with no more water to interrupt you." We
thanked these good Tartars for their kindness, and resumed
our journey.
After half an hour's march, we discovered before us a large
extent of water, studded with fishing-vessels. The title.
Little River, may, for anything we know, be appropriate
enough under ordinary circumstances, but at the time of
our visit, the Paga-Gol was a broad sea. We pitched our
tent on the bank which, by reason of its elevation, was per-
fectly dry, and the remarkable excellence of the pasturage
determined us upon remaining in this place several days,
in order to give rest to our animals, which, since their de-
parture from Tchagan-Kouren had undergone enormous
fatigue: we ourselves, too, felt the necessity of some relaxa-
tion, after the sufferings which these horrible marshes had
inflicted upon us.



Waterfowl and Birds of Passage.
CHAPTER VII.
Mercurial Preparation for the Destruction of Lice—Dirtiness of the Mongols-
Lama Notions about the Metempsychosis—Washing—Regulations of Nomadic
Life—Aquatic and Passage Birds—The Yuen-Yang—The Dragon's Foot—
Fishermen of the Paga-Gol—Fishing Party—Fisherman Bit by a Dog—Kou-
Kouo, or, St. Ignatius's Bean—Preparations for Departure—Passage of the
Paga-Gol—Dangers of the Voyage—Devotion of Samdadchiemba—The Prime
Minister of the King of theOrtous—Encampment.
Upon taking possession of our post our first business was
to excavate a ditch round the tent, in order that, should
rain occur, the water might be carried into a pond below.
The excavated earth served to make a mound round the
tent; and, within, the pack-saddles and furniture of the
camels formed very comfortable bedsteads for us. Having
mode our new habitation as neat as possible, the next busi-
ness was to make our persons neat also.
We had now been traveling for nearly six weeks, and still
wore the same clothing we had assumed on our departure.
The incessant pricklings with which we were harassed, suf-
ficiently indicated that our attire was peopled with the
filthy vermin to which the Chinese and Tartars are famili-
159


i6o
TRAVELS IN TARTARY,
arly accustomed, but which with Europeans are objects of
horror and disgust,—lice, which of all our miseries on our
long journey have been the greatest. Hunger and thirst,
fierce winds and piercing cold, wild beasts, robbers, ava-
lanches, menaced death and actual discomfort, all had been
as nothing compared with the incessant misery occasioned
by these dreadful vermin.
Before quitting Tchagen-Kouren we had bought in a
chemist's shop a few sapeks' worth of mercury. We now
made with it a prompt and specific remedy against the lice,
We had formerly got this receipt from some Chinese, and
as it may be useful to others, we think it right to describe
it here. You take half-an-ounce of mercury, which you mix
with old tea-leaves, previously reduced to paste by mastica-
tion. To render this softer, you generally add saliva, water
would not have the same effect. You must afterwards bruise
and stir it awhile, so that the mercury may be divided into
little balls as fine as dust. You infuse this composition
into a string of cotton, loosely twisted, which you hang
round the neck; the lice are sure to bite at the bait, and
they thereupon as surely swell, become red, and die forth-
with. In China and in Tartary you have to renew this
sanitary necklace once a month, for otherwise, in these dirty
countries you could not possibly keep clear from vermin,
which swarm in every Chinese house and in every Mongol
tent.
The Tartars are acquainted with the cheap and effica-
cious anti-louse mixture I have described, but they make no
use of it. Accustomed from their infancy to live amid ver-
min, they at last take no heed whatever of them, except, in-
deed, when the number becomes so excessive as to involve
the danger of their being absolutely eaten up. Upon such
a juncture they strip off their clothes, and have a grand
battue, all the members of the family and any friends who
may have dropped in, taking part in the sport. Even
Lamas, who may be present, share in the hunt, with this
distinction, that they do not kill the game, but merely catch
it and throw it away; the reason being, that according to
the doctrine of metempsychosis, to kill any living being
whatever, is to incur the danger of homicide, since the
smallest insect before you may be the transmigration of a
man. Such is the general opinion; but we have met with


TIIIHET, AND CHINA.
161
Lamas whose views on this subject were more enlightened.
They admitted that persons belonging to the sacerdotal
class should abstain from killing animals; but not, said they,
in fear of committing a murder by killing a man transmi-
grated into an animal, but because to kill is essentially an-
tagonistic with the gentleness which should characterize
a man of prayer, who is ever in communication with the
Deity.
There are some Lamas who carry this scruple to a point
approaching the puerile, so that as they ride along, they
are constantly maneuvering their horses in and out, here
and there, in order to avoid trampling upon some insect or
other that presents itself in their path. Yet, say they, the
holiest among them occasion inadvertently, the death, every
day, of a great many living creatures. It is to expiate these
involuntary murders that they undergo fasting and penitence,
that they recite certain prayers, and that they make pros-
trations.
We who had no such scruples, and whose conscience
stood upon a solid basis as to the transmigration of souls,
concocted, as effectively as possible, our anti-louse prepara-
tion, doubling the dose of mercury in our anxiety to kill the
greatest practicable number of the vermin that had been so
long tormenting us by day and by night.
It would have been to little purpose merely to kill the
present vermin; it was necessary to withhold any sort of
shelter or encouragement from their too probable succes-
sors, and the first point, with this view, was to wash all our
underclothing, which, for some time past, had not been
subjected to any such operation. For nearly two months
since our departure, we had been wholly dependent, in all
respects, upon ourselves, and this necessity had compelled
us to learn a little of various professions with which we had
been previously unacquainted; becoming our own tailors
and shoe menders, for example, when clothes or shoes
required repairs. The course of nomadic life now prac-
tically introduced us also to the occupation of washermen.
After boiling some ashes and soaking our linen in the
lye, we next proceeded to wash it in an adjacent pond.
One great stone on which to place the linen when washed,
and another wherewith to beat it while washing, were our
only implements of trade; but we got on very well, for the
11


TRAVELS IN TARTARY,
softness of the pond water gave every facility for cleansing
the articles. Before long, we had the delight of seeing our
linen once more clean; and when, having dried it on the
grass, we folded and took it home to our tent, we were quite
radiant with satisfaction.
The quiet and ease which we enjoyed in this encampment,
rapidly remedied the fatigue we had undergone in the marshes.
The weather was magnificent; all that we could have pos-
sibly desired. By day, a gentle, soothing heat; by night,
a sky pure and serene; plenty of fuel; excellent and abun-
dant pasturage; nitrous water, which our camels delighted
in; in a word, everything to renovate the health and revive
the spirits. Our rule of daily life may appear odd enough
to some, and perhaps not altogether in harmony with the
regulations of monastic houses, but it was in exact adapta-
tion to the circumstances and wants of our little community.
Every morning, with the first dawn, before the earliest
rays of the sun struck upon our tent, we rose spontaneously,
requiring neither call-bell nor valet to rouse us. Our brief
toilet made, we rolled up our goat-skins and placed them
in a corner ; then we swept out the tent, and put the cook-
ing utensils in order, for we were desirous of having every-
thing about us as clean and comfortable as possible. All
things go by comparison in this world. The interior of our
tent, which would have made a European laugh, filled with
admiration the Tartars who from time to time paid us a visit.
The cleanliness of our wooden cups, our kettle always well
polished, our clothes not altogether as yet incrusted with
grease; all this contrasted favorably with the dirt and dis-
order of Tartar habitations.
Having arranged our apartment, we said prayers together,
and then dispersed each apart in the desert to engage in
meditation upon some pious thought. Oh! little did we
(need, amid the profound silence of those vast solitudes, a
printed book to suggest a subject for prayer! The void
,' and vanity of all things here below, the majesty of God, the
inexhaustible measures of his Providence, the shortness of
life, the essentiality of laboring with a view to the world to
come, and a thousand other salutary reflections, came of
themselves, without any effort on our parts, to occupy the
mind with gentle musings. In the desert the heart of man
is free; he is subject to no species of tyranny. Far away


THIBET, AND CHINA.
163
from us were all those hollow theories and systems, those
Utopias of imaginary happiness which men are constantly;
aiming at, and which as constantly evade their grasp; those
inexhaustible combinations of selfishness and self-sufficiency,
those burning passions which in Europe are ever contend-
ing, ever fermenting in men's minds and hardening their
hearts. Amid these silent prairies there was nothing t^>
disturb our tranquil thoughts, or to prevent js from reduf
cing to their true value the futilities of this world, fronv;
appreciating at their lofty worth the things of God and of^
eternity.
The exercise which followed these meditations was, it
must be admitted, far from mystic in its character; but it
was necessary, and not wholly without entertainment in its
course. Each of us hung a bag from his shoulders and
went in different directions to seek argols for fuel. Those
who have never led a nomadic life will, of course, find it
difficult to understand how this occupation could possibly
develop any enjoyment. Yet, when one is lucky enough to
find, half concealed among the grass, an argol, recommend-
able for its size and dryness, there comes over the heart a
gentle joy, one of those sudden emotions which create a
transient happiness. The pleasure at finding a fine argol is
cognate with that which the hunter feels when he discovers
the track of game, with which the boy regards, his eyes
sparkling, the linnet's nest he has long sought; with which
the fisherman sees quivering at the end of his line a large
fish; nay, if we may compare small things with great, one
might even compare this pleasure with the enthusiasm of a
Leverrier when he has discovered a new planet.
Our sack, once filled with argols, we returned, and piled
the contents with pride at the entrance of the tent; then
we struck a light and set the fire in movement; and while
the tea was boiling in the pot, pounded the meal and put
some cakes to bake in the ashes. The repast, it is observ-
able, was simple and modest, but it was always extremely
delicious, first, because we had prepared it ourselves, and
secondly, because our appetites provided most efficient
seasoning.
After breakfast, while Samdadchiemba was collecting
round the tent the animals which had dispersed in search
of pasturage, we recited a portion of our breviary. Towards


164
TRAVELS IN TARTARY,
noon we indulged in a brief repose, a few minutes of gentle but
sound sleep, never interrupted by nightmare or by unpleas-
ant dreams. This repose was all the more necessary that
the evenings were prolonged far into the night. It was
always with difficulty that we tore ourselves from our walks
by moonlight on the banks of the river. During the day
all was silent and tranquil around us; but so soon as the
shades of night began to overspread the desert, the scene
became animated and noisy. Aquatic birds, arriving in
immense flocks, diffused themselves over the various pools,
and soon thousands of shrill cries filled the air with wild
harmony. The cries of anger, the accents of passion, pro-
ceeding from those myriads of migratory birds, as they dis-
puted among themselves possession of the tufts of marsh
grass in which they desired to pass the night, gave one quite
the idea of a numerous people in all the fury of civil war,
fighting and clamoring, in agitation and violence, for some
supposed advantage, brief as this eastern night.
Tartary is populated with nomadic birds. Look up when
you may, you will see them floating high in air, the vast
battalions forming, in their systematically capricious flight,
a thousand fantastic outlines, dissipating as soon as formed,
forming again as soon as dissipated, like the creations of
a Kaleidoscope. Oh! how exactly are these migrant birds
in their place, amid the deserts of Tartary, where man him-
self is never fixed in one spot, but is constantly on the move.
It was very pleasant to listen to the distant hum of these
winged bands, wandering about like ourselves. As we re-
flected upon their long peregrinations, and glanced in
thought over the countries which their rapid flight must
have comprehended, the recollections of our native land
came vividly before us. "Who knows," we would say to
each other, "who knows but that among these birds there
are some who have traversed—who have, perhaps, alighted
for awhile in our dear France: who have sought transient
repose and refreshment in the plains of Languedoc, or on
the heights of the Jura. After visiting our own country,
they have doubtless pursued their route towards the north
of Europe, and have come hither through the snows of
Siberia, and of Upper Tartary. Oh! if these birds could
understand our words, or if we could speak their tongue,
how many questions should we not put to them!" Alas 1


THIBET, AND CHINA.
165
we did not then know that for two years more we should
be deprived of all communication with our native land.
The migratory birds which visit Tartary are for the most
part known in Europe; such as wild geese, wild ducks,
teal, storks, bustards, and so on. There is one bird which
may deserve particular mention: the Youen-Yang, an aquatic
bird frequenting ponds and marshes; it is of the size and
form of the wild duck, but its beak, instead of being flat,
is round, its red head is sprinkled with white, its tail is black,
and the rest of its plumage a fine purple; its cry is exceed-
ingly loud and mournful, not the song of a bird, but a sort
of clear, prolonged sigh, resembling the plaintive tones of a
man under suffering. These birds always go in pairs; they
frequent, in an especial manner, desert and marshy places.
You see them incessantly skimming over the surface of the
waters without the couple ever separating from each other;
if one flies away, the other immediately follows; and that
which dies first does not leave its companion long in widow-
hood, for it is soon consumed by sorrow and lonesomeness.
Youen is the name of the male, Yang that of the female;
Youen-Yang their common denomination.
We remarked in Tartary another species of migratory
bird, which offers various peculiarities singular in them-
selvee, and perhaps unknown to naturalists. It is about
the size of a quail; its eyes, of a brilliant black, are encircled
by a magnificent ring of azure; its body is of ash color,
speckled with black; its legs, instead of feathers, are
covered with a sort of long, rough hair, like that of the
musk-deer; its feet are totally different from those of any
other bird; they exactly resemble the paws of the green
lizard, and are covered with scales so hard as to resist the
edge of the sharpest knife. This singular creature, there-
fore, partakes at once of the bird, of the quadruped, and of
the reptile. The Chinese call it Loung-Kio (Dragon's
Foot). These birds make their periodical appearance in
vast numbers from the north, especially after a great fall of
snow. They fly with astonishing swiftness, and the move-
ments of their wings makes a loud, rattling noise, like that
of heavy hail.
While we had the charge, in Northern Mongolia, of the
little christendom of the Valley of Black Waters, one of our
Christians, a skilful huntsman, brought us two of these birds


l66 TRAVELS IN TARTAKY,
which he had caught alive. They were excessively fero-
cious; no sooner was your hand extended to touch them,
than the hair on their legs bristled; and if you had the
temerity to stroke them, you instantly were assailed with
vehement strokes of the bill. The nature of these Dragon's
Feet was evidently so wild as to preclude the possibility of
preserving them alive: they would touch nothing we offered
them. Perceiving, therefore, that they must soon die of
starvation, we determined to kill and eat them; their flesh
was of agreeable, pheasant-like savor, but terribly tough.
The Tartars might easily take any number of these mi-
gratory birds, especially of the wild geese and ducks, the
crowds of which are perfectly prodigious: and take them,
moreover, without the expenditure of a single ounce of
powder, by merely laying traps for them on the banks of
the pools, or by surprising them in the night amongst the
aquatic plants; but as we have before observed, the flesh
of wild creatures is not at all to the taste of the Tartars;
there is nothing to their palates at all comparable with a
joint of mutton, very fat and half boiled.
The Mongols are equally disinclined to fishing; and ac-
cordingly, the highly productive lakes and ponds which one
meets with so frequently in Tartary, have become the prop-
erty of Chinese speculators, who, with the characteristic
knavery of their nation, having first obtained from the Tartar
kings permission to fish in their states, have gradually con-
verted this toleration into a monopoly most rigorously en-
forced. The Paga-Gol (Little River), near which we were
now encamped, has several Chinese fishing stations upon
its banks. This Paga-Gol is formed by the junction of two
rivers, which, taking their source from the two sides of a
hill, flow in opposite directions; the one, running towards
the north, falls into the Yellow River; the other proceeding
southwards, swells the current of another stream, which
itself also falls into the Hoang-Ho; but at the time of the
great inundations, the two rivers, in common with the hill
which separates their course, all alike disappear. The
overflowing of the Hoang-Ho reunites the two currents, and
that which then presents itself is a large expanse of water,
the breadth of which extends to nearly two miles. At this
period, the fish which abound in the Yellow River repair in
shoals to this new basin, wherein the waters remain collected


THIBET, AND CHINA.
167
until the commencement of the winter; and during the
autumn, this little sea is covered in all directions with the
boats of Chinese fishermen, whose habitations for the fishing
season are miserable cabins constructed on either bank.
During the first night of our encampment in this locality,
we were kept awake by a strange noise, constantly recurring
in the distance, as it seemed to us, the muffled and irreg-
ular roll of drums; with daybreak the noise continued, but
more intermittent and less loud; it apparently came from
the water. We went out and proceeded towards the bank
of the lake, where a fisherman, who was boiling his tea in a
little kettle, supported by three stones, explained the mys-
tery; he told us that during the night, all the fishermen
seated in their barks, keep moving over the water, in all
directions, beating wooden drums for the purpose of alarm-
ing the fish, and driving them towards the places where the
nets are spread. The poor man whom we interrogated had
himself passed the whole night in this painful toil. His red,
swollen eyes and his drawn face clearly indicated that it
was long since he had enjoyed adequate rest. "Just now,"
he said, "we have a great deal of work upon our hands;
there is no time to be lost if we wish to make any money
of the business. The fishing season is very short; at the
outside not more than three months; and a few days hence
we shall be obliged to withdraw. The Paga-Gol will be
frozen, and not a fish will be obtainable. You see, Sirs
Lamas, we have no time to lose. I have passed all the
night hunting the fish about; when I have drunk some tea
and eaten a few spoonfuls of oatmeal, I shall get into my
boat, and visit the nets I have laid out there westward;
then I shall deposit the fish I have taken in the osier res-
ervoirs you see yonder; then I shall examine my nets,
and mend them if they need mending; then I shall take a
brief repose, and after that, when the old grandfather (the
sun) goes down, I shall once more cast my nets; then I
shall row over the water, now here, now there, beating my
drum, and so it goes on." These details interested us, and
as our occupations at the moment were not very urgent, we
asked the fisherman if he would allow us to accompany him
when he went to raise his nets. "Since personages like
you," answered he, "do not disdain to get into my poor
boat and to view my unskilful and disagreeable fishing, I


TRAVELS IN TARTARY,
accept the benefit you propose." Hereupon we sat down
in a corner of his rustic hearth to wait until he had taken
his repast. The meal of the fisherman was as short as the
preparations for it had been hasty. When the tea was
sufficiently boiled, he poured out a basin full of it; threw
into this a handful of oatmeal, which he partially kneaded
with his forefinger; and then, after having pressed it a
little, and rolled it into a sort of cake, he swallowed it
without any other preparation. After having three or four
times repeated the same operation, the dinner was at an

Fishing Party.
end. This manner of living had nothing in it to excite our
curiosity; having adopted the nomad way of living, a suf-
ficiently long experience had made it familiar to us.
We entered his small boat and proceeded to enjoy the
pleasure of fishing. After having relished for some mo-
ments the delight of a quiet sail on the tranquil water,
smooth and unbroken as glass, through troops of cormorants
and wild geese, which were disporting on the surface of the
expanse, and which, half running, half flying, made a free
passage for us as we advanced, we reached the place where


THIBET, AND CHINA.
169
the nets lay. At intervals we saw pieces of wood floating
on the water, to which the nets were attached which rested
at the botfom. When we drew them up we saw the fish
glitter as they struggled in the meshes. These fish were
generally large, but the fisherman only kept the largest;
those that were under half a pound he threw back into the »
water.
After having examined a few of the nets, he stopped to
see if the haul had been productive. Already the two
wells, constructed at the extremities of the boat, were nearly
full. "Sirs Lamas," said the fisherman, "do you eat fish?
I will sell you some if you please." At this proposition,
the two poor French missionaries looked at each other
without saying a word. In that look you might see that
they were by no means averse to trying the flavor of the
fish of the Yellow River, but that they dared not, a suffi-
cient reason keeping them in suspense. "How do you
sell your fish?" "Not dear, eighty sapeks a pound."
"Eighty sapeks ! why that is dearer than mutton." "You
speak the words of truth; but what is mutton compared
with the fish of the Hoang-Ho?" "No matter; it is too
dear for us. We have still far to go; our purse is low, we
must economize." The fisherman did not insist; he took
his oar, and directed the boat towards those nets which
had not yet been drawn up from the water. "For what
reason," asked we, "do you throw back so much fish? Is
it because the quality is inferior?" "Oh, no; all the fish
in the Yellow River are excellent, these are too small, that
is all." "Ah, just so; next year they will be bigger. It
is a matter of calculation; you refrain now, so that in the
end you may get more by them." The fisherman laughed.
"It is not that," he said; "we do not hope to re-capture
these fish. Every year the basin is filled with fresh fish,
brought hither by the overflowings of the Hoang-Ho; there
come great and small; we take the first; and the others
we throw back, because they do not sell well. The fish
here are very abundant. We are able to select the best . . .
Sirs Lamas, if you like to have these little fish, I will not
throw them back." The offer was accepted, and the small
fry, as they came, were placed in a little basket. When
the fishing was over, we found ourselves possessors of a
very respectable supply of fish. Before leaving the boat,


170
TRAVELS IN TARTARY,
we washed an old basket, and having deposited our fish in
it, we marched in triumph to the tent. "Where have you
been?" exclaimed Samdadchiemba, as soon as he saw us;
"the tea is now boiled, and it soon gets cold: I have
boiled it up again; it has again got cold." "Pour out some
of your tea," answered we. "We will not have oatmeal
to-day, but some fresh fish. Place some loaves under the
ashes to bake." Our prolonged absence had put Samdad-
chiemba in an ill humor. His forehead was more contracted
than usual, and his small black eyes flashed with displeasure.
But when he beheld in the basket the fish which were still
in motion, his face relaxed into a smile, and his countenance
insensibly grew more cheerful. He opened smilingly the
bag of flour, the strings of which were never untied except
on rare occasions. Whilst he was busily occupied with the
pastry, we took some of the fish, and proceeded to the
shore of a lake at a short distance from the tent. We had
scarcely got there, when Samdadchiemba ran to us with all
his might. He drew aside the four corners of the cloth
which contained the fish. "What are you going to do?"
said he, with an anxious air. "We are going to cut open
and scale this fish." "Qh, that is not well; my spiritual
fathers, wait a little; you must not transgress thus." "What
are you talking about? Who is committing a sin?" "Why,
look at these fish; they are still moving. You must let
them die in peace, before you open them: is it not a sin
to kill a living creature?" "Go make your bread and let
us alone. Are we always to be pestered with your notions
of metempsychosis? Do you still think that men are trans-
formed into beasts, and beasts into men?" The lips of
our Dchiahour opened for a long laugh. "Bah !" said he,
striking his forehead, " what a thick head I have; I did not
think of that; I had forgotten the doctrine," and he re-
turned not a little ashamed at having come to give us such
ridiculous advice.
The fish were fried in mutton fat, and we found them
exquisite.
In Tartary and in the north of China, the fishing con-
tinues to the commencement of winter, when the ponds and
rivers are frozen. At that time they expose to the air, in
the night, the fish they have kept alive in the reservoirs;
these immediately freeze, and may be laid up without


THIBET, AND CHINA.
171
trouble. It is in this state that they are sold to the fish-
mongers. During the long winters of the northern part of
the empire, the wealthy Chinese can always, by this means,
procure fresh fish; but great care must be taken not to
make too large a provision of them to be consumed during
the time of the great frosts, for on the first thaw the fish
become putrid.
During our few days' rest, we considered the means of
crossing the Paga-Gol. A Chinese family having obtained
from the King of the Ortous the privilege of conveying
travelers across, we were obliged to address ourselves to
the master of the boat. He had undertaken to conduct us
to the other side, but we had not yet agreed about the fare;
he required upwards of 1,ooo sapeks. The sum appeared
to us exorbitant, and we waited.
On the third day of our halt, we perceived a fisherman
coming towards our tent, dragging himself along with great
difficulty by the aid of a long staff. His pale and extremely
meager face, showed that he was a man in suffering.
As soon as he had seated himself beside our hearth,
"Brother," said we, "it seems that your days are not
happy." "Ah," said he, "my misfortune is great, but what
am I to do? I must submit to the irrevocable laws of heaven.
It is now a fortnight since, as I was going to visit a Mongol
tent, I was bitten in the leg by a mad dog; there has been
formed a wound which grows larger and mortifies day by
day. They told me that you were from the Western Heaven,
and I am come to you. The men of the Western Heaven,
say the Tartar Lamas, have an unlimited power. With a
single word they are able to cure the most grievous dis-
orders." "They have deceived you, when they said we
had such great powers :" and hereupon we took occasion
to elucidate to this man the great truths of the faith. But
he was a Chinese, and, like all his nation, but little heedful
of religious matters. Our words only glanced over his heart;
his hurt absorbed all his thoughts.' We resolved to treat his
case with the Kou-Kouo, or bean of St. Ignatius. This
vegetable, of a brown or ashy color, and of a substance
which resembles horn, extremely hard, and of intolerable
bitterness, is a native of the Philippine Isles. The manner
of using the Kou-Kouo is to bruise it in cold water, to
which it communicates its bitterness. This water, taken


172
TRAVELS IN TARTARY,
inwardly, modifies the heat of the blood, and extinguishes
internal inflammation. It is an excellent specific for all
sorts of wounds and contusions, and enjoying a high char-
acter in the Chinese Materia Medica, is sold in all chemists'
shops. The veterinary doctors also apply it with great
success to the internal diseases of cattle and sheep. In the
north of China we have often witnessed the salutary effects
of the Kou-Kouo.
We infused the powder of one of these beans in some
cold water, with which we washed the poor man's wound,
and we supplied some clean linen, in place of the disgust-
ingly dirty rags which previously served for a bandage.
When we had done all we could for the sufferer, we
observed that he still seemed very embarrassed in his
manner. His face was red with blushes, he held down his
eyes, and he began several sentences which he could not
complete. "Brother," said we, "you have something on
your mind." "Holy personages, you see how poor I am!
you have tended my wound, and you have given me a great
mug of healing water to take; I know not what I can offer
in exchange for all this." "If this be the subject of your
uneasiness," said we, "be at once reassured. In doing
what we could for your leg, we only fulfilled a duty com-
manded by our religion. The remedies we have prepared,
we freely give you." Our words evidently relieved the
poor fisherman from a very grave embarrassment. He im-
mediately prostrated himself before us, and touched the
ground thrice with his forehead, in token of his gratitude.
Before withdrawing, he asked us whether we intended to
remain where we were for any length of time. We told him
that we should gladly depart the next day, but that we had
not as yet agreed with the ferryman as to the fare. "I
have a boat," said the fisherman, "and since you have
tended my wound, I will endeavor to-morrow, to convey
you over the water. If my boat belonged entirely to my-
self, I would at once undertake the matter; but as I have
two partners, I must first get their consent. Moreover, we
must procure some particulars as to our course; we fisher-
men are not acquainted with the depth of water at all the
points of the passage. There are dangerous places here
and there, which we must ascertain the exact nature and
locality of beforehand, so that we may not incur some mis-


THIBET, AND CHINA.
173
fortune. Don't say anything more about the matter to the
ferry people. I will come back in the course of the evening,
and we will talk over the subject."
These words gave us hopes of being able to continue our
journey, without too heavy an outlay for the river passage.
As he had promised, the fisherman returned in the evening.
"My partners," said he, "were not at first willing to under-
take this job, because it would lose them a day's fishing.
I promised that you would give them 4oo sapeks, and so
the affair was arranged. To-morrow we will make inquiries
as to the best course to follow on the river. Next morning,
before sunrise, fold your tent, load your camels, and come
down to the river side. If you see any of the ferry people,
don't tell them you are going to give us 4oo sapeks. As
they have the sole right of carrying passengers for hire,
they might prosecute us for carrying you, if they knew you
had paid us anything."
At the appointed hour, we proceeded to the fisherman's
hut. In a minute the baggage was packed in the boat, and
the two missionaries seated themselves beside it, attended
by the boatman whose wound they had cured. It was
agreed that a young companion of his should ride the horse
across the shallows, leading the mule, while Samdadchiemba,
in like manner, was to conduct the camels over. When all
was ready we started, the boat following one course, the
horses and camels another, for the latter were obliged to
make long circuits in order to avoid the deeper parts of
the river.
The navigation was at first very pleasant. We floated
tranquilly over the broad surface of the waters, in a small
skiff, propelled by a single man with two light sculls. The
pleasure of this water party, amid the deserts of Mongolia,
was not, however, of long duration. The poetry of the
thing, soon at an end, was succeeded by some very doleful
prose. We were advancing gently over the smooth water,
vaguely listening to the measured dips of the sculls, when,
all of a sudden, we were aroused by a clamor behind, of
which the shrieks of the camels constituted a prominent
share. We stopped, and, looking round, perceived that
horse, mule, and camels were struggling in the water, with-
out making any onward progress. In the general confusion
we distinguished Samdadchiemba flourishing his arms, as if


174
TRAVELS IN TARTARV,
to recall us. Our boatman was not at all disposed to accept
the invitation, reluctant as he was to quit the easy current
he had found; but as we insisted, he turned back, and
rowed towards the other party.
Samdadchiemba was purple with rage. As soon as we
came up to him, he furiously assailed the boatman with in-
vectives: "Did you want to drown us," bawled he, "that
you gave us for a guide a fellow that doesn't know a yard
of the way. Here are we amid gulfs, of which none of us
know the depth or extent." The animals, in fact, would
neither advance nor recede; beat them as you might, there
they remained immovable. The boatman hurled maledic-
tions at his partner: "If you did not know the way, what
did you come for? The only thing to be done now is to
go back to the hut, and tell your*cousin to get on the horse;
he'll be a better guide than you."
To return for a better guide was clearly the safest course,
but this was no easy matter; the animals had got so fright-
ened at finding themselves surrounded with such a body
of water, that they would not stir. The young guide was
at his wits' end; it was in vain that he beat the horse, and
pulled the bridle this way and that; the horse struggled
and splashed up the water, and that was all; not an inch
would it move, one way or the other. The young man, no
better horseman than guide, at last lost his balance and
fell into the water; he disappeared for a moment, to our
increased consternation, and then rose at a little distance,
just where he could stand and have his head above water.
Samdadchiemba grew furious, but at last, seeing no other
alternative, he quietly took off all his clothes as he sat on
the camel, threw them into the boat, and slipped down the
camel's side into the stream. "Take that man into your
boat," cried he to our boatman; "I'll have nothing more
to do with him. I'll go back and find some one who can
guide us properly." He then made his way back through
the water, which sometimes rose up to his neck, leading the
animals, whose confidence returned when they saw them-
selves preceded by the Dchiahour.
Our hearts were filled with gratitude at observing the
devotion and courage of this young neophyte, who for our
sakes, had not hesitated to plunge into the water which, at
that season, was bitterly cold. We anxiously followed him


THIBET, AND CHINA.
175
with our eyes until we saw him close upon the shore. "You
may now," said the boatman, "be quite at your ease; he
will find in my hut a man who will guide him, so as to avoid
the least danger."
We proceeded on our way, but the navigation was by no
means so agreeable as before; the boatman could not find
again the clear path on the waters which he was pursuing
when we returned to aid Samdadchiemba; and hampered
with aquatic plants, the vessel made but very slow progress.
We tried to mend matters, by turning to the right and then
to the left, but the difficulty only grew greater; the water
was so shallow that the boat, in its labored advance, turned
up the mud. We were compelled ourselves to take the
sculls, while the boatman, getting into the water and passing
across his shoulders a rope, the other end of which was
tied to the boat, tried to pull us along. We applied our
united efforts to the task of moving the vessel, but all in
vain; it scarcely advanced a foot. The boatman at last
resumed his seat and folded his arms in utter despair:
"Since we cannot get on by ourselves," said he, "we must
wait here until the passage-boat comes up, and then follow
in its course." We waited.
The boatman was evidently altogether disconcerted; he
loudly reproached himself for having undertaken this labori-
ous business; while we, on our parts, were angry with our-
selves, for having permitted a consideration of economy to
deter us from proceeding with the ferry-boat. We should
have got into the water and waded to the shore, but, be-
sides the difficulty connected with the baggage, the under-
taking was dangerous in itself. The ground was so irregular
that, while at one moment you passed through water so
shallow that it would scarcely float the boat, in the next
moment you came to a hole, deep enough to drown you
three times over.
It was near noon when we saw three passage-boats pass-
ing us, which belonged to the family who enjoyed the
monopoly of the ferry. After having, with infinite labor,
extricated ourselves from the mud and attained the channel
indicated by these boats, we were quietly following their
course when they stopped, evidently awaiting us. We rec-
ognized the person with whom we had tried to bargain for
our passage over, and he recognized us, as we could easily


176
TRAVELS IN TARTARY,
perceive by the angry glances which he directed against us.
"You tortoise-egg," cried he to our boatman, "what have
these western men given you for the passage? They must
have handed over a good bagful of sapeks to have induced
you to trespass upon my rights! You and I will have a
little talk about the matter, by and by; be sure of that."
"Don't answer him," whispered the boatman to us; then
raising his voice and assuming an air of virtuous indigna-
tion, he cried to the ferryman: "What do you mean?
You don't know what you're talking about. Consult the
dictates of reason, instead of getting into a fury about noth-
ing. These Lamas have not given me a sapek; they have
cured my leg with one of their western specifics, and do
you mean to say that in gratitude for such a benefit I am
not to carry them over the Paga-Gol? My conduct is per-
fectly right, and in conformity with religion." The ferry-
man grumbling between his teeth, pretended to accept the
statement thus made.
This little altercation was succeeded by profound silence
on both sides. While the flotilla was peaceably advancing,
pursuing the thread of a narrow current, just wide enough
to admit the passage of a boat, we saw galloping towards
us, along the shallows, a horseman whose rapid progress
dashed aside the water in all directions. As soon as he
came within call he stopped short: "Make haste," cried
he, " make haste; lose no time, row with all your might!
The Prime Minister of the King of the Ortous is yonder on
the prairie with his suite, waiting the arrival of your boat.
Row quickly." He who spoke was a Tartar Mandarin, his
rank being indicated by the blue button which surmounted
his hair cap. After issuing his orders he turned round,
whipped his horse, and galloped back the same way he
had come. When he was out of sight, the murmurs which
his presence had restrained burst out. "Here's a day's
labor marked out! A fine thing, truly, to be employed by
a Mongol Toudzelaktsi (Minister of State), who'll make us
row all day, and then not give us a single sapek for our
pains." "As to that, it need not so much matter; but the
chances are that this Tcheou-ta-dze will break every bone
in our bodies into the bargain." "Well, row away, it can't
be helped; after all, we shall have the honor of ferrying
over a Toudzelaktsi." This little piece of insolence excited


THIBET, AND CHINA.
177
a laugh, but the prevalent expression was that of furious
invective against the Mongol authorities.
Our boatman remained silent; at last he said to us:
"This is a most unfortunate day for me. I shall be obliged
to carry some of this Toudzelaktsi's suite perhaps to Tcha-
gan-Kouren itself. I am by myself, I am ill, and my boat
ought this evening to be engaged in fishing." We were
truly afflicted at this unlucky turn of affairs, feeling as we
did that we were the involuntary occasion of the poor fisher-
man's misfortune. We knew very well that it was no trifling
matter to be called into the service, in this way, of a Chinese
or Tartar Mandarin, for whom everything must be done at
once, unhesitatingly and cheerfully. No matter what may
be the difficulties in the way, that which the Mandarin de-
sires must be done. Knowing the consequences of the
meeting to our poor boatman, we determined to see what
we could do to relieve him from the dilemma. "Brother,"
said we, "do not be uneasy; the Mandarin who awaits the
passage-boats is a Tartar, the minister of the king of this
country. We will endeavor to manage matters for you.
Go very slowly, stop now and then; while we are in your
boat no one, attendants, Mandarins, not even the Toud-
zelaktsi himself will venture to say a word to you." We
stopped short in our course, and meanwhile the three pas-
sage-boats reached the landing-place where the Mongol
authorities were waiting for them. Soon two Mandarins,
with the blue button, galloped towards us: "What are you
stopping there for?" cried they. "Why do you not come
on?" We interposed: "Brother Mongols," said we, "re-
quest your master to content himself with the three boats
already at the shore. This man is ill, and has been rowing
a long time; it would be cruel to prevent him from rest-
ing himself awhile.'' "Be it as you desire, Sirs Lamas,"
replied the horsemen, and they galloped back to the
Toudzelaktsi.
We then resumed our course, but very slowly, in order to
give time for every person to embark before we reached the
shore. By and by, we saw the three ferry-boats returning,
filled with Mandarins and their attendants; the horses were
fording the river in another direction, under the guidance of
one of the boatmen. As the party approached, our boat-
man grew more and more afraid; he did not venture to
12


178
TRAVELS IN TARTARY,
raise his eyes, and he scarcely breathed. At last the boats
were level with each other; "Sirs Lamas," cried a voice,
"is peace with you?" The red button in the cap of the
speaker, and the richness of his embroidered dress, indicated
that it was the prime minister who addressed to us this
Tartar compliment. "Toudzelaktsi of the Ortous," replied
we, "our progress is slow, but it is favorable; may peace
also attend you." After a few other civilities, required by
Tartar forms, we proceeded on our way. When we had
attained a safe distance from the Mandarins, our boatman
was perfectly relieved; we had extricated him from a most
serious difficulty. The ferry-boats, it was probable, would
be engaged at least three days in their gratuitous labor, for
the Toudzelaktsi not choosing to travel across the marshes,
the boats would have to convey him down the Yellow River
all the way to Tchagan-Kouren.
After a long, laborious, and dangerous passage, we reached
the other side of the waters. Samdadchiemba had arrived
long before us, and was awaiting us on the margin of the
stream. He was still naked, as to clothes, but then he was
covered well nigh up to the shoulders with a thick layer of
mud, which gave him a negro aspect. In consequence of
the extreme shallowness of the water, the boat could not
get within thirty feet of the shore. The boatmen who pre-
ceded us had been obliged to carry the Mandarins and their
attendants on their shoulders to the boats. We did not choose
to adopt the same process, but rather to make use of the
animals for our disembarkation. Samdadchiemba accord-
ingly brought them close to the boat; M. Gabet got on the
horse, M. Huc on the mule, and so we reached the shore,
without having occasion to employ any person's shoulders.
The sun was just about to set. We would willingly have
encamped at once, for we were exhausted with hunger and
fatigue, but we could not possibly do so, for we had, they
told us, fully two lis to journey before we should get out of
the mud. We loaded our camels, therefore, and proceeded
onward, completing the miserable day in pain and suffering.
Night had closed in before we came to a place where we
could set up our tent; we had no strength left for prepar-
ing the usual meal, so drinking some cold water, and eating
a few handfuls of millet, we lay down, after a brief prayer,
and fell into a deep slumber.



Election of a Living Buddha.
CHAPTER VIII.
Glance at the Country of the Ortous—Cultivated Lands—Sterile, sandy steppes of
the Ortous—Form of the Tartar-Mongol Government—Nobility—Slavery —
A small Lamasery—Election and Enthronization of a Living Buddha—Dis-
cipline of the Lamaseries—Lama Studies—Violent Storm—Shelter in some
Artificial Grottoes—Tartar concealed in a Cavern—Tartaro-Chincse Anecdote
—Ceremonies of Tartar Marriages—Polygamy—Divorce—Character and
Costume of the Mongol Women.
The sun was already very high when we rose. On leav-
ing the tent we looked round us, in order to get acquainted
with this new country, which the darkness of the preceding
evening had not allowed us to examine. It appeared to
us dismal and arid; but we were happy, on any terms, to
lose sight of bogs and swamps. We had left behind us the
Yellow River, with its overflowing waters, and entered the
sandy steppes of Ortous.
The land of Ortous is divided into seven banners; it ex-
tends a hundred leagues from east to west, and seventy
from south to north. It is surrounded by the Yellow River
on the west, east, and north, and by the Great Wall on
179


i So
TRAVELS IN TARTARY,
the south. This country has been subjected, at all periods,
to the influence of the political revolutions, by which the
Chinese empire has been agitated. The Chinese and Tartar
conquerors have taken possession of it in turns, and made
it the theater of sanguinary wars. During the tenth,
eleventh, and twelfth centuries, it remained under the scepter
of the kings of Hia, who derived their origin from the Thou-
Pa Tartars of the land of Si-Fan. The capital of their
kingdom, called Hia-Tcheou, was situated at the foot of the
Alecha mountains between the Hoang-Ho and the Great
Wall. At present, this town is called Ning-Hia, and belongs
to the province Kan-Sou. In 1227 the kingdom of Hia,
and afterwards Ortous, were involved in the common des-
olation by the victories of Tchingghis-Khan, founder of the
Tartar dynasty of the Youen.
After the expulsion of the Tartar Mongols by the Ming,
the Ortous fell under the power of the Khan of the Tchakar.
When the latter submitted to the Mantchou conquerors in
1635, the Ortous followed his example, and were reunited to
the empire as a tributary people.
The Emperor Khang-Hi resided for some time among
the Ortous in 1696, when he was on his expedition against
the Eleuts; and this is what he wrote of this people in a
letter to the prince, his son, who had remained at Peking:
—" Till now, I never had at all an accurate idea respecting
the Ortous: they are a very civilized nation, and have lost
nothing of the old manners of the true Mongols. All their
princes live in perfect union among themselves, and do not
know the difference between mine and thine. No one ever
heard of a thief amongst them, although they take not the
slightest precautions for guarding their camels and horses.
If by chance one of these animals goes astray, it is taken
care of by him who finds it, till he has discovered its owner,
to whom he restores it, without the least payment. The
Ortous are extremely skilful in breeding cattle; most of
their horses are tame and tractable. The Tchakars, north
of the Ortous, enjoy the reputation of training them
with more care and success; nevertheless, I believe that
the Ortous excel them in this point. Notwithstanding these
advantages, they are not at all so rich as the other Mon-
gols."
This quotation, which we take from the Abbe Grosier, is


THIBET, AND CHINA.
181
in every point conformable with what we ourselves were
able to observe among the Ortous; so that, since the time
of the Emperor Khang-Hi, this people has not at all changed
in its manners.
The aspect of the country through which we traveled on
the first day of our journey seemed affected by the vicinity
of the Chinese fishermen, who reside on the banks of the
Yellow River. We saw here and there cultivated grounds,
but there can be nothing more wretched and bare-looking
than this cultivation, except, perhaps, the cultivator him-
self. These miserable agriculturists are a mixed people,
half Chinese, half Tartars, but possessing neither the in-
dustry of the former, nor the frank and simple manners of
the latter. They live in houses, or rather in dirty sheds
built of branches intertwined, rudely covered with mud and
cow's excrement. Thirst obliging us to enter one of these
habitations to ask for some water, we were able to convince
ourselves that the interior did not in any way contradict
the misery which appeared outside. Men and animals live
together higgledy-piggledy in these abodes, which are far
inferior to those of the Mongols, where, at least, the air is
not infected by the presence of cattle and sheep.
The sandy soil, which is cultivated by these poor people,
beyond a little buckwheat and millet, produces only hemp,
but this is very large and abundant. Though, when we
were there, the crop was already gathered in, we could
nevertheless judge of the beauty of its stem from what re-
mained in the fields. The farmers of Ortous do not pull
up the hemp when it is ripe, as is done in China; they cut
it off above the ground, so high as to leave a stump of about
an inch in diameter. It was accordingly great toil for our
camels to traverse those vast fields of hemp; the stumps,
occurring at every step beneath their large feet, compelled
them to execute all sorts of fantastic movements, which
would have excited our mirth, had we not been fearful of
seeing them wounded. However, that which so impeded
our camels proved of great use to ourselves. When we had
set up our tent, these stumps furnished us with a ready
and abundant fuel.
We soon entered once more the Land of Grass, if, indeed,
one can give this name to such a barren, arid country, as
that of the Ortous. Wherever you turn you find only a


TRAVELS IN TARTARY,
soil, bare and without verdure; rocky ravines, marly hills,
and plains covered with a fine, moving sand, blown by the
impetuous winds in every direction; for pasture, you will
only find a few thorny bushes and poor fern, dusty and
fetid. At intervals only, this horrible soil produces some
thin, sharp grass, so firm in the earth, that the animals can
only get it up by digging the sand with their muzzles. The
numerous swamps, which had been so heavy a desolation to
us on the borders of the Yellow River, became matter of
regret in the country of the Ortous, so very rare here is
water; not a single rivulet is there, not a spring, where the
traveler can quench his thirst; at distances only are there
ponds and cisterns, filled with a fetid, muddy water.
The Lamas, with whom we had been in communication
at Blue Town, had warned us of all the miseries we should
have to endure in the country of the Ortous, especially on
account of the scarcity of water. By their advice we had
bought two wooden pails, which proved indeed of the
greatest service to us. Whenever we were lucky enough to
find on our way pools or wells dug by the Tartars, we filled
our pails, without considering too nicely the quality of the
water, which we used with the greatest economy, as if it had
been some rare and precious beverage. In spite of all these
precautions, it happened more than once that we were
obliged to pass whole days without getting a single drop of
water wherewith to moisten our lips. But our personal
privations were trifling compared with the pain we felt at
seeing our animals wanting water almost every day in a
country where they had nothing to eat beyond a few plants
nearly dried up, and, as it were, calcined by nitre, and
where they accordingly fell away visibly. After some days'
traveling, the horse assumed a truly wretched appearance;
it bent down its head, and seemed, at every step, as though
it would sink down with weakness; the camels painfully
balanced themselves on their long legs, and their emaciated
humps hung over their backs like empty bags.
The steppes of the Ortous, though so destitute of water
and good pasture, have not been quite abandoned by wild
animals. You often fmd there gray squirrels, agile yellow
goats, and beautifully plumaged pheasants. Hares are in
abundance, and are so far from shy, that they did not even
take the trouble to move at our approach; they merely rose


THIBET, AND CHINA.
183

The Steppes of Ortous.
on their hind legs, pricked up their ears, and looked at us
as we passed with the utmost indifference. The fact is,
these animals feel perfectly secure, for, with the exception
of a few Mongols who follow the chase, nobody ever mo-
lests them.
The herds of the Tartars of the Ortous are not very
numerous, and are quite different from those which feed on
the rich pastures of the Tchakar, or of Gechekten. The
cattle and horses appeared very miserable; the goats, sheep,
and camels, however, looked very well, which is undoubtedly
the consequence of their predilection for plants impregnated
with saltpeter, whereas cattle and horses prefer fresh pas-
tures, and pure and abundant water.
The Mongols of Ortous are very much affected by the
wretchedness of the soil upon which they live. In the
course of our journey we saw no indication that they had
become much richer than they were in the time of the Em-
peror Khang-Hi. Most of them live intents made of some
rags of felt, or of goat-skins framed on a wretched wood-
work. Everything about these tents is so old and dirty, so
tattered with time and storms, that you would with difficulty
suppose they could serve as abodes for human beings.
Whenever we happened to pitch our tent near these poor
habitations, we were sure to be visited by a crowd of


TRAVELS IN TARTARY.
wretches who prostrated themselves at our feet, rolled on
the earth, and gave us the most magnificent titles, in order
to extract something from our charity. We were not rich,
but we could not abstain from bestowing upon them a part
of the modicum which the goodness of Providence had be-
stowed upon us. We gave them some leaves of tea, a
handful of oatmeal, some broiled millet, sometimes some
mutton fat. Alas! we would fain have given more, but we
were obliged to give according to our means. The mis-
sionaries are themselves poor men, who only live upon the
alms distributed among them every year by their brothers
in Europe.
Any one not acquainted with the laws by which the Tar-
tars are ruled, would not readily understand why men con-
demn themselves to spend their lives in the wretched coun-
try of the Ortous, whilst Mongolia presents, in every direc-
tion, immense uninhabited plains, where water and pasture
are to be found in abundance. Although the Tartars are
nomads, and incessantly wandering about from one place
to another, they are, nevertheless, not at liberty to live in
any other country than their own. They are bound to re-
main in their own kingdom, under the dominion of their
own sovereign, for slavery is still maintained among the
Mongol tribes with the utmost rigor. In order to attain an
accurate idea of the degree of liberty these people enjoy in
their desert regions, it is expedient to enter into some de-
tails as to the form of their government.
Mongolia is divided into several sovereignties, whose
chiefs are subject to the Emperor of China, himself a
Tartar, but of the Mantchou race; these chiefs bear titles
corresponding to those of kings, dukes, earls, barons, etc.
They govern their states according to their own pleasure,
none having any right to meddle with their affairs. They
acknowledge as sovereign only the Emperor of China.
Whenever there arise differences among them, they appeal
to Peking. Instead of leveling lances at each other, as
used to be done in the middle ages of Europe, among its
little sovereigns, so warlike and so turbulent, they always
submit with respect to the decision of the Court of Peking,
whatever it may be. Though the Mongol sovereigns think
it their duty to prostrate themselves, once a year, before
the Son of Heaven, Lord of the Earth, they nevertheless


THIBET, AND CHINA.
I85
do not concede to the Grand-Khan the right of dethroning
the reigning families in the Tartar principalities. He may,
they say, cashier a king for grave misconduct, but he is
bound to fill up the vacant place with one of the superseded
prince's sons. The sovereignty belongs, they contend, to
such and such a family, by a right which is inalienable, and
of which it were a crime to dispossess the owner.
A few years ago, the King of Barains1 was accused at
Peking of having conspired a rebellion against the Emperor;
he was tried by the Supreme Tribunal without being heard,
and condemned to be "shortened at both ends," the mean-
ing of the decree being, that his head and feet should be
cut off. The king made enormous presents to the officials
who were sent to superintend the execution of the imperial
edict, and they contented themselves with cutting off his
braid of hair, and the soles of his boots. They reported at
Peking that the order had been executed, and no more was
said about the matter. The king however, descended from
his throne, and was succeeded by his son.
Although it is a sort of customary right that power shall
always remain in the same family, it cannot be said that
there is anything precisely fixed in this respect. There can
be nothing more vague and indefinite than the relations be-
tween the Tartar sovereigns and the Grand-Khan or Emperor
of China, whose omnipotent will is above all laws and all
customs. In practice, the Emperor has the right to do
whatever he chooses to do, and the right is never disputed
by any person. If doubtful or disputed cases arise, they
are decided by force.
In Tartary, all the families that are in any way related to
the sovereign, form a nobility, or a patrician cast, who are
proprietors of the whole soil. These nobles, called Taitsi,
are distinguished by a blue button surmounting the cap. It
is from among them that the sovereigns of the different
states select their ministers, who are generally three in num-
ber, and called Toutzelaktsi—that is to say, a man who as-
sists or lends his aid. This rank gives them the right of
wearing the red button. Below the Toutzelaktsi are the
Touchimel, subaltern officers, who are charged with the de-
tails of government. Lastly, a certain number of secretaries
1 Barains is a principality situated north of Peking. It is one of the most cele-
brated in Mongol Tartary.


TRAVELS IN TARTARY,
or interpreters, who must be versed in the Mongol, Mant-
chou, and Chinese languages, complete the hierarchy.
In the country of the Khalkhas, to the north of the desert
of Gobi, there is a district entirely occupied by Taitsi, who
are supposed to be descendants of the Mongol dynasty, that
was founded by Tchinggiskhan, and which occupied the
imperial throne from 126o to 1341. After the revolution,
which restored the national independence of the Chinese,
these people sought refuge among the Khalkhas, obtained,
without difficulty, a portion of their immense territory, and
adopted the nomad life, which their ancestors had led prior
to the conquest of China. These Taitsi live in the greatest
independence, liable to no duty, paying no tribute to any-
one, and recognizing no sovereign. Their wealth consists in
tents and cattle. The country of the Taitsi is, of all the
Mongol regions, that wherein the patriarchal manners are
found to be most accurately preserved, such as the Bible
describes them in the lives of Abraham, Jacob, and the other
"pastors of Mesopotamia.
The Tartars who do not belong to the royal family, are
all slaves, living in absolute subjection to their masters. Be-
sides the rents they pay, they are bound to keep their
master's flocks and herds, but they are not forbidden to
breed also cattle on their own account. It would be a
fallacy to imagine that slavery in Tartary is oppressive and
cruel, as amongst some nations; the noble families scarcely
differ from the slave families. In examining the relations
between them, it would be difficult to distinguish the master
from the slave: they live both alike in tents, and both alike
occupy their lives in pasturing their flocks. You will never
find among them luxury and opulence insolently staring in
the face of poverty. When the slave enters his master's
tent, the latter never fails to offer him tea and milk; they
smoke together, and exchange their pipes. Around the tents
the young slaves and the young noblemen romp and wrestle
together without distinction; the stronger throws the weaker;
that is all. You often find families of slaves becoming
proprietors of numerous flocks, and spending their days in
abundance. We met many who were richer than their
masters, a circumstance giving no umbrage to the latter.
What a difference between this slavery and that of Rome,
for instance, where the Roman citizen, when he made up


THIBET, AND CHINA.
the inventory of his house, classed his slaves as furniture.
With these haughty and cruel masters the slave did not
merit even the name of man; he was called, without cere-
mony, a domestic thing, res domestica. Slavery, with the
Mongol Tartars, is even less oppressive, less insulting to
humanity, than the bondage of the middle ages. The
Mongol masters never give to their slaves those humiliating
nicknames which were formerly used to designate serfs;
they call them brothers; never villeins, never scum, never
gent taillable et corveable a merci.
The Tartar nobles have the right of life and death over
their slaves. They may administer justice themselves upon
their bondsmen, even to sentence of death; but this privilege
is never exercised in an arbitrary way. In case a slave has
been put to death, a superior tribunal investigates the action
of the master, and if it be found that he has abused his
right, the irmocent blood is revenged. The Lamas who be-
long to slave families become free, in some degree, as soon
as they enter the sacerdotal tribe; they are liable neither
to rents nor enforced labor; they are at liberty to quit their
country, and ramble through the world at their pleasure,
without anybody having the right to stay them.
Although the relations between master and slave are gen-
erally full of humanity and good-will, there are, never-
theless Tartar sovereigns who abuse their right, and oppress
their people and exact exorbitant tributes. We know one who
makes use of a system of oppression that is truly revolting. He
selects from among his flocks the oldest and sickliest cattle,
camels, sheep and goats, and gives them in charge to the rich
slaves in his states, who cannot, of course, object to pasture
the cattle of their sovereign master; but are fain to consider
it rather an honor. After a few years, the king applies for
his cattle, by this time all dead or dying of illness or old
age, and selects from the flocks of his slaves the youngest
and strongest; often even, not content with this, he de-
mands double or treble the number. "Nothing," says he,
"is more just; for in two or three years my beasts must
have multiplied, and therefore a great number of lambs,
colts, calves and young camels belong to me."
Slavery, however mitigated and softened, can never be
in harmony with the dignity of man. It has been abolished
in Europe, and we hope will be abolished one day among


TRAVELS IN TARTARY,
the Mongol people. But this great revolution will, as every-
where else, be operated by the influence of Christianity. It
will not be theory-mongers who will liberate these nomad
people. The work will be the work of the priests of Jesus
Christ, of the preachers of the Holy Gospel, that Divine
Charter, wherein are set forth the true rights of man. So
soon as the missionaries shall have taught the Mongols to
say, "Our Father who art in Heaven," slavery will fall in
Tartary, and the tree of liberty will grow beside the cross.
After some days' march across the sands of the Ortous,
we noticed on our way a small Lamasery, richly built in a
picturesque and wild situation. We passed on without
stopping. We had advanced a gunshot from the place,
when we heard behind us the galloping of a horse. On
looking round we saw a Lama following us at full speed.
"Brothers," he said, "you have passed our Soume (Lam-
asery) without stopping. Are you in such haste that you
cannot repose for a day and offer your adorations to our
saint?" "Yes, we are rather in a hurry; our journey is
not of a few days; we are going to the West." "I knew
very well by your physiognomies that you were not Mongols,
and that you came from the West; but as you are going so
far, you had better prostrate yourselves before our saint;
that will bring you good luck." "We never prostrate our-
selves before men; the true creed of the West forbids that."
"Our saint is not a mere man; you do not imagine, per-
haps, that in our little Lamasery we have the happiness to
possess a Chaberon, a living Buddha. It is two years since
he deigned to descend from the holy mountains of Thibet;
he is now seven years old. In one of his former lives he
was Grand Lama of a splendid Lamasery in this vale, which
was destroyed, according to the prayer-books, in the time
of the wars of Tching-Kis. The saint having reappeared a
few years since, we have constructed in haste a small Lam-
asery. Come, brothers, our saint will hold his right hand over
your heads, and luck will accompany your steps!" "The
men who know the Holy Doctrine of the West do not be-
lieve in all these transmigrations of the Chaberons. We
adore only the Creator of Heaven and earth; his name is
Jehovah. We believe that the child you have made superior
of your Lamasery is destitute of all power. Men have
nothing to hope or to fear from him." When the Lama


THIBET, AND CHINA.
heard these words, which he certainly never expected, he
was quite stupefied. By degrees his face became animated,
and at last exhibited indignation and anger. He looked at
us several times, then, pulling the bridle of his horse, he
turned short round and left us hastily, muttering between
his teeth some words which we could not exactly hear, but
which we were aware did not constitute a benediction.
The Tartars believe with firm and absolute faith in all
these various transmigrations. They would never allow
themselves to entertain the slightest doubt as to the authen-
ticity of their Chaberons. These living Buddhas are in
large numbers, and are always placed at the head of the
most important Lamaseries. Sometimes they modestly
begin their career in a small temple, and have only a few
disciples; but very soon their reputation increases around,
and the small Lamasery becomes a place of pilgrimage and
devotion. The neighboring Lamas, speculating upon the
rising fashion, surround it with their cells; the Lamasery
acquires development from year to year, and becomes at
last famous in the land.
The election and enthronization of the living Buddhas
are conducted in so singular a manner as to be well worth
relating. When a Grand Lama has gone, that is to say, is
dead, the circumstance is no occasion of mourning in the'
Lamasery. There are no tears, no lamentations, for every-
body knows the Chaberon will very soon reappear. This
apparent death is but the beginning of a new existence, as
it were, one ring more added to the unlimited, uninterrupted
chain of successive lives—a regular palingenesis. While
the saint is in a state of chrysalis, his disciples are in the
greatest anxiety; for it is their most important affair to dis-
cover the place where their master will resume life. A rain-
'bow appearing in the air is considered a signal sent to them
by their old Great Lama to aid them in their research.
Every one thereupon says his prayers, and while the Lam-
asery which has lost its Buddha redoubles its fastings and
prayers, a troop of elect proceeds to consult the Tchurtchun
or augur, famous for the knowledge of things hidden from
the common herd. He is informed that on such a day of
such a moon the rainbow of the Chaberon has manifested
itself on the sky; it made its appearance in such a place;
it was more or less luminous, and it was visible so long;


190 TRAVELS IN TARTARY,
then it disappeared amid such and such circumstances.
When the Tchurtchun has received all the necessary indi-
cations, he recites some prayers, opens his books of divi-
nation, and pronounces at last his oracle, while the Tartars
who have come to consult him, listen, kneeling, and full of
unction. "Your Great Lama," says he, "has reappeared in
Thibet, at such a distance from your Lamasery. You will
find him in such a family." When these poor Mongols
have heard this oracle, they return full of joy to announce
the glad tidings to their Lamasery.
It often happens that the disciples of the defunct have
no occasion to trouble themselves at all in order to discover
the new birth-place of their Great Lama. He himself
takes the trouble to initiate them into the secret of his trans-
formation. As soon as he has effected his metamorphosis
in Thibet, he reveals himself at an age when common chil-
dren cannot yet articulate a single word. "It is I," he
says with the accent of authority; "it is I who am the
Great Lama, the living Buddha of such a temple; conduct
me to my ancient Lamasery. I am its immortal superior."
The wonderful baby having thus spoken, it is speedily com-
municated to the Lamas of the Soum6 indicated, that their
Chaberon is born in such a place, and they are summoned
to attend and invite him home.
In whatever manner the Tartars discover the residence of
their Great Lama, whether by the appearance of the rainbow,
or by the spontaneous revelation of the Chaberon himself,
they are always full of intense joy on the occasion. Soon
all is movement in the tents, and the thousand preparations
for a long journey are made with enthusiasm, for it is almost
always in Thibet that they have to seek their living Buddha,
who seldom fails to play them the trick of transmigrating in
some remote and almost inaccessible country. Everyone
contributes his share to the organization of the holy journey.
If the king of the country does not place himself at the
head of the caravan, he sends either his own son or one of
the most illustrious members of the royal family. The great
Mandarins, or ministers of the king, consider it their duty
and an honor to join the party. When everything is at last
prepared, an auspicious day is chosen, and the caravan
Starts.
Sometimes these poor Mongols, after having endured in-


THIBET, AND CHINA.
191
credible fatigues in horrible deserts, fall into the hands of
the brigands of the Blue Sea, who strip them from head to
foot. If they do not die of hunger and cold in those dread-
ful solitudes—if they succeed in returning to the place
whence they came—they commence the preparations for a
new journey. There is nothing capable of discouraging
them. At last, when, by dint of energy and perseverance,
they have contrived to reach the eternal sanctuary, they
prostrate themselves before the child who has been indicated
to them. The young Chaberon, however, is not saluted and
proclaimed Great Lama without a previous examination.
There is held a solemn sitting, at which the new living
Buddha is examined publicly, with a scrupulous attention.
He is asked the name of the Lamasery of which he assumes
to be the Great Lama; at what distance it is; what is the
number of the Lamas residing in it. He is interrogated
respecting the habits and customs of the defunct Great
Lama, and the principal circumstances attending his death.
After all these questions, there are placed before him differ-
ent prayer-books, articles of furniture, teapots, cups, etc.,
and amongst all these things he has to point out those
which belonged to his former life.
Generally this child, at most but five or six years old,
comes forth victorious out of all these trials. He answers
accurately all the questions that are put to him, and makes
without any embarrassment the inventory of his goods.
"Here," he says, "are the prayer-books I used; there is
the japanned porringer out of which I drank my tea." And
so on.
No doubt the Mongols are often dupes of the fraud of
those who have an interest in making a Great Lama out of
this puppet . Yet we believe that often all this proceeds on
both sides with honesty and good faith. From the infor-
mation we obtained from persons worthy of the greatest
credit, it appears certain that all that is said of the Chabe-
rons must not be ranged amongst illusion and deception.
A purely human philosophy will, undoubtedly, reject such
things, or put them, without hesitating, down to the account
of Lama imposture. We Catholic missionaries believe that
the great liar who once deceived our first parents in the
earthly Paradise still pursues his system of falsehood in the
world. He who had the power to hold up in the air Simon


192
TRAVELS IN TARTARY,
Magus may well at this day speak to mankind by the mouth
of an infant, in order to maintain the faith of his adorers.
When the titles of the living Buddha have been confirmed,
he is conducted in triumph to the Lamasery, of which he is
to be the Grand Lama. Upon the road he takes, all is ex-
citement, all is movement. The Tartars assemble in large
crowds to prostrate themselves on his way, and to present to
him their offerings. As soon as he is arrived at his Lamasery,
he is placed upon the altar; and then, kings, princes, mam
darins, Lamas, Tartars, from the richest to the poorest, come
and bend the head before this child, which has been brought
from the depths of Thibet, at enormous expense, and whose
demoniac possessions excite everybody's respect, admira-
tion, and enthusiasm.
There is no Tartar kingdom which does not possess, in
one of its Lamaseries of the first class, a living Buddha.
Besides this superior, there is always another Grand Lama,
who is selected from the members of the royal family. The
Thibetian Lama resides in the Lamasery, like a living idol,
receiving every day the adorations of the devout, upon whom
in return he bestows his blessing. Everything which re-
lates to prayers and liturgical ceremonies, is placed under
his immediate superintendence. The Mongol Grand Lama
is charged with the administration, good order, and execu-
tive ' of the Lamasery; he governs whilst his colleague is
content to reign. The famous maxim, Le rot regne et ne
gourerne pas, is not, therefore, the grand discovery in politics
that some people imagine. People pretend to invent a new
system, and merely plunder, without saying a word about
it, the old constitution of the Tartar Lamaseries.
Below these two sovereigns, are several subaltern officers,
who direct the details of the administration, the revenues,
the sales, the purchases, and the discipline. The scribes
keep the registers, and draw up the regulations and orders
which the governor Lama promulgates for the good keeping
and order of the Lamasery. These scribes are generally
well versed in the Mongol, Thibetian, and sometimes in the
Chinese and Mantchou languages. Before they are ad-
mitted to this employment, they are obliged to undergo a
very rigorous examination, in presence of all the Lamas and
of the principal civil authorities of the country.
After this staff of superiors and officers, the inhabitants


THIBET, AND CHINA.
193
of the Lamasery are divided in Lama-masters and Lama-
disciples or Chabis; each Lama has under his direction one
or more Chabis, who live in his small house, and execute all
the details of the household. If the master possesses cattle,
they take charge of them, milk the cows, and prepare the
butter and cream. In return for these services, the master
directs his disciples in the study of the prayers, and initiates
them into the liturgy. Every morning the Chabi must be
up before his master; his first task is to sweep the chamber,
to light a fire and to make the tea; after that he takes his
prayer-book, presents it respectfully to his master, and pros-
trates himself thrice before him, without saying a single
word. This sign of respect is equivalent to a request that
the lesson he has to learn in the course of the day may be
marked. The master opens the book, and reads some
pages, according to the capacity of his scholar, who then .
makes three more prostrations in sign of thanks, and returns
to his affairs.
The Chabi studies his prayer-book, when he is disposed
to do so, there being no fixed period for that: he may
spend his time, sleeping or romping with the other young
pupils, without the slightest interference on the part of his
master. When the hour for retiring to bed has arrived, he
recites the lesson assigned him in the morning, in a monot-
onous manner; if the recitation is good, he is looked upon
as having done his duty, the silence of his master being the
only praise he is entitled to obtain; if, on the contrary he
is not able to give a good account of his lesson, the severest
punishment makes him sensible of his fault. It often
happens, that under such circumstances, the master, laying
aside his usual gravity, rushes upon his scholar, and over-
whelms him at once with blows and terrible maledictions.
Some of the pupils, who are over maltreated, run away and
seek adventures far from their Lamasery; but in general
they patiently submit to the punishment inflicted on them,
even that of passing the night in the open air, without any
clothes and in full winter. We often had opportunities of
talking with Chabis, and when we asked them whether there
was no means of learning the prayers without being beaten,
they ingenuously and with an accent manifesting entire con-
viction, replied, that it was impossible. "The prayers one
knows best," they said, "are always those for which one has
T3


194
TRAVELS IN TARTARY,
got most blows. The Lamas who cannot recite prayers, or
cure maladies, or tell fortunes, or predict the future, are
those who have not been beaten well by their masters."
Besides these studies, which are conducted at home, and
under the immediate superintendence of the master, the
Chabis may attend, in the Lamasery, public lectures, wherein
the books which relate to religion and to medicine are ex-
pounded. But these commentaries are mostly vague, un-
satisfactory, and quite inadequate to form learned Lamas;
there are few of them who can give an exact account of the
books they study; to justify their omission in this respect,
they never fail to allege the profundity of the doctrine. As
to the great majority of the Lamas, they think it more con-
venient and expeditious to recite the prayers in a merely
mechanical way, without giving themselves any trouble about
the ideas they contain. When we come to speak of the
Lamaseries of Thibet, where the instruction is more complete
than in those of Tartary, we shall enter into some details
upon Iama studies.
The Thibetian books alone being reputed canonical, and
admitted as such by the Buddhist Reformation, the Mongol
Lamas pass their lives in studying a foreign idiom, without
troubling themselves at all about their own language.
There are many of them well versed in the Thibetian litera-
ture, who do not even know their own Mongol alphabet.
There are indeed a few Lamaseries where the study of the
Tartarian idiom receives some slight attention, and where
they sometimes recite Mongol prayers, but these are always
a translation of Thibetian books. A Lama who can read
Thibetian and Mongol is reputed quite a savant; he is
thought a being raised above mankind, if he has some
knowledge of Chinese and Mantchou literature.
As we advanced in the Ortous, the country seemed more
and more desert and dismal. To make matters still worse,
a terrible storm, solemnly closing in the autumn season,
brought upon us the cold of winter.
One day, we were proceeding with difficulty through the
arid sandy desert; the perspiration ran down our foreheads,
for the heat was stifling; we felt overpowered by the close-
ness of the atmosphere, and our camels, with outstretched
necks and mouths half open, vainly sought in the air a
breath of cooling freshness. Towards noon, dark clouds


THIBET, AND CHINA.
195
began to gather in the horizon; fearful of being surprised
by the storm, we determined to pitch our tent. But where?
We looked round on all sides; we ascended to the tops of
the hillocks and anxiously sought with our eyes for some
Tartar habitation, which might provide us with fuel, but
in vain; we had before us on all sides nothing but a mourn-
ful solitude. From time to time, we saw the foxes retiring
to their holes, and herds of yellow goats running to take
repose in the defiles of the mountains. Meantime, the
clouds continued to rise and the wind began to blow
violently. In the irregularity of its gusts it seemed now to
bring us the tempest, now to drive it from us. While we
were thus suspended between hope and fear, loud claps of
thunder, and repeated flashes of lightning, that seemed to
enkindle the sky, gave us notice that we had no other
resource than to place ourselves entirely in the hands of
Providence. The icy north wind blowing fiercely, we
directed our steps to a defile, which opened near us; but
before we had time to reach it the storm exploded. At
first, rain fell in torrents, then hail, and at last snow half
melted. In an instant we were wet through to the skin,
and felt the cold seizing upon our limbs. We immediately
alighted, hoping that walking would warm us a little, but we
had hardly advanced ten steps amidst the deluge of sand,
when our legs sank as in mortar. When we found it im-
possible to go any further we sought shelter by the side of
our camels, and crouched down, pressing our arms closely
against our sides, in order to attain, if possible, a little
warmth.
While the storm continued to hurl against us its fury,
we awaited with resignation the fate which Providence des-
tined for us. It was impossible to pitch the tent; it was
beyond human power to spread cloth saturated with rain,
and half frozen by the north wind. Besides it would have
been difficult to find a site for it, since the water streamed
in every direction. Amid circumstances so dreadful, we
looked at each other in sadness and in silence; we felt the
natural warmth of our body diminishing every minute, and
our blood beginning to freeze. We offered, therefore, the
sacrifice of our lives to God, for we were convinced that
we should die of cold during the night.
One of us, however, collecting all his strength and all his


196
TRAVELS IN TARTARY,

Caves of the Ortous,
energy, climbed up an eminence, which commanded a view
of the contiguous defile, and discovered a footpath, leading
by a thousand sinuosities into the depths of the immense
ravine; he pursued its direction, and after a few steps in
the hollow, perceived in the sides of the mountain large
openings, like doors. At this sight recovering at once his
courage and his strength, he ascended once more the emi-
nence in order to communicate the good news to his com-
panions. "We are saved," he cried; "there are caves in
this defile; let us hasten to take refuge in them." These
words immediately aroused the little caravan; we left our
animals upon the hill, and speedily descended into the ra-
vine. A footpath led to the opening; we advanced our
heads, and discovered in the interior of the mountain, not
simple caves formed by nature, but fine, spacious apart-
ments excavated by the hand of man. Our first exclama-
tion was an expression of thankfulness for the goodness of
Providence. We selected the cleanest and largest of these
caverns, and in an instant passed from the utmost misery


THIBET, AND CHINA. 197
to the height of felicity. It was like a sudden and unhoped-
for transition from death to life.
On viewing these subterranean dwellings, constructed
with so much elegance and solidity, we were of opinion
that some Chinese families had repaired to this country to
cultivate the soil; but that, repelled by its barrenness, they
had given up their enterprise. Traces of cultivation, which
we perceived here and there, confirmed our conjecture.
When the Chinese establish themselves anywhere in Tar-
tary, if they find mountains, the earth of which is hard and
solid, they excavate caverns in their sides. These habita-
tions are cheaper than houses, and less exposed to the ir-
regularity of the seasons. They are generally very well laid
out; on each side of the door there are windows, giving
sufficient light to the interior; the walls, the ceiling, the
furnaces, the kang, everything inside is so coated with plas-
ter, so firm and shining, that it has the appearance of stucco.
These caves have the advantage of being very warm in
winter and very cool in summer; the want of sufficient air,
however, sometimes makes a sojourn in them dangerous to
the health. Those dwellings were no novelty to us, for they
abound in our mission of Si-Wan. However, we had never
seen any so well constructed as these of the Ortous.
We took possession of one of those subterranean abodes,
and commenced proceedings by making a large fire in the
furnaces, with plentiful bundles of hemp-stems, which we
found in one of the caves. Never, on our journey, had we
at our disposal such excellent fuel. Our clothes dried very
soon, and we were so happy at being in this fine hotel of
Providence, that we spent the greater part of the night en-
joying the delightful sensation of warmth, while Samdad-
chiemba was never tired of broiling little cakes in mutton
fat. It was altogether quite a festival with us, and our flour
felt somewhat the effects of it.
The animals were not less happy than we. We found
for them stables out in the mountain, and, which was better
still, excellent forage. One cave was filled with millet stems
and oat-straw. But for this horrible storm, which had nearly
killed us, our animals would never have got so grand a treat.
After having for a long time enjoyed the poetry of our mirac-
ulous position, we yielded to the necessity of taking repose,
and laid down upon a well-warmed kang, which made


TRAVELS IN TARTARY,
us forget the terrible cold we had endured during the
tempest.
Next morning, while Samdadchiemba was using the rest
of the hemp stems, and drying our baggage, we went out
for a nearer inspection of these numerous' subterrenes.
We had scarcely gone ten steps, when we beheld, to our
great astonishment, whirls of smoke issuing from the door
and windows of a cave adjoining our own. As we fancied
we were alone in the desert, the sight of this smoke excited
a surprise, mingled with fear. We directed our steps to
the opening of the cavern, and, on reaching the threshold
of the door, perceived within a large fire of hemp stems,
whose undulating flame reached the ceiling, so that the
place looked like an oven. On further investigation we
observed a human form moving amidst the thick smoke;
we soon heard the Tartar salute, Mendou! uttered by a
sonorous voice; "Come and sit beside this fire." We did
not like to advance. This cave of Cacus, that loud voice,
presented to our minds something fantastic. Finding
that we remained silent and motionless, the inhabitant of
this sort of vent-hole of Erebus, rose and came to the thresh-
old. He was neither a devil nor a ghost, but simply a
Mongol Tartar, who, the night before, having been surprised
by the storm, had fled to this cave, where he had passed
the night. After a few words about the rain, wind and
hail, we invited him to breakfast with us, and brought him
to our dwelling. While Samdadchiemba, aided by our
guest, made the tea, we went out again to pursue our re-
searches.
We walked amid these deserted and silent abodes with a
curiosity not free from terror. All were constructed upon
much the same model, and still preserved their pristine in-
tegrity. Chinese characters engraved on the walls, and
pieces of porcelain vases, confirmed our impression that
these caves had been inhabited not long since by Chinese.
Some old woman's shoes, which we discovered in a corner,
removed any remaining doubt. We could not shake off a
feeling of sadness and melancholy, when we thought of those
numerous families, who, after having lived a long time in
the entrails of this large mountain, had gone elsewhere to
seek a more hospitable soil. As we entered the caves,
we alarmed flocks of sparrows, which had not yet left these


THIBET, AND CHINA.
199
former dwellings of man, but had, on the contrary, boldly
taken possession of these grand nests. The millet and oats
strewn around profusely, induced them to remain. "Un-
doubtedly," said we, "they too will fly away when they no
longer find here any more grains, when they find that the
old inhabitants of these caves return no more, and they will
seek hospitality under the roofs of houses."
The sparrow is a regular cosmopolite; we have found it
wherever we have found man; ever with the same vivid,
petulant, quarrelsome character; ever with the same sharp,
angry cry. It is, however, to be remarked that in Tartary,
China, and Thibet it is, perhaps, more insolent than in
Europe; because there, nobody makes war upon it, and its
nest and brood are piously respected, You see it boldly
enter the house, live there on familiar terms, and peck up
at its leisure the remnants of man's food. The Chinese
call it Kio-nio-eul (bird of the family).
After having inspected about thirty of these caves, which
did not present anything remarkable, we returned to our
own. At breakfast, the conversation naturally turned upon
the Chinese who had excavated these dwellings. We asked
the Tartar if he had seen them. "What!" said he, " have
I seen the Kitats who inhabited this defile? Why, I knew
all of them; it is not more than two years since they left
the country. For that matter," he added, "they had no
right to remain here; as they were rascals, it was quite
proper to turn them out." "Rascals, say you ? why, what
mischief could they do in this wretched ravine?" "Oh, the
Kitats are sly, cheating fellows. At first, they seemed very
good; but that did not last long. It is more than twenty
years ago that a few of their families sought our hospitality:
as they were poor, they got permission to cultivate some
land in the vicinity, on condition, that every year after har-
vest they should furnish some oatmeal, to the Taitsi of the
country. By degrees, other families arrived, who also ex-
cavated caverns wherein to dwell; and soon this defile was
full of them. In the beginning, these Kitats showed a
gentle, quiet character; we lived together like brothers.
Tell me, Sirs Lamas, is it not well to live together like
brothers? Are not all men brothers?" "Yes, that is true;
you speak the words of justice; but why did these Kitats
go hence?" "Peace did not last long; they soon showed


200 TRAVELS IN TARTARY-,
themselves wicked and false. Instead of being content with
what had been given them, they extended their cultivation
at their pleasure, and took possession of a large territory,
without asking any one's leave. When they were rich they
would not pay the oatmeal they had agreed to pay as trib-
ute. Every year, when we claimed the rent, we were re-
ceived with insults and maledictions. But the worst thing
was, that these rascally Kitats turned thieves, and took pos-
session of all the goats and sheep that lost their way in
the sinuosities of the ravine. At last, a Taitsi of great
courage and capacity, called together the Mongols of the
neighborhood, and said,—' The Kitats take away our land,
they steal our beasts, and curse us; as they do not act or
speak as brothers, we must expel them.' Everybody was
pleased with these words of the old Taitsi. After a delib-
eration, it was decided that the principal men of the
country should go to the king, and supplicate an order con-
demning the Kitats to be expelled. I was one of the dep-
utation. The king reproached us for having permitted
foreigners to cultivate our lands; we prostrated ourselves
before him, observing profound silence. However, the
king, who always acts with justice, had the order written,
and sealed with his red seal. The ordonnance said, that the
king would not permit the Kitats to live any longer in the
country; and that they must leave it before the first day
of the eighth moon. Three Taitsi rode off to present the
ordonnance to the Kitats. They made no answer to the
three deputies, but said amongst themselves, 'The king de-
sires us to go; very well.'
"Afterwards we learned that they had assembled and had
resolved to disobey the orders of the king and to remain in
the country, in spite of him. The first day of the eighth
moon arrived, and they still occupied calmly their habita-
tions, without making any preparations for departure. In
the morning, before daybreak, all the Tartars mounted their
horses, armed themselves with their lances, and drove theii
flocks and herds upon the cultivated lands of the Kitats,
on which the crop was still standing: when the sun rose,
nothing of that crop was left. All had been devoured by
the animals, or trodden down. The Kitats yelled and cursed
us, but the thing was done. Seeing that their position was
desperate, they collected, the same day, their furniture and


THIBET, AND CHINA.
201
agricultural implements, and went off to settle in the eastern
parts of the Ortous, at some distance from the Yellow River,
near the Paga-Gol. As you came through Tchagan-Kouren,
you must have met on your route, west of the Paga-Gol,
Kitats cultivating some pieces of land; well, it was they
who inhabited this defile, and excavated all these caves."
Having finished his narrative, the Tartar went out for a
moment and brought back a small packet, which he had left
in the cavern, where he had passed the night. "Sirs La-
mas," he said on his return, "I must depart; but will you
not come and repose for a few days in my dwelling? My
tent is not far hence: it is behind that sandy mountain
which you perceive there towards the north. It is at the
utmost not more than thirty lis off." "We are much obliged
to you," answered we. "The hospitality of the Mongols
of Ortous is known everywhere, but we have a long journey
before us; we cannot stop on our way." "What are a few
days, sooner or later, in a long journey? Your beasts can-
not alway be on their feet; they need a little rest. You
yourselves have had much to endure from the weather of
yesterday. Come with me; all will then be well. In four
days we shall have a festival. My eldest son is going to
establish a family. Come to the nuptials of my son; your
presence will bring him good fortune." The Tartar, seeing'
us inflexible, mounted his horse, and after having ascended
the pathway which led to the defile, disappeared across the
heath and sand of the desert.
Under other circumstances, we should have accepted with
pleasure the offer thus made; but we desired to make the
shortest possible stay amongst the Ortous. We were anx-
ious to leave behind us that miserable country, where our
animals were wasting away daily, and where we had our-
selves met with such fatigue and misery. Besides, a Mongol
wedding Was no new thing to us. Since we had entered
Tartary, we had witnessed, more than once, ceremonies of
that kind.
The Mongols marry very young, and always under the in-
fluence of the absolute authority of the parents. This affair,
so grave and important, is initiated, discussed and concluded,
without the two persons most interested in it, taking the
least part in it. Whatever promises of marriage may take
place in youth, or at more advanced age, it is the parents


202 TRAVELS IN TARTARY,
who always settle the contract, without even speaking to
their children about it. The two future consorts do not
know, perhaps never saw each other. It is only when they
are married that they have the opportunity to inquire
whether there is sympathy between their characters or not.
The daughter never brings any marriage portion. On the
contrary, the young man has to make presents to the family
of his bride: and the value of these presents is seldom left
to the generosity of the husband's parents. Everything is
arranged beforehand and set forth in a public document,
with the minutest details. In fact, the matter is less a mar-
riage present than the price of an object, sold by one party
and bought by the other. The thing is indeed very clearly
expressed in their language; they say, "I have bought for
my son the daughter of so and so." "We have sold our
daughter to such and such a family." The marriage con-
tract is thus simply a contract of sale. There are media-
tors, who bargain and haggle, up and down, till at last they
come to an agreement. When it is settled how many horses,
oxen, sheep, pieces of linen, pounds of butter, what quantity
of brandy and wheat-flour shall be given to the family of the
bride, the contract is at length drawn up before witnesses,
and the daughter becomes the property of the purchaser.
She remains, however, with her family till the time of the
nuptial ceremonies.
When the marriage has been concluded between the
mediators, the father of the bridegroom, accompanied by his
nearest relations, carries the news to the family of the bride.
On entering, they prostrate themselves before the little
domestic altar, and offer to the idol of Buddha a boiled
sheep's head, milk, and a sash of white silk. Then they
partake of a repast provided by the parents of the bride-
groom. During the repast, all the relations of the bride
receive a piece of money, which they deposit in a vase filled
with wine made of fermented milk. The father of the bride
drinks the wine, and keeps the money. This ceremony is
called Tahil-T6bihou, "striking the bargain."
The day indicated by the Lamas as auspicious for the
marriage having arrived, the bridegroom sends early in the
morning a deputation to fetch the girl who has been be-
trothed to him, or rather whom he has bought. When the
envoys draw near, the relations and friends of the bride


THIBET, AND CHINA.
203
place themselves in a circle before the door, as if to oppose
the departure of the bride, and then begins a feigned fight,
which of course terminates with the bride being carried off.
She is placed on a horse, and having been thrice led round
her paternal house, she is then taken at full gallop to the
tent which has been prepared for the purpose, near the
dwelling of her father-in-law. Meantime, all the Tartars of
the neighborhood, the relations and friends of both families,
repair to the wedding-feast, and offer their presents to the
new married pair. The extent of these presents, which
consists of beasts and eatables, is left to the generosity of
the guests. They are destined for the father of the bride-
groom and often fully indemnify him for his expenses in the
purchase of the bride. As the offered animals come up
they are taken into folds ready constructed for them. At
the weddings of rich Tartars, these large folds receive great
herds of oxen, horses and sheep. Generally the guests are
generous enough, for they know that thay will be paid in
return, upon a similar occasion.
When the bride has finished dressing, she is introduced to
her father-in-law; and while the assembled Lamas recite the
prayers prescribed by the ritual, she first prostrates herself
before the image of Buddha, then before the hearth, and
lastly before the father, mother, and other near relatives of
the bridegroom, who, on his part, performs the same cere-
monies towards the family of his bride, assembled in an ad-
jacent tent. Then comes the wedding-feast, which some-
times continues for seven or eight days. An excessive pro-
fusion of fat meat, infinite tobacco, and large jars of brandy,
constitute the splendor and magnificence of these repasts.
Sometimes music is added to the entertainment, and they
invite Toolholos, or Tartar singers, to give more solemnity to
the festival.
The plurality of wives is admitted in Tartary, being opposed
neither to the laws, nor to the religion, nor to the manners
of the country. The first wife is always the mistress of the
household, and the most respected in the family. The other
wives bear the name of little spouses (paga erne), and owe
obedience and respect to the first.
Polygamy, abolished by the Gospel, and contrary in itself
to the happiness and concord of families, may, perhaps, be
regarded as a blessing to the Tartars. Considering the


204
TRAVELS IN TARTARY,
present state of society with them, it is, as it were, a barrier
opposed to libertinism and corruption of morals. Celibacy
being imposed on the Lamas, and the class of those who
shave the head and live in lamaseries being so numerous, it
is easy to conceive what disorders would arise from this
multiplication of young women without support and aban-
doned to themselves, if girls could not be placed in families
in the quality of second wives.
Divorce is very frequent among the Tartars. It takes
place without any participation of the civil or ecclesiastical
authorities. The husband, who repudiates his wife, has not
even occasion for a pretext to justify his conduct. He
sends her back, without any formality, to her parents, and
contents himself with a message that he does not require her
any longer. This proceeding is in accordance with Tartar
manners, and does not offend any one. The husband
thinks himself entitled to the privilege, in consideration
of the oxen, sheep and horses he was obliged to give as
nuptial presents. The parents of the repudiated wife do
not complain at having their daughter back; she re-
sumes her place in the family till another husband presents
himself, in which case, they even rejoice over the profit
they make by thus selling the same merchandise twice
over.
In Tartary, the women lead an independent life enough.
They are far from being oppressed and kept in servitude,
as with other Asiatic nations. They may come and go at
their pleasure, ride out on horseback, and pay each other
visits from tent to tent. Instead of the soft, languishing
physiognomy of the Chinese women, the Tartar woman
presents in her bearing and manners a power and force well
in accordance with her active life and nomad habits, and
her attire augments the effect of her masculine, haughty
mein.
Large leather boots, and a long green or violet robe
fastened round the waist by a black or blue girdle, consti-
tute her dress, except that sometimes she wears over the great
robe a small coat, resembling in form our waistcoats, but
very large, and coming down to the hips. The hair of the
Tartar women is divided in two tresses, tied up in taffetas,
and hanging down upon the bosom; their luxury consists
in ornamenting the girdle and hair with spangles of gold


THIBET, AND CHINA.
205
and silver, pearls, coral, and a thousand other toys, the
form and quality of which it would be difficult for us to
define, as we had neither opportunity, nor taste, nor patience
to pay serious attention to these futilities.



Barbarous Lamanesque Ceremony.
CHAPTER IX.
Departure of the Caravan—Encampment in a fertile Valley—Intensity of the
Cold—Meeting with numerous Pilgrims—Barbarous and Diabolical Cere-
monies of Lamaism—Project for the Lamasery of Rache-Tchurin—Dis-
persion and rallying of the little Caravan—Anger of Samdadchiemba—Aspect
of the Lamasery of Rache-Tchurin—Different Kinds of Pilgrimages arouud
the Lamaseries—Turning Prayers—Quarrel between two lamas—Similarity
of the Soil—Description of the Tabsoun-Noor or Salt Sea—Remarks on the
Camels of Tartary.
The Tartar who had just taken his leave had informed
us, that at a short distance from the caverns we should find
in a vale the finest pasturage in the whole country of the
Ortous. We resolved to depart. It was near noon already
when we started. The sky was clear, the sun brilliant; but
the temperature, still affected by the storm of the preceding
day, was cold and sharp. After having traveled for nearly
two hours over a sandy soil, deeply furrowed by the streams
2o6


THIBET, AND CHINA.
207
of rain, we entered, on a sudden, a valley whose smiling,
fertile aspect singularly contrasted with all that we had
hitherto seen among the Ortous. In the center flowed an
abundant rivulet, whose sources were lost in the sand; and
on both sides, the hills, which rose like an amphitheater,
were covered with pasturage and clumps of shrubs.
Though it was still early, we gave up all idea of continuing
our journey that day. The place was too beautiful to be
passed by: besides, the north wind had risen, and the air
became intolerably cold. We pitched our tent, therefore,
in a corner, sheltered by the hills. From the interior of
the tent, our view extended, without obstruction, down the
valley, and we were thus enabled to watch our animals with-
out moving.
After sunset, the violence of the wind increased, and the
cold became more and more intense. We thought it ad-
visable to take some measures of security. Whilst Sam-
dadchiemba piled up large stones to consolidate the borders
of the tent, we went about the adjacent hills, and made,
by aid of a hatchet, an abundant provision of fuel. As soon
as we had taken our tea and our daily broth, we went to
sleep. But sleep did not last long; the cold became so
severe that it soon roused us. "We can't remain so," said
the Dchiahour; "if we don't want to die of cold on our
goatskins, we must get up and make a large fire." Sam-
dadchiemba's words were full of sense; it was not advisable
to sleep at such a time, and accordingly we rose, and added
to our usual dress the great sheepskin robes that we had
bought at Blue Town.
Our fire of roots and green branches was hardly lighted,
when we felt our eyes as it were calcined by the biting acid
influence of a thick smoke, which filled the tent. We
opened the door; but as this gave admission to the wind,
without getting rid of the smoke, we were soon obliged to
shut it again. Samdadchiemba was not in any way molested
by the thick smoke, which stifled us and drew burning tears
from our eyes. He laughed without pity at seeing us
crouched by the fire, our heads bending over our knees, and
our faces buried in both hands. "My spiritual fathers," he
said, "your eyes are large and bright, but they cannot en-
dure a little smoke; mine are small and ugly, but never
mind, they perform their service very well." The jests of


20S
TRAVELS IN TARTARY,
our camel driver were not much adapted to cheer us up;
we suffered dreadfully. Yet, amid our tribulations, we saw
occasion to feel our happiness to be very great. We could
not reflect without gratitude upon the goodness of Providence,
which had led us to caves, whose great value we now fully
appreciated. If we had not been able to dry our clothes,
if we had been surprised by the cold in the piteous state in
which the storm had left us, we certainly could not have
lived long; we should have been frozen with our clothes in
one immovable block.
We did not think it prudent to proceed amid such severe
cold, and to leave an encampment, where at least our
animals got sufficient herbage to browse upon, and where
fuel was abundant. Towards noon, the weather having
grown milder, we went out to cut wood on the hills. On
our way we observed that our animals had left the pasturage
and collected on the banks of the rivulet. We at once
conceived that they were tormented by thirst, and that the
stream being frozen, they could not quench it. We bent
our steps to them, and found, in fact, the camels eagerly
licking the surface of the ice, while the horse and the mule
were kicking upon it with their hard hoofs. The hatchet
we had brought with us to cut wood, served to break the
ice, and to dig a small pond, where our animals could
quench their thirst.
Towards evehing, the cold having resumed its intensity,
we adopted a plan for enabling us to obtain a better sleep
than we had in the preceding night. Until morning, the
time was divided into three watches, and each of us was
charged, in turn, with keeping up a large fire in the tent,
while the others slept. Thus we did not feel much of the
cold, and slept in peace, without fear of setting our linen
house on fire.
After two days of horrible cold the wind abated, and we
resolved to proceed on our way. It was only with great
difficulty that we got down our tent. The first nail that we
tried to draw out, broke like glass under the hammer. The
sandy, humid soil on which we had made our encampment,
was so frozen that the nails stuck in it as if they had been
incrusted in stone. To uproot them, we were obliged to
wet them several times with boiling water.
At the time of our departure, the temperature was so


THIBET, AND CHINA.
209
mild that we were fain to take off our skin coats, and to
pack them up until further occasion. Nothing is more
frequent in Tartary than these sudden changes of tempera-
ture. Sometimes the mildest weather is abruptly followed
by the most horrible frost. All that is needed for this is
the falling of snow, and the subsequent rise of the north wind.
Any one not inured to these sudden changes of the atmos-
phere, and not provided, in traveling, with well-furred
robes, is often exposed to dreadful accidents. In the north
of Mongolia especially, it is not unusual to find travelers
frozen to death amidst the desert.
On the fifteenth day of the new moon, we came upon
numerous caravans, following, like ourselves, the direction
from east to west. The road was filled with men, women,
and children, riding on camels or oxen. They were all
repairing, they said, to the Lamasery of Rache-Tchurin.
When they had asked whether our journey had the same
object, they were surprised at receiving an answer in the
negative. These numerous pilgrims, the astonishment they
showed upon hearing that we were not going to the Lam-
asery of Rache-Tchurin, excited our curiosity. At the turn
of a defile, we overtook an old Lama, who, laden with a
heavy pack, seemed to make his way with great labor and
pain. "Brother," said we, "you are old; your black hairs
are not so numerous as the gray. Doubtless your fatigue must
be extreme. Place your burden upon one of our camels;
that will relieve you a little." Upon hearing these words
the old man prostrated himself before us, in order to ex-
press his gratitude. We made a camel kneel, and Sam-
dadchiemba added to our baggage that of the Lama. So
soon as the pilgrim was relieved from the weight which had
oppressed him, his walk became more elastic, and an ex-
pression of satisfaction was diffused over his countenance.
"Brother," said we, "we are from the West,and the affairs
of your country not being well known to us, we are aston-
ished at finding so many pilgrims here in the desert."
"We are all going to Rache-Tchurin," replied he, in accents
full of emotion. "Doubtless," said we, "some grand
solemnity calls you together?" "Yes to-morrow will be a
great day: a Lama Bokte will manifest his power: Kill
himself, yet not die." We at once understood what solem-
nity it was that thus attracted the Ortous-Tartars. A
'4


210
TRAVELS IN TARTARY,
Lama was to cut himself open, take out his entrails and
place them before him, and then resume his previous con-
dition. This spectacle, so cruel and disgusting, is very
common in the Lamaseries of Tartary. The Bokte who is
to manifest his power, as the Mongols phrase it, prepares
himself for the formidable operation by many days fasting
and prayer, pending which, he must abstain from all com-
munication whatever with mankind, and observe the most
absolute silence. When the appointed day is come, the
multitude of pilgrims assemble in the great court of the
Lamasery, where an altar is raised in front of the Temple-
gate. At length the Bokte appears. He advances gravely,
amid the acclamations of the crowd, seats himself upon the
altar, and takes from his girdle a large knife which he places
upon his knees. At his feet, numerous Lamas, ranged
in a circle, commence the terrible invocations of this
frightful ceremony. As the recitation of the prayers pro-
ceeds, you see the Bokte trembling in every limb, and
gradually working himself up into phrenetic convulsions.
The Lamas themselves become excited: their voices are
raised; their song observes no order, and at last becomes
a mere confusion of yelling and outcry. Then the Bokte
suddenly throws aside the scarf which envelopes him, un-
fastens his girdle, and seizing the sacred knife, slits open
his stomach, in one long cut. While the blood flows in
every direction, the multitude prostrate themselves before
the terrible spectacle, and the enthusiast is interrogated
about all sorts of hidden things, as to future events, as to
the destiny of certain personages. The replies of the Bokte
to all these questions are regarded, by everybody, as
oracles.
When the devout curiosity of the numerous pilgrims is
satisfied, the Lamas resume, but now calmly and gravely,
the recitation of their prayers. The Bokte takes, in his
right hand, blood from his wound, raises it to his mouth,
breathes thrice upon it, and then throws it into the air,
with loud cries. He next passes his hand rapidly over his
wound, closes it, and everything after a while resumes its
pristine condition, no trace remaining of the diabolical
operation, except extreme prostration. The Bokte once
more rolls his scarf round him, recites in a low voice, a
short prayer; then all is over, and the multitude disperse,


THIBET, AND CHINA.
211
with the exception of a few of the especially devout, who
remain to contemplate and to adore the blood-stained altar
which the Saint has quitted.
These horrible ceremonies are of frequent occurrence in
the great Lamaseries of Tartary and Thibet, and we do not
believe that there is any trick or deception about them;
for from all we have seen and heard, among idolatrous
nations, we are persuaded that the devil has a great deal
to do with the matter; and moreover, our impression that
there is no trick in the operation is fortified by the opinion
of the most intelligent and most upright Buddhists whom
we have met in the numerous Lamaseries we visited.
It is not every Lama that can perform miraculous opera-
tions. Those who have the fearful power to cut themselves
open, for example, are never found in the higher ranks of
the Lama hierarchy. They are generally lay Lamas of in-
different character, and little esteemed by their comrades.
The regular Lamas generally make no scruple to avow their
horror of the spectacle. In their eyes, all these operations
are wicked and diabolical. Good Lamas, they say, are in-
capable of performing such acts, and should not even desire
to attain the impious talent.
Though these demoniac operations are, in general, de-
cried in well-regulated Lamaseries, yet the superiors do not
prohibit them. On the contrary, there are certain days in
the year set apart for the disgusting spectacle. Interest is,
doubtless, the only motive which could induce the Grand
Lamas to favor actions which in their conscience they
reprove. The fact is, that these diabolical displays are an
infallible means of collecting together a swarm of stupid
and ignorant devotees, who communicate renown to the
Lamasery, and enrich it with the numerous offerings
which the Tartars never fail to bring with them on such
occasions.
Cutting open the abdomen is one of the most famous
sie-fa (supernaturalisms) possessed by the Lamas. There
are others of the same class, less imposing, but more com-
mon; these are practised in people's houses, privately, and
not at the great solemnities of the Lamaseries. For ex-
ample, they heat irons red-hot, and then lick them with
impunity; they make incisions in various parts of the body,
which an instant afterwards leave no trace behind, etc. All


212
TRAVELS IN TARTARY,
these operations have to be preceded by the recitation of
some prayer.
We knew a Lama who, according to every one's belief,
could fill a vase with water, by the mere agency of a
prayer; but we could never induce him to try the experi-
ment in our presence. He told us that as we held not the
same faith with him, the experiment, in our company,
would not be merely fruitless, but would expose him to
serious danger. One day, however, he recited to us the
prayer of his sie-fa. It was brief, but we readily recognized
in it a direct appeal to the assistance of the demon. "I
know thee, thou knowest me;" thus it ran: "Come old
friend, do what I ask of thee. Bring water, and fill the
vase' I hold out to thee. To fill a vase with water, what is
that to thy vast power! I know thou chargest dear for a
vase of water; but never mind: do what I ask of thee, and
fill the vase I present to thee. Some time hence we'll
come to a reckoning: on the appointed day thou shalt
receive thy due." It sometimes happens that the appeal
remains without effect: in such cases, praying is discon-
tinued, and the being invoked is assailed with insults and
imprecations.
The famous si6-fa that was now attracting so large a
number of pilgrims to the Lamasery of Rache-Tchurin, in-
spired us with the idea of repairing thither also, and of
neutralizing, by our prayers, the satanic invocations of the
Lamas. Who knows, said we to each other, who knows
but that God even now has designs of mercy towards the
Mongols of the Ortous land; perhaps the sight of their
Lama's power, fettered and overcome by the presence of
the priests of Jesus Christ, will strike upon the hearts of
these people, and make them renounce the lying creed
of Buddha, and embrace the faith of Christianity! To
encourage each other in this design, we dwelt upon the
history of Simon Magus, arrested in his flight by the prayer
of St. Peter, and precipitated from the air to the feet of his
admirers. Of course, poor missionaries, such as we, had
not the insane pretension to compare ourselves with the
prince of the Apostles; but we knew that the protection of
God, which is sometimes granted in virtue of the merit and
sanctity of him who seeks it, is also often accorded to the
omnipotent efficacy in prayer itself.


THIBET, AND CHINA.
213
We resolved, therefore, to go to Rache-Tchurin, to
mingle with the crowd, and, at the moment when the
diabolical invocations should commence, to place ourselves,
fearlessly, and with an air of authority before the Bokte,
and to solemnly forbid him, in the name of Jesus Christ, to
make a display of his detestable power. We did not dis-
guise from ourselves the possible results of this proceeding;
we knew that it would assuredly excite the fury and hatred
of the adorers of Buddha; and that perhaps a violent death
would be an instant reward for the endeavor to convert
these Tartars; "But what matter!" exclaimed we ; " let us
do courageously our work as missionaries; let us employ
fearlessly the power that we have received from on high,
and leave to Providence the care of a future which does not
appertain to us."
Such were our intentions and our hopes; but the views
of God are not always in conformity with the designs of man,
even when these appear most in harmony with the plan of
His Providence. That very day there happened to us an
accident which, carrying us far away from Rache-Tchurin,
involved us in the most distressing perplexities.
In the evening, the old Lama who was traveling with us
asked us to make the camel kneel, so that he might take
his pack from its back. "Brother," said we, "are we not
going to journey together to the Lamasery of Rache-
Tchurin?" "No; I must follow the path which you see
meandering towards the north, along those hills. Behind
that sand-hill is a trading place, where, upon festival days, a
few Chinese merchants set up their tents and sell goods.
As I want to make a few purchases, I cannot continue to
walk in your shadow."' "Can we buy flour at the Chinese
encampment?" "Millet, oatmeal, flour, beef, mutton, tea-
bricks, everything is sold there." Not having been able to
purchase provisions since our departure from Tchagan-
Kouren, we considered this a favorable opportunity for sup-
plying our deficiency in this respect. In order not to
fatigue our beasts of burden with a long circuit across stony
hills, M. Gabet took the flour-sacks upon his camels,
separated from the caravan, and went off at a gallop towards
the Chinese post. According to the indications furnished
by the old Lama, he was to meet us again in a valley at no
great distance from the Lamasery.


214
TRAVELS IN TARTARY,
After traveling for nearly an hour along a rugged road,
continually intersected by pits and quagmires, the Mission-
ary Purveyor reached the small heath, on which he found a
number of Chinese encamped, some of their tents serving
as shops, and the rest as dwellings. The encampment pre-
sented the appearance of a small town full of trade and ac-
tivity, the customers being the Lamas of Rache-Tchurin and
the Mongol pilgrims. M. Gabet speedily effected his pur-
chases; and having filled his sacks with flour, and hung two
magnificent sheeps' livers over one of the camel's humps,
rode off to the place where it had been arranged the caravan
should await him. He soon reached the spot, but he found
no person there, and no trace of man or beast having
recently passed was visible on the sand. Imagining that
perhaps some derangement of the camels' loads had delayed
our progress, he turned into the road, which it had been
agreed we should follow; but it was to no purpose that he
hastened along it, that he galloped here and there, that he
ascended every hill he came to,—he could see nothing; and
the cries he uttered to attract our attention remained un-
answered. He visited several points where various roads
met, but he found merely another confusion of the steps of
horses, camels, oxen, sheep, tending in every direction, and
crossing and recrossing each other, so that he was left, at
last, without even a conjecture.
By and by he recalled to mind that our aim, as last
resolved, had been the Lamasery of Rache-Tchurin; he
turned round, and perceiving the Lamasery in the distance,
hurried thither as fast as he could go. When he reached
the structure, which stood in the form of an amphitheater
upon the slope of a hill, he looked everywhere for us, and
asked everybody about us, for here, at least, there was no
lack of persons from whom to seek information, and our
little caravan was composed in a manner likely to attract
the attention of those who saw it at all: two laden camels,
a white horse, and, above all, a black mule, that every one
we passed stopped to remark, on account of its extreme
diminutiveness, and the splendid tint of its skin. M. Gabet
inquired and inquired, but to no purpose; no one had seen
our caravan. He ascended to the summit of the hill,
whence the eye extended over a large expanse, but he
could see nothing at all like us.


THIBET, AND CHINA. 215
The sun set, yet the caravan did not appear. M. Gabet,
beginning to fear that some serious accident had befallen it,
once more set off, and searched in every direction, up hill
and down dale, but he could see nothing of us, and learn
nothing of us, from the travelers whom he met.
The night advanced, and soon the Lamasery of Rache-
Tchurin disappeared in the darkness. M. Gabet found
himself alone in the desert, without path and without shelter,
fearing alike to advance or to recede, lest he should fall
into some abyss. He was fain, therefore, to stop where he
was, in a narrow, sandy defile, and to pass the night there.
By way of supper, he had to content himself with an Im-
pression de Voyage. Not that provisions were wanting, by
any means, but fire was, and water. Besides, the feeling of
hunger was superseded by the anxieties which afflicted his
heart as to the caravan. He knelt on the sand, said his
evening prayer, and then lay down his head upon one of
the flour-sacks beside the camel, keeping its bridle round
his arm lest the animal should stray during the night. It
is needless to add that his sleep was neither sound nor con-
tinuous; the cold, bare ground is not a very eligible bed,
especially for a man preyed upon by dark anxieties.
With the earliest dawn, M. Gabet mounted his camel,
and though well-nigh exhausted with hunger and fatigue,
proceeded anew in search of his companions.
The caravan was not lost, though it was terribly astray.
After M. Gabet had quitted us, in order to visit the Chinese
post, we at first exactly followed the right path; but before
long we entered upon a vast steppe, all trace of road in-
sensibly faded away amidst sand so fine that the slightest
wind made it undulate like sea-waves, there was no vestige
upon it of the travelers who had preceded us. By and by
the road disappeared altogether, and we found ourselves
environed with yellow hills, which presented not the slightest
suggestion even of vegetation. M. Huc, fearing to lose
himself amid these sands, stopped the cameleer. "Sam-
dadchiemba," said he, "do not let us proceed at random.
You see yonder, in the valley, the Tartar horseman driving
a herd of oxen; go and ask him the way to Rache-Tchurin."
Samdadchiemba raised his head, looked for a moment,
closing one eye, at the sun, which was veiled with some
passing clouds. "My spiritual father," said he, "I am


2l6
TRAVELS IN TARTARY,
accustomed to wander about the desert; my opinion is,
that we are quite in the right road: let us continue our
course westward, and we cannot go astray." "Well, well,
since you think you know the desert, keep on." "Oh,
yes; don't be afraid. You see that long, white line on the
mountain yonder? that's the road, after its issue from the
sands."
On Samdadchiemba's assurance, we continued to advance
in the same direction. We soon came to a road, as he had
promised, but it was a road disused, upon which we could
see no person to confirm or contradict the assertion of
Samdadchiemba, who persisted that we were on the way to
Rache-Tchurin. The sun set, and the twilight gradually
gave place to the darkness of night, without our discovering
the least indication of the Lamasery, or, which surprised us
still more, of M. Gabet, who, according to the information
of the old Lama, ought to have rejoined us long ago. Sam-
dadchiemba was silent, for he now saw that we had lost our
way.
It was important to encamp before the night had alto-
gether closed in. Perceiving a well at the end of a hollow,
we set up our tent beside it. By the tinie our linen-house
was in order, and the baggage piled, the night had com-
pletely set in; yet M. Gabet had not appeared. "Get on
a camel," said M. Huc to Samdadchiemba, "and look
about for M. Gabet." The Dchiahour made no reply; he
was thoroughly disconcerted and depressed. Driving a
stake into the ground, he fastened one of the camels to it,
and mounting upon the other, departed mournfully in quest
of our friend. He had scarcely got out of sight, when the
camel that was left behind, finding itself alone, sent forth
the most frightful cries; by and by it became furious; it
turned round and round the stake, backed to the very limit
of the rope and of its long neck, made longer by painful
extension, and applied every effort to get rid of the wooden
curl that was passed through its nose: the spectacle of its
struggle was really frightful. At last it succeeded in break-
ing the cord, and then dashed off boundingly into the
desert. The horse and mule had also disappeared; they
were hungry and thirsty; and about the tent there was not
a blade of grass, not a drop of water. The well beside
which we had encamped was perfectly dry; in fact, it was


THIBET, AND CHINA.
217
nothing more than an old cistern which had probably been
for years useless.
Thus our little caravan, which for nearly two months had
journeyed, without once separating, through the desert
plains of Tartary, was now utterly dispersed; man and
beast—all had disappeared. There remained only M. Huc,
solitary in his little linen-house, and a prey to the most
corroding anxieties. For a whole day he had neither eaten
nor drunk; but under such circumstances you do not or-
dinarily feel either hunger or thirst; the mind is too full to
give any place to the suggestions of the body; you seem
environed with a thousand fearful phantoms: and great
indeed were your desolation, but that you have for your
safety and your consolation, prayer, the sole lever that can
raise from off your heart the weight of somber apprehensions
that would otherwise crush it.
The hours passed on, and no one returned. As, in the
obscurity of night, persons might pass quite close to the
tent, and yet not see it, M. Huc, from time to time, as-
cended the adjacent hills and rocks, and, in his loudest
tones, called out the names of his lost companions, but no
one replied; all still was silence and solitude. It was near
midnight, when at length the plaintive cries of a camel,
apparently remonstrating against being driven so fast, were
heard in the distance. Samdadchiemba soon came up. He
had met several Tartar horsemen who had no tidings, in-
deed, of M. Gabet, but from whom he learned that we had
gone altogether astray; that the road we were pursuing
led to a Mongol encampment, in precisely the contrary
direction to Rache-Tchurin. "By daybreak," said Sam-
dadchiemba, "we must raise the tent, and find the right
path; we shall there, no doubt, meet the elder spiritual
father." "Samdadchiemba, your advice is a bubble; the
tent and the baggage must remain here, for the excellent
reason that they cannot be moved without animals."
"Animals !" exclaimed the Dchiahour, " where, then, is the
camel I fastened to the stake?" "It broke the rope and
ran away; the horse and the mule have run away too, and
I have not the least idea where any of them are to be
sought." "This is a pretty business," grumbled the camel-
eer; "however, when day breaks we must see what can be
done. Meanwhile let us make a little tea." "Make tea,


218
TRAVELS IN TARTARY,
by all means, if you can make tea without water, but water
there is none; the well is perfectly dry." This announce-
ment completed the discomfiture of poor Samdadchiemba;
he sank back quite exhausted upon the baggage, and his
weariness soon threw him into deep slumber.
With the first streaks of dawn, M. Huc ascended the
adjacent hill in the hope of discovering something or some-
body. He perceived, in a distant valley, two animals, one
black, one white; he hastened to them, and found our horse
and mule browsing on some thin, dusty grass, beside a
cistern of soft water. When he led the animals back to
the tent, the sun was about to rise, but Samdadchiemba
still slumbered, lying in exactly the same position which he
had assumed when he went to sleep. "Samdadchiemba,"
cried M. Huc, "won't you have some tea this morning?"
At the word tea, our cameleer jumped up as though he had
been electrified; he looked round, his eyes heavy with
sleep. "Did not the spiritual father mention tea? Where
is the tea? Did I dream I was going to have some tea?"
"I don't know whether you dreamed it, but tea you may
have, if you wish, as there is soft water in the valley yonder,
where, just now, I found the horse and the mule. Do you
go and fetch some water, while I light the fire." Samdad-
chiemba joyfully adopted the proposition, and putting the
buckets over his shoulders, hastened to the cistern.
When tea was ready, Samdadchiemba became quite
comfortable; he was absorbed with his beloved beverage,
and seemed to have altogether forgotten the disruption of
the caravan. It was necessary, however, to recall the cir-
cumstance to him, in order that he might go in search of
the camel that had run away.
Nearly one half the day elapsed, yet his companions did
not rejoin M. Huc. From time to time there passed Tartar
horsemen or pilgrims returning from the festival of Rache-
Tchurin. Of these M. Huc inquired whether they had not
seen, in the vicinity of the Lamasery, a Lama dressed in a
yellow robe and a red jacket, and mounted on a red camel.
"The Lama," said he, "is very tall, with a great gray
beard, a long pointed nose, and a red face." To this de-
scription, there was a general answer in the negative: "Had
we seen such a personage," said the travelers, "we should
certainly have remarked him."


THIBET, AND CHINA.
219
At length, M. Gabet appeared on the slope of a hill;
from its summit he had recognized our blue tent pitched in
the valley, and he galloped towards his recovered companion
as fast as his camel could go. After a brief, animated con-
versation, wherein both spoke and neither answered, we
burst into a hearty laugh at the misadventure thus happily
terminated. The reorganization of the caravan was com-
pleted before sunset, by Samdadchiemba's return with the
missing camel, which, after a long round, he had found
fastened to a tent; the Tartar, who owned the tent, having
seen the animal running away, had caught it and secured
it until some one should claim it.
Though the day was far advanced, we determined to re-
move, for the place where we had encamped was miserable
beyond all expression. Not a blade of grass was to be seen,
and the water I had discovered was at so great a distance,
that it involved quite a journey to fetch it. "Besides,"
said we, "if we can only, before night, manage to get within
sight of the right road, it will be a great point gained."
Our departure thus determined, we sat down to tea. The
conversation naturally turned upon the vexatious mischance
which had given us so much fatigue and trouble. Already
more than once, on our journey, the intractable, obstinate
temperament of Samdadchiemba had been the occasion of
our losing our way. Mounted on his little mule, as we have
described, it was he who led the caravan, preceding the
beasts of burden. Upon his assumption that he thoroughly
understood the four cardinal points, and that he was per-
fectly conversant with the deserts of Mongolia, he would
never condescend to inquire the route from persons whom
he met, and we not unfrequently suffered from his self
opinion. We were resolved, therefore, to convert the acci-
dent which had just befallen us, into the basis of a warning
to our guide. "Samdadchiemba," said we, "listen with
attention to the important advice we are about to impart.
Though in your youth you may have traveled a good deal in
Mongolia, it does not follow that you are master of all the
routes; distrust, therefore, your own conjectures, and be
more willing to consult the Tartars whom we meet. If
yesterday, for example, you had asked the way, if you had
not persisted in your practise of being guided wholly by


220
TRAVELS IN TARTARY,
the course of the sun, we should not have endured so much
misery." Samdadchiemba made no reply.
We then got up to make the preparations for departure.
When we had put in order the different articles that had
been confusedly thrown about the tent, we remarked that
the Dchiahour was not occupied, as usual, in saddling the
camels. We went to see what he was about, and to our
great surprise found him tranquilly seated upon a large stone
behind the tent. "Well!" exclaimed we, "has it not been
determined that we are to encamp elsewhere this evening?
What are you seated on that stone for?" Samdadchiemba
made no reply; he did not even raise his eyes, but kept
them fixedly directed towards the ground. "Samdad-
chiemba, what is the matter with you? Why don't you
saddle the camels?" "If you wish to go," replied he dryly,
"you can go; as for me, I remain here. I cannot any
longer accompany you. I am, it seems, a wicked man, de-
void of conscience; what occasion can you have for such a
person?" We were greatly surprised to hear this from a
young neophyte who had seemed so attached to us. We,
however, thought it best to attempt no persuasion, lest we
should aggravate the sullen pride of his character, and render
him still more indocile for the future. We accordingly
proceeded to do the necessary work ourselves.
We had already folded the tent and packed it on a camel,
not a word being spoken by any of the party. Samdad-
chiemba remained seated on the stone, covering his face
with his hands, and probably watching through his fingers
how we got on with the labor which he was accustomed to
fulfil. When he saw that we were doing very well without
him, he rose, without uttering a word, loaded the other
camel, saddled his own mule, mounted it, and led the way
as usual. M. Gabet and M. Huc exchanged smiles, but
they said nothing, for they feared that any observations at
that moment might irritate a temperament which evidently
required the greatest care in its management.
We halted in a spot beside the road, not very magnificent,
certainly, as a* station, but at all events, infinitely preferable
to the ravine of desolation in which we had experienced
such misery. There was this great blessing, that we were
once more united; an immense satisfaction in the desert,
and which we had never sufficiently appreciated until the


THIBET, AND CHINA.
221
occurrence of the mischance that had for a while separated
us. We celebrated the occasion by a splendid banquet, of
which the flour and sheep's liver, purchased by M. Gabet,
formed the basis. This' unaccustomed treat relaxed the
frowning brow of Samdadchiemba, who applied himself to
the culinary arrangements with absolute enthusiasm, and
effected, with very limited resources, a supper of several
courses.
Next morning, at daybreak, we were in motion. We had*
not proceeded far when we discovered before us, outlined
on the yellow ground of a sandy hill, several large buildings,

Lamasery of Rache-Tchurin.
surrounded with a multitude of white huts. This was the
Lamasery of Rache-Tchurin, which, as we approached it,
seemed to us a well-built, well-kept place. The three Bud-
dhist temples which rise from the center of the establishment,
are of elegant, of majestic construction. The entrance to
the principal temple is through a square tower of colossal
proportions, at each angle of which is a monstrous dragon,
elaborately carved in stone. We traversed the Lamasery
from one end to the other, along the chief streets. There


222
TRAVELS IN TARTARV,
was throughout religious and solemn silence. The only
persons we saw were a few Lamas enveloped in their large
red scarfs, who, after giving us the salutation of the day in
a tone scarce above a whisper, gravely continued their
melancholy walk.
Towards the western extremity of the Lamasery, Samdad-
chiemba's little mule shied, and then dashed off at a gallop,
followed in its irregular flight, by the two baggage camels.
"The animals on which we were mounted were equally alarmed.
All this disorder was occasioned by a young Lama, who was
stretched at full length in the middle of the street, perform-
ing a rite in great vogue among the Buddhists, and which
consists in making the circuit of a Lamasery, prostrating
yourself, with your forehead to the ground, at every single
step you make. Sometimes the number of devotees per-
forming together this painful pilgrimage is perfectly pro-
digious; they follow each other, in Indian file, along a nar-
row path which encircles the entire Lamasery and its ap-
pendant buildings. Any one who deviates in the slightest
degree from the prescribed line, is considered to have failed
in his devotion, and loses all the fruit he would otherwise
have derived from his previous toil. Where the Lamasery
is of any extent, the devotees have hard work to get through
the ceremony in the course of a long day; so that the pil-
grims, who have undertaken this exercise, and have started
early in the morning, think themselves lucky if they can
complete the operation by nightfall. For the pilgrimage
must be performed without intermission, so strictly, that
the pilgrims are not allowed to stop for a moment even to
take a little nourishment. If, after commencing the rite
you do not complete it off-hand, it does not count; you
have acquired no merit, and you are not to expect any
spiritual profit.
Each prostration must be perfect, so that the body shall
be stretched flat along the ground, and the forehead touch
the earth, the arms being spread out before you, and the
hands joined, as if in prayer. Before rising, the pilgrim
describes each time a semicircle on the ground by means
of a goat's horn, which he holds in either hand, the line
being completed by drawing the arm down to the side.
You cannot but feel infinite compassion when you look upon
these wretched creatures, their face and clothes all covered


THIBET, AND CHINA.
223
with dust or mud. The most inclement weather will not
check their intrepid devotion; they continue their pros-
trations amid snow and rain and the most piercing cold.
There are various modes of performing the pilgrimage
round a Lamasery. Some pilgrims do not prostrate them-
selves at all, but carry, instead, a load of prayer-books, the
exact weight of which is prescribed them by the Great Lama,
and the burden of which is so oppressive at times that you
see old men, and women, and children absolutely staggering
under it. When, however, they have successfully completed
the circuit, they are deemed to have recited all the prayers
contained in the books they have carried. Others content
themselves with simply walking the circuit, telling the beads
of their long chaplets, or constantly turning a sort of wheel
placed on the right hand, and which whirls about with in-
conceivable rapidity. This instrument is called Tchu-Kor
(turning prayer). You see in every brook a number of
these Tchu-Kor, which are turned by the current, and in
their movement are reputed to be praying, night and day,
for the benefit of those who erect them. The Tartars
suspend them over the fireplace, and these in their move-
ments are supposed to pray for the peace and prosperity of
the whole family, emblemed by the hearth. The move-
ment itself is effected by the thorough draught occasioned
by the openings at the top of the tent.
The Buddhists have another mode of simplifying pilgrim-
ages and devotional rites. In all the great Lamaseries you
find at short intervals figures in the form of barrels, and
turning upon an axle. The material of these figures is a
thick board, composed of infinite sheets of paper pasted
together, and upon which are written in Thibetian charac-
ters the prayers most reputed throughout the country.
Those who have not the taste, or the zeal, or the strength
to carry huge boards of books on their shoulders, or to pros-
trate themselves, step after step, in the dust and mire, or
to walk round the Lamasery in winter's cold or summer's
heat, have recourse to the simple and expeditious medium
of the prayer barrel. All they have to do is to set it in
motion; it then turns of itself for a long time, the devotees
drinking, eating, or sleeping, while the complacent mech-
anism is turning prayers for them.
One day, on approaching a prayer barrel, we found two


224
TRAVELS IN TARTARY,

Turning Prayers.
Lamas quarreling furiously, and just on the point of com-
ing to blows, the occasion being the fervor of each for
prayer. One of them having set the prayer automaton in
motion, had quietly returned to his cell. As he was enter-
ing it he turned his head, doubtless to enjoy the spectacle
of the fine prayers he had set to work for himself, but to
his infinite disgust, he saw a colleague stopping his prayers,
and about to turn on the barrel on his own account. Indig-
nant at this pious fraud, he ran back, and stopped his
competitor's prayers. Thus it went on for some time, the
one turning on, the other stopping the barrel, without a
word said on either side. At last, however, their patience
exhausted, they came to high words; from words they pro-
ceeded to menaces, and it would doubtless have come to a
fight, had not an old Lama, attracted by the uproar, inter-
posed words of peace, and himself put the automaton in
motion for the joint benefit of both parties.
Besides the pilgrims whose devotion is exercised within


THIBET, AND CHINA.
225
or about the Lamaseries, you find many who have under-
taken fearfully long journeys, which they execute with a
prostration at every step. Sad and lamentable is it to see
these unhappy victims of error enduring, to no purpose,
such terrible and painful labors; one's heart is pierced with
grief, and one's soul impressed with yearning for the day
when these poor Tartars shall consecrate to the service of
the true God that religious energy which they daily waste
upon a vain and lying creed. We had hoped to profit by
the solemnities at Rache-Tchurin to announce the true faith
to the Ortous; but such was doubtless not the will of God,
since He had permitted us to lose our way on the very day
which seemed most favorable for our project. We accord-
ingly passed through the Lamasery of Rache-Tchurin with-
out stopping, eager as we were to arrive at the very source
of that immense superstition, of which, as yet, we had
only witnessed a few shallow streams.
At a short distance from Rache-Tchurin we reached a
road well marked out, and covered with travelers. It was
not, however, devotion that had set these people in motion,
as it had the pilgrims whom we saw at the Lamasery; mere
matter of business was leading them towards the Dabsoun-
Noor, (the Salt Lake), celebrated throughout Western Mant-
chou, and which supplies with salt not only the adjacent
Tartars, but also several provinces of the Chinese Empire.
For a day's journey before you reach Dabsoun-Noor the
soil changes by degrees its form and aspect; losing its
yellow tint, it becomes insensibly white, as though thinly
covered with snow. The earth swelling in every direction,
forms innumerable hillocks, cone-shaped, and of a regularity
so perfect that you might suppose them to have been con-
structed by the hand of man. Sometimes they are grouped in
heaps, one on the other, like pears piled on a plate; they are
of all sizes, some but just created, others old, exhausted, and
falling to decay. Around these excrescences grow creeping
thorns, long-pointed, without flowers or leaves, which, inter-
twining spirally, surmount them with a sort of net-work
cap. These thorns are never found elsewhere than about
these hillocks; upon those of more recent growth they are
firm, vigorous, and full of shoots. Upon the elder eleva-
tions they are dried up, calcined by the niter, brittle, and
in shreds.
«5


226
TRAVELS IN TARTARY,
As you look upon these numerous mounds, covered with
a thick efflorescence of niter, it is obvious to your sense
that beneath the surface, and at no great depth, some great
chemical operation is in progress. Springs, generally so
rare in the Ortous country, are here of frequent occurrence,
but the water is for the most part excessively salt. Here
and there, however, by the very side of a brackish pool,
there is a spring of soft, sweet, delicious water; all such are
indicated to travelers by a small flag, fluttering from the end
of a long pole.
Dabsoun-Noor is not so much a lake as a reservoir of
mineral salt, mixed with nitrous efflorescence. The latter,
in color pale white, and crumbling between the fingers, is
easily distinguishable from the salt, which is of a gray tint,
and glitters like crystal when broken. Dabsoun-Noor is
about twenty lis in circumference. Around it, at intervals,
are the tents occupied by the Mongols who work it, and the
Chinese who have thrust themselves in as partners. It were
difficult indeed to find any description of industry or com-
merce within a certain range of their own country in which
the Chinese do not contrive to have a hand. The manipu-
lation to which the salt is subjected requires neither great
labor nor great science. All the workers do is to pick it up
as it comes in the reservoir, to pile it, and, when the heap
is of a certain size, to cover it with a thin coating of potter's
earth. When the salt has sufficiently purified itself, the
Tartars convey it to the nearest Chinese mart and exchange
it for tea, tobacco, brandy, and other commodities. In the
locality itself salt is of no value: at every step you see lumps
of it, sometimes of remarkable purity. We filled a bag
with these for our own use and for that of the camels, which
are all very fond of salt. We traversed Dabsoun-Noor
throughout its breadth from east to west, and we had to
take the utmost precaution as we proceeded over its loose,
and at times almost moving, soil. The Tartars recom-
mended us not to deviate in the least from the path we
should find marked out, and by all means to avoid any
places where we should see the water bubbling up, for
there, they informed us, were gulfs which they had frequently
endeavored to sound, but without result. This statement
induced us to believe that there is a noor, or lake, here, but
that it is underground, the place called Dabsoun-Noor being


THIBET, AND CHINA.
227
merely the covering or roof of the lake, composed of the
saline and saltpetrous matter produced by the constant
evaporation of the subterranean waters. Foreign matter,
brought by the wind, and consolidated by the rain, would
in the lapse of time form a crust upon such a roof strong
enough to bear the caravans that incessantly traverse Dab-
soun-Noor.
This great salt mine seems to pervade with its influence
the whole Ortous district, throughout whose extent the water
is brackish, the soil arid, and the surface encrusted with
saline matter. This absence of rich pasturage and fresh
water is very adverse to the growth of cattle; but the camel,
whose robust and hardy temperament adapts itself to the
most sterile regions, affords compensation to the Tartars of
the Ortous. This animal, a perfect treasure to the dwellers
in the desert, can remain a fortnight, or even a month, with-
out eating or drinking. However wretched the land may
be on which it is put to feed, it can always find wherewith
to satisfy its hunger, especially if the soil be impregnated
with salt or niter. Things that no other animal will touch,
to it are welcome; briers and thorns, dry wood itself, supply
it with efficient food.
Though it costs so little to keep, the camel is of an utility
inconceivable to those who are not acquainted with the
countries in which Providence has placed it. Its ordinary
load is from 7oo to 8oo lbs., and it can carry this load ten
leagues a day. Those, indeed) which are employed to carry
despatches, are expected to travel eighty leagues per diem,
but then they only carry the despatch bearer. In several
countries of Tartary the carriages of the kings and princes
are drawn by camels, and sometimes they are harnessed to
palanquins; but this can only be done in the level country.
The fleshy nature of their feet does not permit them to
climb mountains, when they have a carriage or litter of any
sort to draw after them.
The training of the young camel is a business requiring
great care and attention. For the first week of its life
it can neither stand nor suck without some helping hand.
Its long neck is then of such excessive flexibility and
fragility, that it runs the risk of dislocating it, unless some
one is at hand to sustain the head while it sucks the
teats of its dam.


228
TRAVELS IN TARTARY,
The camel, bor n to servitude, seems impressed from its
birth with a sense of the yoke it is destined to bear through
life. You never see the young camel playing and frolick-
ing about, as you see kids, colts, and other young animals.
It is always grave, melancholy, and slow in its movements,
which it never hastens, unless under compulsion. In the
night, and often in the day also, it sends forth a mournful
cry, like that of an infant in pain. It seems to feel that joy
or recreation are not within its portion; that its inevitable
career is forced labor and long fastings, until death shall
relieve it.
The maturation of the camel is a long affair. It cannot
carry even a single rider, until its third year; and it is not
in full vigor until it is eight years old. Its trainers then
begin to try it with loads, gradually heavier and heavier.
If it can rise with its burden, this is a proof that it can carry
it throughout the journey. When that journey is only of
brief duration, they sometimes load the animal in excess,
and then they aid it to rise by means of bars and levers.
The camel's capacity for labor endures for a long time.
Provided that at certain periods of the year it is allowed a
short holiday for pasturing at its leisure, it will continue its
service for fully fifty years.
Nature has provided the camel with no means of defense
against other animals, unless you may so consider its piercing
prolonged cry, and its huge, shapeless, ugly frame, which
resembles, at a distance, a heap of ruins. It seldom kicks,
and when it does, it almost as seldom inflicts any injury.
Its soft, fleshy foot cannot wound, or even bruise you;
neither can the camel bite an antagonist. In fact, its only
practical means of defense against man or beast is a sort of
vehement sneeze, wherewith it discharges, from nose and
mouth, a mass of filth against the object which it seeks to
intimidate or to annoy.
Yet the entire male camels, bore as the Tartars call them,
[temen being the generic appellation of the animal), are
very formidable during the twelfth moon, which is their
rotting time. At this period, their eyes are inflamed; an
oily, fetid humor exhales from their heads; their mouths
are constantly foaming; and they eat and drink absolutely
nothing whatever. In this state of excitement they rush at
whatever presents itself, man or beast, with a fierceness of


THIBET, AND CHINA.
229
precipitation which it is impossible to avoid or to resist;
and when they have overthrown the object they have pursued
they pound it beneath the weight of their bodies. The
epoch passed, the camel resumes its ordinary gentleness; and
the routine of its laborious career.
The females do not produce young until their sixth or
seventh year; the period of gestation is fourteen months.
The Tartars geld most of their male camels, which, by this
operation, acquire a greater development of strength, height,
and size. Their voices become at the same time thinner
and lower, in some instances wholly lost; and the hair is
shorter and finer than that of the entire camels.
The awkward aspect of the camel, the excessive stench of
its breath, its heavy, ungraceful movements, its projecting
hare-lips, the callosities which disfigure various parts of its
body, all contribute to render its appearance repulsive; yet
its extreme gentleness and docility, and the services it
renders to man, render it of pre-eminent utility, and make us
forget its deformity.
Notwithstanding the apparent softness of its feet, the
camel can walk upon the most rugged ground, upon sharp
flints, or thorns, or roots of trees, without wounding itself.
Yet, if too long a journey is continuously imposed upon it,
if after a certain march you do not give it a few days' rest,
the outer skin wears off, the flesh is bared, and the blood
flows. Under such distressing circumstances, the Tartars
make sheep-skin shoes for it, but this assistance is unavail-
ing without rest; for if you attempt to compel the camel
to proceed, it lies down, and you are compelled either to
remain with or to abandon it.
There is nothing which the camel so dreads as wet, marshy
ground. The instant it places its feet upon anything like
mud, it slips and slides, and, generally, after staggering about
like a drunken man, falls heavily on its sides.
When about to repose, it kneels down, folds its fore legs
symmetrically under its body, and stretches out its long
neck before it on the ground. In this position, it looks
just like a monstrous snail.
Every year, towards the close of spring, the camel sheds
its hair, every individual bristle of which disappears before a
single sprout of the new stock comes up. For twenty days
the animal remains completely bare, as though it had been


230
TRAVELS IN TARTARY,
closely shaved all over, from the top of the head to the ex-
tremity of the tail. At this juncture, it is excessively sensi-
tive to cold or wet; and you see it, at the slightest dullness
in the air or the least drop of rain, shivering and shaking
in every limb, like a man without clothes exposed on the
snow. By degrees the new hair shows itself, in the form of
fine, soft, curling wool, which gradually becomes a long,
thick fur, capable of resisting the extremest inclemency of
the weather. The greatest delight of the animal is to walk
in the teeth of the north wind, or to stand motionless on
the summit of a hill, beaten by the storm and inhaling the
icy wind. Some naturalists say that the camel cannot exist
in cold countries; these writers must have wholly forgotten
the Tartarian camels, which on the contrary, cannot endure
the least heat, and which certainly could not exist in
Arabia.
The hair of an ordinary camel weighs about ten pounds.
It is sometimes finer than silk, and always longer than sheep's
wool. The hair growing below the neck and on the legs of
the entire camels is rough, bushy, and in color black, where-
as that of the ordinary camel is red, gray, and white. The
Tartars make no sort of use of it. In the places where the
animals pasture, you see great sheets of it, looking like dirty
rags, driven about by the wind, until they are collected in
sheltered corners, in the hill sides. The utmost use the
Tartars make of it is to twist some of it into cord, or into a
sort of canvas, of which they construct sacks and carpets.
The milk of the camel is excellent, and supplies large
quantities of butter and cheese. The flesh is hard, unsavory,
and little esteemed by the Tartars. They use the hump,
however, which, cut into slices, and dissolved in tea, serves
the purpose of butter.. It is known that Heliogabalus had
camel's flesh served up at his banquets, and that he was
very fond of camel's feet. We cannot speak as to the
latter dish, which the Roman Emperor piqued himself upon
having invented, but we can distinctly affirm that camel's
flesh is detestable.



Mongol Butcher.
CHAPTER X.
Purchase of a Sheep—A Mongol Butcher—Great Feast A la TVjr/tfir—Tartar Veter-
inary Surgeons—Strange Cure of a Cow—Depth of the Wells of the Ortous—
Manner of Watering the Animals—Encampment of the Hundred Wells—
Meeting with the King of the Alechan—Annual Embassies of the Tartar Sover-
eigns to Peking—Grand Ceremony in the Temple of the Ancestors—The
Emperor gives Counterfeit Money to the Mongol Kings—Inspection of our
Geographical Map—The Devil's Cistern—Purification of the Water—A Lame
Dog—Curious Aspect of the Mountains— Passage of the Yellow River.
The environs of the Dabsoun-Noor abound in flocks of
goats and sheep. These animals like to browse on the furze
and thorny bushes, the sole vegetation of these barren
steppes; they especially delight in those nitrous efflores-
cences which are found here on all sides in the utmost
abundance. The soil, miserable as it is in other respects,
seems very favorable to the growth of these animals, which
enter largely into the consumption of the Tartars, constitut-
ing indeed the basis of their food. If bought on the spot,
they are of very moderate price. As we calculated that a
pound of meat would cost us less than a pound of flour, we
resolved, as a matter of economy, to buy a sheep. The
thing was not difficult to find; but as it would of course
231


232 TRAVELS IN TARTARY,
oblige us to stop, at least for a day, we waited till we should
come to some place, not quite barren, and where our animals
could find some pasturage to browse upon.
Two days after crossing Dabsoun-Noor, we entered a
long narrow valley, where some Mongol families had sta-
tioned themselves. The earth was covered with a close
herb, which, in form and character, had much resemblance
to thyme. Our beasts, as they proceeded, browsed fur-
tively, right and left, on this plant, and seemed to be very
fond of it. This new pasturage gave us the idea of en-
camping on the spot. Not far from a tent, a Lama was
sitting on a hillock, making ropes with camel's hair.
"Brother," said we as we approached him, " the flock upon
that hill doubtless belongs to you. Will you sell us a sheep?"
"Certainly," he answered, " I will let you have an excellent
sheep; as to the price, we shall not quarrel about that.
We men of prayer are not like merchants." He indicated
to us a spot near his own tent, and unloaded our beasts.
The entire family of the Lama, when they heard the cries
of our camels, hastened to assist us to encamp. We, in-
deed, were not allowed to do anything to it; for our new
friends took delight in making themselves useful, in un-
saddling the beasts, pitching the tent, and putting our bag-
gage in order within.
The young Lama, who had received us with so much
kindness, after having unsaddled the horse and the mule,
perceived that both these beasts were hurt a little on the
back. "Brothers," he said, "here is a bad business; and
as you are upon a long journey, it must be remedied, or you
will not be able to go on." So saying, he took the knife,
which hung from his girdle, sharpened it with rapidity upon
his boot-tops, took our saddles to pieces, examined the
rough parts of the wood, and pared them away on both
sides till he had removed the slightest unevenness. He
then put together again, with wonderful skill, all the pieces
of the saddles, and returned them to us. "That will do,"
said he; "now you may travel in peace." This operation
was effected rapidly and in the readiest manner possible.
The Lama was then about to fetch the sheep; but as it
was already late, we said it was unnecessary, for that we
should remain a whole day in his valley.
Next morning, before we were awake, the Lama opened


THIBET, AND CHINA.
233
the door of our tent, laughing so loud that he aroused us.
"Ah," said he, "I see plainly that you do not intend to
depart to-day. The sun is already very high, and you sleep
still." We rose quickly, and as soon as we were dressed,
the Lama spoke of the sheep. "Come to the flock," he
said; "you may choose at your pleasure." "No, go by
yourself, and select a sheep for us yourself. At present we
have an occupation. With us, Lamas of the Western sky,
it is a rule to pray as soon as we rise." "Oh, what a fine
thing !" said the Lama; "oh, the holy rules of the West!"
His admiration, however, did not make him forget his little
affair of business. He mounted his horse and rode towards
a flock of sheep which we saw undulating upon the slope
of a hill.
We had not yet finished our prayers when we heard the
Tartar returning at full gallop. He had fastened the sheep
to the back of his saddle, like a portmanteau. Hardly
arrived at the door of our tent, he dismounted; and in the
twinkling of an eye he had put upon its four legs the poor
sheep, quite astounded at the ride it had been favored
with. "That is the sheep; is it not fine? Does it suit
you?" "Admirably. What is the price?" "Oneounce;
is that too much?" Considering the size of the animal,
we thought the price moderate. "You ask an ounce;
here is an ingot, which is just of the weight you require. Sit
down for a moment; we will fetch our scales, and you
shall ascertain whether this piece of silver really weighs an
ounce." At these words the Lama drew back, and cried,
stretching out both hands towards us: "Above there is a
heaven, below there is the earth, and Buddha is the lord of
all things. He wills that men behave towards each other
like brothers; you are of the West, I am of the East. Is that
any reason why the intercourse between us should not be
frank and honorable? You have not cheapened my sheep:
I take your money without weighing it." "An excellent
principle," said we. "As you will not weigh the money,
pray sit, nevertheless, for a moment; we will take a cup of
tea together and talk over a little matter." "I know what
you mean; neither you nor I may cause the transmigration
of this living being. We must find a layman who knows
how to kill sheep. Is it not so?" and without awaiting an
answer, he added, "another thing; from your appearance,


234
TRAVELS IN TARTARY,
one may easily guess that you are no great hands at cutting
up sheep and preparing them." "You are not mistaken,"
we answered, laughing. "Well, keep the sheep tied to
your tent; and for the rest, rely upon me; I shall be back
in a minute." He mounted his horse, went off at full
gallop and disappeared in a bend of the vale.
According to his promise, the Lama soon returned. He
went straight to his tent, tied his horse to a post, took off
his saddle, bridle and halter, gave it a cut with his whip,
and so sent it off to pasture. He went into his tent for a
little while, and then appeared with all the members of his
family, that is to say, his old mother and two younger
brothers. They advanced slowly towards our tent, in truly
ridiculous fashion, just as if they were going to remove all
their furniture. The Lama carried on his head a large
pot, which covered him as with an enormous hat. His
mother had on her back a large basket, filled with argols.
The two young Mongols followed with a trivet, an iron
spoon, and several other minor kitchen implements. At
this sight, Samdadchiemba was full of joy, for he saw be-
fore him a whole day of poetry.
When the entire batterie de cuisine was arranged in open
air, the Lama invited us, in his politeness, to go and repose
in our tent for awhile. He judged from our air, that we
could not, without derogation, be present at the approach-
ing scene of butchering. The suggestion, however, did not
meet our views, and we requested that if we could do so
without inconveniencing them, we might sit down on the
grass at a respectful distance, and with the promise that we
would not touch anything. After some objections, perceiv-
ing that we were curious to be spectators, they dispensed
with the etiquette of the matter.
The Lama seemed anxious; he kept looking towards the
north of the valley, as if expecting some one. "All right,"
he said at last, with an air of satisfaction, " here he comes."
"Who comes? Of whom do you speak?" "I forgot to
tell you that I had been just now to invite a layman to
come, who is very skilful in killing a sheep. There he is."
We rose and perceived, indeed, something moving among
the heath of the valley. At first we could not clearly distin-
guish what it was, for though it advanced with some rapidity,
the object did not seem to enlarge. At last the most singu-


THIBET, AND CHINA.
235
lar person we had ever met with in our lives presented him-
self to our view. We were obliged to make the utmost
efforts to repress the strong impulse to laughter that came
upon us. This layman seemed to be about fifty years old,
but his height did not exceed three feet. On the top of his
head, which terminated like a sugar-loaf, rose a small tuft
of badly combed hair; a gray, thin beard descended in dis-
order down his chin. Finally, two prominences, one on
his back, the other on his breast, communicated to this little
butcher a perfect resemblance with ^Esop, as he appears in
various editions of the "Fables de la Fontaine."
The strong, sonorous voice of the layman was in singular
contrast with the exiguity of his thin, stunted frame. He
did not lose much time in saluting the company. After
having darted his small black eyes at the sheep, which
was tied to one of the nails of our tent, he said : " Is this the
beast you wish to have put in order?" And while feeling its
tail in order to judge its fat, he gave it a turn, and placed
it on its back with remarkable dexterity. He next tied to-
gether its legs; then while uncovering his right arm by
throwing back the sleeve of his leathern coat, he asked
whether the operation was to be effected in the tent or out-
side ?" Outside," said we. "Outside, very well, outside;"
so saying, he drew from a leathern sheath, suspended from
his sash, a knife with a large handle, but whose blade by
long use had become thin and narrow. After having ex-
amined for a moment its point with his thumb, he plunged
it to the hilt into the side of the sheep, and drawing it out
quite red, the sheep was dead, dead at once, without mak-
ing any movement; not a single drop of blood had spouted
from the wound. We were greatly astonished at this, and
asked the little man how he managed to kill a sheep so very
easily and quickly. "We Tartars," he said, " do not kill in
the same way as the Kitat; they cut the throat, we go
straight to the heart. By our method, the animal suffers
less, and all the blood is, as it should be, retained in the
interior."
The transmigration once operated, nobody had any fur-
ther scruples. Our Dchiahour and the Tartar Lama turned
back their sleeves and advanced to assist the little butcher.
The sheep was skinned with admirable celerity. Meantime
the mother of the Lama had made the two pots boil. She


236
TRAVELS IN TARTARY,
now took the entrails of the sheep, washed them pretty
clean, and then, with the blood which she took from the
interior of the sheep by means of a large wooden spoon,
prepared some puddings, the basis of which was the never-
failing oatmeal. "Sirs Lamas," said the little layman," shall
I bone the sheep?" Upon our answering in the affirma-
tive, he had the animal hooked upon the tent, for he was
not big enough to perform that operation himself; he then
mounted upon a large stone, and passing his knife rapidly
along the bones, he detached, in one piece, all the meat,
so as to leave dangling from the tent a mere skeleton,
clean, cleared, and nicely polished.
While the little layman was, according to his expression,
putting in order the flesh of the sheep, the rest of the
company had prepared a gala in the Tartar fashion. The
young Lama was director of the feast . "Now," he cried,
"let us all sit round; the great pot is going to be emptied."
Forthwith everyone sat down upon the turf. The old Mon-
gol woman plunged both hands into the pot, which was
boiling over, and drew out all the intestines—the liver, the
heart, the kidneys, the spleen, and the bowels, stuffed with
blood and oatmeal. In this gastronomical preparation, the
most remarkable thing was, that all the intestines had been
retained in their integrity, so that they presented themselves
much as they are seen in the living beast. The old wo-
man served up, or rather threw this splendid dish upon the
lawn, which was at once our chair, table, plate, and, in
case of need, our napkin. It is unnecessary to add, that
we used our fingers instead of forks. Every one seized
with his hands a portion of the bowels, twisted it from
the mass, and devoured it without seasoning or salt.
The two French missionaries were not able, despite their
utmost willingness, to do honor to this Tartar dish. First
we burned our fingers when we tried to touch the hot and
smoking repast. Although our guests urged that it ought
not to be allowed to grow cold, we waited a little, afraid of
burning our lips also. At last we tasted these puddings of
sheep's blood and oatmeal, but after getting down a few
mouthfuls, we were quite satisfied. Never, perhaps, had we
eaten anything so utterly tasteless and insipid. Samdad-
chiemba, having foreseen this, had withdrawn from the com-
mon dish the liver and the kidneys, which he placed before


THIBET, AND CHINA.
237
us, with some salt, which he had previously crushed between
two stones. We were thus enabled to keep pace with the
company, who, with a devouring appetite, were swallowing
the vast system of entrails.
When the whole had disappeared, the old woman brought
up the second service, by placing in the midst of us the
large pot in which the puddings had been cooked. In-
stantly all the members of the banquet invited each other,
and every one taking from his bosom his wooden porringer,
ladled out bumpers of a smoking, salt liquid, which they
dignified with the pompous name of sauce. As we did not
wish to appear eccentric, or as if we despised the Tartar
cuisine, we did like the rest. We plunged our porringer
into the pot, but it was only by the most laudable efforts
that we could get down this green stuff, which gave us the
idea of half masticated grass. The Tartars, on the contrary,
found it delicious, and readily reached the bottom of the ex-
tempore tureen, not stopping for a moment, till nothing was
left—not a drop of sauce, not an inch of pudding.
When the feast was finished, the little layman took leave,
receiving as his fee the four feet of the sheep. To this fee,
fixed by the old custom of the Mongols, we added, as a sup-
plement, a handful of tea leaves, for we desired that he
should long remember and talk to his countrymen of the
generosity of the Lamas of the Western sky.
Every one having now thoroughly regaled, our neighbors
took their kitchen utensils and returned home, except the
young Lama, who said he would not leave us alone. After <
much talk about the east and west, he took down the skele-
ton, which was still hanging at the entrance of the tent, and
amused himself with reciting, or rather singing, the nomen-
clature of all the bones, large and small, that compose the
frame of the sheep. He perceived that our knowledge on
this subject was very limited, and this extremely astonished
him; and we had the greatest trouble to make him under-
stand, that in our country ecclesiastical studies had for their
object more serious and important matters than the names
and number of the bones of a sheep.
Every Mongol knows the number, the name, and the posi-
tion of the bones which compose the frame of animals; and
thus they never break the bones when they are cutting up
an ox or a sheep. With the point of their large knife they


238
TRAVELS IN TARTARY,
go straight and at once to the juncture of the bones and
separate them with astonishing skill and celerity. These
frequent dissectidhs, and especially the habit of being every
day amongst their flocks, make the Tartars well acquainted
with the diseases of animals, and skilful in their cure. The
remedies, which they employ internally, are always simples
gathered in the prairie, and the decoction of which they
make the sick animals drink. For this purpose, they use a
large cow-horn. When they have contrived to insert the
small end of this into the mouth of the animal, they pour the
physic in at the other extremity, as through a funnel. If
the beast persists in not opening its mouth, the liquid is ad-
ministered through the nostrils. Sometimes the Tartars em-
ploy a lavement in their treatment of the diseases of animals;
but their instruments are still of primitive simplicity. A
cow's horn serves for the pipe, and the pump is a great
bladder, worked by squeezing it.
Internal remedies, however, are not very often applied;
the Tartars make more frequent use of punctures and incis-
ions in different parts of the body. Some of these opera-
tions are extremely ludicrous. One day, when we had
pitched our tent beside a Mongol dwelling, a Tartar brought
to the chief of the family a cow, which, he said, would not
eat, and which was pining away day by day. The chief
examined the animal, opened its mouth, and rubbed its fore
teeth with his nail. "Fool, blockhead," said he to the man
who had come to ask his advice, "why did you not come
before? Your cow is on the verge of death; there is scarce
a day's life more in her. Yet, there may be tried one means;
I will attempt it. If your cow dies, you will say it is your
own fault; if it recovers, you will regard it as a great favor
from Hormousdha, operated by my skill." He called some
of his slaves, and ordered them to keep a firm hold of the
beast, while he was operating upon 'it. Then he entered
his tent, whence he soon returned, armed with a nail and a
great hammer. We waited with impatience this strange
chirurgical operation, which was to be performed with a nail
and a hammer. While several Mongols held the cow, in
order to prevent its running away, the operator placed the
nail under its belly, and then drove it in up to the head with
a violent stroke of the hammer. Next, he seized with both
hands the tail of the cow, and ordered those who were hold-


THIBET, AND CHINA.
239
ing it to let go. Instantly, the animal that had been so
very singularly operated upon, dashed off, dragging after it
the veterinary Tartar, clinging to its tail. In this fashion,
they ran nearly a li. The Tartar then quitted his victim,
and came quietly back to us, who were quite amazed at this
new method of curing cows. He declared there was no
further danger for the beast; for he had ascertained, he said,
by the stiffness of the tail, the good effect of the ferruginous
medicine he had administered.
The Tartar veterinarians sometimes perform their opera-
tions at the belly, as we have just seen; but it is more gen-
erally, with the head, ears, temple, upper lip, and about the
eyes that they deal. The latter operation is principally had
recourse to, in the disease which the Tartars call Hen's dung,
to which mules are greatly subject. When this disease breaks
out, the animals leave off eating, and fall into extreme
weakness, so that they can hardly keep themselves on their
legs; fleshly excrescences, similar to the excrements of
poultry, grow under the lids, in the corners of the eyes. If
these excrescences are removed in time, the mules are saved,
and recover by degrees their original vigor; if not, they
pine for a few days, and then die.
Although cupping and bleeding have great place in the
veterinary art of the Tartars, you must not suppose that
they have at their disposal fine collections of instruments,
such as those of European operators. Most of them have
nothing but their ordinary knife, or the small iron awl, which
they keep in their girdle, and which they use daily to clear
their pipes and mend their saddles and leathern boots.
The young Lama who had sold us the sheep, spent a great
part of the day in telling us anecdotes, more or less piquant
and curious, about the veterinary science in which he seemed
to be very skilful. Moreover, he gave us important instruc-
tions concerning the road we had to pursue. He settled the
stages we ought to make, and indicated the places where
we should encamp, so as to prevent our dying from thirst.
We had still before us in the country of the Ortous, a journey
of about fourteen days; in all that time we should find neither
rivulet nor spring, nor cistern; but only, at certain dis-
tances, wells of an extraordinary depth; some of them dis-
tant from each other two days' march, so that we should
have to carry with us our provision of water.


240
TRAVELS IN TARTARY,
Next morning, after having paid our respects to the
Tartar family, who had shown us so much kindness, we pro-
ceeded on our way. Towards evening, when it was nearly
time to pitch our tent, we perceived in the distance a large
assemblage of various herds. Thinking that one of the in-
dicated wells lay probably there, we bent our steps in the
direction, and soon found that we were correct in our an-
ticipations; the water was before us. The beasts were col-
lected from every quarter, waiting to be watered. We halted
accordingly, and set up our encampment. As we gazed
upon the assembled flocks, and the well, the covering of
which was a large stone, we recalled with pleasure the passage
of Genesis, which relates the journey of Jacob in Mesopo-
tamia, to Laban, son of Bathuel the Syrian.
"Then Jacob went on his journey, and came into the land
of the people of the east.
"And he looked, and behold a well in the field, and, lo,
there were three flocks of sheep lying by it; for out of that
well they watered the flocks: and a great stone was upon
the well's mouth.
"And thither were all the flocks gathered; and they
rolled the stone from the well's mouth, and watered the
sheep, and put the stone again upon the well's mouth in
its place." 1
The wooden troughs placed around the well, reminded us
of the other passage, where the meeting of Rebecca with
the servant of Abraham is related.
"And when she had done giving him drink, she said, I
will draw water for thy camels also, until they have done
drinking.
"And she hasted, and emptied her pitcher into the
trough, and ran again unto the well to draw water, and drew
for all his camels." *
One cannot travel in Mongolia, amongst a pastoral and
nomad population, without one's mind involuntarily going
back to the time of the first patriarch, whose pastoral life
had so close a relation with the manners and customs which
we still find amongst the Mongol tribes. But how sad and
painful do these coincidences become, when we reflect that
these unfortunate people are still ignorant of the God of
Abraham, Isaac, and Jacob.
1 Gen. xxix. 1-3. 1 Gen. xxir. 19, 2a


THIBET, AND CHINA.
241
We had scarcely pitched our tent, and arranged our
modest kitchen, when we saw several Tartar horsemen ad-
vancing at full gallop. They were coming to draw water
and give it to the numerous flocks that had been long await-
ing them. These animals, which had hitherto stood at a
distance, seeing the shepherds approach, hastened to the
spot, and soon all were grouped round the well, eager to
quench their thirst. This large assemblage of animals, so
numerous and so various, created an agitation, a tumult to
which we were quite unused amid the silent solitude of the
desert; and it was perhaps on account of its novelty that
this confusion was, to us, full of entertainment. It was
amusing to see the half-tamed horses pushing and struggling
to arrive first at the well; then, instead of drinking in peace,
biting, quarreling, and even leaving the water in order to
pursue each other on the plain. The scene was especially
entertaining and picturesque, when an enormous camel came
forward, spreading alarm round the well, and driving away
the vulgar herd by its despotic presence.
There were four Mongol shepherds; while two of them,
armed with a long rod, ran about trying to effect a little
order among the flocks, the two others drew the water in a
manner which greatly excited our surprise. First, the uten-
sil they used by way of pail, appeared to us very remark-
able; it was the entire skin of a goat, solidly fastened at
the four feet, the only opening being at the neck. A hoop
kept this orifice open; a long, strong rope of camel's hair
was fastened at one end to the wooden handle that crossed
the diameter of the orifice, and at the other end to the
saddle of the horse ridden by one of the Tartars, who, when
the skin was filled rode off, and thus hauled up the bucket
to the edge of the well, where it was received by another
man, who emptied its contents into the troughs.
The well was of astonishing depth; the rope used to
raise the bucket seemed more than 2oo feet long. Instead
of running in a pulley, it went right over a large stone, in
which a large groove was already made by the constant fric-
tion. Although the drawing up of the water was performed
with great activity, it was nearly dark before all the flock
had been watered; we then brought our five animals to
participate in the general banquet, and the Tartars had the
complaisance to draw water also for us; otherwise, it is
16


242
TRAVELS IN TARTARY,
probable we should never have got it, but have been obliged
to suffer thirst beside an abundant well.
These Tartars did not seem contented, like those we had
met with in the other parts of Mongolia; we saw they were
very depressed at being obliged to spend their lives in such
a barren country, where pasturage is so very scarce and
water still rarer. They talked to us of the Mongol king-
doms through which we had passed, and where it was so
easy, so agreeable indeed, to feed animals. "Oh, how
happy are the inhabitants of these countries !" said they.
"How fortunate were we, could we spend our days amidst
those rich pasturages."
Before they returned to their dwelling, which lay behind
a high mountain, these Tartars told us that we ought to de-
part next morning before daybreak, for that we should not
find any water until we came to the Hundred Wells, which
was distant a hundred and fifty lis (fifteen leagues).
Dawn had not yet appeared when we left. The country
was, as before, sandy, barren, and dismal. About noon we
halted, in order to take a little food, and to make tea with
the water we had brought with us on one of the camels.
Night was setting in before we reached the Hundred Wells;
our poor animals could hardly move for hunger and fatigue;
yet, at all cost, we were obliged to reach the encampment.
To remain where we were would have caused infinite wretch-
edness. At last we came to the wells, and without troubling
ourselves to ascertain whether or no there were a hundred
of them, as the Tartar name of the place imported, we
hastened to pitch our tent. Happily the well was not so
deep as that we had seen the night before. Our first care
was to draw some water for the horse and the mule; but
when we went to lead them to the trough, we did not find
them near the tent, where they usually stood to be un-
saddled. This misfortune occasioned us an alarm that
made us forget the fatigues of the day. We had, it is true,
no fear of robbers, for in this respect no country is more
safe than the Ortous; but we thought that our animals,
thirsty as they were, had run away in search of water. They
will go, meditated we, till they have found water; perhaps
they will go without stopping to the frontiers of the Ortous
to the very banks of the Yellow River.
The night was quite dark; nevertheless, we thought it


THIBET, AND CHINA.
243
proper to go instantly in search of our horses, while Sam-
dadchiemba was preparing supper. We wandered about
for a long time in all directions without seeing anything;
ever and anon we stopped to listen whether we could dis-
tinguish the sound of the bells suspended from the horse's
neck; but our efforts were vain; nothing interrupted the
dead silence of the desert. We went on, without losing
courage, still hoping to find animals so very necessary to
us, and the loss of which would have placed us in such diffi-
culties. Sometimes we fancied we heard in the distance
the tinkling of the bells. Then we laid flat down, applying
our ears to the earth, in order to catch more readily the
slightest noise that might occur; but it was all in vain; our
search was fruitless.
The fear of losing our way in a dark night in a country,
the bearings of which we had not been able to examine,
made us think of retracing our steps. Judge of our con-
sternation when, on turning round, we perceived, apparently
in the place where we had pitched our tent, a large volume
of flame and smoke rising. We did not doubt for an in-
stant that Samdadchiemba also had set out in search of the
animals, and that in his absence the tent had caught fire.
Oh, how sad and discouraging was that moment. In the
middle of the desert, at two thousand lis distance from our
christendom, we contemplated without hope those flames
consuming our tent, our sole shelter against the inclemency
of the weather. "Alas !" we said, "the tent is certainly
destroyed, and doubtless all that was in it has also become
a prey to the flames."
We mournfully directed our steps to the place of our
encampment. Though anxious to ascertain our misfortune,
we advanced slowly, for we were, at the same time, afraid
to approach the fearful spectacle, destructive of our plans,
and plunging us into misery of every description. As we
advanced, we heard loud cries; at last we distinguished the
voice of Samdadchiemba, apparently calling for assistance.
Imagining that we could still save something from the con-
flagration, we hastened to the spot, calling out, at the pitch
of our voices, that we were coming. When we at last
arrived at the encampment, we stood for an instant quite
stupefied upon seeing Samdadchiemba quietly seated beside
an immense fire, and drinking with the greatest satisfaction


244
TRAVELS IN TARTARY,
bumpers of tea. The tent was untouched, and all our
animals lying around it: there had been no conflagration
at all. The Dchiahour, having found the horse and the
mule, had imagined that, having doubtless got to some dis-
tance, we should have a difficulty in finding our way back
to the encampment, and therefore he had made a large fire
to direct our steps, and sent forth vehement cries inviting
us to return. We had so fully believed in the reality of
our misfortune that, on beholding our tent again, we seemed
to pass at once from the extreme of misery to the height of
happiness.
As the night had already made considerable progress, we
hastened to eat, with excellent appetite, the soup that
Samdadchiemba had prepared, and then laid down upon our
goat-skins, where we enjoyed a profound sleep till daybreak.
On getting up next morning a glance around the encamp-
ment diffused a shudder of terror through all our limbs;
for we found ourselves surrounded on every side by deep
wells. We had been, indeed, told that we should not find
water until we reached the place called Hundred Wells, but
we had never imagined, that this denomination, Hundred
Wells, was to be taken literally. When we had pitched our
tent the night before, it was too dark for us to remark the
presence of these numerous precipices, and accordingly we
had taken no precautions. When we went out in search of
our stray animals we had, without knowing it, made a thou-
sand turnings and windings amongst these deep pits; and
that we had thus walked in a dark night, without any
accident, could only be attributed to a special protection of
Providence. Before our departure, therefore, we planted a
small wooden cross on the brink of one of these wells, as
a sign of our thankfulness for the goodness of God.
After having made our usual breakfast, we proceeded.
Towards noon we perceived before us a great multitude
issuing from a narrow defile, formed by two precipitous
mountains. We were lost in conjecture as to what this
numerous and imposing caravan could be. Innumerable
camels, laden with baggage, advanced in single file, one
after the other, escorted on either side by a number of
horsemen, who, in the distance, appeared to be richly
attired. Wc slackened our pace, to obtain a nearer view of
this caravan, which appeared to us a very strange affair.


THIBET, AND CHINA.
245

Encampment at the Hundred Wells.
It was still a considerable distance off, when four horse-
men, who formed a sort of vanguard, galloped on towards
us. They were all four Mandarins, as we perceived from
the blue button which surmounted their cap of ceremony.
"Sirs Lamas," they said, "peace be with you! Towards
what point of the earth do you direct your steps?" "We
are of the West, and it is to the West we are going. And
you, brothers of Mongolia, whither do you travel in so large
a troop, and in such magnificent apparel?" "We are from
the kingdom of Alechan, and our king is making a journey
to Peking to prostrate himself at the feet of Him who
dwells above the sky." After these few words the four
horsemen rose somewhat in their saddles, saluted, and then
returned to their position at the head of the caravan.
We had thus encountered on his way the King of Alechan,
repairing to Peking with his gorgeous retinue, to be present


246
TRAVELS IN TARTARY,
at the great meeting of the tributary princes, who, on the
first day of the first moon, are bound to offer the compli-
ments of the new year to the Emperor. Behind the van-
guard came a palanquin carried by two splendid mules,
harnessed, the one before, the other behind, to gilt shafts.
The palanquin was square, plain, and by no means elegant;
its roof was adorned with some silk fringe, and its four panels
were decorated with some pictures of dragons, birds, and
nosegays. The Tartar monarch was sitting, not upon a
seat, but with his legs crossed, in the oriental fashion. He
seemed to be about fifty years old; and his full round
features gave to his physiognomy a remarkable air of good
nature. As he passed us, we cried: "King of the Alechan,
peace and happiness be on your way!" "Men of prayer,"
he answered, "may you also be at peace," and he accom-
panied these words with a friendly salute. An old white-
bearded Lama, mounted upon a magnificent horse, led the
fore mule of the palanquin; he was considered the guide
of the whole caravan. Generally, the great marches of the
Tartars are under the guidance of the most venerable of the
lamas of the district; for these people are persuaded, that
they have nothing to fear on their way, so long as they have
at their head, a representative of the divinity, or rather the
divinity himself incarnate in the person of the Lama.
A great number of horsemen, who surrounded, as a guard
of honor, the royal palanquin, made their horses curvet in-
cessantly, and dash up and down, in and out, from one side
to the other, without ever stopping in their rapid move-
ments. Immediately behind the carriage of the king,
came a white camel of extraordinary beauty and size; a
young Tartar, on foot, led it by a silken string. This
camel was not laden. From the tip of each hump, which
looked like two pyramids, floated pieces of yellow taffeta.
There was no doubt, that this magnificent animal was a
present destined for the Chinese Emperor. The remainder
of the troop consisted of numerous camels, carrying the
baggage, the boxes, tents, pots, the thousand and one utensils,
that are always wanted in a country where no tavern is to
be found.
The caravan had passed on a long time, when meeting
with a well, we resolved to pitch our tent beside it. While
we were making our tea, three Tartars, one decorated with


THIBET, AND CHINA.
247
the red, the other with the blue button, alighted at the
entrance of our dwelling. They asked for news of the
caravan of the King of the Alechans. We answered that
we had met it a long time since, that it must already be at
a considerable distance, and that it would doubtless arrive,
before night, at the encampment of the Hundred Wells.
"As it is so," they said, "we would rather remain here, than
arrive by night at the Hundred Wells, at the risk of falling
into some hole. To-morrow, by starting a little before day,
we shall reach the caravan."
No sooner said than done: the Tartars forthwith unsad-
dled their horses, sent them off to seek their fortune in the
desert, and without ceremony took their seat beside our fire.
They were all Taitsi of the kingdom of the Alechan. One
of these, he who wore the cap with the red button, was
the king's minister; they all three belonged to the great
caravan, but the day before, having started to visit a friend,
a prince of the Ortous, they had been left behind by the
maih body.
The minister of the King of Alechan had an open, frank
character, and a very acute understanding; he combined
Mongol good nature with vivacious and elegant manners,
which he had no doubt acquired in his frequent visits to
Peking. He asked many questions about the country
which the Tartars call the Western Heaven, and informed
us, that every three years a great number of our country-
men, from the different western kingdoms, rendered their
homage to the Emperor at Peking.
It is needless to observe that, for the most part, the
Tartars do not carry very far their geographical studies.
The west means with them simply Thibet and some adjacent
countries, which they hear mentioned by the Lamas, who
have made the pilgrimage to Lha-Ssa. They firmly believe
that beyond Thibet there is nothing; there, say they, is the
end of the world; beyond, there is merely a shoreless ocean.
When we had satisfied all the inquiries of the red button,
we addressed some to him about the country of the Alechan,
and the journey to Peking. "Every third year all the
sovereigns of the world," said he, "repair to Peking, for the
feast of the new year. Princes who live near, are bound to
go thither every year; those who live at the extremities of
the earth, go every second or third year, according to the


248 TRAVELS IN TARTARY,
distance they have to travel." "What is your purpose in
going every year to Peking?" "We ourselves go as the
retinue of our king; the king alone enjoys the happiness of
prostrating himself in the presence of the Old Buddha (the
Emperor)." He entered then into long details about the
the ceremony of the first day of the year, and the relations
between the Chinese Emperor and the tributary kings.
The foreign sovereigns, under the dominating influence
of the China empire, repair to Peking; first, as an act
of obeisance and submission; secondly, to pay certain rents
to the Emperor, whose vassals they consider themselves.
These rents, which are decorated with the fine name of
offerings, are, in fact, imposts which no Tartar king would
venture to refuse the payment of. They consist in camels,
in horses remarkable for their beauty, and which the Em-
peror sends to augment his immense herds in the Tchakar.
Every Tartar prince is, besides, obliged to bring some of
the rarer productions of his country; deer, bear and goat
venison; aromatic plants, pheasants, mushrooms, fish, etc.
As they visit Peking in the depth of winter, all these eata-
bles are frozen; so that they bear, without danger of being
spoiled, the trial of a long journey, and even remain good
long after they have arrived at their destination.
One of the Banners of the Tchakar is especially charged
with sending to Peking, every year, an immense provision of
pheasant's eggs. We asked the minister of the King of the
Alechan, whether these pheasant's eggs were of a peculiar
flavor, that they were so highly appreciated by the court.
"They are not destined to be eaten," he answered; "the
Old Buddha uses them for another purpose." "As they
are not eaten, what are they used for?" The Tartar
seemed embarrassed, and blushed somewhat as he replied
that these eggs were used to make a sort of varnish, which
the women of the imperial harem used for the purpose of
smoothing their hair, and which communicates to it, they
say, a peculiar luster and brilliancy. Europeans, perhaps,
may consider this pomatum of pheasant's eggs, so highly
esteemed at the Chinese court, very nasty and disgusting;
but beauty and ugliness, the nice and the nasty, are, as
everybody knows, altogether relative and conventional mat-
ters, upon which the various nations that inhabit this earth
have ideas remotest from the uniform.


THIBET, AND CHINA.
249
These annual visits to the Emperor of China are very ex-
pensive and extremely troublesome to the Tartars of the
plebeian class, who are overwhelmed with enforced labor,
at the pleasure of their masters, and are bound to provide
a certain number of camels and horses, to carry the baggage
of the king and the nobles. As these journeys take place
in the depth of winter, the animals find little food, especially
when, after leaving the Land of Grass, they enter upon the
districts cultivated by the Chinese; and a great number of
them, accordingly, die on the road. Hence, when the
caravan returns, it is far from being in such good order and
condition as when it started; it presents, one might almost
say, merely the skeletons of the animals. Those which
have still retained a little strength are laden with the bag-
gage necessary on the way; the others are dragged along
by the halter, scarcely able to move one leg before the
other. It is a very sad, and, at the same time, singular
thing, to see the Mongols walking on foot, and leading be-
hind them horses which they dare not mount for fear of
breaking them down.
As soon as the tributary kings are arrived at Peking, they
repair to the interior of the city, where they inhabit a quarter
especially set apart for them. They are generally two
hundred in number, each of whom has his palace or inn,
which he occupies, with his retinue. A Mandarin, a grand
dignitary of the realm, superintends this quarter, and has it
in charge to maintain peace and concord amongst these
illustrious visitors. The'tributes are transferred to the care
of a special Mandarin, whom we may consider as steward of
the household.
During their stay at Peking, these monarchs have no
communication with the Emperor, no solemn audience.
Some of them may perchance obtain admittance to the
throne; but it is only upon affairs of the highest importance,
above the jurisdiction of the ordinary ministers.
On the first day of the year, however, there is a solemn
ceremony, at which these two hundred monarchs are ad-
mitted to a sort of contact with their suzerain and master,
with him who, as they phrase it, sitting beneath the sky,
rules the four seas and the ten thousand nations of the
world by a single act of his will. According to the ritual
which regulates the state proceedings of the Emperor of


25o
TRAVELS IN TARTARY,
China, he is bound to visit every year, on the first day of
the first moon, the temple of his ancestors, and to prostrate
himself before the tablet of his fathers. There is before
the entrance of this temple a long avenue, wherein the
tributary princes, who have come to Peking to render hom-
age to the Emperor, assemble. They range themselves
right and left of the peristyle, in three lines, each occupy-
ing the place appertaining to his dignity. They stand erect,
grave, and silent. It is said to be a fine and imposing
spectacle, to witness all these remote monarchs, attired in
their silk robes, embroidered with gold and silver, and indi-
cating, by the variety of their costumes, the different coun-
tries they inhabit, and the degrees of their dignity.
Meantime the Emperor issues in great pomp from his
Yellow Town. He traverses the deserted and silent streets
of Peking; for, when the Asiatic tyrant appears, every door
must be closed, and every inhabitant of the town must, on
pain of death, remain silent within his house. As soon as
the Emperor has arrived at the temple of the ancestors, the
heralds, who precede the procession, cry out, at the mo-
ment he places his foot on the first step of the stairs that
lead to the gallery of the tributary kings: "Let all pros-
trate themselves, for here is the Lord of the earth." To
this the two hundred tributary kings respond in unison:
"Ten thousand congratulations!" And, having thus
wished a happy new year to the Emperor, they all fall down
with their faces towards the earth. Then passes through
their ranks, the son of heaven, who enters the temple of
the ancestors, and prostrates himself, in his turn, thrice be-
fore the tablet of his fathers. Whilst the Emperor is offer-
ing up his adoration to the spirits of his family, the two
hundred monarchs remain prostrate on the earth, and they
do not rise until the Emperor has again passed through
their ranks; after this they re-enter their litters and return
to their respective palaces.
And such is the entire and sole fruit of the long patience
of these potentates, after leaving their distant countries, and
enduring fatigues and dangers of every description, and a
long journey through the desert; they have enjoyed the
happiness of prostrating themselves in the path of the Em-
peror! Such a spectacle would with us Europeans be a
matter of pity and disgust, for we could not comprehend


THIBET, AND CHINA. 2$ I

Grand Ceremony at the Ancestral Temple.
how there should be so much humility on one side, so much
arrogance on the other. Yet it is the simplest thing in the
world to Asiatic nations. The Emperor takes his all-
mightiness as a grave matter of course; and the Tartar
kings think themselves happy and honored in paying homage
to it.
The prime minister of the king of the Alechan told us
that a sight of the Emperor is not easily obtained. One
year, when his master was ill, he was obliged to take his
place at Peking, in the ceremony of the temple of the an-
cestors, and he then hoped to see the Old Buddha, on his
way down the peristyle, but he was altogether mistaken in
his expectation. As minister, the mere representative of
his monarch, he was placed on the third file, so that, when
the Emperor passed, he saw absolutely nothing at all.
"Those who are in the first line," he said, " if they are cau-
tiously dexterous, may manage to get a glimpse of the
yellow robe of the son of heaven; but they must take heed
not to lift up their heads, for such an audacity would be
considered a great crime, and be punished very severely."


2jJ2
TRAVELS IN TARTARV,
All the Tartar princes are pensioned by the Emperor;
the sum allotted to them is a small matter, but it effects a
considerable political result. The Tartar princes, in receiv-
ing their pay, consider themselves the slaves, or at least, as
the servants of him who pays them; and concede, in con-
sequence, to the Emperor the right of requiring their sub-
mission and obedience. It is about the first day of the
year that the tributary sovereigns receive, at Peking, the
allotted pension, which is distributed by some of the great
Mandarins, who are said, by slanderous tongues, to specu-
late in this lucrative employment, and never fail to make
enormous profits at the expense of the poor Tartars.
The minister of the king of the Alechan related, for our
edification, that in a particular year, all the tributary princes
received their pension in ingots of gilt copper. All found
it out at once, but were fain to keep silence, afraid to make
public an affair that might result in a catastrophe, com-
promising, not only the highest dignitaries of the empire,
but the Tartar kings themselves. As, in fact, the latter
were supposed to receive their money from the hands of
the Emperor himself, a complaint would, in some sort,
have been to charge the Old Buddha, the son of heaven,
with being a coiner. They received accordingly their cop-
per ingots with a prostration, and it was not until they re-
turned into their own countries, that they declared, not
indeed that they had been cheated, but that the Mandarins,
charged with distributing the money, had been the dupes
of the Peking bankers. The Tartar Mandarin who related
the adventure, gave us completely to understand that neither
the Emperor, nor the courtiers, nor the Mandarins, had
anything to do with the affair. We took good care not to
undeceive him; as to us, who had no great faith in the
probity of the government of Peking, we were convinced
that the Emperor had regularly swindled the Tartar kings.
We were confirmed in this opinion by the fact that the
period of this adventure coincided with the British war;
when, as we knew, the Emperor was in the last extremity,
and knew not where to get the money necessary to keep
from starving the handful of soldiers who were charged
with the preservation of the integrity of the Chinese
territory.
The visit of the three Mandarins of the Alechan was not


THIBET, AND CHINA.
253
only pleasant on account of the narrative they gave us of the
relations of the Tartar kings with the Emperor, but it was
of essential utility to us. When they understood that we
were directing our steps towards the West, they asked us
whether we intended passing through the district of the
Alechan. On our answering in the affirmative, they dis-
suaded us from the project; they told us that our animals
would perish there, for not a single pasturage was to be
met with. We already knew that the Alechan is a tract
still more barren than the Ortous. It consists, in fact, of
chains of lofty mountains of sand, where you may travel
sometimes for whole days together, without seeing a single
blade of vegetation. Some narrow valleys, here and there,
alone offer to the flocks a few thorny and wretched plants.
On this account the Alechan is very thinly inhabited, even
in comparison with the other parts of Mongolia.
The Mandarins told us that this year the drought which
had been general throughout Tartary had rendered the
district of the Alechan almost uninhabitable. They assured
us that at least one-third of the flocks had perished of hun-
ger and thirst, and that the remainder were in a wretched
state. For their journey to Peking, they had, they said,
chosen the best they could find in the country; and we
might have observed that the animals of the caravan were
very different indeed from those we had seen in Tchakar.
The drought, the want of water and pastures, the destruc-
tion of the flocks—all this had given birth to an utter
state of misery, whence, again, numerous bands of robbers
who were ravaging the country, and robbing travelers.
They assured us that, being so few in number, it would
not be wise for us to enter upon the Alechan mountains,
particularly in the absence of the principal authorities.
On receiving this information, we resolved not to retrace
our steps, for we were too far advanced, but to diverge a
little from our route. The night was far advanced ere we
thought of taking rest; we had scarcely slept a few minutes,
in fact, when the day broke. The Tartars saddled their
steeds, and after having wished us peace and happiness,
dashed off at full gallop, to overtake the great caravan
which preceded them.
As for us, before setting out, we unrolled the excellent
map of the Chinese Empire, published by M. Andriveau-


254
TRAVELS IN TARTARY,
Goujon, and sought upon it to what point we ought to
direct our steps, so as to avoid the wretched district of
the Alechan, without, however, deviating too much from our
route. After looking at the map, we saw no other way than
to recross the Yellow River, to pass the Great Wall of China,
and to travel across the Chinese province of Kan-Sou, until
we arrived among the Tartars of the Koukou-Noor. For-
merly this determination would have made us tremble.
Accustomed as we had been to live privately in our Chinese
christendom, it would have seemed to us impossible to
enter the Chinese empire alone, and without the care of a
catechist. At that time it would have seemed to us clear
as the day, that our strangulation, and the persecution of
all the Chinese missions, would have been the certain re-
sult of our rash undertaking. Such would have been our
fears formerly, but the time of our fear was gone. Indu-
rated by our two months' journey, we had come to the per-
suasion that we might travel in China with as much safety
as in Tartary. The stay that we had already made in sev-
eral large commercial towns, compelled as we had been to
manage our own affairs, had rendered the Chinese manners
and customs more familiar to us. The language presented
to us no difficulties; besides being able to speak the Tartar
idiom, we were familiar with the colloquial phrases of the
Chinese, a very difficult attainment to those who reside in
the missions, because the Christians there seek to flatter
them by only employing, in the presence of the missionaries,
the short vocabulary of words that they have studied in
books. Besides these purely moral and intellectual advan-
tages, our long journey had been useful in a physical point
of view; the rain, the wind, and the sun, which had during
two months raged against our European tint, had in the
end embrowned and tanned it so, that we looked quite like
wild men of the wood in this respect. The fear of being
recognized by the Chinese now no longer troubled us.
We told Samdadchiemba that we should cease, in a few
days, to travel in the Land of Grass, and that we should
continue our route through the Chinese empire. "Travel
among the Chinese !" said the Dchiahour; "very well.
There are good inns there. They boil good tea there.
When it rains, you can go under shelter. During the night,
you are not disturbed by the blowing of the north wind.


THIBET, AND CHINA. 255
But in China, there are ten thousand roads; which shall we
take? Do we know which is the best?" We made him
look at the map, pointing out all the places which we should
have to pass before we reached Koukou-Noor. We even
reduced, for his edification, into lis, all the distances from
one town to the other. Samdadchiemba looked at our small
geographical chart with perfect enthusiasm. "Oh," said
he, "how sincerely I regret that I did not study while I
was in the Lamasery; if I had listened to my master, if I
had paid more attention, I might perhaps now understand
the description of the world, that is here drawn on this piece
of paper. With this, one can go everywhere, without ask-
ing the way. Is it not so?" "Yes, everywhere," answered
we; "even to your own family." "How is that? is my
country also written down here ?" and as he spoke he bent
over the chart, so as entirely to cover it with his huge frame.
"Stand aside and we will show you your country. Look;
do you see this little space beside that green line? That
is the country of the Dchiahours, which the Chinese call the
Three Valleys (San-Tchouen). Your village must be here;
we shall pass not more than two days' journey from your
house." "Is it possible ?" cried he, striking his forehead;
"shall we pass two days' journey from my house? Do you
say so? How can that be? Not more than two days'
journey! In that case, when we are near it, I will ask my
spiritual fathers' permission to go and see once more my
country." "What can you have to do now in the Three
Valleys?" "I will go and see what is doing there. It is
eighteen years since my departure from my house. I will
go and see if my old mother is still there; and if she is
alive, I will make her enter into the Holy Church. As for
my two brothers, who knows whether they will have enough
sense not to believe any longer in the transmigrations of
Buddha. Ah, yes," added he after a short pause, "I will
make a little tea, and we will talk this matter over again."
Samdadchiemba was no longer with us; his thoughts had
flown to his native land. We were obliged to remind him
of his real position,—" Samdadchiemba, you need not make
any tea; and just now, instead of talking, we must fold up
our tent, load the camels, and proceed on our way. Look;
the sun is already high in the heavens: if we do not get
on, we shall never reach the Three Valleys." "True,"


256 TRAVELS IN TARTARY,
cried he ; and springing up he set himself busily about mak-
ing preparations for our departure.
On resuming our route, we abandoned the direction to-
wards the west, which we had strictly followed during our
journey, and diverged a little to the south. After having
continued our march for half the day, we sat down for a
while under a rock to take our repast. As usual, we dined
on bread and water; and what bread and water | Dough
half baked, and brackish water, which we had to draw up
with the sweat of our brow, and to carry about with us
during our journey.
Towards the conclusion of our repast, while we were try-
ing to scrape together a few grains of tobacco in our snuff
phials, by way of dessert, we saw coming towards us a Tar-
tar on a camel; he seated himself beside us. After having
wished each other peace, we let him smell at our empty
snuff phial, and then offered him a little loaf baked in the
ashes. In an instant he had swallowed the bread, and taken
three sniffs of snuff.
We questioned him about the route; he told us that if
we followed the same direction we should arrive in two days
at the Yellow River, on crossing which, we should enter the
Chinese territory. This information gave us great satisfac-
tion, for it perfectly agreed with our map. We asked him if
water was far off. “Yes,” answered he, “the wells are dis-
tant. If you encamp again to-day, you will find a cistern on
the way; but there is little water, and that is very bad. For-
merly it was an excellent well, but it is now abandoned, for
a tohutgour (demon) has corrupted its waters.”
This information induced us to proceed at once, for we
had no time to lose, if we desired to arrive before night.
The Mongol mounted his camel, which bounded across the
desert, while our little caravan continued slowly its uniform
and monotonous march.
Before sunset, we arrived at the indicated cistern, when
we pitched our tent, as there was no hope of finding further
on better water; besides, we fancied the cistern might per-
haps turn out less diabolical than the Tartar had pretended
it to be.
While we were lighting the fire, the Dchiahour went to
draw water; he returned in a few moments, saying that it
was unfit to be drunk; that it was mere poison. He brought


ThibET, AND CHINA. 257
a basin full with him, that we might taste it and judge for
ourselves.
The stench of this dirty, muddy water was, indeed, intol-
erable; and on the surface of the nauseous stuff, we saw
floating ; a sort of oily drop, which infinitely increased our
disgust. We had not the courage to raise it to our lips;
we were satisfied with its sight, and, above all, with its
smell.
Still we must either drink or die with thirst; we accord-
ingly resolved to make the best we could of this Cistern
of the Devil, as it is called by the Tartars. We collected
roots, which were growing abundantly around it, half buried
in the sand; a few moments' labor supplied us with an ample
provision of them. Then, first of all, we made some char-
coal which we broke into small pieces; next we filled our
kettle with the muddy, stinking water, placed it upon the
fire, and when the water boiled, threw in a quantity of the
charcoal.
While we were engaged upon this chemical operation,
Samdadchiemba, seated beside the kettle, kept every mo-
ment asking us what sort of soup we intended to make with
all those detestable ingredients. We gave him, by way of
reply, a complete dissertation upon the discoloring and disin-
fecting properties of charcoal. He listened to our scientific
statement with patience, but appeared in no degree con-
vinced by it. His eyes were fixed upon the kettle, and it
was easy to see, from the skeptical expression of his features,
that he had no sort of expectation or idea that the thick
water bubbling in the kettle could at all become a clear and
limpid fluid.
By and by, we poured out the liquid thus prepared, and
filtered it through an impromptu linen sieve. The water
realized was not, indeed, delicious, but it was drinkable,
having deposited all its salt and all its ill odor. We had
more than once, on our journey, used water in no degree
superior.
Samdadchiemba was perfectly intoxicated with enthu-
siasm. Had he not been a Christian, he would assuredly
have taken us for living Buddhas. “The Lamas,” said he,
“pretend they have all knowledge and all power in their
prayer-books; but I am certain they would have died of
thirst, or been poisoned, had they only had the water of this
17


258
TRAVELS IN TARTARY,
cistern to make tea with. They have no more notion than
a sheep how to render this bad water good." And then he
overwhelmed us with all sorts of odd questions about the
natural properties of things. In relation to the purification
of water which we had just operated, he asked whether by
rubbing his face hard with the charcoal, he could make it
as white as ours; but then, when his eyes turned to his
hands, still black with the charcoal he had just broken up, he
himself laughed immensely at the idea he had propounded.
Night had set in before we had completed the distillation
of the water we required. We then made abundance of tea,
and the evening was occupied in drinking it. We contented
ourselves with infusing a few pinches of oatmeal in the tea,
for the ardent thirst which devoured us absorbed all desire
to eat. After having deluged our inward man, we sought
repose.
We had scarcely, however, stretched ourselves on the turf,
when an extraordinary and altogether unexpected noise
threw us into a state of stupor. It was a long, lugubrious,
deep cry that seemed approaching our tent. We had heard
the howl of wolves, the roar of tigers and of bears; but these
in no way resembled the sound which now affrighted our
ears. It was something like the bellowing of a bull, but
crossed with tones so strange and unintelligible, that we were
utterly panic-stricken. And we were all the more surprised
and confounded, because everybody had assured us that there
were no wild beasts of any kind in the whole Ortous country.
Our embarrassment was becoming serious. We were in
fear not only for our animals, which were tied round the
tent, but also on our own account. As the noise did not
cease, but, on the contrary, seemed to approach nearer and
nearer, we got up, not indeed, to go forth in search of the
villainous beast that was thus disturbing our repose, but in
order to try to frighten it. To this intent all three of us set
to work, shouting at the pitch of our lungs; then we
stopped and so did the beast. After a moment's silence,
the roaring was heard once more, but at a considerable dis-
tance. We conjectured that in our turn we had frightened
the animal, and this somewhat reassured us.
The cries once more approaching, we piled up some
brushwood at a few paces from the tent, and made a bonfire.
The light, instead of deterring the unknown monster, seemed


THIBET, AND CHINA.
rather to attract it; and before long, by the flame of the
brushwood, we could distinguish the outline of what appeared
to be a great quadruped, of reddish hue, the aspect of which,
however, as near as we could judge, was by no means so
ferocious as its voice. We ventured to advance towards it,
hut as we advanced, it retreated. Samdadchiemba, whose
eyes were very sharp, and accustomed to the desert, assured
us that the creature was either a dog or a stray calf.
Our animals were, at the very least, as absorbed with the
subject as ourselves. The horse and the mule pointed their
ears, and dug up the earth with their hoofs, while the camels,
with outstretched necks and glaring eyes, did not for an in-
stant remove their gaze from the spot whence these wild
cries issued.
In order to ascertain precisely with what creature we had
to do, we diluted a handful of meal in a wooden dish, and
placing this at the entrance of the tent, withdrew inside.
Soon we saw the animal slowly advance, then stop, then ad-
vance again. At last it came to the dish, and with the most
remarkable rapidity, lapped up the supper we had prepared
for it. We now saw that it was a dog of immense size.
After having thoroughly licked and polished the empty dish,
it lay down, without ceremony, at the entrance of the tent;
and we forthwith followed its example, glad to have found a
protector in the apprehended foe.
Next morning, upon awaking, we were able to examine
at leisure the dog which, after having so alarmed us, had so
unreservedly attached itself to us. Its color was red, its size
immense; its excessive meagerness showed that it had been
wandering about homeless for some time past. A dislocated
leg, which it dragged along the ground, communicated to it
a sort of swinging motion, which added to its formidable
effect. But it was especially alarming when it sent forth
its loud fierce voice. Whenever we heard it, we instinctively
looked at the animal whence it proceeded, to see whether
it really belonged to the canine race.
We resumed our route, and the new Arsalan accompanied
us, its general position being a few paces in advance of the
caravan, as though to show us the way, with which it ap-
peared to be tolerably familiar.
After two days' journey we reached the foot of a chain
of mountains, the summits of which were lost in the clouds.


2 (JO
TRAVELS IN TAKTARY,
We set about ascending them, however, courageously, for
we hoped that beyond them we should find the Yellow
River. That day's journey was very painful, especially to
the camels, for every step was upon sharp, rugged rock;
and their feet, accordingly, were very speedily bleeding.
We ourselves, were too absorbed with the strange, fantastic
aspect of the mountains we were traversing to think of the
toil they occasioned us.
In the hollows and chasms of the precipices formed by
these lofty mountains, you see nothing but great heaps of
mica and laminated stones, broken, braised, and in some
cases absolutely pulverized. This wreck of slate and schist
must have been brought into these abysses by some deluge,
for it in no way belongs to the mountains themselves, which
are of granite. As you approach the summits the moun-
tains assume forms more and more fantastic. You see
great heaps of rock piled one upon the other, and appa-
rently cemented together. These rocks are almost entirely
encrusted with shells and the remains of a plant resem-
bling seaweed; but that which is most remarkable is that
these granitic masses are cut and torn and worn in every
direction, presenting a ramification of holes and cavities,
meandering in a thousand complicated turns and twists, so
that you might imagine all the upper portion of each moun-
tain to have been subjected to the slow and destructive
action of immense worms. Sometimes in the granite you
find deep impressions, that seem the molds of monsters,
whose forms they still closely retain.
As we gazed upon all these phenomena, it seemed to us
that we were traveling in the bed of some exhausted ocean.
Everything tended to the belief that these mountains had
undergone the gradual action of the sea. It is impossible
to attribute all you see there to the influence of mere rain,
or still less to the inundations of the Yellow River, which,
however prodigeous they may be, can never have attained
so great an elevation. The geologists who affirm that the
deluge took place by sinking, and not by a depolarization
of the earth, might probably find in these mountains good
argument in favor of their system.
On reaching the crest of these mountains we saw beneath
us the Yellow River, rolling its waves majestically from
south to north. It was now near noon, and we hoped that


THIBET, AND CHINA.
261
same evening to pass the river, and sleep in one of the inns
of the little town of Che-Tsui-Dze, which we perceived on
the slope of a hill beyond the river.
We occupied the whole afternoon in descending the
rugged mountain, selecting as we went, the places right and
left that seemed more practicable than the rest. At length
we arrived, and before nightfall, on the banks of the Yellow
River, our passage across which was most successfully
effected. In the first place, the Mongol Tartars who rented
the ferry oppressed our purse less direfully than the Chinese
ferrymen had done. Next, the animals got into the boat
without any difficulty. The only grievance was that we had
to leave our lame dog on the bank, for the Mongols would
not admit it on any terms, insisting upon the rule that all
dogs must swim across the river, the boat being destined
solely for men, or for animals that cannot swim. We were
fain to submit to the prejudice.
On the other side of the Yellow River we found ourselves
in China, and bade adieu for awhile to Tartary, to the desert,
and to the nomadic life.


Chinese and Tartar Arms.
CHAPTER XI.
Sketch of the Tartar Nations.
The Tartars, descended from the ancient Scythians, have
preserved to this day the dexterity of their ancestors in
archery and horsemanship. The early part of their history
is veiled in obscurity, enveloped as they are by the wonders
and prodigies of the exploits of their first conqueror, Okhous-
Han, who seems to be the Madyes of Herodotus. This
illustrious leader of the Scythian hordes carried his arms
into Syria, and reached even the confines of Egypt.
The Chinese annals frequently mention certain nomad
tribes, which they call Hioung-Nou, and which are no other
than the Huns. These wandering and warlike tribes grad-
ually extended themselves, and finished by covering the im-
mense deserts of Tartary from east to west. Thenceforward
262


THIBET, AND CHINA.
263
they made continual incursions on their neighbors, and on
several occasions made attacks on the frontiers of the em-
pire. It was on such an occasion that Thisin-Chi-Hoang-
Ti had the Great Wall built in the year 213 b. c. About
134 b. c. the Huns, under the conduct of Lao-Chan, their
emperor, made an attack on the Tartars Youei-Tchi (the
Getae), who dwelt on the confines of the province of Chen-
Si. After a series of long and terrible conflicts, Lao-Chan
defeated them, slew their chief, and made of his head a
drinking cup, which he wore suspended from his girdle.
The Getae did not choose to, submit to the victors, and pre-
ferred going elsewhere in search of another country. They
divided into two principal bands. One advanced towards
the northwest, and took possession of the plains situated
upon the banks of the river Hi, beyond the glaciers of the
Moussour mountains; this is that part of Tartary which is
now called the Tourgout. The other division marched
southwards, associated with it in its course several other
tribes, and reached the regions watered by the Indus. There
it laid waste the kingdom founded by the successors of
Alexander, strove for some time against the Parthians, and
finished by establishing itself in Bactriana. The Greeks
call these Tartar tribes Indo-Scythians.
Meanwhile divisions arose among the Huns; and the
Chinese, ever politic and cunning, took advantage of this
circumstance to enfeeble them. Towards the year 48 of
our era, the Tartar empire was divided into northern and
southern. Under the dynasty of Han, the Northern Huns
were completely defeated by the Chinese armies. They
were obliged to abandon the regions wherein they had
settled, and proceeded in large numbers towards the west,
to the borders of the Caspian Sea; here they spread them-
selves over the countries watered by the Volga, and round
the Palus Maeotis.
They commenced in 376 their formidable irruptions upon
the Roman empire. They began by subduing the territory
of the Alani, a nomad and pastoral people like themselves;
some of these sought refuge in the Circassian mountains,
others migrated further west, and finally settled on the shores
of the Danube. Later, they drove before them the Suevi,
the Goths, the Gepidae, and the Vandals, and with these
advanced to ravage Germany, in the beginning of the fifth


264
TRAVELS IN TARTARY,
century. These large hordes of barbarians resembling waves,
one driven on by the other, thus formed, in their destructive
course, a fearful torrent, which finally inundated Europe.
The Southern Huns, who had remained in Tartary, were
for a long time weakened by the dispersion of their northern
countrymen; but they recovered by insensible degrees, and
again became terrible to the Chinese: though they did not
acquire a political and historical importance till the time of
the famous Tchinggiskhan, towards the close of the twelfth
century.
The power of the Tartars, long confined within the desert
steppes of Mongolia, broke at length its bonds, and innu-
merable armies might be seen descending from the lofty
table-lands of Central Asia, and precipitating themselves
with fury on horrified nations. Tchinggiskhan carried
pillage and death even to the most remote regions. China,
Tartary, India, Persia, Syria, Muscovy, Poland, Hungary,
Austria—all these countries successively felt the terrible
blows of the victorious Tartar. France, Italy, and the other
regions further west, escaped with their fear.
In the year 126o of our era, Khan-Khoubilai, grandson
of Tchinggis, who had commenced the conquest of China,
succeeded in subduing that vast empire. It was the first
time that it had passed under the yoke of foreigners. Khou-
bilai died at Peking in the year 1294, aged eighty. His
empire was, without dispute, the largest that had ever ex-
isted. Chinese geographers state that, under the Mongol
dynasty of the Youen, the empire northwards went beyond
the In-Chan mountains; westwards it extended beyond the
Gobi or sandy desert; to the east, it was terminated by the
countries situated on the left of the river Siao; and in the
southern direction it reached the shores of the You€ Sea.
It is obvious that this description does not include the coun-
tries tributary to the empire. Thibet, Turkestan, Muscovy,
Siam, Cochin China, Tonking, and Corea, acknowledged
the supremacy of the Grand Khan of the Tartars, and faith-
fully paid him tribute. Even European nations were, from
time to time, insolently summoned to acknowledge the
Mongol supremacy. Haughty and threatening letters were
sent to the Pope, to the King of France, to the Emperor,
commanding them to send as tribute the revenues of their
states to the depths of Tartary. The descendants of Tching-


THIBET, AND CHINA.
giskhan, who reigned in Muscovy, Persia, Bactriana, and
Sogdiana, received investiture from the Emperor of Peking,
and undertook nothing of importance without first giving
him notice. The diplomatic papers which the King of
Persia sent, in the thirteenth century, to Philip the Fair,
are a proof of this dependence. On these precious monu-
ments, which are preserved to this day in the archives of
France, are seals in Chinese characters, which testify the
supremacy of the Grand Khan of Peking over the sovereigns
of Persia.
The conquests of. Tchinggiskhan and of his successors;
and, in later times, those of Tamerlan or Timour, which
transferred the seat of the Mongol empire to Samarcand,
contributed, in as great, and perhaps a greater degree than
the Crusades, to renew the intercourse of Europe with the
most distant states of the East, and favored the discoveries
which have been so useful to the progress of the arts, of the
sciences, and of navigation.
On this subject, we will quote in this place, an interesting
passage from the Memoirs which M. Abel R6musat published
in 1824, on the political relations of the Christian princes,
and particularly of the Kings of France with the Mongol
Emperors:—
"The lieutenants of Tchinggiskhan, and of his first suc-
cessors, on arriving in Western Asia, did not seek at first, to
contract any alliance there. The princes, whose domains
they entered, silently permitted the impost of a tribute; the
rest were required to submit. The Georgians and Armen-
ians were among the first. The Franks of Syria, the Kings
of Hungary, the Emperor himself, had to repel their insolent
demands. The Pope was not exempted, by the supremacy
he enjoyed in relation to the other Christian princes; nor
the King of France, by the high renown he enjoyed through-
out the East. The terror which the Tartars inspired, pre-
cluded a fitting answer to their demands. The course
resorted to was conciliation, the seeking their alliance, and
the endeavoring to rouse them against the Moslems. The
latter attempt would scarcely have been successful, had not the
Christians in the East, who, by adhesion as vassals, had ob-
tained credit at the courts of their generals and their princes,
zealously employed themselves in the matter. The Mongols
were induced at last to undertake war against the Sultan of


266
TRAVELS IN TARTARY,
Egypt. Such were the relations with this nation during the
first period, which lasted from 1224 to 1262.
"In the second period, the Khalifat was destroyed; a
Mongol principality was founded in Persia: it bordered on
the states of the Sultan of Egypt. A sanguinary rivalry
arose between the two countries, which the Eastern Christians
did all in their power to irritate. The Mongol empire was
divided. Those of Persia had need of auxiliaries, which
their Armenian vassals procured for them: these auxiliaries
were the Franks. From this time, their power declined
more and more; and ere long it was annihilated. Fresh
crusades might restore it. The Mongols excited these in
the West. They joined their exhortations to those of the
Georgians, Armenians, of the wreck of the crusaders, who
had taken refuge in Cyprus, and to those of the sovereign
pontiffs. The first Tartars had commenced by threats; the
last came to offers, and even descended to supplications.
Twenty ambassadors were sent by them to Italy, France,
and England; and it was no fault of theirs that the fire of
the holy wars was not rekindled, and extended over Europe
and Asia. These diplomatic attempts, the recital of which
forms, so to speak, an epilogue to the transmarine expedi-
tions, scarcely noticed by those who have written their
history, and, indeed, unknown to most of them, would deserve
perhaps, our fixed attention. We should have to collect
facts, resolve difficulties, and place in a clear point of view
the political system to which the negotiations with the Tar-
tars belong. Specialties of this class could not be appre-
ciated, whilst they were considered isolately, and without
examining them one with another. We might doubt, with
Voltaire and De Guignes, that a king of the Tartars had
met Saint Louis with offers of service. This fact might
seem not tenable, and its recital paradoxical. Yet such
skepticism would be unreasonable, after we had seen that
the Mongols had acted upon that principle for fifty years;
and when we are assured, by reading contemporary writings,
and by the inspection of original monuments, that this con-
duct was natural on their part, that it entered into their
views, that it conformed to their interests, and that it is ex-
plained by the common rules of reason and policy.
"The series of events which are connected with these
negotiations serves to complete the history of the Crusades;


THIBET, AND CHINA.
267
but the part they may have had in the great moral revolu-
tion, which soon followed the relations they occasioned
between people hitherto unknown to each other, are facts
of an importance more general and still more worthy of our
particular attention. Two systems of civilization had be-
come established at the two extremities of the ancient con-
tinent, as the effect of independent causes, without com-
munication, and consequently without mutual influence. All
at once the events of war and political combinations bring into
contact these two great bodies, long strangers to each other.
The formal interviews of ambassadors are not the only occa-
sions which brought them together. Other occasions more
private, but also more efficacious, were established by imper-
ceptible, but innumerable ramifications, by the travels of a
host of individuals, attracted to the two extremities of the
earth, with commercial views, in the train of ambassadors or
armies. The irruption of the Mongols, by throwing every-
thing into agitation, neutralized distance, filled up intervals,
and brought the nations together; the events of war tran-
sported millions of individuals to an immense distance
from the places where they were born. History has re-
corded the voyages of kings, of ambassadors, of missionaries.
Sempad, the Orbelian; Hayton, King of Armenia; the
two Davids, Kings of Georgia; and several others were led
by political motives to the depths of Asia. Yeroslaf, Grand
Duke of Sousdal and vassal of the Mongols, like the other
Russian princes, came to Kara-Koroum, where he died of
poison, it was said, administered by the Empress herself,
the mother of the Emperor Gayouk. Many monks, Italians,
French, Flemings, were charged with diplomatic missions
to the Grand Khan. Mongols of distinction came to Rome,
Barcelona, Valencia, Lyons, Paris, London, Northampton;
and a Franciscan of the kingdom of Naples was Archbishop
of Peking. His successor was a professor of theology of
the Faculty of Paris. But how many others, less celebrated,
were led in the train of those men, either as slaves, or im-
pelled by the desire of gain, or by curiosity, to countries
hitherto unexplored. Chance has preserved the names of
a few. The first envoy who came on the part of the Tartars
to the King of Hungary was an Englishman, banished from
his country for certain crimes, and who, after having wan-
dered throughout Asia, had finally taken service among the


268
TRAVELS IN TARTARY,
Mongols. A Flemish Cordelier met in the depth of Tartary
a woman of Metz, named Paquette, who had been carried
away from Hungary, a Parisian goldsmith whose brother
was established in Paris on the Grand Pont, and a young
man from the environs of Rouen, who had been present
at the capture of Belgrade; he saw there also Russians,
Hungarians, and Flemings. A singer, named Robert, after
traveling through the whole of Eastern Asia, returned to
find a grave in the Cathedral of Chartres. A Tartar was
a helmet-maker in the armies of Philip the Fair. Jean de
Plan-Carpin met near Gayouk, with a Russian gentleman,
whom he calls Temer, who served as interpreter. Several
merchants of Breslau, Poland, and Austria, accompanied
him in his journey to Tartary; others returned with him
through Russia; these were Genoese, Pisans, and two mer-
chants of Venice whom chance had brought to Bokhara.
They were induced to go in the suite of a Mongol ambas-
sador, whom Houlagou had sent to Khoubilai. They
sojourned several years in China and Tartary, took letters
from the Grand Khan to the Pope, and returned to the
Grand Khan, bringing with them the son of one of their
number, the celebrated Marco-Polo, and quitted once more
the Court of Khoubilai to return to Venice. Travels of
this kind were not less frequent in the succeeding age. Of
this number are those of John de Mandeville, an English
physician; of Oderic of Friuli; of Pegoletti; of Guillaume
de Boutdeselle, and several others. We may be certain
that the journeys which have been recorded are but a small
portion of those which were performed, and that there were
at that period more people able to make a long journey than
to write an account of it. Many of these adventurers must
have established themselves and died in the countries they
went to visit. Others returned to their country as obscure as
when they left it; but with their imaginations full of what they
had seen, relating it all to their families and friends, and
doubtless with exaggerations; but leaving around them,
amidst ridiculous fables, a few useful recollections and tradi-
tions productive of advantage. Thus were sown in Germany,
in Italy, in France, in the monasteries, among the nobility,
and even in the lowest grades of society, precious seeds des-
tined to bud at a later period. All these obscure travelers,
carrying the arts of their native country to distant lands,


THIBET, AND CHINA.
269
brought back other information about these no less precious,
and thus effected, unconsciously, exchanges more productive
of good than all those of commerce. By this means not
merely the traffic in silks, in porcelains, in commodities
from Hindostan, was made more extensive and more prac-
ticable, opening new routes to industry and commerce;
but, that which was far more valuable, foreign manners and
customs of before unknown nations, extraordinary produc-
tions, were presented to the European mind, confined, since
the fall of the Roman empire, within too narrow a circle.
Men began to have an idea that, after all, there was some-
thing worthy of notice in the finest, the most populous and
the most anciently civilized of the four quarters of the world.
People began to think of studying the arts, the religions, the
languages of the nations who inhabited it, and there was
even a proposition to establish a professorship of the Tartar
language in the University of Paris. Romantic narratives,
reduced by discussion within reasonable proportions, diffused
in all directions juster and more varied information: the
world seemed opening towards the East. Geography made
immense strides, and ardor of discovery become the new
form assumed by the adventurous spirit of Europeans. The
idea of another hemisphere ceased, as soon as our own be-
came better known, to present itself to the mind as a para-
dox destitute of all probability, and it was in going in search
of the Zipangri of Marco-Polo that Christopher Columbus
discovered the New World.
"I should make too great a digression, were I to investi-
gate what were in the East the effects of the Mongol irrup-
tion, the destruction of the Khalifat, the extermination of
the Bulgarians, of the Romans, and other northern nations.
The decline of the population of Upper Asia, so favorable
to the reaction by which the Russians, hitherto the vassals
of the Tartars, subdued in their turn all the nomads of the
North; the submission of China to a foreign yoke; the
definitive establishment of the Indian religion in Thibet
and Tartary; all these events deserve to be studied in de-
tail. I will not even pause to inquire what might have been
the results, to the nations of Eastern Asia, of the intercourse
which they had with the West. The introduction of the
Indian numerals into China, a knowledge of the astronomical
system of the Moslems, the translation of the New Testa-


2;o
TRAVELS IN TARTARY,
ment and the Psalms into the Mongol language, executed
by the Latin Archbishop of Khan Balik (Peking), the foun-
dation of the lamanical hierarchy, framed in imitation of
the pontifical court, and produced by the fusion effected
between the remnants of the Nestorianism established in
Tartary and the dogmas of the Buddhists; such were all
the innovations of which there are any traces in Eastern
Asia, and therewith the commerce of the Franks has very
little to do. The Asiatics are punished for their contempt
of the knowledge of Europeans, by the limited results which
that very scorn enables them to derive from it. To con-
fine myself to what concerns the people of the West, and
to attempt to justify what I said at the commencement of
this Memoir, that the effects of the communications with
the nations of Upper Asia, in the thirteenth century, had
contributed indirectly to the progress of European civiliza-
tion, I will conclude with a reflection, which I shall offer
with the more confidence, that it is not entirely new, while,
at the same time, the facts we have just investigated seem
calculated to give it a sanction it had not before.
"Before the establishment of the intercourse which, first
the Crusades, and then, later, the irruption of the Mongols,
caused to spring up between the nations of the East and
those of the West, the greater part of those inventions,
which distinguished the close of the middle ages, had been
known to the Asiatics for centuries. The polarity of the
loadstone had been discovered and put into operation in
China from the remotest antiquity. Gunpowder had been
as long known to the Hindoos and the Chinese, the latter
of whom had, in the tenth century, 'thunder carriages,'
which seem to have been cannon. It is difficult to account
in any other way for the fire-stone throwers, which are so
often mentioned in the history of the Mongols. Houlagou,
when he set out for Persia, had in his army a body of Chi-
nese artillerymen. Again, the first edition of the classic
books engraved on wooden boards is dated in the year 952.
The institution of bank-notes, and of banking and exchange
offices, took place among the Jou-Tchen in 1154. Bank-
notes were adopted by the Mongols established in China;
they were known to the Persians by the same name as the
Chinese give them, and Josaphat Barbara was informed in
145o by an intelligent Tartar whom he met at Asof, and


THIBET, AND CHINA.
271
who had been on an embassy to China, that this sort of
money was printed in China every year con nuova s tarn pa;
and this expression is remarkable enough, considering the
time when Barbara made this observation. Lastly, playing
cards—into the origin of which so many learned antiquarians
would not have busied themselves to inquire, were it not
that it marked one of the first applications of the art of
engraving on wood—were invented in China in the year
112o.
"There are, besides, in the commencement of each of
these inventions, particular features which seem calculated
to show their origin. I will not speak of the compass, the
ancient use of which, in China, Hager seems to me success-
fully to have demonstrated, and which passed into Europe
by means of the Crusades, previous to the irruption of the
Mongols, as the famous passage in Jacques de Vitry, and
some others, prove. But the oldest playing cards, those
used in the jeu de tarots, have a marked analogy in their
form, their designs, their size, their number, with the cards
which the Chinese made use of. Cannons were the first
fire-arms made use of in Europe; they are also, it would
appear, the only fire-arms with which the Chinese were ac-
quainted at this period. The question as to paper money
appears to have been viewed in its true light by M. Langles,
and after him by Hager. The first boards made use of to
print upon were made of wood and stereotyped, like those
of the Chinese; and nothing is more natural than to sup-
pose that some book from China gave the idea. This
would not be more surprising than the fragment of the
Bible, in Gothic characters, which Father Martini discovered
in the house of a Chinese at Tchang-Tcheou-Fou. We
have the instance of another usage, which evidently followed
the same route—it is that of the Souan-Pan, or arithmetical
machine of the Chinese, which was, doubtless, introduced
into Europe by the Tartars of the army of Batou, and which
has so extensively pervaded Russia and Poland, that women
who cannot read use nothing else in the settlement of their
household accounts, and their little commercial dealings.
The conjecture which gives a Chinese origin to the primi-
tive idea of European typography is so natural, that it was
propounded before there was any opportunity for collecting
together all the circumstances which make it so probable.


272
TRAVELS IN TARTARY,
It is the idea of Paulo Jovio, and of Mendoca, who imagine
that a Chinese book may have been brought into Europe
before the arrival of the Portuguese in the Indies, by the
medium of the Scythians and Muscovites. It was developed
by an anonymous Englishman; and carefully putting aside
from the consideration the impression in movable types,
which is, no doubt, an invention peculiar to the Europeans,
one cannot conceive any sound objection to an hypothesis
which bears so strongly the stamp of probability. But this
supposition acquires a still greater degree of probability
when we apply it to the totality of the discoveries in ques-
tion. All were made in Eastern Asia; all were unheard-of
in the West. Communication took place: it was continued
for a century and a-half, and ere another century had
elapsed, all these inventions were known in Europe. Their
origin is veiled in obscurity. The region where they mani-
fested themselves, the men who produced them, are equally
a subject of doubt. Enlightened countries were not their
theater. It was not learned men who were their authors;
it was common men, obscure artisans, who lighted up, one
after another, these unexpected flames. Nothing can better
demonstrate the effects of a communication; nothing can
be more in accordance with what we have said above as to
those invisible channels, those imperceptible ramifications,
whereby the science of the Eastern nations penetrated into
Europe. The greater part of these inventions appear at
first in the state of infancy in which the Asiatics have left
them; and this circumstance alone, almost prevents our
having any doubt as to their origin. Some are immediately
put in practice; others remain for some time enveloped in
obscurity, which conceals from us their progress, and they
'are taken, on their appearance, for new discoveries; all are
soon brought to perfection, and, as it were, fecundated by
the genius of Europeans, operating in concert, communicate
to human intelligence the greatest impulse known in history.
Thus, by this shock of nations, the darkness of the middle
age was dispersed. Calamities, which at first aspect seemed
merely destined to afflict mankind, served to arouse it from
the lethargy in which it had remained for ages; and the
subversion of twenty empires was the price at which Provi-
dence accorded to Europe the light of modern civilization."
The Mongol dynasty of the Youen occupied the empire


THIBET, AND CHINA.
273
for a century. After having shone with a brilliancy, the
reflection of which spread over the most remote regions, it
ended with Chun-Ti, a feeble prince, more mindful of frivo-
lous amusements than of the great inheritance which had
been left by his ancestors. The Chinese regained their
independence; and Tchou-Youen-Tchang, the son of a
laborer, and for some time a servant in a convent of bonzes,
was the founder of the celebrated dynasty of the Ming.
They ascended the imperial throne in 1368, and reigned in
the name of Houng-Wou.
The Tartars were massacred in great numbers in the in-
terior of China, and the rest were driven back to their old
country. The Emperor Young-Lo pursued them three
several times beyond the desert, more than 2oo leagues
north of the Great Wall, in order to exterminate them.
He could not, however, effect this object, and, dying on his
return from his third expedition, his successors left the
Tartars in peace beyond the desert, whence they diffused
themselves right and left. The principal chiefs of the blood
of Tchinggiskhan occupied, each with his people, a par-
ticular district, and gave birth to various tribes, which all
formed so many petty kingdoms.
These fallen princes, ever tormented by the recollection
of their ancient power, appeared several times on the fron-
tiers of the empire, and did not cease to disquiet the Chi-
nese princes, without, however, succeeding in their attempts
at invasion.
Towards the commencement of the seventeenth century,
the Mantchou Tartars having made themselves masters of
China, the Mongols gradually submitted to them, and
placed themselves under their sovereignty. The Oelets, a
Mongol tribe, deriving their name from Oloutai, a celebrat-
ed warrior in the fourteenth century, made frequent irrup-
tions into the country of the Khalkhas, and a sanguinary
war arose between these two people. The Emperor Khang-
Hi, under the pretense of conciliating them, intervened in
their quarrel, put an end to the war by subjecting both
parties, and extended his domination in Tartary to the fron-
tiers of Russia; the three Khans of the Khalkhas came to
make their submission to the Mantchou Emperor, who con-
voked a grand meeting near Tolon-Noor. Each Khan pre-
sented to him eight white horses, and one white camel; from
18


272 TRAVELS IN TARTARY,
It is the idea of Paulo Jovio, and of Mendoca, who imagine
that a Chinese book may have been brought into Europe
before the arrival of the Portuguese in the Indies, by the
medium of the Scythians and Muscovites. It was developed
by an anonymous Englishman; and carefully putting aside
from the consideration the impression in movable types,
which is, no doubt, an invention peculiar to the Europeans,
one cannot conceive any sound objection to an hypothesis
which bears so strongly the stamp of probability. But this
supposition acquires a still greater degree of probability
when we apply it to the totality of the discoveries in ques-
tion. All were made in Eastern Asia; all were unheard-of
in the West. Communication took place: it was continued
for a century and a-half, and ere another century had
elapsed, all these inventions were known in Europe. Their
origin is veiled in obscurity. The region where they mani-
fested themselves, the men who produced them, are equally
a subject of doubt. Enlightened countries were not their
theater. It was not learned men who were their authors;
it was common men, obscure artisans, who lighted up, one
after another, these unexpected flames. Nothing can better
demonstrate the effects of a communication; nothing can
be more in accordance with what we have said above as to
those invisible channels, those imperceptible ramifications,
whereby the science of the Eastern nations penetrated into
Europe. The greater part of these inventions appear at
first in the state of infancy in which the Asiatics have left
them; and this circumstance alone, almost prevents our
having any doubt as to their origin. Some are immediately
put in practice; others remain for some time enveloped in
obscurity, which conceals from us their progress, and they
' are taken, on their appearance, for new discoveries; all are
soon brought to perfection, and, as it were, fecundated by
the genius of Europeans, operating in concert, communicate
to human intelligence the greatest impulse known in history.
Thus, by this shock of nations, the darkness of the middle
age was dispersed. Calamities, which at first aspect seemed
merely destined to afflict mankind, served to arouse it from
the lethargy in which it had remained for ages; and the
subversion of twenty empires was the price at which Provi-
dence accorded to Europe the light of modern civilization.”
The Mongol dynasty of the Youen occupied the empire


THIBET, AND CHINA. - 273
for a century. After having shone with a brilliancy, the
reflection of which spread over the most remote regions, it
ended with Chun-Ti, a feeble prince, more mindful of frivo-
lous amusements than of the great inheritance which had
been left by his ancestors. The Chinese regained their
independence; and Tchou-Youen-Tchang, the son of a
laborer, and for some time a servant in a convent of bonzes,
was the founder of the celebrated dynasty of the Ming.
They ascended the imperial throne in 1368, and reigned in
the name of Houng-Wou.
The Tartars were massacred in great numbers in the in-
terior of China, and the rest were driven back to their old
country. The Emperor Young-Lo pursued them three
several times beyond the desert, more than 200 leagues
north of the Great Wall, in order to exterminate them.
He could not, however, effect this object, and, dying on his
return from his third expedition, his successors left the
Tartars in peace beyond the desert, whence they diffused
themselves right and left. The principal chiefs of the blood
of Tchinggiskhan occupied, each with his people, a par-
ticular district, and gave birth to various tribes, which all
formed so many petty kingdoms.
These fallen princes, ever tormented by the recollection
of their ancient power, appeared several times on the fron-
tiers of the empire, and did not cease to disquiet the Chi-
nese princes, without, however, succeeding in their attempts
at invasion. |
Towards the commencement of the seventeenth century,
the Mantohou Tartars having made themselves masters of
China, the Mongols gradually submitted to them, and
placed themselves under their sovereignty. The Oelets, a
Mongol tribe, deriving their name from Oloutai, a celebrat-
ed warrior in the fourteenth century, made frequent irrup-
tions into the country of the Khalkhas, and a sanguinary
war arose between these two people. The Emperor Khang-
Hi, under the pretense of conciliating them, intervened in
their quarrel, put an end to the war by subjecting both
parties, and extended his domination in Tartary to the fron-
tiers of Russia; the three Khans of the Khalkhas came to
make their submission to the Mantchou Emperor, who con-
voked a grand meeting near Tolon-Noor. Each Khan pre-
sented to him eight white horses, and one white camel; from
18


272 TRAVELS IN TARTARY,
It is the idea of Paulo Jovio, and of Mendoca, who imagine
that a Chinese book may have been brought into Europe
before the arrival of the Portuguese in the Indies, by the
medium of the Scythians and Muscovites. It was developed
by an anonymous Englishman; and carefully putting aside
from the consideration the impression in movable types,
which is, no doubt, an invention peculiar to the Europeans,
one cannot conceive any sound objection to an hypothesis
which bears so strongly the stamp of probability. But this
supposition acquires a still greater degree of probability
when we apply it to the totality of the discoveries in ques-
tion. All were made in Eastern Asia; all were unheard-of
in the West. Communication took place: it was continued
for a century and a-half, and ere another century had
elapsed, all these inventions were known in Europe. Their
origin is veiled in obscurity. The region where they mani-
fested themselves, the men who produced them, are equally
a subject of doubt. Enlightened countries were not their
theater. It was not learned men who were their authors;
it was common men, obscure artisans, who lighted up, one
after another, these unexpected flames. Nothing can better
demonstrate the effects of a communication; nothing can
be more in accordance with what we have said above as to
those invisible channels, those imperceptible ramifications,
whereby the science of the Eastern nations penetrated into
Europe. The greater part of these inventions appear at
first in the state of infancy in which the Asiatics have left
them; and this circumstance alone, almost prevents our
having any doubt as to their origin. Some are immediately
put in practice; others remain for some time enveloped in
obscurity, which conceals from us their progress, and they
are taken, on their appearance, for new discoveries; all are
soon brought to perfection, and, as it were, fecundated by
the genius of Europeans, operating in concert, communicate
to human intelligence the greatest impulse known in history.
Thus, by this shock of nations, the darkness of the middle
age was dispersed. Calamities, which at first aspect seemed
merely destined to afflict mankind, served to arouse it from
the lethargy in which it had remained for ages; and the
subversion of twenty empires was the price at which Provi-
dence accorded to Europe the light of modern civilization.”
The Mongol dynasty of the Youen occupied the empire


THIBET, AND CHINA. - 273
for a century. After having shone with a brilliancy, the
reflection of which spread over the most remote regions, it
ended with Chun-Ti, a feeble prince, more mindful of frivo-
lous amusements than of the great inheritance which had
been left by his ancestors. The Chinese regained their
independence; and Tchou-Youen-Tchang, the son of a
laborer, and for some time a servant in a convent of bonzes,
was the founder of the celebrated dynasty of the Ming.
They ascended the imperial throne in 1368, and reigned in
the name of Houng-Wou.
The Tartars were massacred in great numbers in the in-
terior of China, and the rest were driven back to their old
country. The Emperor Young-Lo pursued them three
several times beyond the desert, more than 200 leagues
north of the Great Wall, in order to exterminate them.
He could not, however, effect this object, and, dying on his
return from his third expedition, his successors left the
Tartars in peace beyond the desert, whence they diffused
themselves right and left. The principal chiefs of the blood
of Tchinggiskhan occupied, each with his people, a par-
ticular district, and gave birth to various tribes, which all
formed so many petty kingdoms.
These fallen princes, ever tormented by the recollection
of their ancient power, appeared several times on the fron-
tiers of the empire, and did not cease to disquiet the Chi-
nese princes, without, however, succeeding in their attempts
at invasion. |
Towards the commencement of the seventeenth century,
the Mantchou Tartars having made themselves masters of
China, the Mongols gradually submitted to them, and
placed themselves under their sovereignty. The Oelets, a
Mongol tribe, deriving their name from Oloutai, a celebrat-
ed warrior in the fourteenth century, made frequent irrup-
tions into the country of the Khalkhas, and a sanguinary
war arose between these two people. The Emperor Khang-
Hi, under the pretense of conciliating them, intervened in
their quarrel, put an end to the war by subjecting both
parties, and extended his domination in Tartary to the fron-
tiers of Russia; the three Khans of the Khalkhas came to
make their submission to the Mantchou Emperor, who con-
voked a grand meeting near Tolon-Noor. Each Khan pre-
sented to him eight white horses, and one white camel ; from
18


274
TRAVELS IN TARTARY,
which circumstance this tribute was called, in the Mongol
language Yousoun-Dchayan (the nine white) ; it was agreed
that they should bring every year a similar present.
At the present time the Tartar nations, more or less sub-
ject to the sway of the Mantchou emperors, are no longer
what they were in the time of Tchinggiskhan and Timour.
Since that epoch Tartary has been disorganized by so many
revolutions; it has undergone such notable political and
geographical changes, that what travelers and writers said
about it in former periods no longer applies to it.
During a length of time geographers divided Tartary into
three grand parts—i. Russian Tartary, extending from east
to west, from the sea of Kamtchatka to the Black Sea, and
from north to south, from the regions inhabited by the Ton-
gous and Samoiede tribes, to the lakes Baikal and Aral.
2. Chinese Tartary, bounded east by the sea of Japan, south
by the Great Wall of China, west by the Gobi or great
sandy desert; and north, by the Baikal Lake. 3. Inde-
pendent Tartary, extending to the Caspian Sea, and includ-
ing in its limits the whole of Thibet. Such a division is
altogether chimerical, and without any sound basis. All
these immense tracts, indeed, once formed part of the great
empires of Tchinggiskhan and Timour. The Tartar hordes
made encampments there at their will in the course of
their warlike wanderings; but now all this is completely
changed, and, to form an exact idea of modern Tartary, it
is necessary to modify in a great degree the notions that
have been transmitted to us by the mediaeval authors, and
which, in default of better information, have been adopted
by all the geographers, down to Malte-Brun, inclusive. To
realize a definite idea about Tartary, we think that the
clearest, most certain, and consequently the most reason-
able rule, is to adopt the opinions of the Tartars themselves,
and of the Chinese, far more competent judges of this
matter than Europeans, who, having no connection with
this part of Asia, are obliged to trust to conjectures which
have often little to do with truth. In accordance with a
universal usage, the soundness of which we were enabled
to confirm in the course of our travels, we will divide the
Tartar people into Eastern Tartars (Toung-Ta-Dze), or
Mantchous, and Western Tartars (Si-Ta-Dze), or Mongols.
The boundaries of Mantchouria are very distinct, as we


THIBET, AND CHINA.
275
have already stated. It is bounded on the north by the
Kinggan mountains, which separate it from Siberia; on the
south by the gulf of Phou-Hai and Corea; on the east by
the sea of Japan; and on the west by the Barrier of Stakes
and a branch of the Sakhalien-Oula. It would be a diffi-
cult matter to define the limits of Mongolia in an equally
exact manner; however, without any serious departure from
the truth, we may include them between the 75 th and the
118th degrees longitude of Paris, and 35 th and 5oth degrees
of north latitude. Great and Little Boukaria, Kalmoukia,
Great and Little Thibet—all these denominations seem to
us purely imaginary. We shall enter, by and by, into some
details on this subject, in the second part of our travels,
when we come to speak of Thibet and of the neighboring
people.
The people who are comprised in the grand division of
Mongolia, that we have just given, are not all to be indis-
criminately considered "as Mongols. There are some of
them to whom this denomination can only be applied in a
restricted sense. Towards the northwest, for instance, the
Mongols are frequently confounded with the Moslems; and
towards the south, with the Si-Fans, or Eastern Thibetians.
The best way clearly to distinguish these people, is to pay
attention to their language, their manners, their religion,
their costume, and particularly to the name by which they
designate themselves. The Mongol Khalkhas are the most
numerous, the most wealthy, and the most celebrated in his-
tory. They occupy the entire north of Mongolia. Their
country is of vast extent, including nearly 2oo leagues from
north to south, and about 5oo from east to west. We will
not repeat here what we have already said about the Khalkha
district; we will merely add that it is divided into four great
provinces, subject to four separate sovereigns. These prov-
inces, are sub-divided into eighty-four banners, in Chinese
called Ky, in Mongol Bochkhon. Princes of different ranks
are at the head of each banner. Notwithstanding the author-
ity of these secular princes, it may safely be said that the
Khalkhas are all dependent on the Guison-Tamba, the
Grand Lama, the Living Buddha of all the Mongol Khalkhas,
who consider it an honor to call themselves Disciples of the
Holy One of Kouren (Konie bokte ain Chabi).
The Southern Mongols have no special designation; they


276
TRAVELS IN TARTARY,
merely bear the name of the principality to which they
belong. Thus they say, "Mongol of Souniout, Mongol of
Gechekten," etc. Southern Mongolia comprises twenty-five
principalities, which, like those of the Khalkhas, are sub-
divided into several Bochkhon. The principal are the Or-
tous, the two Toumet, the two Souniout, the Tchakar, Kar-
atsin Oungniot, Gechekten, Barin, Nayman, and the country
of the Elents.
The Southern Mongols, near the Great Wall, have little
modified their manners by their constant intercourse with
the Chinese. You may remark sometimes in their dress a
sort of studied elegance, and in their character pretensions
to the refined politeness of the Chinese. Laying aside, on
the one hand, the frankness, the good-natured openness of
the Mongols of the North, they have borrowed from their
neighbors somewhat of their cunning and foppery.
Proceeding to the southeast, we. encountered the Mon-
gols of the Koukou-Noor or Blue Lake (in Chinese, Tsing-
Hai or Blue Sea). This country is far from possessing the
extent which is generally assigned to it in geographical charts.
The, Mongols of the Koukou-Noor only dwell around the
lake, from which they derive their name; and, moreover,
they are mixed, up to a great extent with Si-Fans, who can-
not live secure in their own country, because of the hordes of
robbers that are constantly ravaging it.
To the' west of the Koukou-Noor is the river Tsaidam, on
whose banks encamp the numerous tribes, called Tsaidam-
Mongols, who must not be confounded with the Mongols
of the Koukou-Noor. Farther still, in the very heart of
Thibet, we encounter other Mongol tribes. We shall say
nothing about them here, as we shall have occasion to speak
of them in the course of our narrative. We will revert,
therefore, in some detail to the Mongols of the Koukou-
Noor and the Tsaidam.
The Torgot-Tartars, who formerly dwelt near Kara-Ko-
roum, the capital of the Mongols in the time of Tchinggis-
khan, are now situated to the northwest of Mongolia. In
1672, the whole tribe, having raised their tents and assem-
bled all their flocks, abandoned the district which had served
them as a resting-place, migrated to the western part of
Asia, and established themselves in the steppes between the
Don and the Volga.


THIBET, AND CHINA.
277
The Torgot princes recognized the sovereignty of the
Muscovite emperors, and declared themselves their vassals.
But these wandering hordes, passionately attached to the
independence of their nomad life, could not long accom-
modate themselves to the new masters they had selected.
They soon felt an aversion to the laws and regular institu-
tions which were becoming established in the Russian em-
pire. In 177o, the Torgots again made a general migration.
Led by their chief, Aboucha, they suddenly disappeared,
passed the Russian frontiers, and halted on the banks of the
river Hi. This flight had been concerted with the govern-
ment of Peking. The Emperor of China, who had been
informed beforehand of the period of their departure, took
them under his protection, and assigned to them settle-
ments on the banks of the Hi.
The principality of Hi is now the Botany-Bay of China;
thither are sent the Chinese criminals, condemned to exile
by the laws of the empire. Before their arrival in these
distant regions they are obliged to cross frightful deserts,
and to climb the Moussour (glacier) mountains. These
gigantic summits are entirely formed of icebergs, piled one
on the top of the other, so that travelers cannot advance
except by hewing steps out of the eternal ice. On the
other side of the Moussour mountains the country, they say,
is magnificent; the climate temperate enough, and the soil
adapted for every kind of cultivation. The exiles have
transported thither a great many of the productions of
China; but the Mongols continue to follow their nomad life,
and merely to pasture herds and flocks.
We had occasion to travel for some time with Lamas of
Torgot; some of them arrived with us at Lha-Ssa. We did
not remark, either in their costume, in their manners, or in
their language, anything to distinguish them from the Mon-
gols. They spoke a good deal about the Oros ( Russians), but
in a way to make us understand that they were by no means
desirous of again becoming subject to their sway. The
Torgot camels are remarkably fine, and generally much
larger and stronger than those in the other parts of Mon-
golia.
It would be a very desirable thing to send missionaries to
Hi. We believe that there would be found already formed
there a numerous and fervent body of Christians. It is well


278
TRAVELS IN TARTARY,
known that for many years past, it is hither that the Chris-
tians who have refused to apostatize, have been exiled from
all the provinces of China. The missionary who should
obtain permission to exercise his zeal in the Torgot, would
doubtless have to undergo great privations during his jour-
ney thither; but he would be amply compensated, by the
thought of carrying the succor of religion to all those gener-
ous confessors of the faith, whom the tyranny of the Chinese
government has sent to die in these distant regions.
To the southwest of Torgot is the province of Khach-
ghar. At the present day, this district cannot at all be con-
sidered a part of Mongolia. Its inhabitants have neither
the language, nor the physiognomy, nor the costume, nor
the religion, nor the manners of the Mongols; they are Mos-
lems. The Chinese, as well as the Tartars, call them Hoei-
Hoei, a name by which they designate the Mussulmen who
dwell in the interior of the Chinese empire. This description
of Khachghar, is also applicable to the people to the south of
the Celestial Mountains, in the Chinese tongue called Tien,
Chan, and in Mongol, Bokte-oola (holy mountains).
Not long since the Chinese government had to sustain a
terrible war against Khachghar. We are indebted for the
following details to some military Mandarins who accom-
panied this famous and distant expedition.
The Court of Peking kept in Khachghar two grand Man-
darins, with the title of Delegates Extraordinary (Kintchai),
who were charged to guard the frontiers, and to keep an
eye on the movements of the neighboring people. These
Chinese officers, instead of merely watching, exercised their
power with such horrible and revolting tyranny, that they
wore out the patience of the people of Khachghar, who, at
length, rose in a body, and massacred all the Chinese resi-
dents in the country. The news reaching Peking, the Em-
peror, who knew nothing of the misconduct of his officers,
assembled his troops, and marched them against the Mos-
lems. The contest was long and bloody. The Chinese
government had several times to send reinforcements. The
Hoei-Hoei were commanded by a hero called Tchankoeul;
his stature, they say, was prodigious, and he had no weapon
but an enormous club. He frequently defeated the Chinese
army, and destroyed several grand military Mandarins. At
length, the Emperor sent the famous Yang, who put an end


THIBET, AND CHINA.
279
to the war. The conqueror of Khachghar is a military Man-
darin of the province of Chang-Tong, remarkable for his
lofty stature, and above all for the prodigious length of his
beard. According to the account we heard of him, his
manner of fighting was singular enough. As soon as the
action commenced, he tied up his beard in two great knots,
in order that it might not get in his way, and then he placed
himself behind his troops. There, armed with a long saber,
he drove his soldiers on to combat, and massacred, without
pity, those who were cowards enough to draw back. This
method of commanding an army will seem somewhat pecul-
iar; but those who have lived among the Chinese will see
that the military genius of Yang was founded on a thorough
knowledge of the soldiers he had to deal with.
The Moslems were defeated, and Tchankoeul was, by
means of treachery, made a prisoner. He was conveyed to
Peking, where he had to undergo the most barbarous and
humiliating treatment, even the being exposed to the people,
shut up in an iron cage, like a wild beast. The Emperor
Tao-Kouang wished to see this warrior, of whom fame spoke
so much, and ordered him to be brought to him. The
Mandarins immediately took alarm; they were afraid lest
the prisoner should reveal to the Emperor the causes which
had brought about the revolt of Khachghar, and the horrible
massacres which had followed it. The great dignitaries saw
that these revelations would be dangerous for them, and
would make them seem guilty of negligence in the eyes of
the Emperor, for not having duly observed the conduct of
the Mandarins who were placed in charge of distant prov-
inces. To obviate this danger, they made the unfortunate
Tchankoeul swallow a draught which took away his speech,
and threw him into a disgusting state of stupor. When he
appeared in the presence of the Emperor, his mouth, they
say, foamed, and his visage was horrible; he could not
answer any of the questions which were addressed to him.
Tchankouel was condemned to be cut into pieces, and to
be served up as food for the dogs.
The Mandarin Yang was loaded with favors by the Em-
peror, for having so happily terminated the war of Khach-
ghar. He obtained the dignity of Ratourou, a Tartar word
signifying valorous. This title is the most honorable that a
military Mandarin can obtain.


28o
TRAVELS IN TARTARY.
The Batourou Yang was sent against the English, in their
last war with the Chinese; but there it would appear his
tactics did not avail. During our travels in China we in-
quired of several Mandarins, how it was that the Batourou
Yang had not exterminated the English: the answer every-
where was, that he had had compassion on them.
The numerous principalities of which Mongolia is com-
posed, are all more or less dependent on the Mantchou
Emperor, in proportion as they show more or less weakness
in their relations with the Court of Peking. They may be
considered as so many feudal kingdoms, giving no obedience
to their sovereign beyond the extent of their fear or their
interest; and indeed, what the Mantchou dynasty fears
above all things, is the vicinity of these Tartar tribes. The
Emperors are fully aware that, headed by an enterprising
and bold chief, these tribes might successfully renew the
terrible wars of other times, and once more obtain pos-
session of the empire. For this reason, they use every
means in their power to preserve the friendship of the
Mongol princes, and to enfeeble the strength of these
terrible nomads. It is with this view, as we have already
remarked, that they patronize Lamaism, by richly endowing
the Lamaseries, and by granting numerous privileges to the
Lamas. So long as they can maintain their influence over
the sacerdotal tribe, they are assured that neither the people
nor the princes will stir from their repose.
Alliances are another means by which the reigning dynasty
seeks to consolidate its power in Mongolia. The daughters
and nearest relations of the Emperor, intermarrying with the
royal families of Tartary, contribute to maintain between the
two peoples pacific and friendly relations. Yet these prin-
cesses continue to have a great predilection for the pomp
and grandeur of the imperial court. The mournful, mono-
tonous life of the desert soon fatigues them, and they sigh
for the brilliant fetes of Peking. To obviate the inconve-
nience that might attend their frequent journeys to the
capital, a very severe regulation has been made to moderate
the wandering humor of these princesses. First, for the
first ten years after their marriage, they are forbidden to
come to Peking, under penalty of having the annual pension
the Emperor allows to their husbands suspended. This
period having elapsed, they are allowed to go to Peking


THIBET, AND CHINA.
28l
but never at their own mere fancy. A tribunal is appointed
to examine their reasons for temporarily quitting their family.
If these are considered valid, they allow them a certain
number of days, on the expiration of which they are enjoined
to return to Tartary. During their stay at Peking, they are
supported at the expense of the Emperor, suitably to their
dignity.

Chinese Princess.
The most elevated personages in the hierarchy of the
Mongol princes, are the Thsin-Wang and the Kiun-Wang.
Their title is equivalent to that of king. After them come
the Peile, the Beisse, the Koung of the first and second
class, and the Dchassak. These may be compared to our
ancient dukes, barons, etc. We have already .nentioned
that the Mongol princes are bound to pay certain rents to
the Emperor; but the amount of these is so small, that the
Mantchou dynasty can only levy it on account of the moral
effect that may result. As simple matter-of-fact, it would
be nearer the truth to say that the Mantchous are the tribu-
taries of the Mongols; for, in return for the few beasts they


282 TRAVELS IN TARTARY,
receive from them, they give them annually large sums of
money, silken stuffs, clothes, and various articles of luxury
and ornament, such as buttons, sables, peacocks' feathers,
etc. Each Wang of the first degree receives annually 2,5oo
ounces of silver (about £800), and forty pieces of silk
stuff. All the other princes are paid according to the rank
they derive from the Emperor. A Dchassak, for example,
receives yearly one hundred ounces of silver, and four pieces
of silk.
There exist certain Lamaseries, termed Imperial, where
each Lama, on obtaining the degree of Kalon, is obliged to
offer to the Emperor an ingot of silver of the value of fifty
ounces; his name is then inscribed on the register of the
imperial clergy at Peking, and he is entitled to the pension
given yearly to the Lamas of the Emperor. It is obvious
that all these measures, so calculated to flatter the self-love
and avarice of the Tartars, do not a little contribute to
maintain their feelings of respect and submission towards a
government which takes such pains to court their friendship.
The Mongols, however, of the district of the Khalkhas do
not seem to be much affected by these demonstrations.
They only see in the Mantchous a rival race, in possession
of a prey which they themselves have never ceased to desire.
We have frequently heard the Mongol Khalkhas use the
most unceremonious and seditious language in speaking of
the Mantchou Emperor. "They are subject," say they,
"to the Guison-Tamba alone, to the Most Holy, and not to
the black-man (layman), who sits on the throne of Peking."
These redoubtable children of Tchinggiskhan still seem to
be cherishing in their immost heart schemes of conquest
and invasion. They only await, they say, the command of
their Grand Lama to march direct upon Peking, and to
regain an empire which they believe to be theirs, for the
sole reason that it was formerly theirs. The Mongol princes
exact from their subjects or slaves certain tributes, which
consist in sheep, and here is the absurd and unjust regula-
tion, in accordance with which this tribute must be paid:
The owner of five or more oxen must contribute one
sheep: the owner of twenty sheep must contribute one of
them; if he owns forty he gives two; but they need
give no more, however numerous their flocks. As may be
seen, this tribute really weighs upon the poor only; the


THIBET, AND CHINA. 283
wealthy may possess a great number of cattle without being
obliged to contribute more than two sheep.
Besides these regular tributes, there are others which the
princes are accustomed to levy on their slaves, on some
extraordinary occasions; for instance, marriages, burials,
and distant voyages. On these occasions, each collection
of ten tents is obliged to furnish a horse and a camel.
Every Mongol who owns three cows must pay a pail of milk;
if he possesses five, a pot of koumis or wine, made of fer-
mented milk. The owner of a flock of 1oo sheep furnishes
a felt carpet or a tent covering; he who owns three camels
must give a bundle of long cords to fasten the baggage.
However, in a country where everything is subject to the
arbitrary will of the chief, these regulations, as may be sup-
posed, are not strictly observed. Sometimes the subjects
are altogether exempted from their operation, and sometimes
also there is exacted from them much more than the law
decrees.
Robbery and murder are very severely punished among
the Mongols; but the injured individuals, or their parents,
are themselves obliged to prosecute the prisoner before the
tribunals: the worst outrage remains unpunished if no one
appears to prosecute. In the ideas of a semi-barbarous
people, the man who attempts to take the property or life
of any one is deemed to have committed merely a private
offense, reparation for which ought to be demanded, not by
the public, but by the injured party or his family. These
rude notions of justice are common to China and to Thibet;
and for that matter, we know that Rome herself had no
other until the establishment of Christianity, which caused
the right of the community to prevail over the right of the
individual.
Mongolia, generally speaking, wears a gloomy and savage
aspect; the eye is nowhere recreated by the charm and
variety of landscape scenery. The monotony of the steppes
is only interrupted by ravines, by vast rents of the earth, or
by stony and barren hills. Towards the north, in the dis-
trict of Khalkhas, nature is more animated; tall forests
decorate the summits of the mountains, and numerous
rivers water the rich pastures of the plains; but in the long
winter season the earth remains buried under a thick bed
of snow. Towards the Great Wall, Chinese industry glides


284
TRAVELS IN TARTARY,
like a serpent into the desert. Towns arise on all sides.
The Land of Grass is crowned with harvests, and the Mongol
shepherds find themselves driven back northwards, little by
little, by the encroachments of agriculture.
Sandy plains occupy, perhaps, the greater part of Mon-
golia; you do not see a single tree there; some short,
brittle grass, which seems to have much difficulty in issuing
from this unfruitful soil, creeping briers, a few scanty tufts
of heath, such is the sole vegetation and pasturage of Gobi.
Water is very rarely seen; at long intervals you meet with
a few deep wells, dug for the convenience of the caravans
that are obliged to cross this dismal tract.
In Mongolia there are only two seasons in the year,—
nine months for winter and three for summer. Sometimes
the heat is stifling, particularly on the sandy steppes, but
it only lasts a few days. The nights, however, are almost
invariably cold. In the Mongol countries, cultivated by the
Chinese, outside the Great Wall, all agricultural labor must
be comprehended within three months. As soon as the
earth is sufficiently thawed, they hastily set to work, or
rather they do nothing but touch the surface of the ground
lightly with the plow; they then immediately sow the
seed; the corn grows with astonishing rapidity. Whilst
they are waiting for it to come to maturity, the men are
incessantly occupied in pulling up the weeds that overrun
the plain. Scarcely have they gathered in the harvest when
the winter comes with its terrible cold; during this season
they thresh the corn. As the cold makes vast crevices in
the earth, they throw water over the surface of the threshing-
floor, which freezes forthwith, and creates for the laborers
a place always smooth and admirably clean.
The excessive cold which prevails in Mongolia may be
attributed to three causes:—to the great elevation of the
country, to the nitrous substances with which it is strongly
impregnated, and to the almost entire absence of cultivation.
In the places which the Chinese have cultivated the tem-
perature has risen in a remarkable degree; the heat goes
on increasing, so to speak, from year to year, as cultivation
advances; so that particular grain crops, which at first
would not grow at all, because of the co!d, now ripen with
wonderful success.
Mongolia, on account of its immense solitudes, has be-


THIBET, AND CHINA.
285
come the haunt of a large number of wild animals. You
see at every step hares, pheasants, eagles, yellow goats, gray
squirrels, foxes and wolves. It is remarkable that the wolves
of Mongolia attack men rather than animals. They may
be seen, sometimes, passing at full gallop through a flock
of sheep, in order to attack the shepherd. About the Great
Wall they frequently visit the Tartaro-Chinese villages, enter
the farms, and disdaining the domestic animals they find
in the yard, proceed to the inside of the house, and there
select their human victims, whom they almost invariably
seize by the throat and strangle. There is scarcely a village
in Tartary where, every year, misfortunes of this kind do
not occur. It would seem as though the wolves of this
country were resolved to avenge on men the sanguinary
war which the Tartars make upon their brethren.
The stag, the wild goat, the mule, the wild camel, the
yak, the brown and black bear, the lynx, the ounce and the
tiger, frequent the deserts of Mongolia. The Tartars never
proceed on a journey, unless armed with bows, fusils and
lances.
When we consider the horrible climate of Tartary, that
climate ever so gloomy and frozen, we should be led to
think that the inhabitants of these wild countries must be of
an extremely fierce and rugged temperament: their phy-
siognomy, their deportment, the costume they wear, all
would seem to confirm this opinion. The Mongol has a
flat face, with prominent cheek bones, the chin short and
retiring, the forehead sunken, the eyes small and oblique,
of a yellow tint, as though full of bile, the hair black and
rugged, the beard scanty, the skin of a deep brown, and
extremely coarse. The Mongol is of middle height, but
his great leathern boots and large sheep-skin robe, seem to
take away from his height, and make him appear diminutive
and stumpy. To complete this portrait, we must add a
heavy and ponderous gait, and a harsh, shrill, discordant
language, full of frightful aspirates. Notwithstanding this
rough and unprepossessing exterior, the disposition of the
Mongol is full of gentleness and good nature; he passes
suddenly from the most rollicking and extravagant gaiety
to a state of melancholy, which is by no means disagreeable.
Timid to excess in his ordinary habits; when fanaticism or
the desire of vengeance arouses him, he displays in his


284 TRAVELS IN TARTARY,
like a serpent into the desert. Towns arise on all sides.
The Land of Grass is crowned with harvests, and the Mongol
shepherds find themselves driven back northwards, little by
little, by the encroachments of agriculture.
Sandy plains occupy, perhaps, the greater part of Mon-
golia; you do not see a single tree there; some short,
brittle grass, which seems to have much difficulty in issuing
from this unfruitful soil, creeping briers, a few scanty tufts
of heath, such is the sole vegetation and pasturage of Gobi.
Water is very rarely seen; at long intervals you meet with
a few deep wells, dug for the convenience of the caravans
that are obliged to cross this dismal tract.
In Mongolia there are only two seasons in the year,
nine months for winter and three for summer. Sometimes
the heat is stifling, particularly on the sandy steppes, but
it only lasts a few days. The nights, however, are almost
invariably cold. In the Mongol countries, cultivated by the
Chinese, outside the Great Wall, all agricultural labor must
be comprehended within three months. As soon as the
earth is sufficiently thawed, they hastily set to work, or
rather they do nothing but touch the surface of the ground
lightly with the plow; they then immediately sow the
seed; the corn grows with astonishing rapidity. Whilst
they are waiting for it to come to maturity, the men are
incessantly occupied in pulling up the weeds that overrun
the plain. Scarcely have they gathered in the harvest when
the winter comes with its terrible cold; during this season
they thresh the corn. As the cold makes vast crevices in
the earth, they throw water over the surface of the threshing-
floor, which freezes forthwith, and creates for the laborers
a place always smooth and admirably clean.
The excessive cold which prevails in Mongolia may be
attributed to three causes:—to the great elevation of the
country, to the nitrous substances with which it is strongly
impregnated, and to the almost entire absence of cultivation.
In the places which the Chinese have cultivated the tem-
perature has risen in a remarkable degree; the heat goes
on increasing, so to speak, from year to year, as cultivation
advances; so that particular grain crops, which at first
would not grow at all, because of the cold, now ripen with
wonderful success.
Mongolia, on account of its immense solitudes, has be-


THIBET, AND CHINA. 285
come the haunt of a large number of wild animals. You
see at every step hares, pheasants, eagles, yellow goats, gray
squirrels, foxes and wolves. It is remarkable that the wolves
of Mongolia attack men rather than animals. They may
be seen, sometimes, passing at full gallop through a flock
of sheep, in order to attack the shepherd. About the Great
Wall they frequently visit the Tartaro-Chinese villages, enter
the farms, and disdaining the domestic animals they find
in the yard, proceed to the inside of the house, and there
select their human victims, whom they almost invariably
seize by the throat and strangle. There is scarcely a village
in Tartary where, every year, misfortunes of this kind do
not occur. It would seem as though the wolves of this
country were resolved to avenge on men the sanguinary
war which the Tartars make upon their brethren.
The stag, the wild goat, the mule, the wild camel, the
yak, the brown and black bear, the lynx, the ounce and the
tiger, frequent the deserts of Mongolia. The Tartars never
proceed on a journey, unless armed with bows, fusils and
lances.
When we consider the horrible climate of Tartary, that
climate ever so gloomy and frozen, we should be led to
think that the inhabitants of these wild countries must be of
an extremely fierce and rugged temperament: their phy-
siognomy, their deportment, the costume they wear, all
would seem to confirm this opinion. The Mongol has a
flat face, with prominent cheekbones, the chin short and
retiring, the forehead sunken, the eyes small and oblique,
of a yellow tint, as though full of bile, the hair black and
rugged, the beard scanty, the skin of a deep brown, and
extremely coarse. The Mongol is of middle height, but
his great leathern boots and large sheep-skin robe, seem to
take away from his height, and make him appear diminutive
and stumpy. To complete this portrait, we must add a
heavy and ponderous gait, and a harsh, shrill, discordant
language, full of frightful aspirates. Notwithstanding this
rough and unprepossessing exterior, the disposition of the
Mongol is full of gentleness and good nature; he passes
suddenly from the most rollicking and extravagant gaiety
to a state of melancholy, which is by no means disagreeable.
Timid to excess in his ordinary habits; when fanaticism or
the desire of vengeance arouses him, he displays in his


284 TRAVELS IN TARTARY,
like a serpent into the desert. Towns arise on all sides.
The Land of Grass is crowned with harvests, and the Mongol
shepherds find themselves driven back northwards, little by
little, by the encroachments of agriculture.
Sandy plains occupy, perhaps, the greater part of Mon-
golia; you do not see a single tree there; some short,
brittle grass, which seems to have much difficulty in issuing
from this unfruitful soil, creeping briers, a few scanty tufts
of heath, such is the sole vegetation and pasturage of Gobi.
Water is very rarely seen; at long intervals you meet with
a few deep wells, dug for the convenience of the caravans
that are obliged to cross this dismal tract.
In Mongolia there are only two seasons in the year,
nine months for winter and three for summer. Sometimes
the heat is stifling, particularly on the sandy steppes, but
it only lasts a few days. The nights, however, are almost
invariably cold. In the Mongol countries, cultivated by the
Chinese, outside the Great Wall, all agricultural labor must
be comprehended within three months. As soon as the
earth is sufficiently thawed, they hastily set to work, or
rather they do nothing but touch the surface of the ground
lightly with the plow ; they then immediately sow the
seed; the corn grows with astonishing rapidity. Whilst
they are waiting for it to come to maturity, the men are
incessantly occupied in pulling up the weeds that overrun
the plain. Scarcely have they gathered in the harvest when
the winter comes with its terrible cold; during this season
they thresh the corn. As the cold makes vast crevices in
the earth, they throw water over the surface of the threshing-
floor, which freezes forthwith, and creates for the laborers
a place always smooth and admirably clean.
The excessive cold which prevails in Mongolia may be
attributed to three causes:–to the great elevation of the
country, to the nitrous substances with which it is strongly
impregnated, and to the almost entire absence of cultivation.
In the places which the Chinese have cultivated the tem-
perature has risen in a remarkable degree; the heat goes
on increasing, so to speak, from year to year, as cultivation
advances; so that particular grain crops, which at first
would not grow at all, because of the cold, now ripen with
wonderful success.
Mongolia, on account of its immense solitudes, has be-


THIBET, AND CHINA. 285
come the haunt of a large number of wild animals. You
see at every step hares, pheasants, eagles, yellow goats, gray
squirrels, foxes and wolves. It is remarkable that the wolves
of Mongolia attack men rather than animals. They may
be seen, sometimes, passing at full gallop through a flock
of sheep, in order to attack the shepherd. About the Great
Wall they frequently visit the Tartaro-Chinese villages, enter
the farms, and disdaining the domestic animals they find
in the yard, proceed to the inside of the house, and there
select their human victims, whom they almost invariably
seize by the throat and strangle. There is scarcely a village
in Tartary where, every year, misfortunes of this kind do
not occur. It would seem as though the wolves of this
country were resolved to avenge on men the sanguinary
war which the Tartars make upon their brethren.
The stag, the wild goat, the mule, the wild camel, the
yak, the brown and black bear, the lynx, the ounce and the
tiger, frequent the deserts of Mongolia. The Tartars never
proceed on a journey, unless armed with bows, fusils and
lances.
When we consider the horrible climate of Tartary, that
climate ever so gloomy and frozen, we should be led to
think that the inhabitants of these wild countries must be of
an extremely fierce and rugged temperament: their phy-
siognomy, their deportment, the costume they wear, all
would seem to confirm this opinion. The Mongol has a
flat face, with prominent cheek bones, the chin short and
retiring, the forehead sunken, the eyes small and oblique,
of a yellow tint, as though full of bile, the hair black and
rugged, the beard scanty, the skin of a deep brown, and
extremely coarse. The Mongol is of middle height, but
his great leathern boots and large sheep-skin robe, seem to
take away from his height, and make him appear diminutive
and stumpy. To complete this portrait, we must add a
heavy and ponderous gait, and a harsh, shrill, discordant
language, full of frightful aspirates. Notwithstanding this
rough and unprepossessing exterior, the disposition of the
Mongol is full of gentleness and good nature; he passes
suddenly from the most rollicking and extravagant gaiety
to a state of melancholy, which is by no means disagreeable.
Timid to excess in his ordinary habits; when fanaticism or
the desire of vengeance arouses him, he displays in his


286
TRAVELS IN TARTARY,
courage an impetuosity which nothing can stay; he is
candid and credulous as an infant, and he passionately
loves to hear marvelous anecdotes and narratives. The
meeting with a traveling Lama is always for him a source
of happiness.
Aversion to toil and a sedentary life, the love of pillage
and rapine, cruelty, unnatural debaucheries, are the vices
which have been generally attributed to the Mongol Tartars.
We are apt to believe that the portrait which the old writers
have drawn of them was not exaggerated, for we always
find these terrible hordes, at the period of their gigantic
conquests, bringing in their train, murder, pillage, confla-
gration, and every description of scourge. But are the
Mongols the same now that they were formerly? We be-
lieve we can affirm the contrary, at least to a great extent.
Wherever we have seen them, we have found them to
be generous, frank and hospitable; inclined, it is true, like
ill-educated children, to pilfer little things which excite
their curiosity, but by no means in the habit of practising
what is called pillage and robbery. As to their aversion
for toil and a sedentary life, they are just the same as here-
tofore. It must also be admitted that their manners are
very free, but their conduct has more in it of recklessness
than of absolute corruption. We seldom find among them
those unbridled and brutal debaucheries to which the
Chinese are so much given.
The Mongols are strangers to every kind of industry.
Some felt carpets, some rudely tanned hides, a little needle-
work and embroidery, are exceptions not deserving of men-
tion. On the other hand, they possess to perfection the
qualities of a pastoral and nomad people. They have the
senses of sight, hearing, and scent prodigiously developed.
The Mongol is able to hear at a very long distance the trot
of a horse, to distinguish the form of objects, and to detect
the distant scent of flocks, and the smoke of an encamp-
ment.
Many attempts have already been made to propagate
Christianity among the Tartars, and we may say that they
have not been altogether fruitless. Towards the end of the
eighth century and in the commencement of the ninth,
Timothy, patriarch of the Nestorians, sent some monks to
preach the Gospel to the Hioung-Nou Tartars, who had


THIBET, AND CHINA. 287
taken refuge on the shores of the Caspian Sea. At a later
period they penetrated into Central Asia, and into China.
In the time of Tchinggiskhan and his successors, Franciscan
and Dominican missionaries were despatched to Tartary.
The conversions were numerous; even princes, it is said,
and emperors were baptized. But we must not entirely
credit the statements of the Tartar ambassadors, who, the
more easily to draw the Christian princes of Europe into a
league against the Moslems, never failed to state that their
masters had been baptized, and had made profession of
Christianity. It is certain, however, that at the commence-
ment of the fourteenth century, Pope Clement V. erected
at Peking an archbishopric, in favor of Jean de Montcorvin,
a Franciscan missionary who preached the Gospel to the
Tartars for forty-two years; he translated into the Mongol
language the New Testament and the Psalms of David, and
left at his death a very flourishing Christendom. We find
on this subject some curious details in "Lejivre de l'Estat du
Grant Caan" 1 (The book of the State of the Grand Khan),
extracted from a manuscript of the National Library, and
published in the " Nouveau Journal Asiatique" (vol. vi.),
by M. Jacquet, a learned orientalist. We conceive that it
may be acceptable to quote a few passages from this pro-
duction.
OF THE MINORITES WHO DWELL IN THIS COUNTRY OF CATHAY
(CHINA).
"In the said city of Cambalech was an archbishop, who
was called Brother John of Mount Curvin, of the order of
Minorites, and he was legate there for Pope Clement V.
This archbishop erected in that city aforesaid, three houses
of Minorites, and they are two leagues distant from one
another. He likewise instituted two others in the city of
Racon, which is a long distance from Cambalech, being a
journey of three months, and it is on the sea coast; and in
these two places were put two Minorites as bishops. The
one was named Brother Andrew of Paris, and the other,
Brother Peter of Florence. These brothers, and John the
Archbishop, converted many persons to the faith of Jesus
1 This compilation was made in the fourteenth century by order of Pope John


288
TRAVELS IN TARTARY,
Christ. He is a man of irreproachable life, agreeable to
God and the world, and very much in the Emperor's favor.
The Emperor provided him and all his people with all things
necessary, and he was much beloved by both Christians
and Pagans; and he certainly would have converted all that
country to the Christian and Catholic faith, if the false and
misbelieving Nestorian Christians had not prevented it.
The archbishop had great trouble in restoring these Nes-
torians to the obedience of our Holy Mother the Roman
Church; without which obedience, he said, they could not
be saved; and on this account these Nestorian schismatics
disliked him greatly. This archbishop had just departed,
as it pleased God, from this life. A great multitude
of Christians and Pagans attended his funeral; and the
Pagans tore their funeral robes, as is their custom. And
these Christians and infidels took, with great reverence, the
robes of the archbishop, and held them in great respect,
and as relics. He was buried there honorably, in the fashion
of the faithful. They still visit his tomb with great devotion."
OF CERTAIN NESTORIAN CHRISTIAN SCHISMATICS WHO DWELL
THERE.
"In the said city of Cambalech there is a sort of Christian
schismatics whom they call Nestorians. They observe the
customs and manners of the Greek Church, and are not
obedient to the Holy Church of Rome; but they are of
another sect, and are at great enmity with all the Catholic
Christians who are loyal to the Holy Church of Rome afore-
said. And when the archbishop, of whom we spoke just
now, built those abbeys of Minorites aforesaid, the Nes-
torians destroyed them in the night, and did them all the
mischief in their power; for they dared not injure the said
archbishop, or his brethren, or the other faithful Christians
publicly and openly, because the Emperor loved them and
showed them his favor. These Nestorians dwelling in the
said empire of Cathay, number more than 3o,ooo, and are
very rich; but many of them fear the Christians. They
have very beautiful and very holy churche^, with crosses
and images in honor of God and of the samts. They re-
ceive from the said Emperor several offices, and he grants
them many privileges, and it is thought that if they would


THIBET, AND CHINA.
289
consent to unite and agree with these Minorites and with
other good Christians who reside in this country, they
might convert the whole of this country and the Emperor
to the true faith."
OF THE EXTRAORDINARY FAVOR WHICH THE GRAND KHAN
SHOWS TO THE SAID CHRISTIANS.
"The Grand Khan protects the Christians who in this
said kingdom are obedient to the Holy Church of Rome,
and makes provision for all their wants, for he shows them
very great favor and love; and whenever they require any-
thing for their churches, their crosses, or their sanctuaries,
in honor of Jesus Christ, he awards it with great willingness.
But they must pray to Cod for him and his health par-
ticularly in their sermons. And he is very anxious that
they should all pray for him; and he readily allows the
brethren to preach the faith of God in the churches of the
infidels, which they call vritanes, and he also permits the
infidels to hear the brethren preach; so that the infidels go
there very willingly, and often with great devotion, and give
the brethren much alms; and, likewise, the Emperor lends
and sends his servants to aid and assist the Christians when
they require their services, and so solicit the Emperor."
While the Tartars remained masters of China, Christianity
made great progress in the empire. At the present day
(we say it with sorrow), there is not to be found in Mon-
golia the least vestige of what was done in ages gone by, in
favor of these nomad people. We trust, however, that the
light of the Gospel will ere long shine once more in their
eyes. The zeal of Europeans for the propagation of .the
faith will hasten the accomplishment of Noah's prophecy.
Missionaries, the children of Japheth, will display their
courage and devotion; they will fly to the aid of the
children of Shem, and will esteem themselves happy to pass
their days under the Mongol tents: "God shall enlarge
Japheth, and he shall dwell in the tents of Shem."—Genes,
cap. ix. v. 27.
»9



Irrigation of the Fields.
CHAPTER XII.
Hotel of Justice and Mercy—Province of Kan-Sou—Agriculture—Great Works for
the Irrigation of the Fields—Manner of Living in Inns—Great Confusion in a
Town caused by our Camels—Chinese Life-guard—Mandarin Inspector of the
Public Works—Ning-Hia—Historical and Topographical Details—Inn of the
Five Felicities—Contest with a Mandarin, Tchong-Wei—Immense Mountains
of Sand—Road to Hi—Unfavorable aspect of Kao-Tan-Dze—Glance at the Great
Wall—Inquiry after the Passports- Tartars traveling in China—Dreadful
Hurricane—Origin and Manners of the Inhabitants of Kan-Sou—The Dchia-
hours — Interview with a Living Buddha—Hotel of the Temperate Climates—
Family of Samdadchiemba—Mountain of Ping-Keou—Fight between an Inn-
keeper and his Wife—Water-mills—Knitting—Si-Ning-Fou—House of Rest—
Arrival at Tang-Keou-Eul.
Two months had elapsed since our departure from the
Valley of Black Waters. During that period, we had under-
gone in the desert continual fatigue and privations of every
kind. Our health, it is true, was not as yet materially im-
paired, but we felt that our strength was leaving us, and we
appreciated the necessity of modifying, for a few days, our
late rough manner of living. In this point of view a country
occupied by Chinese could not be otherwise than agreeable,
290


THIBET, AND CHINA.
29I
and, in comparison with Tartary, would place within our
reach all sorts of comforts.
As soon as we had passed the Hoang-Ho, we entered the
small frontier town called Che-Tsui-Dze, which is only
separated from the river by a sandy beach. We proceeded
to take up our lodging at the Hotel of Justice and Mercy
(Jcuy- Ting). The house was large and recently built. With
the exception of a solid floor of gray tiles, the whole con-
struction was of wood. The host received us with that
courtesy and attention which are always displayed when
people desire to give a character to a new establishment;
and besides, the man having a most unprepossessing aspect,
was anxious, probably, by his amiability of manners, to
redeem his ugliness of feature; his eyes, which squinted hor-
ribly, were always turned away from the person whom he was
addressing. However, if the organ of sight was defective, the
organ of speech had marvelous elasticity. In his quality of
an old soldier, he had seen much, heard much, and what is
more, he remembered much; he was acquainted with all
countries, and had had to do with all sorts of men. His
loquacity was far from being troublesome to us: he gave
us details of every kind, as to the places, great and small,
which we had to visit before our arrival at Koukou-Noor.
That part of Tartary was well known to him; for, in the
military part of his career, he had served against the Si-Fan.
The day after our arrival he brought us, early in the morn-
ing, a large scroll, on which were written, in order, the names
of the towns, villages, hamlets, and places that we had to
pass in the province of Kan-Sou; and then he proceeded to
give us a description of the localities with so much enthu-
siasm, so much gesticulation, and in such a loud key, that he
made our heads turn.
The time which was not absorbed in long interviews,
partly compulsory, partly voluntary, with our host, was
occupied in visiting the town. Che-Tsui-Dze is built in the
corner of an angle, formed on one side by the Alechan
mountains, and on the other by the Yellow River. On its
eastern bank the Hoang-Ho is bordered by dark hills, wherein
are abundant coal mines, which the inhabitants work with
great activity, and whence they derive their chief wealth.
The suburbs of the town are occupied by great potteries,
where you observe colossal urns used in families as reservoirs


292
TRAVELS IN TARTAKY,
of water, and large stoves of admirable construction, and
a large collection of vases of all shapes and sizes. There is
in the province of Kan-Sou a large trade in this pottery.
At Ch6-Tsui-Dze, provisions are abundant, varied, and of
astonishingly moderate price. Nowhere, perhaps, can a
person live so economically. At every hour of the day and
night, itinerant restaurateurs bring to your house whatever
provisions you need: soups, ragouts of mutton and beef,
vegetables, pastry, rice, vermicelli, etc. There are dinners
for every appetite, and for every purse—from the complicated
banquet of the rich, to the simple and clear broth of the
beggar. These restaurateurs are coming and going to and
fro almost without interval. They are generally Moslems—
a blue cap distinguishing them from the Chinese.
After two days repose in the Inn of Justice and Mercy,
we proceeded on our way. The environs of Ch6-Tsui-Dze
are uncultivated. On all sides nothing is to be seen but
sand and gravel, drifted by the annual inundation of the
Yellow River. However, as you advance, the soil, becom-
ing imperceptibly higher, improves. An hour's distance
from the town, we crossed the Great Wall, or rather passed
over some miserable ruins that still mark the ancient site of
the celebrated rampart of China. The country soon be-
comes magnificent, and we could not but admire the agri-
cultural genius of the Chinese people. The part of Kan-
Sou which we were traversing is especially remarkable by
its ingenious and extensive works for facilitating the irriga-
tion of the fields.
By means of creeks cut in the banks of the Yellow River,
the waters are conveyed into broad artificial canals; these
again supply others of a larger size, which, in their turn, fill
the ditches with which all the fields are surrounded. Sluices,
great and small, admirable in their simplicity, serve to raise
the water and to carry it over all the inequalities of the land.
The distribution of the water is perfectly arranged; each
landowner waters his fields in his turn, and no one is allowed
to open his flood-gate before his regularly appointed time.
Few villages are met with; but you observe, in all direc-
tions, farms of various sizes separated from one another by
meadows. The eye does not rest upon either groves or
pleasure-gardens. Except a few large trees round the dwell-
ings, all the land is devoted to the cultivation of corn;


THIBET, AND CHINA.
293
they do not even reserve a space for stacking the harvest,
but pile it up on the tops of the houses, which are always
flat-roofed. On the days of the general irrigation, the
country gives you a perfect idea of those famous inunda-
tions of the Nile, the descriptions of which have become so
classic. The inhabitants traverse their fields in small skiffs,
or in light carts with enormous wheels, and generally
drawn by buffaloes.
These irrigations, so conducive to the fertility of the land,
are a great pest to travelers. The roads are generally
covered with water and mud, so that you cannot use them,
but must labor along the mounds which form the bound-
aries of the fields. When you have to guide camels over
such roads, it is the height of misery. We did not advance
a single step without the fear of seeing our baggage fall into
the mud; and more than once such an accident did occur,
throwing us into infinite embarrassment. In fact, that the
misfortune did not oftener befall us, was solely attributable
to the skill in mud-walking which our camels had acquired
in their apprenticeship amongst the marshes of the Ortous.
In the evening of our first day's march, we arrived at a
small village called Wang-Ho-Po; we had expected to find
here the same facility in obtaining provisions as at Che-Tsui-
Dze, but we were soon undeceived. The customs were not
the same; those amiable restaurateurs, with their baskets
of ready-dressed viands, were no longer visible. Forage-
dealers were the only persons who came to offer their goods.
We therefore commenced by giving the animals their rations,
and afterwards went into the village to see if we could find
any provisions for our own supper. On our return to the
inn, we were obliged to cook our own supper; the host
merely furnished us with water, coal, and a meal-kettle.
Whilst we were peaceably occupied in appreciating the re-
sult of our culinary labors, a great tumult arose in the court-
yard of the inn. It was occasioned by a caravan of camels,
conducted by Chinese merchants, who were going to the
town of Ning-Hia. Destined for the same route as them-
selves, we soon entered into conversation. They told us
that the direct road to Ning-Hia was so bad as to be imprac-
ticable, even for the best camels; but they added, they were
acquainted with a cross road shorter and less dangerous, and
they invited us to go with them. As they were to depart in


294
TRAVELS IN TARTARY,
the night, we called the host in order to settle our account.
After the Chinese fashion, when sapeks are in question, on
one side they ask much, on the other they offer too little;
then there is a long squabble, and after mutual concessions you
come to an agreement. As they thought us Tartars, it was
quite a matter of course with them to ask us nearly triple
the just amount: the result was, that the dispute was twice
as long as it ordinarily is. We had to discuss the matter
vigorously; first, for ourselves, then for our beasts, for the
room, the stabling, the watering, the kettle, the coal, the
lamp, for every single item, until at length we got the inn-
keeper down to the tariff of civilized people. The unfor-
tunate Tartar exterior, which, for other reasons, we had
assumed, had been the occasion of our acquiring a certain
degree of dexterity in discussions of this kind; for not a day
passed, during our journey through the province of Kan-
Sou, in which we had not to quarrel, in this manner, with
innkeepers. Such quarrels, however, involve no disagreeable
results; you dispute, and dispute, and then you come to
an agreement, and the matter is over, and you are as good
friends as ever with your antagonist.
It was scarcely past midnight when the Chinese camel-
drivers were on foot, making with great tumult, their prep-
arations for departure. We rose, but it was to no purpose
that we expedited the saddling of our animals; our fellow-
travelers were ready before us and went on, promising to
proceed slowly till we came up with them. The instant
that our camels were ready, we departed. The night was
dark; it was impossible to discover our guides. With the
aid of a small lamp we sought traces of them, but we were
not successful. Our only course, therefore, was to proceed,
at chance, across these marshy plains, which were altogether
unknown to us. We soon found ourselves so involved in the
inundated soil, that we dared advance no farther, and halted
at a bank, and there awaited daybreak.
As soon as the day dawned, we directed our steps, by a
thousand ins and outs, towards a large walled town that we
perceived in the distance; it was Ping-Lou-Hien, a town of
the third class. Our arrival in this town occasioned lamen-
table disorder. The country is remarkable for the number
and beauty of its mules; and at this juncture, there was one
of these standing, fastened by a halter, before each of the
■


THIBET, AND CHINA.
295
houses of the long street, which we were traversing from
north to south. As we proceeded, all these animals, seized
with fright at the sight of our camels, reared on their hind
legs and dashed with violence against the shops; some broke
the halters which confined them, tore off at a gallop, and
overthrew, in their flight, the stalls of the street merchants.
The people gathered together, sent forth shouts, anathe-
matized the stinking Tartars, cursed the camels, and in-
creased the disorder instead of lessening it. We were
grieved to find that our presence had such unfortunate
results; but what could we do? We could not render the
mules less timid, nor prevent the camels from having a fright-
ful appearance. One of us, at last, determined to run on
before the caravan, and inform the people of the approach
of the camels. This precaution diminished the evil, which
did not, however, entirely cease until we were outside the
gates of the town.
We had intended to breakfast at Ping-Lou-Hien; but,
not having conciliated the good-will of its inhabitants, we
dared not stop there. We had only the courage to purchase
some provisions, for which we paid an exorbitant price,
the occasion not being favorable for bargaining. At some
distance from the town, we came to a guard-house, where
we stopped to rest awhile, and to take our morning repast.
These guard-houses are very numerous in China, the rule
being that there shall be one of them at every half-
league, on all the great roads. Of a singular and entirely
Chinese construction, these barracks consist of a little edifice
either of wood or earth, but always whitewashed. In the
center, is a kind of shed entirely without furniture, and
with one large opening in front. This is reserved for un-
fortunate travelers, who, during the night, being overtaken
by bad weather, cannot take refuge in an inn. On each
side is a little room with doors and windows, and sometimes
with a wooden bench painted red, by way of furniture. The
exterior of the barrack is decorated with rude pictures, rep-
resenting the gods of war, cavalry, and fabulous animals;
on the walls of the shed are drawn all the weapons used in
China, matchlocks, bows and arrows, lances, bucklers, and
sabers of every description. At a little distance from the
barrack, you see on the right a square tower, and on the left
five small posts standing in a line. These denote the five


TRAVELS IN TARTARY,
lis which are the distance from one guard-house to another;
frequently a large board, on two poles, informs the traveler
of the names of the nearest towns in that quarter. The
directions on the board now before us were these:—
From Ping-Lou-Hien to Ning-Hia, fifty lis.
Northwards to Ping-Lou-Hien, five lis.
Southwards to Ning-Hia, forty-five lis.
In time of war, the square tower serves during the night
for giving signals by means of fireworks, combined in par-
ticular ways. The Chinese relate that the Emperor Yeou-
Wang, the thirteenth emperor of the Tcheou dynasty, 78o
b. c, yielding to the absurd solicitations of his wife, ordered
one night the signals of alarm to be made. The Empress
wanted at once to amuse herself at the expense of the
soldiers, and to ascertain, at the same time, whether these
fireworks would really bring the troops to succor the
capital. As the signals passed on to the provinces, the
governors despatched the military Mandarins and their
forces to Peking. When the soldiers learned, on their ar-
rival, that they had been called together for the capricious
amusement of a woman, they returned home full of indig-
nation. Shortly afterwards, the Tartars made an irruption
into the empire, and advanced with rapidity to the very
walls of the capital. This time the Emperor gave the
alarm in grave earnest, but throughout the provinces not a
man stirred, thinking the Empress was again amusing her-
self; the consequence was, that the Tartars entered Peking,
and the imperial family was massacred.
The profound peace which China has enjoyed so long
has much diminished the importance of these guard-houses.
'When they decay they are seldom repaired; in most cases
their doors and windows have been carried off, and no one
lives in them at all. On some of the more frequented
roads, they keep in repair the direction-boards and the
posts.
The barrack where we halted was deserted. After having
tied our beasts to a thick post, we entered a room, and
took in peace a wholesome refreshment. Travelers looked
at us as they passed, and seemed a little surprised to find
the place turned into a dining-room. The finer people


THIBET, AND CHINA.
297
especially, smiled at these three uncivilized Mongols, as
they deemed us. Our halt was brief. The direction-board
officially announced that we had yet forty-five lis' march
before we reached Ning-Hia, so that, considering the dif-
ficulty of the road, and the slowness of our camels, we had
no time to lose. We proceeded along the banks of a mag-
nificent canal, supplied by the waters of the Yellow River,
and destined for the irrigation of the fields. Whilst the
small caravan was slowly marching over a muddy and slippery
ground, we saw advancing towards us a numerous party of
horsemen. As the retinue came up, the innumerable laborers
who were repairing the banks of the canal, prostrated them-
selves on the earth, and exclaimed, "Peace and happiness
to our father and mother!" We at once understood that
the person so addressed was a superior Mandarin. In ac-
cordance with the strict rules of Chinese etiquette, we
ought to have dismounted, and have prostrated ourselves,
as the others did; but we considered that, in our quality
of priests of the Western Heaven, we might dispense with
this troublesome and disagreeable ceremony. We remained,
therefore, gravely seated on our steeds, and advanced quietly.
At sight of our camels, the other horsemen prudently re-
moved to a respectful distance; but the Mandarin, to show
his bravery, spurred his horse, and compelled it to come
towards us. He saluted us politely, and made inquiries in
Mongol as to our health and our journey. As his horse grew
more and more afraid of our camels, he was constrained to
cut short the conversation, and to rejoin his retinue, but
he went away, triumphant at the reflection that he had
found an opportunity of speaking Mongol, and of thus
giving the horsemen of his suite a high notion of his knowl-
edge. This Mandarin appeared to us to be a Tartar-
Mantchou; he was making an official inspection of the
irrigating canals.
We proceeded still some way along the banks of the
same canal, meeting nothing on our road but some carriages
on large wheels, drawn by buffaloes, and a few travelers
mounted on asses of lofty stature. At length, we discerned
the lofty ramparts of Ning-Hia, and the numerous kiosks
of the pagodas, which looked in the distance like tall cedars.
The brick-walls of Ning-Hia are ancient, but well preserved.
The antiquity, which has almost entirely covered them with


298
TRAVELS IN TARTARY,
moss and lichen, gives them a grand and imposing aspect.
On every side they are surrounded by marshes, where
canes, reeds, and water-lilies grow in abundance. The
interior of the town is poor and miserable; the streets are
dirty, narrow and tortuous; the houses smoke-dried and
tottering; you see at once that Ning-Hia is a town of very
great antiquity. Although situated near the frontiers of
Tartary, the commerce there is considerable.
After having gone nearly half up the central street, as
we found we had still a league to go before we reached the
other extremity, we resolved to make a halt. We entered
a large inn, where we were soon followed by three individuals
who impudently demanded our passports. We saw at once
that we had to defend our purses against three swindlers.
"Who are you that dare to demand our passports?" "We
are employed by the great tribunal: it is not lawful for
strangers to pass through the town of Ning-Hia without a
passport." Instead of replying we called the innkeeper
and desired him to write upon a small piece of paper, his
name and that of his inn. Our demand greatly surprised
him. "What is the good of this writing? what are you
going to do with it?" "We shall soon have need of it.
We are going to the great tribunal, to inform the Mandarin
that three thieves have sought to rob us in your inn." At
these words the three collectors of passports took to their
heels; the landlord loaded them with imprecations, and
the mob, who were already assembled in great numbers,
laughed heartily. This little adventure caused us to be
treated with especial respect. Next morning, ere day had
dawned, we were awakened by a terrible noise, which arose
all at once in the courtyard of the inn. Amid the confu-
sion of numerous voices that seemed in violent dispute, we
distinguished the words, "Stinking Tartar—camel—tri-
bunal." We hastily dressed ourselves, and proceeded to
investigate the nature of this sudden uproar, with which it
struck us we had something to do, and so it turned out;
our camels had devoured, in the course of the night, two
cart-loads of osiers which were in the yard. The remnants
still lay scattered about. The owners, strangers at the inn
like ourselves, required to be paid the price of their goods,
and their demand we considered perfectly just, only, we
thought that the landlord alone was bound to repair the


THIBET, AND CHINA.
299
damage. Before going to rest, we had warned him of the
danger in which the osiers lay. We had told him that he
had better place them elsewhere, for that the camels would
certainly break their halters in order to get at them. The
owners of the carts had joined with us in advising their
removal, but the landlord had laughed at our fears, and
asserted that camels did not like osiers. When we had
sufficiently explained the matter, the mob, the standing
jury among the Chinese, decided that the whole loss should
be made good by the landlord; however, we had the
generosity not to demand the price of the halters of our
camels.
Immediately after this impartial judgment had been pro-
nounced, we departed on our way. The southern part of
the town seemed to us in even a worse condition than that
which we had passed through on the preceding evening.
Several portions were altogether pulled down and deserted;
the only living things to be seen were a few swine, raking
up the rubbish. The inhabitants of this large city were in
a state of utter misery. The greater number of them were
covered with dirty rags. Their pale visages, haggard and
thin, showed that they were often without the necessaries
of life. Yet Ning-Hia was once a royal town, and, doubt-
less, opulent and flourishing.
In the tenth century, a prince of Tartar race, a native of
Tou-Pa, at present under the dominion of the Si-Fan, hav-
ing induced a few hordes to follow him, came, and formed,
despite the Chinese, a small state not far from the banks
of the Yellow River. He chose for his capital, Hia-Tcheou,
which afterwards came to be called Ning-Hia. It was
from this town, that this new kingdom was called Hia. It
was in a very flourishing state for more than two centuries;
but in 1227, it was involved in the common ruin, by the
victories of Tchinggiskhan, the founder of the Mongol dyn-
asty. At present, Ning-Hai is one of the towns of the first
class in the province of Kan-Sou.
On quitting Ning-Hai, you enter upon a magnificent
road, almost throughout bordered by willows and jujube
trees. At intervals, you find small inns, where the traveler
can rest and refresh himself at small expense. He can buy
there tea, hard eggs, beans fried in oil, cakes, and fruit
preserved in sugar or salt.


300
TRAVELS IN TARTARY,
This day's journey was one of absolute recreation. Our
camels, which had never traveled except in the deserts of
Tartary, seemed thoroughly sensible to the charms of civili-
zation; they turned their heads majestically right and left,
observing, with manifest interest, all that presented itself
on the way, men and things. They were not, however, so
wholly absorbed in the investigations of the industry and
manners of China, as to withdraw their attention altogether
from its natural productions. The willows, especially, at-
tracted their interest; and when at all within their reach,
they did not fail to pluck the tender branches, which they
masticated with entire satisfaction. Sometimes, also, ex-
panding their long necks, they would smell the various deli-
cacies displayed over the inn doors, a circumstance which, of
course, elicited vehement protests from the innkeepers and
other persons concerned. The Chinese were not less struck
with our camels, than our camels were with China. The
people collected from all directions to see the caravan pass,
and ranged themselves on each side of the road; taking
care, however, not to approach too near the animals which
excited their surprise, and whose strength they instinctively
dreaded.
Towards the close of this day's march we arrived at Hia-
Ho-Po, a large village without ramparts. We proceeded to
dismount at the Hotel of the Five Felicities (Ou-Fou-Tieri).
We were occupied in giving forage to our beasts, when a
horseman, bearing a white button on his cap, appeared in
the court of the inn. Without dismounting, or making the
accustomed salutation, he proceeded to bawl for the land-
lord. "The great Mandarin is on his way here," cried he,
in curt and haughty tones; "let everything be clean and
well swept. Let these Tartars go and lodge elsewhere; the
great Mandarin will not have camels in the inn." Coming
from the courier of a Mandarin, these insolent words did not
surprise but they irritated us. We pretended not to hear them,
and quietly pursued our occupation. The innkeeper, seeing
that we paid no attention to the order that had been made,
advanced towards us, and laid before us, with politeness
mingled with embarrassment, the state of the case. "Go,"
we said to him firmly; "go tell this white button that you
have received us into your inn, that we will remain there,
and that Mandarins have no right to come and take the places


302
TRAVELS IN TARTARY,
matter like brothers?" "No doubt," said we, "men
ought always to deal together like brothers; that is the
true principle. When we travel, we should live like trav-
elers. When each gives way a little, all are, in the end, ac-
commodated." "Excellent saying! excellent saying!"
cried the courier; and thereupon the most profound bows
recommenced on both sides.
After this brief introduction, which had perfectly recon-
ciled both parties, we deliberated amicably how we should
best arrange our common residence in the Hotel of the Five
Felicities. It was agreed that we should keep the room in
which we were already installed, and that we should tie up
our camels in a corner of the court, so that they might not
terrify the horses of the Mandarin. The courier was to
dispose of the rest of the place as he pleased. We has-
tened to remove our camels from the door of our room
and to place them as had been settled. Just after sun-
set we heard the Mandarin's party approaching. The
two folding doors of the great gate were solemnly opened,
and a carriage drawn by three mules advanced into the
middle of the court of the inn, escorted by a numerous
body of horsemen. In the carriage was seated a man
about sixty years old, with gray mustaches and beard, and
having his head covered with a red hood. This was the
great Mandarin. On entering, he scanned, with a quick
and searching glance, the interior of the inn. Perceiving
us, and remarking, above all, three camels at the end of the
court, the muscles of his lean face were suddenly contract-
ed. When all the horsemen had dismounted they invited
him to descend from his vehicle. "What!" cried he in a
dry, angry voice; "who are those Tartars? what are those
camels ? let the landlord be brought to me." On this un-
expected summons the host took to his heels, and white
button remained for an instant like one petrified: his face
turned pale, then red, then olive-color. However, he made
an effort, advanced to the carriage, put one knee to the
ground, then rose, and approaching the ear of his master,
spoke to him for some time, in an undertone. The dia-
logue ended, the great Mandarin consented to dismount,
and after having saluted us with his hand in a protecting
manner, he retired like a simple mortal to the small room
which had been prepared for him.


THIBET, AND CHINA.
The triumph we had thus obtained in a country, admis-
sion even to which was prohibited to us under pain of
death,1 gave us prodigious courage. These terrible Manda-
rins, who had formerly occasioned us such alarm, ceased to
be terrible to us the instant that we dared to approach
them, and to look at them closely. We saw men puffed
up with pride and insolence, pitiless tyrants towards the
weak, but dastardly in the extreme before men of energy.
From this moment we found ourselves as much at our ease
in China as anywhere else, and able to travel without fear,
and with our heads erect in the open face of day.
After two days' journey, we arrived at Tchong-Wei, on
the banks of the Yellow River, a walled town of moderate
size. Its cleanliness, its good condition, its air of comfort,
contrasted singularly with the wretchedness and ugliness of
Ning-Hia; and judging merely from its innumerable shops,
all well stocked, and from the large population crowding
its streets, we should pronounce Tchong-Wei to be a place
of much commercial importance; yet the Chinese of this
district have no notion of navigation, and not a boat is to
be seen on the Yellow River in this quarter—a circumstance
remarkable in itself, and confirmatory of the opinion that
the inhabitants of this part of Kan-Sou are of Thibetian
and Tartar origin; for it is well known that the Chinese are
everywhere passionately addicted to navigating streams and
rivers.
On quitting Tchong-Wei we passed the Great Wall, which
is wholly composed of uncemented stones, placed one on
top of the other; and we reentered Tartar)', for a few days,
in the kingdom of the Alechan. More than once the
Mongol Lamas had depicted in frightful colors the horrors
of the Alechan mountains. We were now in a position to
see with our own eyes that the reality exceeds all descrip-
tion of this frightful district. The Alechans are a long chain
of mountains, wholly composed of moving sand, so fine,
that when you touch it, it seems to flow through your fingers
like a liquid. It were superfluous to add that, amid these
gigantic accumulations of sand, you do not find anywhere
the least trace of vegetation. The monotonous aspect of
1 At tins period there was no French embassy in China, and no treaty in favor of
Europeans. All missionaries, therefore, who penetrated into the interior were,
ifiso fiicto, liable tu be put to death.


3<H
TRAVELS IN TARTARY,
these immense sands is only relieved by the vestiges of a
small insect, that, in its capricious and fantastical sports,
describes a thousand arabesques on the moving mass, which
is so smooth and fine, that you can trace upon it the mean-
derings of an ant. In crossing these mountains, we experi-
enced inexpressible labor and difficulty. At each step our
camels sank up to the knees; and it was only by leaps that
they could advance. The horses underwent still greater dif-
ficulties, their hoofs having less purchase on the sand than the
large feet of the camels. As for ourselves, forced to walk,
we had to keep constant watch that we did not fall from
the top of these mountains, which seemed to disappear
under our feet, into the Yellow River, whose waters flowed
beneath us. Fortunately, the weather was calm. If the
wind had blown, we should certainly have been swallowed
up and buried alive in avalanches of sand. The Alechan
mountains themselves appear to have been formed by the
sand which the north wind incessantly sweeps before it from
the Chamo, or Great Desert of Gobi. The Yellow River
arrests these sandy inundations, and thus preserves the prov-
ince of Kan-Sou from their destructive assaults. It is to
the great quantity of sand that falls into it from the Alechan
mountains that this river owes the yellow color which has
given to it its name Hoang-Ho (Yellow River). Above the
Alechan mountains its waters are clear and limpid.
By degrees, hills succeeded to mountains, the sand heaps
imperceptibly diminished, and towards the close of the day
we arrived at the village of Ever-Flowing Waters (Tchang-
Lieou-Chouy). Here we found, amidst those sand hills,
an oasis of surpassing beauty. A hundred rills disporting
through the streets, trees, little houses built of stone, and
painted white or red, communicated to the spot an aspect
highly picturesque. Weary as we were, we halted at Ever-
Flowing Waters with inexpressible delight; but the poetry
of the thing vanished when we came to settle with our host.
Not only provisions but forage came from Tchong-Wei, and
the transport being very difficult, they were dear to a degree
that altogether disconcerted our economical arrangements.
For ourselves and our animals, we were obliged to disburse
i ,6oo sapeks, a matter of nearly seven shillings. Only for
this circumstance we should perhaps have quitted with re-
gret the charming village of Tchang-Lieou-Chouy; but


THIBET, AND CHINA.
305
there is always something which intervenes to aid man in
detaching himself from the things of this world.
On quitting Tchang-l.ieou-Chouy, we took the road fol-
lowed by the Chinese exiles on their way to Hi. The country
is somewhat less dreadful than that which we had traveled
through on the preceding day,but it is still very dismal. Gravel
had taken the place of sand, and with the exception that it
produced a few tufts of grass, hard and prickly, the soil was
arid and barren. We reached, in due course, Kao-Tan-
Dze, a village repulsive and hideous beyond all expression.
It consists of a few miserable habitations, rudely constructed
of black earth, and all of them inns. Provisions are even
more scarce there than at Ever-Flowing Waters, and corre-
spondingly dearer. Everything has to be brought from
Tchong-Wei, for the district produces nothing, not even
water. Wells have been sunk to a very great depth, but
nothing has been found except hard, rocky, moistureless
earth. The inhabitants of Kao-Tan-Dze have to fetch their
water a distance of more than twelve miles, and they
accordingly charge travelers a monstrous price for every
drop. A single bucket costs sixty sapeks. Had we
attempted to water our camels, we should have had to lay
out fifty fifties of sapeks; we were therefore forced to be
content with drinking ourselves, and giving a draught to
our horses. As to the camels, they had to await better days
and a less inhospitable soil.
Kao-Tan-Dze, miserable and hideous as it is, has not
even the advantage of that tranquillity and security which
its poverty and its solitude might reasonably be supposed
to give it. It is constantly ravaged by brigands, so that
there is not a house in it which does not bear the marks of
fire and devastation. At the first inn where we presented
ourselves, we were asked whether we desired to have our
animals defended against robbers. This question threw us
into utter amazement, and we requested further explanation
of a point which struck us as so very singular. We were in-
formed that at Kao-Tan-Dze there are two sorts of inns:
inns where they fight, and inns where they do not fight;
and that the prices at the former sort are four times greater
than those at the latter. This explanation gave us a general
notion of the matter: but still we requested some details.
"How!" said the people. "Don't you know that Kao-


306 TRAVELS IN TARTARY,
Tan-Dze is constantly attacked by brigands?" "Yes, we
know that." "If you lodge in an inn where they don't
fight, any brigands that come will drive off your animals,
for no one has undertaken to protect them. If, on the
contrary, you lodge in an inrr where they fight, you have a
good chance of preserving your property, unless the brigands
are the more numerous party, which sometimes happens."
All this seemed to us very singular, and very disagreeable.
However, it was necessary to make up our minds on the
subject. After grave reflection, we decided upon lodging
in an inn where they fought. It occurred to us that the
worthy innkeepers of Kao-Tan-Dze had an understanding
with the brigands, having for its result the spoliation of
travelers, one way or the other, and that therefore it was
better, upon the whole, lo pay the larger sum, by way of
blackmail, than to lose our animals, whose loss would
involve our own destruction.
Upon entering the fighting inn, to which we had been
directed, we found everything about it on a war footing.
The walls were regularly covered with lances, arrows, bows,
and matchlocks. The presence of these weapons, however,
by no means rendered us perfectly satisfied as to our safety,
and we resolved not to lie down at all, but to keep watch
throughout the night.
Kao-Tan-Dze, with its robber assailants and its pauper
population, was to us an inexplicable place. We could not
conceive how men should make up their minds to inhabit a
detestably ugly country like this, sterile, waterless, remote
from any other inhabited place, and desolated by the con-
stant inroad of brigands. What could be their object?
What possible advantage could be their inducement? We
turned the matter over in all ways; we framed all sorts of
suppositions; but we could achieve no likely solution of the
problem. During the first watch of the night, we conversed
with the innkeeper, who seemed a frank, open sort of man
enough. He related to us infinite anecdotes of brigands,
full of battle, murder, and fire. "But," said we, "why
don't you leave this detestable country?" "Oh," replied
he, "we are not free men; the inhabitants of Kao-Tan-Dze
are all exiles, who are only excused from going to Hi on the
condition that we remain here for the purpose of supplying
with water the Mandarins and soldiers who pass through


THIBET, AND CHINA.
307
the place, escorting exiles. We are bound to furnish water
gratuitously to all the government officers who come to the
village." When we found that we were among exiles, we
were somewhat reassured, and began to think that, after all,
these people were not in collusion with the brigands; for we
learned that a petty Mandarin lived in the village to super-
intend the population. We conceived a hope that we
might find some Christians at Kao-Tan-Dze, but the inn-
keeper informed us that there were none, for that all exiles
on account of the religion of the Lord of Heaven, went on
to Hi.
After what the innkeeper had told us, we conceived that
we might, without risk, take a brief repose; we accordingly
threw ourselves on our goat-skins, and slept soundly till day-
break, the favor of God preserving us from any visit on the
part of the brigands.
During the greater part of the day, we proceeded along
the road to Hi, traversing with respect, with a degree of
religious veneration, that path of exile so often sanctified by
the footsteps of the confessors of the faith, and conversing,
as we went, about those courageous Christians, those strong
souls, who, rather than renounce their religion, had aban-
doned their families and their country, and gone to end
their days in unknown lands. Let us fervently pray that
Providence may send missionaries, full of devotion, to bear
the consolations of the faith amongst these our exiled
brethren.
The road to Hi brought us to the Great Wall, which we
passed over without dismounting. This work of the Chinese
nation, of which so much is said and so little known, merits
brief mention here. It is known that the idea of raising
walls as a fortification against the incursions of enemies,
was not peculiar, in old times, to China: antiquity presents
us with several examples of these labors elsewhere. Besides
the works of this kind executed in Syria, Egypt, Media,
and on the continent of Europe, there was, by order of the
Emperor Septimus Severus, a great wall constructed in the
northern part of Britain. No other nation, however, ever
effected anything of the sort on so grand a scale as the
Great Wall, commenced by Tsin-Chi-Hoang-Ti, a. d. 214.
The Chinese call it Wan-li-Tchang-Tching (the Great Wall
of ten thousand lis). A prodigious number of laborers was


308
TRAVELS IN TARTARY,
employed upon it, and the works of this gigantic enterprise
continued for ten years. The Great Wall extends from the
westernmost point of Kan-Sou to the Eastern Sea. The
importance of this enormous construction has been variously
estimated by those who have written upon China, some of
whom preposterously exaggerate its importance, while others
laboriously seek to ridicule it; the probability being, that
this diversity of opinion arises from each writer having
judged the whole work by the particular specimen to which
he had access. Mr. Barrow, who, in 1793, accompanied
Lord Macartney to China, as historiographer to the British
embassy, made this calculation: he supposed that there
were in England and Scotland 1,8oo,ooo houses, and es-
timating the masonry work of each to be 2,ooo cubic feet,
he prepounded that the aggregate did not contain as much
material as the Great Wall of China, which, in his opinion,
was enough for the construction of a wall to go twice around
the world. It is evident that Mr. Barrow adopted, as the
basis of his calculation, the Great Wall such as he saw it
north of Peking, where the construction is really grand and
imposing; but it is not to be supposed that this barrier,
raised against the irruptions of the barbarians, is, throughout
its extent, equally high, wide, and solid. We have crossed
it at fifteen different points, and on several occasions have
traveled for whole days parallel with it, and never once losing
sight of it; and often, instead of the great double turreted
rampart that exists towards Peking, we have found a mere
low wall of brickwork, or even earthwork. In some places,
indeed, we have found this famous barrier reduced to its
simplest expression, and composed merely of flint-stones
roughly piled up. As to the foundation wall, described by
Mr. Barrow, as consisting of large masses of free-stones
cemented with mortar, we can only say that we have never
discovered the slightest trace of any such work. It is in-
deed obvious that Tsin-Chi-Hoang-Ti, in the execution of
this great undertaking, would fortify with especial care the
vicinity of the capital, as being the point to which the
Tartar hordes would first direct their aggressive steps. It
is natural, farther, to conceive, that the Mandarins charged
with the execution of the Emperor's plan, would, with
especial conscientiousness, perfect the works which were
more immediately under the Emperor's eye, and content


THIBET, AND CHINA.
309
themselves with erecting a more or less nominal wall at
remote points of the empire, particularly those where the
Tartars were little to be feared, as, for example, the position
of the Ortous and the Alechan mountains.
The barrier of San-Yen-Tsin, which stands a few paces
beyond the wall, is noted for its great strictness towards
the Tartars who seek to enter within the intramural empire.
The village possesses only one inn, which is kept by the
chief of the frontier guards. Upon entering the courtyard
we found several groups of camels assembled there belonging
to a great Tartar caravan that had arrived on the preceding
evening. There was, however, plenty of room for us, the
establishment being on a large scale. We had scarcely
taken possession of our chamber than the passport question
was started. The chief of the guards himself made an
official demand for them. "We have none," replied we.
At this answer his features beamed with satisfaction, and
he declared that we could not proceed unless we paid a
considerable sum. "How! a passport or money? Know
that we have traveled China from one end to the other,
that we have been to Peking, and that we have journeyed
through Tartary, without anything in the shape of a pass-
port, and without having paid a single sapek in lieu of a
passport. You, who are a chief of guards, must know that
Lamas are privileged to travel wherever they please without
passports." "What words are these? Here is a caravan
at this very moment in the house, and the two Lamas who
are with it have both given me their passports like the rest
of the party." "If what you say be true, the only conclu-
sion is, that there are some Lamas who take passports with
them and others who do not. We are in the number of
those who do not." Finding at last that the dispute was
becoming tedious, we employed a decisive course. "Well,
come," said we, "we will give you the money you ask, but
you shall give us in return a paper signed by yourself, in
which you shall acknowledge that, before you would permit
us to pass, you exacted from us a sum of money instead of
passports. We shall then address ourselves to the first
Mandarin we meet, and ask him whether what you have
done is consistent with the laws of the empire." The man
at once gave up the point. "Oh," said he, "since you
have been to Peking, no doubt the Emperor has given you


3IO TRAVELS IN TARTARY,
special privileges," and then he added, in a whisper, and
smilingly, " Don't tell the Tartars here that I have let you
pass gratis."
It is really pitiable to observe these poor Mongols travel-
ing in China; everybody thinks himself entitled to fleece
them, and everybody succeeds in doing so to a marvelous
extent. In all directions they are encountered by im-
promptu custom-house officers, by persons who exact money
from them on all sorts of pretenses, for repairing roads, build-
ing bridges, constructing pagodas, .etc., etc. First, the de-
spoilers proffer to render them great services, call them
brothers and friends, and give them wholesale warnings
against ill-designing persons who want to rob them. Should
this method not effect an unloosening of the purse-strings,
the rascals have recourse to intimidation, frighten them
horribly with visions of Mandarins, laws, tribunals, prisons,
punishments, threaten to take them up, and treat them, in
short, just like mere children. The Mongols themselves
materially aid the imposition by their total ignorance of the
manners and customs of China. At an inn, instead of using
the room offered to them, and putting their animals in the
stables, they pitch their tent in the middle of the court-
yard, plant stakes about it, and fasten their camels to these.
Very frequently they are not permitted to indulge this fancy,
and in this case they certainly enter the room allotted to
them, and which they regard in the light of a prison; but
they proceed there in a manner truly ridiculous. They set
up their trivet with their kettle upon it, in the middle of the
room, and make a fire beneath with argols, of which they
take care to have a store with them. It is to no purpose
they are told that there is in the inn a large kitchen where
they can cook their meals far more comfortably to them-
selves; nothing will dissuade them from their own kettle and
their own aboriginal fire in the middle of the room. When
night comes they unroll their hide-carpets round the fire, and
there lay down. They would not listen for a moment to the
proposition of sleeping upon the beds or upon the kang they
find in the room ready for their use. The Tartars of the
caravan we found in the inn at San-Yen-Tsin were allowed to
carry on their domestic matters in the open air. The sim-
plicity of these poor children of the desert was so great
that they seriously asked us whether the innkeeper would


THIBET, AND CHINA.
311
make them pay anything for the accommodation he afforded
them.
We continued on our way through the province of Kan-
Sou, proceeding to the southwest. The country, intersected
with streams and hills, is generally fine, and the people
apparently well off. The great variety of its productions is
owing partly to a temperate climate and a soil naturally
fertile, but above all, to the activity and skill of the agricul-
turists. The chief product of the district is wheat, of which
the people make excellent loaves, like those of Europe.
They sow scarcely any rice, procuring almost all the little
they consume from the adjacent provinces. Their goats
and sheep are of fine breed, and constitute, with bread, the
principal food of the population. Numerous and inexhaust-
ible mines of coal place fuel within every one's reach. It
appeared to us that in Kan-Sou any one might live very com-
fortably at extremely small cost.
At two days' distance from the barrier of San-Yen-Tsin
we were assailed by a hurricane which exposed us to very
serious danger. It was about ten o'clock in the morning.
We had just crossed a hill, and were entering upon a plain
of vast extent, when, all of a sudden, a profound calm per-
vaded the atmosphere. There was not the slightest motion
in the air, and yet the cold was intense. Insensibly, the
sky assumed a dead-white color; but there was not a cloud
to be seen. Soon, the wind began to blow from the west;
in a very short time it became so violent that our animals
could scarcely proceed. All nature seemed to be in a state
of dissolution. The sky, still cloudless, was covered with a
red tint. The fury of the wind increased; it raised in the
air enormous columns of dust, sand, and decayed vegetable
matter, which it then dashed right and left, here, there, and
everywhere. At length the wind blew so tremendously, and
the atmosphere became so utterly disorganized, that, at mid-
day, we could not distinguish the very animals upon which
we were riding. We dismounted, for it was impossible to
advance a single step, and after enveloping our faces in hand-
kerchiefs in order that we might not be blinded with the
dust, we sat down beside our animals. We had no notion
where we were; our only idea was that the frame of the
world was unloosening, and that the end of all things was
close at hand. This lasted for more than an hour. When


312
TRAVELS IN TARTARY,
the wind had somewhat mitigated, and we could see around
us, we found that we were all separated from one another,
and at considerable distances, for amid that frightful tem-
pest, bawl as loud as we might, we could not hear each other's
voices. So soon as we could at all walk we proceeded
towards a farm at no great distance, but which we had not
before perceived. The hurricane having thrown down the
great gate of the court we found no difficulty in entering,
and the house itself was open to us with almost equal facil-
ity; for Providence had guided us in our distress to a family
truly remarkable for its hospitality.
Immediately upon our arrival, our hosts heated some
water for us to wash with. We were in a frightful state;
from head to foot we were covered with dust which had
saturated, so to speak, our clothes and almost our skins.
Had such a storm encountered us on the Alechan moun-
tains, we should have been buried alive in the sand, and all
"trace of us lost forever.
When we found that the worst of the storm was over, and
that the wind had subsided to occasional gusts, we proposed
to proceed, but our kind hosts would not hear of this; they
said they would lodge us for the night, and that our animals
should have plenty of food and water. Their invitation was
so sincere and so cordial, and we so greatly needed rest,
that we readily availed ourselves of their offer.
A very slight observation of the inhabitants of Kan-Sou,
will satisfy one that they are not of purely Chinese origin.
The Tartaro-Thibetian element is manifestly predominant
amongst them; and it displays itself with especial emphasis
in the character, manners, and language of the country peo-
ple. You do not find amongst them the exaggerated polite-
ness which distinguishes the Chinese; but, on the other
hand, they are remarkable for their open-heartedness and
hospitality. In their particular form of Chinese you hear
an infinitude of expressions which belong to the Tartar and
Thibetian tongues. The construction of their phrases, in-
stead of following the Chinese arrangement, always exhibits
the inversions in use among the Mongols. Thus, for ex-
ample, they don't say, with the Chinese, open the door,
shut the window; but, the door open, the window shut.
Another peculiarity is that milk, butter, curds, all insup-
portably odious to a Chinese, are especially favorite food


THIBET, AND CHINA.
313
with the inhabitants of Kan-Sou. But it is, above all, their
religious turn of mind which distinguishes them from the
Chinese, a people almost universally skeptical and indif-
ferent as to religious matters. In Kan-Sou there are nu-
merous and flourishing Lamaseries in which reformed Bud-
dhism is followed. The Chinese, indeed, have plenty of
pagodas and idols of all sorts and sizes in their houses;
but with them religion is limited to this external represen-
tation, whereas in Kan-Sou every one prays often and long
and fervently. Now prayer, as every one knows, is that which
distinguishes the religious from the irreligious man.
Besides differing materially from the other peoples of
China, the inhabitants of Kan-Sou differ materially amongst
themselves, the Dchiahours marking that subdivision, per-
haps, more distinctly than any of the other tribes. They oc-
cupy the country commonly called San- Tchouan (Three Val-
leys) , the birthplace of our cameleer Samdadchiemba. The
Dchiahours possess all the knavery and cunning of the
Chinese without any of their courtesy, and without their
polished form of language, and they are accordingly
feared and disliked by all their neighbors. When they
consider themselves in any way injured or insulted, they
have immediate recourse to the dagger, by way of remedy.
With them the man most to be honored is he who has com-
mitted the greatest number of murders. They have a lan-
guage of their own, a medley of Mongol, Chinese, and
Eastern Thibetian. According to their own account, they
are of Tartar origin. If it be so, they may fairly claim
to have preserved, in all its integrity, the ferocious and in-
dependent character of their ancestors, whereas the present
occupiers of Mongolia have greatly modified and softened
their manners.
Though subject to the Emperor of China, the Dchia-
hours are immediately governed by a sort of hereditary sov-
ereign belonging to their tribe, and who bears the title of
Tou-Sse. There are in Kan-Sou, and on the frontiers of
the province of Sse-Tchouan, several other tribes, having
their own special rulers and their own especial laws. All
these tribes are called Tou-Sse, to which each adds, by way
of distinction, the family name of its chief or sovereign.
Samdadchiemba, for example, belonged to the Ki-Tou-Sse
tribe of Dchiahours. Yang-Tou-Sse is the most celebrated


THIBET, AND CHINA.
315
the Khalkhas, towards the Russian frontier. As he entered
the inn, a multitude of zealous Buddhists, who had been
awaiting him in the great courtyard, prostrated themselves
before him, their faces to the ground. The Grand Lama
proceeded to the apartment which had been prepared for
him, and night coming, the crowd withdrew. When the
inn had become tolerably clear, this strange personage gave
full play to his curiosity; he poked about all over the inn,
going into every room, and asking everybody all sorts of
questions, without sitting down or staying anywhere. As
we expected, he favored us also with a visit. When he en-
tered our chamber, we were gravely seated on the kang;
we studiously abstained from rising at his entrance, and
contented ourselves with welcoming him by a motion of
our hands. He seemed rather surprised at this uncere-
monious reception, but not at all disconcerted. Standing
in the middle of the room, he stared at each of us intently,
one after the other. We, like himself, preserving entire
silence all the while, exercised the privilege of which he
had set us the example, and examined him closely. He
seemed about fifty years old; he was enveloped in a great
robe of yellow taffeta, and he wore red velvet Thibetian
boots, with remarkably thick soles. He was of the middle
height, and comfortably stout; his dark brown face denoted
extreme good nature, but there was in his eyes, when you
attentively examined them, a strange, wild, haggard ex-
pression, that was very alarming. At length he addressed
us in the Mongol tongue, which he spoke with great facility.
In the first instance, the conversation was nothing more
than the ordinary phrases exchanged between travelers, about
one another's health, destination, horses, the weather, and
so on. When we found him prolonging his visit, we invited
him to sit down beside us on the kang; he hesitated for a
moment, conceiving, no doubt, that in his quality as Living
Buddha, it did not become him to place himself on a level
with mere mortals like ourselves. However, as he had a
great desire for a chat, he at last made up his mind to sit
down, and in fact he could not, without compromising his
dignity, remain any longer standing while we sat.
A Breviary that lay on a small table beside us, immedi-
ately attracted his attention, and he asked permission to
examine it. Upon our assenting, he took it up with both


3'<5
TRAVELS IN TARTARY,
hands, admired the binding and the gilt edges, opened it
and turned over the leaves, and then closing it again, raised
it reverentially to his forehead, saying, "It is your Book of
Prayer; we should always honor and respect prayer." By-
and by he added, "Your religion and ours are like this,"
and so saying he put the knuckles of his two forefingeis to-
gether. "Yes," said we, "you are right; your creed rnd
ours are in a state of hostility, and we do not conceal from
you that the object of our journey and of our labors is to
substitute our prayers for those which are used in your Lam-
aseries." "I know that," he replied, smilingly; "I krew
that long ago." He then took up the Breviary again, and
asked us explanations of the engravings. He evinced no
surprise at what we told him, only, when we had related lo
him the subject of the plate representing the crucifixion, he
shook his head compassionately, and raised his joined hands
to his head. After he had examined all the prints, he took
the Breviary once more in both hands, and raised it respect-
fully to his forehead. He then rose, and having saluted us
with great affability, withdrew, we escorting him to the door.
Upon being left alone, we felt for a moment stupefied as
it were at this singular visit. We tried to conceive what
thoughts could have filled the mind of the Living Buddha
as he sat there beside us, and what impression he had de-
rived from the sketch we gave him of our holy religion.
Now, it seemed to us that strange feelings must have arisen
in his heart; and then again, we imagined that after all he
had felt nothing whatever, but that, a mere ordinary person,
he had mechanically availed himself of his position, without
reflection, and without himself attaching any real importance
to his pretended divinity. We became so interested in the
point, that we determined to see this personage once more
before we departed. As that departure was fixed for an
early hour next morning, we went, accordingly, to return
his visit before we slept. We found him in his apartment,
seated on thick large cushions, covered with magnificent
tiger-skins; before him stood, on a small lacquer table, a
silver tea-pot, and a steatite cup in a richly-worked gold
saucer. He was evidently in the last stage of ennui, ar.d
was correspondingly delighted to see us. For fear he should
take it into his head to let us remain standing, we proceeded,
upon entering the room, to seat ourselves beside him. His


THIBET, AND CHINA.
317
suite, who were assembled in a contiguous room, which
opened into their principal's, were extremely shocked at
this familiarity, and gave utterance to a murmur of disap-
probation. The Buddha himself, however, who passed over
the circumstance with a half-angry smile, rang a silver bell,
and desired a young Lama, who obeyed the summons, to
bring us some tea with milk. "I have often seen your
countrymen," said he; "my Lamasery stands at no great
distance from your native land; the Oros (Russians) often
pass the frontier, but I have never known any of them be-
fore to advance so far as you." "We are not Russians,"
said we; "our country is a long way from Russia." This
answer seemed to surprise the Buddha; he looked at us
closely for some time, and then said, " From what country
come you, then?" "We are from the Western Heaven."
"Oh! you are Peling,' of Dchou-Ganga (EasternGanges),
and your city is Galgata (Calcutta)." The notions of the
Living Buddha, it is observable, though not exactly correct,
were not altogether destitute of meaning; he could of course
only class us among the peoples who were known to him,
and in supposing us first Russians and then English, he
manifested an acquaintance with geographical terms, by no
means contemptible under the circumstances. He would
not be persuaded, however, that we were not either Oros
or Piling of Galgata. "But after all," said he, "what
matters it from what country we come, since we are all
brothers? Only let me advise you, while you are in China,
to be cautious not to tell everybody who you are. The
Chinese are a suspicious and ill-conditioned race, and they
might do you a mischief." He then talked to us about
Thibet, and the dreadful road thither that we should have
to traverse. Judging from our appearance, he said, he
doubted very much whether we were strong enough for the
undertaking. The words and the manner of the Grand
Lama were perfectly affable and kind, but there was a look
in his eyes to which we could not reconcile ourselves. We
seemed to read there something infernal, fiend-like. But
for this circumstance, which perhaps after all was mere
fancy on our part, we should have esteemed our Grand
Lama friend a most amiable personage.
1 The Thibetians call the English in Hindostan, Piling, a word signifying stranger,
and equivalent to the Chinese y-jin, which the Europeans translate, barbarian, prob-
ably with the notion of flattering their self-love by the implied contrast.


3i8
TRAVELS IN TARTARY,
From Tchoang-Ix>ng, or Ping-Fang, we proceeded to Ho-
Kiao-Y, or, as it is named on the maps, Tai-Toung-Fou.
The latter is the ancient denomination of the place, and is
no longer in popular use. The road was, throughout,
covered with oxen, asses, and small carts, all with loads of
coal. We resolved to sojourn for a few days at Ho-Kiao-Y,
for the purpose of giving rest to our animals, whose strength
had become almost exhausted; the horse and the mule, in
particular, had tumors on their sides, occasioned by the
constant rubbing of the saddle, and it was essential to have
these cured before we proceeded further. Having formed
this project, our next business was to inspect all the inns in
the place, for the puq>ose of selecting as our abode that
which presented the most favorable indications, and the
Hotel of the Temperate Climates was ultimately honored
with our choice.
Ever since our entry into the province of Kan-Sou, not a
day had passed in which Samdadchiemba had not enlarged
upon the subject of the Three Valleys and the Dchiahours.
Though there was no very immense amount of sentiment
about him, he had a great desire to revisit his native place,
and to see once more any members of his family who might
happen to be surviving there. We could not do otherwise
than aid so laudable a purpose; accordingly, when we were
established in the Hotel of the Temperate Climates, we
granted to our cameleer eight days' leave of absence, where-
in to revisit his so long abandoned home. Eight days ap-
peared to him fully sufficient for the purpose: two to go in,
two to come back in, and four to be spent in the bosom of
his family, relating to them all the marvels he had witnessed
abroad. We allowed him the use of a camel, that he might
appear among his friends with the greater distinction; and
five ounces of silver which we placed in his purse completed
his recommendations to a favorable reception.
While awaiting the return of our Dchiahour, we were ex-
clusively occupied in taking care of our animals, and of
ourselves. Every day we had to go into the town to buy
our provisions, then to cook them, and, morning and
evening, to water our cattle at some distance from the inn.
The master of the house was one of those good-natured
persons who, in their very eagerness to oblige, become
troublesome; and whose amiability of intention scarcely


THIBET, AND CHINA.
3'9
induces one to pardon their importunity of attention. The
worthy man was incessantly thrusting himself into our room,
to give us advice how we ought to do this, that, and
the other. After altering the position of everything in the
chamber according to his fancy for the moment, he would
go up to the furnace, take off the lid of the saucepan, dip
his finger into the ragout, and licking it to see how the mess
was going on, add salt or ginger, or other condiment, to the
infinite annoyance of M. Huc, who was officially charged with
the cooking department. At other times he would loudly
protest that we knew nothing about making up a fire, that
the coals ought to be laid so, and the wood so, and that a
draught of air ought to be kept up in this or that direction;
and thereupon he would take up the tongs and overturn our
fire, to the immense discomfiture of M. Gabet, who presided
over that department. At night he appeared to consider
himself especially indispensable, and would skip in every
quarter of an hour to see that the lamp was burning properly,
and that the wick was long enough, or short enough, and
what not. At times he had really the air of asking us how
it was possible that we had contrived to live without him,
the one of us up to thirty-two years of age, the bther up to
thirty-seven. However, among the exuberance of atten-
tions with which he bored us, there was one which we
readily accepted; it was in the matter of warming our
beds, the process of which was so singular, so peculiar, that
we had never had the opportunity elsewhere of observing it.
The kang, a species of furnace on which you lie, is not
in Kan-Sou constructed altogether of brickwork, as is the
case in Northern China, but the upper flooring consists of
movable planks, placed closely beside one another. When
they want to heat the kang for sleeping purposes, they
remove the planks, and strew the interior of the kang with
horse-dung, quite dry and pulverized. Over this combus-
tible they throw some lighted cinders, and then replace the
planks; the fire immediately communicates itself to the
dung, which, once lighted, continues to smolder; the heat
and the smoke, having no exit, soon warm the planks, and
this produces a tepid temperature which, in consequence of
the slow combustion of the material, prevails throughout the
night. The talent of the kang-heater consists in putting
neither too much nor too little dung, in strewing it properly,


320
TRAVELS IN TARTARY,
and in so arranging the cinders that combustion shall com-
mence at different points in the same moment of time, in
order that all the planks may equally benefit by the warmth.
Ashamed to have our bed warmed for us like children, we
one night essayed to perform this service for ourselves, but
the result was by no means happy, for while one of us was
nearly broiled to death, the other trembled with cold all
night long; the fact being, that owing to our want of skill,
the fire had actually caught the planks on one side of the
kang, while on the other the fuel had not lighted at all.
The host of the Hotel of the Temperate Climates was
naturally disgusted at the mischance, and in order to prevent
its recurrence, he locked the closing plank of the furnace,
and himself came every time to light it.
Our various domestic occupations, and the recitation of
our Breviary, passed away the time very smoothly at Ho-
Kiao-Y. On the eighth day, as had been agreed, Samdad-
chiemba returned, but not alone; he was accompanied by
a lad, whose features bespoke him a brother of our cameleer,
and as such Samdadchiemba presented him to us. Our
first interview was very brief, for the two Dchiahours had
scarcely presented themselves before they disappeared. We
imagined, at first, that they were gone to pay their respects
to the host, but it was not so, for they almost immediately
reappeared with somewhat more solemnity of manner than
before. Samdadchiemba marched in first: "Babdcho,"
said he to his brother, " prostrate thyself before our masters,
and present to them the offerings of our poor family."
The younger Dchiahour made us three salutations in the
Oriental fashion, and then laid before us two great dishes,
one of them full of fine nuts, the other laden with three
large loaves, in form resembling those made in France. To
afford Samdadchiemba the most practical proof in our
power that we were sensible to his attention, we forthwith
applied ourselves to one of the loaves, which, with some of
the nuts, constituted quite a delicious repast, for never since
our departure from France had we tasted such excellent
bread.
While engaged upon our banquet, we observed that. the
costume of Samdadchiemba was reduced to its simplest ex-
pression; that whereas he had gone decently attired, he had
come back half-covered with a few rags. We asked for


THIBET, AND CHINA.
321
an explanation of this change, whereupon he gave us
an account of the miserable condition in which he had
found his family. The father had been dead for some
time; his aged mother had become blind, so that she
had not enjoyed the happiness of seeing him. He had
two brothers, the one a mere child, the other the young
man whom he had brought with him, and who, the sole
support of the family, devoted his time to the cultivation
of a small field which still belonged to them, and to the
tending the flocks of other people for hire. This nar-
rative at once explained what Samdadchiemba had done
with his clothes; he had given them all to his poor old
mother, without even excepting his traveling cloak. We
thought it our duty to propose that he should remain, and
devote himself to the assistance of his wretched family;
but he did not at all adopt the suggestion. "What," said
he, "could I have the cruelty to do such a thing as that!
Could I ever think of going to devour the little substance
that remains to them? They can scarcely subsist them-
selves: how could they possibly support me; for I myself
have no means of making a livelihood there—I cannot
labor at the soil, and there is no other way in which I could
help them." We considered this resolution neither good
nor great; but knowing, as we did, the character of Sam-
dadchiemba, it in no degree surprised us. We did not
insist upon his remaining, for we were even better con-
vinced than he himself was, that he could be of no sort of
service to his family. We did all we could ourselves to aid
these poor people, by giving Samdadchiemba's brother as
large an alms as we could spare; and we then proceeded
to the preparations for our departure.
During these eight days of repose, the condition of our
animals had so improved as to enable us to venture upon
the difficult road we had to traverse. The next day after
quitting Ho-Kiao-Y, we began the ascent of the high
mountain called Ping-Keou, the terribly rugged paths of
which interposed almost insurmountable difficulties in the
way of our camels. On the ascent, we were obliged to be
constantly calling out, at the pitch of our voices, in order
to warn any muleteers who might be coming down the
road, which was so narrow and dangerous that two animals
could not pass each other abreast. Our cries were to
21


322
TRAVELS IN TARTARY,
enable any persons coming the other way to lead their
mules aside, so that they might not take alarm at the sight
of our camels, and dash over the precipice. We began
the ascent of this mountain before daybreak, and yet it
was noon before we reached its summit. There we found
a little inn, where, under the denomination of tea, they
sold a decoction of burned beans. We stopped at this
place for a brief period to take a repast, which hunger
rendered very succulent and savory, of some nuts and a
slice of the famous bread which the Dchiahour had brought
us, and which we expended with the utmost parsimony.
A draught of cold water should- have been, according to
our previous plan, the complement of our feast; but the
only water attainable on this mountain was affected with
an insupportable stench. We were fain, therefore, to have
recourse to the decoction of baked beans, a dreadfully in-
sipid fluid, but for which, notwithstanding, we were charged
extortionately.
The cold was by no means so severe as we had expected
from the season of the year and the great elevation of the
mountain. In the afternoon, indeed, the weather was quite
mild; by and by, the sky was overcast, and snow fell. As
we were obliged to descend the mountain on foot, we soon
got absolutely hot, in the perpetual struggle, of a very labo-
rious kind, to keep from rolling down the slippery path.
One of our camels fell twice, but happily in each instance
he was stayed by a rock from tumbling over the mountain's
side.
Having placed behind us the formidable Ping-Keou, we
took up our lodging in the village of the Old Duck (Zao-
Ya-Pou). Here we found a system of heating in operation
different from that of Ho-Kiao-Y. The kangs here are
warmed, not with dried horse-dung, but with coal-dust, re-
duced to paste, and then formed into bricks; turf is also
used for the purpose. We had hitherto imagined that
knitting was unknown in China; the village of the Old
Duck removed this misconception from our minds, and
enabled us, indeed, to remove it from the minds of the
Chinese themselves in other parts of the empire. We found
here in every street men, not women, occupied in this spe-
cies of industry. Their productions are wholly without
taste or delicacy of execution; they merely knit coarse cot-


THIBET, AND CHINA.
3.23
ton into shapeless stockings, like sacks, or sometimes gloves,
without any separation for the fingers, and merely a place
for the thumb, the knitting needles being small canes of
bamboo. It was for us a singular spectacle to see parties
of mustached men sitting before the door of their houses in
the sun, knitting, sewing, and chattering like so many female
gossips; it looked quite like a burlesque upon the manners
of Europe.
From Lao-Ya-Pou to Si-Ning-Fou was five days' march:
on the second day we passed through Ning-Pey-Hien, a
town of the third order. Outside the western gate, we
stopped at an inn to take our morning meal; a great many
travelers were already assembled in the large kitchen, occu-
pying the tables which were ranged along the walls; in the
center of the room were several furnaces, where the inn-
keeper, his wife, several children, and some servants were
actively preparing the dishes required by the guests. While
everybody seemed occupied, either in the preparation or in
the consumption of victuals, a loud cry was heard. It was
the hostess, thus expressing the pain occasioned by a knock
on her head, which the husband had administered with a
shovel. At the cry all the travelers looked in the direction
whence it proceeded; the woman retreated, with vehement
vociferations, to a corner of the kitchen; the innkeeper ex-
plained to the company that he had been compelled to
correct his wife for insolence, insubordination, and an in-
difference to the interests of the establishment, which emi-
nently compromised its prosperity. Before he had finished
his version of the story, the wife, from her retreat in the
corner, commenced hers; she informed the company that
her husband was an idle vagabond, who passed his time in
drinking and smoking, expending the result of her labors
for a whole month in a few days of brandy and tobacco.
During this extempore performance, the audience remained
imperturbably calm, giving not the smallest indication of
approbation or disapprobation. At length the wife issued
from her retreat, and advanced with a sort of challenging
air to the husband: "Since I am a wicked woman," cried
she, "you must kill me. Come, kill me !" and so saying,
she drew herself up with a gesture of vast dramatic dignity
immediately in front of the husband. The latter did not
adopt the suggestion to kill her, but he gavp her a formi-


324
TRAVELS IN TARTARY,
dable box on the ear, which sent her back, screaming at the
pitch of her voice, into her previous corner. Hereupon,
the audience burst into loud laughter; but the affair, which
seemed to them so diverting, soon took a very serious turn.
After the most terrible abuse on the one hand, and the most
awful threats on the other, the innkeeper at length drew his
girdle tight about his waist, and twisted his tress of hair
about his head, in token of some decided proceeding.
"Since you will have me kill you," cried he, "I will kill
you !" and so saying, he took from the furnace a pair of
long iron tongs, and rushed furiously upon his wife. Every-
body at once rose and shouted; the neighbors ran in, and
all present endeavored to separate the combatants, but they
did not effect the object until the woman's face was covered
with blood, and her hair was all down about her shoulders.
Then a man of ripe years, who seemed to exercise some au-
thority in the house, gravely pronounced these words by
way of epilogue: "How! what!" said he, "husband and
wife fighting thus! and in presence of their children, in
presence of a crowd of travelers!" These words, repeated
three or four times, in a tone which expressed at once in-
dignation and authority, had a marvelous effect. Almost
immediately afterwards the guests resumed their dinner, the
hostess fried cakes in nut-oil, and the host silently smoked
his pipe.
When we were about to depart, the innkeeper, in sum-
ming up our account, coolly inserted fifty sapeks for the
animals which we had tied up in the courtyard during our
meal. He had evidently an idea of making us pay en Tar-
tare. Samdadchiemba was indignant. "Do you think,"
asked he, "that we Dchiahours don't know the rules of
inns? Where did you ever hear of making people pay for
fastening their animals to a peg in the wall? Tell me,
master publican, how many sapeks are you going to charge
us for the comedy we've just witnessed of the innkeeper
and his wife?" The burst of laughter on the part of the
bystanders which hailed this sarcasm carried the day tri-
umphantly for Samdadchiemba, and we departed without
paying anything beyond our personal expenses.
The road thence to Si-Ning-Fou, generally well made
and well kept, meanders through a fertile and well culti-
vated country, picturesquely diversified by trees, hills, and


THIBET, AND CHINA.
325
numerous streams. Tobacco is the staple of the district.
We saw on our way several water-mills, remarkable for their
simplicity, as is the case with all Chinese works. In these
mills, the upper story is stationary, while the lower is turned
by means of a single wheel, kept in motion by the current.
To work these mills, though they are frequently of large
proportions, a very small stream suffices, as the stream
plays upon the wheel in the form of a cascade, at least
twenty feet high.
On the day before arriving at Si-Ning-Fou, we passed
over a road extremely laborious, and so dangerously rugged
that it suggested frequent recommendations of ourselves to
the protection of the Divine Providence. Our course was
amid enormous rocks, beside a deep, fierce current, the
tumultuous waves of which roared beneath us. There was
the gulf perpetually yawning to swallow us up, should we
make but one false step; we trembled, above all, for our
camels, awkward and lumbering as they were, whenever
they had to pass over an uneven road. At length, thanks
to the goodness of God, we arrived without accident at Si-
Ning. The town is of very large extent, but its population
is limited, and itself, in several parts, is falling into absolute
decay. The history of the matter is, that its commerce
has been in great measure intercepted by Tang-Keou-Eul,
a small town on the banks of the Keou-Ho, on the frontier
which separates Kan-Sou from Koukou-Noor.
It is the custom, we may say the rule, at Si-Ning-Fou,
not to receive strangers, such as the Tartars, Thibetians,
and others, into the inns, but to relegate them to establish-
ments called Houses of Repose {Sie-Kia), into which no
other travelers are admitted. We proceeded accordingly
to one of these Houses of Repose, where we were exceed-
ingly well entertained. The Sie-Kia differ from other inns
in this important particular, that the guests are boarded,
lodged, and served there gratuitously. Commerce being
the leading object of travelers hither, the chiefs of the Sie-
Kia indemnify themselves for their outlay by a recognized
percentage upon all the goods which their guests buy or
sell. The persons who keep these Houses of Repose have
first to procure a license from the authorities of the town,
for which they pay a certain sum, greater or less, according
to the character of the commercial men who are expected


326
TRAVELS IN TARTARY,
to frequent the house. In outward show, the guests are
well-treated, but still they are quite at the mercy of the
landlords, who, having an understanding with the traders of
the town, manage to make money of both parties.
When we, indeed, departed from Si-Ning-Fou, the Sie-
Kia with whom we had lodged had made nothing by us in
the ordinary way, for we had neither bought nor sold any-
thing. However, as it would have been preposterous and
unjust on our part to have lived thus at the expense of our
neighbors, we paid the host of the House of Repose for
what we had had, at the ordinary tavern rate.
After crossing several torrents, ascending many rocky
hills, and twice passing the Great Wall, we arrived at Tang-
Keou- Eul. It was now January, and nearly four months
had elapsed since our departure from the Valley of Dark
Waters. Tang-Keou-Eul is a small town, but very populous,
very animated, and very full of business. It is a regular
tower of Babel, wherein you find collected Eastern Thibet-
ians, Ho ung-Mao-En I (Long-haired Folk), Elents, Kolos,
Chinese, Tartars from the Blue Sea, and Mussulmans, de-
scended from the ancient migrations from Turkestan.
Everything in the town bears the impress of violence. No-
body walks the streets without a great saber at his side, and
without affecting, at least, a fierce determination to use it
on the shortest notice. Not an hour passes without some
street combat.

The Jin Seng, a Medicinal Root of China.











*-*. *::::
MAUSOLEUM OF A GRAND LAMA OF THIBET.


T R A V E L S
in
TARTARY, THIBET, AND CHINA
ILLUSTRATED
gº
BUDDHA
ChICAGO
THE OPEN COURT PUBLISHING COMPANY
LONDON AGENTS
KEGAN PAUL, TRENCH, TRUEBNER & CO.





Travels in Tartary, Thibet
and China
DURING THE YEARS 1844–5–6
By M. HUC
TRANSLATED FROM THE FRENCH BY W. HAZLITT
SECOND REPRINT EDITION
VOL. II
ILLUSTRATED with FIFTY ENGRAVINGs on wood
CHICAGO
THE OPEN COURT PUBLISHING COMPANY
LONDON AGENTS
KEGAN PAUL, TRENCH, TRUEBNER & CO.
190o





CONTENTS OF VOLUME II.
Contrnts
List of Illustrations.
CHAPTER I.
Caravan of Khalkha-Tartars—Son of the King of Koukoii-Noor— Sandara the
Bearded Two Thousand Oxen are stolen from the Houng-Moa-Eul, or Long
Hairs— Kearful Tumult at Tang-Keou-Eul—Description and Character of the
Long Hairs-Feasts of the First Day of the Year- Departure for the Lamasery
of Kounboum -Arrival at Night-Old Akaye— The Kitat-Lama—The Stam-
merer—Pilgrims at Kounboum—Description of the Feast of Flowers
CHAPTER II.
Marvelous Birth of Tsong-Kaba—His Preparation for the Apostleship— He Departs
for the West—His Interview with the Grand Lama of Thibet—He Reforms the
Lamanesque Worship—Numerous Analogies between the Catholic Religion and
reformed Buddhism—Origin of these Analogies—Tree of the Ten Thousand
Images—Lamanesque Teaching—Faculty of Prayer—Government of the Lama-
sery of Kounboum—Offerings of the Pilgrims—Industry of the Lamas—The Ad-
ventures of Sandarat, the Bearded—Favorable Disposition of the Lama towards
Christianity—Singular Practise for the Relief of Travelers—Nocturnal Prayers—
Departure for the Lamasery of Tchogortan
CHAPTER III.
Aspect of the Lamasery of Tchogortan—Contemplative Lamas—Lama Herdsmen—
The " Rook of Forty-two Points of Instruction, delivered by Buddha"—Extract
from the Chinese Annals, with relation to the preaching of Buddhism in China—
The Black Tents—Manners of the Si-Fan—Long-Haired Oxen—Adventures of
a Stuffed Karba—Lamanesque Chronicle of the Origin of Nations—Alimentary
Diet—Valuable Discoveries in the Animal Kingdom—Manufacture of Camel-
hair Cord - Frequent Visiis to Tchogortan—Classification of Argols—Brigand
Anecdote—Elevation of the Pyramid of Peace—The Faculty of Medicine at
Tchogortan—Thibetian Physicians—Departure for the Blue Sea
V.


vi.
CONTENTS.
CHAFFER IV.
CHAP. PAGE
Aspect of the Koukou-Noor—Tribes of Kolos—Chronicle of the Origin of the Blue
Sea—Description and March of the Great Caravan—Passage of the Pouhain-
Gol—Adventures of the Altere-Lama—Character of our pro-cameleer—Mongols
of Tsaidam—Pestilential Vapors of the Bourhan-Bota—Ascent of the Chugaand
Bayen-Kharat Mountains— Wild Cattle—Wild Mules—Men and Animals Killed
with the Cold—Encounter with Brigands—Plateau of Tant-La—Hot Springs
Conflagration in the Desert —Village of Na-Ptchu—Sale of Camels, and Hiring
of Long-tailed Oxen- Young Chaberon of the Kingdom of Khartchin—Culti-
vated Plains of Pompou- Mountain of the Remission of Sins—Arrival at Lha-
Ssa qq
CHAPTER V.
Lodgings in a TMbetian House—Appearance of Lha-Ssa— Palace of the Tale-Lama
—Picture of the Thibetians—Monstrous Toilet of the Women—Industrial and
Agricultural Productions of Thibet—Gold and Silver Mines—Foreigners Res-
ident at Lha-Ssa—The Pebouns—The Katchts—The Chinese—Position of the
relations between China and Thibet--Various Speculations of the Public Respect-
ing us—We Present Ourselves to the Authorities—Form of the Thibetian Govern-
ment—Grand I.ama of Djachi-Loumbo — Society of the Kalons—Thibetian
Prophecy—Tragical Death of Three Tali-Lamas—Account of Ki-Chan—
Condemnation of the Nomekhan—Revolt of the Lamasery of Sera. 144
CHAPTER VI.
Visit of Five Spies—Appearance before the Regent—Ki-Chan Makes us Undergo
an Examination—Supper at the Expense of the Government—A Night of Im-
prisonment with the Regent—Confidential Communications of the Governor of
the Katchi—Domiciliary Visit—Seals Affixed to all our Effects—Sinico-Thi-
betian Tribunal—Inquiry about the Geographical Maps—Homage paid to
Christianity, and to the French Name—The Regent Assigns to us one of his
Houses—Erection of a Chapel—Preaching of the Gospel—Conversion of a
Chinese Doctor—Religious Conferences with the Regent—Recreation with a
Magnifying Glass—Conversations with Li-Chan—Religious Character of the
Thibetians—Celebrated Formula of the Buddhists—Buddhist Pantheism —
Election of the Tali-Lama—The Small-pox at Lha-Ssa—Sepultures in Use
among the Thibetians
CHAPTER VII.
Notice of Moorcroft the English Traveler—Routes between Lha-Ssa and Europe
—Discussion with the Chinese Ambassador—Contest between the Regent and
Ki-Chan about us—Our expulsion from Lha-Ssa determined on—Protest against
this arbitrary measure—Report of Ki-Chan to the Emperor of China—System of


TRAVELS
IN
TARTARY, THIBET, AND CHINA
ILLUSTRATED

BUDDHA
CHICAGO
THE OPEN COURT PUBLISHING COMPANY
LONDON AGENTS
KEGAN PAUL, TRENCH, TRUEBNER & CO.





LIST OF ILLUSTRATIONS.
page
Frontispiece, Mausoleum of a Grand Lama of Thibet
Title-page, Buddha.
Khalkha Tartars......................................... I
Initial Letter T. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . I
Ceremony of Reception.......... ................. ..... 5
Pawnbroker's Shop.................... - - - - - - - - - - - - - - - - - - 20
Accident on the Ice...................................... 24
The Grand Lama of Kounboum.......................... 36
The Great Wall of China. . . . . . . . . . . . . . ................. 39
The Tree of Ten Thousand Images....................... 47
Buddhic Prayer...... - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 54
Sending Horses to Travelers.............................. 63
Lamasery of Tchogortan................................. 69
The Long-haired Ox....................... . . . . . . . . . . . . . . 79
The Pyramid of Peace................................... 92
The Leaf of the Tree of Ten Thousand Images............ 98
The Blue Sea. . . . . . . - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 99
The Tchanak-Kampo, and the Caravan................... IO3
Wild Mules of Tartary... ............................... 125
Fire in the Camp. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 136
View of Na-Ptchu....................................... 138
Chinese and Tartar Male Head-dresses...... • - - - - - - - - - - - - - I43
View of Lha-Ssa. . . . . . . . . . . . . . . . . ............. . . . . . . . 144
Thibetian Cup Shop..................................... I53
Insurrection of the Thibetians at Lha-Ssa................. I6o
Chinese Mandarin and his Wife.......................... I62
The Spies. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ........... 177
The Governor of Katchi................................. 189


2x LIST OF ILLUSTRATIONS.
Carrying Goods to the Tribunal. ................. . . . . . . . º:
The Regent of Lha-Ssa ................................. 2O2
Portrait of Ki-Chan....... .................. ........... 207
Chinese and Tartar Female Head-dresses................. 216
Thibetian Theater......... ............... ............. 217
The Tortché, or Sanctifying Instrument.................. 239
Adieu of Ki-Chan . . . . . . . . . . ............................ 247
Parting of Ly-Kouo-Ngan with his Wife.................. 249
Scene on the River Bo-Tchou ........................... 251
Bridge of Ghiamda.... ................................. 252
Chinese Musical Instruments. ........................... 254
The Unicorn ............................................ 267
The Defile of Alan-To.................................... 279
Pagoda of Tanda. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 285
Chinese Hand, Foot, Shoes, etc.......... - - - - - - - - - - - - - - - 292
Proul-Tamba, a celebrated Thibetian Chief................ 293
Thibetian Travelers ..................................... 298
The Hermit of the Mountain..... ....................... 307
Iron Chain Bridge...... . . . . . . . . . . . . ................ .. 33I
Chinese Ornamental Ware............................... 334



CHAPTER I.
Caravan of Khalkha-Tartars—Son of the King of Koukou-Noor—Sandara the
Bearded -Two Thousand Oxen Are Stolen from the Houng-Mao-F.ul, or Long
Hairs—Fearful Tumult at Tang-Keou-Eul—Description and Character of the
Long Hairs—Feasts of the First Day of the Year—Departure for the Lamasery
of Kounboum— Arrival at Night—Old Akaye*— The Kitat-Lama—The Stam-
merer—Pilgrims at Kounboum—Description of the Feast of Flowers.
HE Houses of Repose are very numerous
in the small town of Tang-
Keou-Eul, by reason of the
great number of strangers,
who are drawn thither from
all quarters by commerce.
It was in one of these es-
tablishments, kept by a fam-
ily of Mussulmans, that we
went to lodge. As we had
nothing to do with trade,
we felt called upon candidly
to communicate the fact to the host, and to arrange the terms


2
TRAVELS IN TARTARY,
of our living in his house; it was agreed that we should be
there as in a common hotel. All this was very well; but
the question was, what we were to do afterwards: what
was to become of us? This question incessantly engrossed
our minds, and tormented us not a little.
As far as Tang-Keou-Eul we had followed, with sufficient
continuity, the route we had traced out for ourselves; we
might even say that this portion of our journey had been
successful beyond all expectations. Now the business was
to carry out our plan, and to penetrate to Lha-Ssa, the
capital of Thibet; an undertaking which appeared bristling
with almost insuperable difficulties. Tang-Keou-Eul was
our columns of Hercules, with their depressing ne plus ultra
(No farther shalt thou go). However, we had already
vanquished too many obstacles, to be easily overcome by
discouragement. We heard that almost every year caravans
proceeded from Tang-Keou-Eul, and penetrated into the
very heart of Thibet. We wanted nothing more to confirm
our determination. Whatever other people had undertaken
and executed, we assumed also to undertake and to execute,
as not being, probably, beyond our power. It was there-
fore settled that the journey should be carried out to the
end, and that no one should say that Catholic missionaries
had less courage for the interest of the faith, than mer-
chants for a little profit. The possibility of departure being
thus determined we had nothing to seek but the oppor-
tunity.
Our great business, therefore, was to collect all possible
information respecting this famous route into Thibet. We
heard terrible things about it; we should have to travel for
four months through a country absolutely without inhabi-
tants, and should have, accordingly, to lay in before our
departure all the necessary provisions. In the season of
winter, the cold was so horrible that it often happened that
travelers were frozen to death or buried beneath the ava-
lanches of snow; while, in summer, a great number were
drowned, for they had to cross large streams, without
bridge or boat, without other aid than that of animals,
which themselves often could not swim. Moreover, there
were hordes of brigands, who at certain periods of the year
prowled about the desert and stripped travelers and aban-
doned them, without clothes or food, amidst these frightful


THIBET, AND CHINA.
3
plains; in short, there was no end of stories, enough to
make our hair stand on end; and these stories, fabulous as
they seemed, or, at least, much exaggerated, were the same
on every tongue,—were all of a frightful uniformity. Besides,
there were to be seen and questioned in the streets of
Tang-Keou-Eul, some Tartar-Mongols, who were standing
evidence of the truth of these long narratives, being the
remnants of a large caravan, which had been attacked in
the preceding year by a troop of brigands. These had
contrived to escape, but their companions had been left to
the mercy of the Kolo (brigands). This information, while
ineffectual to shake our resolution, induced us to remain
where we were, until a favorable opportunity for departure
should present itself.
We had been six days at Tang-Keou-Eul, when a small
caravan of Tartar-Khalkhas arrived at our House of Repose.
It came from the frontiers of Russia, and was on its way
to Lha-Ssa to offer up its adorations to a young child,
which, the people were informed, was the famous Guison-
Tamba newly transmigrated. When the Tartars learned
that we were awaiting a favorable opportunity for proceed-
ing towards Thibet, they were delighted, fully appreciating
the fact that their troop, in this unexpected accession of
three pilgrims, received an accession, also, of three com-
batants in the event of a fight with the Kolo. Our beards
and moustachios inspired them with an exalted idea of our
valor, and we were forthwith decorated by them with the
title of Batonrou (braves). This was all exceedingly honor-
able and seductive; but still, before we finally decided
upon joining the cavalcade, we thought it expedient to
consider the various aspects of the matter gravely and
maturely.
The caravan which occupied the great courtyard of the
House of Repose, counted only eight men; the rest was
camels, horses, tents, baggage, and kitchen ustensils; but'
then the eight men, according to their own account, were
perfect war dragons. At all events, they were armed up
to the teeth, and made a grand display before us of their
matchlocks, lances, bows and arrows, and above all, of a
piece of artillery, in the shape of a small cannon, of the
size of one's arm; it had no carriage, but mounted between
the two humps of a camel, it produced a very formidable


4
TRAVELS IN TARTARY,
effect. All this warlike apparatus failed to inspire us with
confidence, and, on the other hand, we placed but slight
reliance upon the moral effect of our long beards. It was
necessary, however, to adopt a decided course; the Tartar-
Khalkhas urged us pressingly, assuring us of complete suc-
cess. Of the lookers-on, disinterested in the matter one
way or the other, some told us that the opportunity was
altogether eligible, and that we ought by all means to avail
ourselves of it; while others assured us that it would be
the extreme of imprudence to proceed, for that so small a
party would be inevitably eaten up by the Kolo; and that
it would be far better, as we were in no immediate hurry,
to wait for the great Thibetian embassy.
Now this embassy having only just quitted Peking, would
not reach Taug-Keou-Eul for fully eight months, a delaj
which it seemed absolutely ruinous for us to undergo. How,
with our modest means, were we to maintain ourselves and
our five animals for so long a time in an inn? After maturely
calculating and weighing everything: let us confide in the
protection of God, said we, and go forth. We announced
our resolution to the Tartars, who were highly delighted.
We immediately requested the host of the House of Repose
to purchase for us four months' provision of meal. "What
do you want with four months' meal?" asked the Tartars.
"They say the journey is of at least three months' duration,
and it is expedient, therefore, to provide for four months,
to meet the chance of accidents." "Ay, the Thibetian
embassy occupies a long time on the journey, but we Tartars
travel in quite a different manner; we do the distance in a
moon and a half at the very outside; we gallop the whole
way, so that we get over nearly 2oo lis (twenty leagues) a
day." This intimation at once caused us to change our
resolution. It was manifestly quite impossible for us to
keep up with this caravan. In the first place, as to our-
selves, never having been accustomed, like the Tartars, to
forced marches, we should have been dead in three days;
as to our animals, wear}' and worn with four months' in-
cessant toil, they could not have for any length of time
borne up against the pace of our proposed companions.
The Tartars having forty camels could afford to knock up
one half of them. Indeed, they themselves admitted that
with our three camels, it was impossible for us to undertake


THIBET, AND CHINA.
5
the journey with them, and they accordingly advised us to
buy a dozen others. The advice, excellent in itself, was,
with reference to the state of our exchequer, absolutely
absurd. Twelve good camels would have cost us three
hundred ounces of silver; now the total amount of our
funds was under two hundred ounces.

Ceremony of Reception.
The eight Tartar-Khalkhas were all of princely blood;
and, accordingly, on the evening preceding their departure,
they received a visit from the son of the King of Koukou-
Noor, who was then at Tang-Keou-Eul. As the room we
occupied was the handsomest in the establishment, it was
arranged that the interview should take place there. The
young Prince of Koukou-Noor surprised us by his noble
mien and the elegance of his manners; it was obvious that
he spent considerably more of his time at Tang-Keou-Eul
than in the Mongol tent. He was attired in a handsome
robe of light blue cloth, over which was a sort of jacket of
violet cloth, with a broad border of black velvet. His left
ear was decorated, in Thibctian fashion, with a gold earring


6
TRAVELS IN TARTARY,
from which hung several trinkets; his complexion was
almost as fair as our own, and his countenance admirably
gentle in its expression: in utter contradistinction from
ordinary Tartars, his garments were exquisitely clean. As
the visit of a Prince of Koukou-Noor was quite an event,
we determined to be wholly regardless of expense in cele-
brating it; and Samdadchiemba received, accordingly, orders
to prepare a banquet for his royal highness, that is to say,
a great pitcher of good, hot tea, with milk. His royal
highness deigned to accept a cup of this beverage, and the
remainder was distributed among his staff, who were in
waiting outside. The conversation turned upon the journey
into Thibet. The prince promised the Tartar-Khalkhas an
escort throughout his estates. "Beyond that point," said
he, " I can answer for nothing; you must take your chance,
good or bad, as shall happen." Then addressing us, he
advised us by all means to wait for the Thibetian embassy,
in whose company we should be able to travel with greater
ease and security. On taking leave, the royal visitor drew
from a purse elegantly embroidered, a small agate snuff-
box, and graciously offered to each of us a pinch.
Next morning the Tartar-Khalkhas proceeded on their
journey. When we saw them depart, a feeling of sorrow
came over us, for we would gladly have accompanied them
had it been at all practicable; but the sentiment soon sub-
sided, and we applied our thoughts to the best use we should
make of our time while we remained at Tang-Keou-Eul.
It was at last determined that we should procure a master,
and devote ourselves entirely to the study of the Thibetian
language and of the Buddhist books.
At eleven leagues from Tang-Keou-Eul there is, in the
land of the Si-Fan, or Eastern Thibetians, a Lamasery,
whose fame extends not merely throughout Tartary, but even
to the remotest parts of Thibet. Thither pilgrims flock
from all quarters, venerating; for there was born Tsong-
Kaba-Remboutchi, the famous reformer of Buddhism. The
Lamasery bears the name of Kounboum, and its Lama pop-
ulation numbers no fewer than 4,ooo persons, Si-Fan,
Tartars, Thibetians, and Dchiahours. It was determined
that one of us should visit this place, and endeavor to engage
a Lama to come and teach us for a few months the Thib-
etian language. M. Gabet, accordingly, departed on this


THIBET, AND CHINA.
mission, accompanied by Samdadchiemba, while M. Huc
remained at Tang-Keou-Eul, to take care of the animals and
of the baggage.
After an absence of five days, M. Gabet returned to the
House of Repose, eminently successful, having secured at
the Lamasery of Kounboum a perfect treasure in the person
of a Lama who had passed ten of the thirty-two years of his
life in a grand Lamasery at Lha-Ssa itself. He spoke pure
Thibetian perfectly, wrote it with facility, and was very
learned in the Buddhist books; moreover, he was quite
familiar with several other idioms, Si-Fan, Mongol, Chinese,
and Dchiahour; in a word, he was a philologist of the first
water. This young Lama was a Dchiahour by birth, and a
cousin-german of Samdadchiemba ; his name was Sandara,
and in the Lamasery he was called Sandara the Bearded, by
reason of the remarkable length of that appendage in which
he luxuriated.
The devotion which Samdadchiemba's cousin forthwith
manifested in our favor made us rejoice that we had not
adventured with the Tartar-Khalkha caravan, for here we
were placed in the precise position for procuring every re-
quisite information about Thibet, and of making ourselves
acquainted at the same time with the language and religion
of that celebrated region.
We applied ourselves to study with perfect enthusiasm.
First, we composed in Mongol two dialogues, comprehend-
ing the most familiar conversational phrases. These
Sandara translated into Thibetian with scrupulous attention.
Every morning he wrote out a page in our presence, giving
us a grammatical commentary upon each expression, as he
proceeded ; this was our lesson for the day, which we first
transcribed several times, in order to break our hand into
the Thibetian writing, and then chanted, in the manner of
the Lamaseries, until the whole page was thoroughly im-
pressed upon the memory. In the evening our master
heard us recite the portion of dialogue he had written for
us in the morning, and rectified our defects of pronuncia-
tion. Sandara acquitted himself of his task with talent and
amiability. From time to time in the course of the day he
would, by way of recreation, give us details full of interest
respecting Thibet and the Lamaseries he had visited. It
was impossible to listen to the descriptions given by this


8
TRAVELS IN TARTARY,
young Lama without admiration ; nowhere had we heard a
person express himself with greater facility or a more win-
ning manner ; the simplest, commonest things became in
his mouth picturesque and full of charm; he was especially
remarkable when he sought to induce upon others any par-
ticular view of his own upon some subject in which he really
felt an interest. His eloquence was then really powerful.
After having surmounted the first difficulties of the
Thibetian language, and familiarized ourselves with the ex-
pressions in ordinary use, we proceeded to give our studies
an altogether religious direction. We got Sandara to
translate for us into the sacred style of his language some
of the leading Catholic forms, such as the Lord's Prayer,
the Salutation, the Apostles' Creed, the Commandments:
and thereupon we took occasion to explain to him the gen-
eral truths of the Christian religion. He seemed all at once
struck with this new doctrine, so different from the vague,
incoherent propositions of Buddhism. Before long he at-
tached so much importance to the study of the Christian
religion that he entirely laid aside the 1ama books he had
brought with him, and applied himself to the acquisition
of our prayers with an ardor that made us truly joyful.
From time to time in the course of the day he would in-
terrupt what he was about in order to make the sign of the
cross, and he practised this religious act in a manner so
grave and respectful that we thoroughly believed him to have
become a Christian at heart. The excellent tendencies he
manifested filled us with the most lively hopes, and we grate-
fully viewed in Sandara an incipient apostle, destined one
day to labor with success in converting the sectaries of
Buddha.
While we three, master and pupils, were thus absorbed
in studies so important, Samdadchiemba, who had no sort
of vocation for things intellectual, passed his time lounging
about the streets of Tang-Keou-Lul and drinking tea. Not
at all pleased with this occupation of his time, we devised
to withdraw him from his idleness, and to utilize him in his
special character of cameleer. It was accordingly arranged
that he should take the three camels and pasture them in a
valley of Koukou-Noor, noted for the excellence and the
abundance of its pasturage. A Tartar of the locality prom-
ised to receive him into his tent, and we rejoiced in the


THIBET, AND CHINA.
9
arrangement, as effecting the double advantage of supply-
ing Samdadchiemba with an occupation in conformity with
his tastes, and of giving our camels better and less costly
fodder.
By degrees, all the fine things that we had imagined in
Sandara, vanished like a dream. This young man, appar-
ently of devotion so pure and disinterested, was in reality a
dissipated knave, whose only aim was to ease us of our
sapeks. When he thought he had rendered himself essen-
tial to us, he threw aside the mask, and placed himself un-
disguisedly before us in all the detestability of his char-
acter : he became insolent, haughty, overbearing. In his
Thibetian lessons, he substituted for the mild, gentle, in-
sinuating tone of his former instruction, manners the most
insufferably harsh and brutal, such as the worst tempered
pedagogue would not betray towards the poorest of his
pupils. If we asked him for an explanation which perhaps
he had previously given, he would assail us with such am-
enities as these : "What ! you learned fellows want to
have the same thing told you three times over ! Why, if I
were to tell a donkey the same thing three times over, he'd
remember it." We might easily, no doubt, have cut short
these impertinences by sending the man back to his Lama-
sery ; and, more than once, we were strongly inclined to
adopt this course, but, upon the whole, we thought it better
to undergo a little humiliation, than to deprive ourselves of
the services of a Lama whose talents were indisputable, and
who, therefore, might be of the greatest utility to us. His
very rudeness, we considered, would aid our progress in
acquiring the Thibetian language, for we were sure that he
would not pass over the most trivial fault in grammar or
pronunciation, but, on the contrary, would rate us for any
such defects, in a style eminently calculated to produce an
abiding impression. This system, though somewhat tedious,
and decidedly displeasing to one's self-love, was incom-
parably superior to the method practised by the Chinese
Christians towards the European missionaries in giving
them Chinese lessons. Partly from politeness, partly from
religious respect, they affect to be in ecstasies with what-
ever their spiritual father-pupil says ; and, instead of
frankly correcting the faults which naturally occur in his ex-
pressions, they are rather disposed to imitate his defective


10
TRAVELS IN TARTARY,
language, so that he may, with the less trouble to himself,
understand them, the result of which excessive complais-
ance is, that the missionaries are put to grave inconve-
nience when they seek to converse with pagans who, not
having the same devotion towards them, do not admit in
them a fine pronunciation, or a masterly knowledge of
words. Upon such occasions, how one regrets that one
had not for a teacher some Sandara the Bearded! Upon
such considerations, we resolved to keep our master with
all his defects, to endure his abuse, and to make the best
and most we could of him. As we found that our sapeks
were his object, it was agreed that we should pay him
handsomely for his lessons; and, moreover, we made up
our minds to wink at his little knaveries, and to affect to have
no idea that he had an understanding with the people who
sold us our daily provisions.
Samdadchiemba had not been gone many days before he
suddenly reappeared amongst us. He had been robbed by
brigands who had taken from him his entire provision of
meal, butter, and tea. For the last day and a half he had
eaten nothing whatever, and of consequence, his voice was
hollow, and his face pale and haggard. Only seeing one
camel in the courtyard, we imagined that the two others
had become the prey of the brigands, but Samdadchiemba
relieved us by the assurance that he had confided them to
the Tartar family who had granted him their hospitality.
Upon hearing this statement, Sandara knitted his brows.
"Samdadchiemba," said he, "you are my younger brother,
as it were; I have therefore a right to ask you a few ques-
tions." And thereupon he submitted the cameleer to an
interrogatory characterized by all the depth and subtlety of
an able advocate cross-examining some cunning offender.
He demanded the minutest details, and applied himself
with infinite ingenuity to work up the contradictions into
which he involved the questioned party, and to put forward
in prominent relief the apparent improbability of his story.
How was it, he asked, that the robbers had stolen the butter,
yet left the bag in which the butter was carried? How was
it they had respected the little snuff-bottle, yet carried off
the embroidered purse which served it as a cover. When
he had finished his inquiries, he added, with a malicious
smile: "f have put these few questions to my brother out


THIBET, AND CHINA.
II
of pure curiosity; I attach no importance to them. It is
not I who have to disburse the wherewithal to buy him fresh
provisions."
Samdadchiemba, meantime, was dying with hunger, so we
gave him some sapeks, and he went to dinner in a neigh-
boring eating-house. As soon as he had quitted the room,
Sandara proceeded: "Nobody shall ever persuade me that
my brother has been robbed. The brigands in this part of
the country don't do their work in the way he wants to
make out. The fact is, that Samdadchiemba, when he got
among the Tartars, wanted to show off, and distributed his
provisions right and left in order to make friends. He had
no reason to fear being lavish; what he gave away cost him
nothing." The probity of Samdadchiemba was a fact so
thoroughly impressed upon our convictions, that we alto-
gether repudiated this wicked insinuation, which we clearly
saw proceeded at once from Sandara's jealous annoyance
at the confidence we reposed in his cousin, and from a
cunning desire, in giving us the idea that he was warmly
attached to our interests, to divert our attention from his
own petty peculations. We gave Samdadchiemba, who
did not at all perceive his relative's treachery, some more
provisions, and he returned to the pastures of Koukou-Noor.
Next day, the town of Tang-Keou-Eul was the scene of
terrible disorder. The brigands had made their appearance
in the vicinity, and had driven off 2ooo head of cattle be-
longing to the tribe called Houng-Mao-Eul (Long Hairs).
These Eastern Thibetians quit once a year the slopes of the
Bayan-Khara mountains in large caravans, and come to
Tang-Keou-Eul to sell furs, butter, and a kind of wild fruit
that grows in their district. While they are engaged in
these commercial operations, they leave their large herds in
the vast prairies that abut upon the town, and which are
under the jurisdiction of the Chinese authorities. There was
no example, we heard, of the brigands having ventured to
approach so close as this to the frontiers of the Empire.
This present audacity of theirs, and more especially the
known violence of character of the Long Hairs, contributed
to throw the whole town into utter dismay and confusion.
Upon hearing of their loss the Ixmg Hairs had tumultuously
rushed to the Chinese tribunal, and, their long sabres in their
hands, lightning in their eyes, and thunder in their mouths,


12
TRAVELS IN TARTARY,
had demanded justice and vengeance. The terrified Man-
darin instantly despatched 2oo soldiers in pursuit of the
robbers. But the Long Hairs, seeing that these foot soldiers
could never overtake the brigands, who were well mounted,
threw themselves into their saddles, and dashed off in search
of the thieves. They returned next day with no other result
attained than that their fury was redoubled. Altogether
destitute of foresight, these half-savages had gone off with-
out any provisions whatever, never thinking that, in the
desert they would find nothing to eat. Accordingly, after a
day's forced march, hunger had compelled them to return.
Not so the Chinese soldiers. These worthies, knowing much
better what they were about, had provided themselves for
their warlike expedition with infinite asses and oxen laden
with apparatus for the kitchen, and with ammunition for the
mouth. As they felt no sort of desire to go and fight for
2ooo cattle that did not belong to them, after a very brief
military progress they halted on the bank of a river, where
they spent several days, eating, drinking, and amusing them-
selves, and giving no more heed to the brigands than though
there had never been such personages in the world. When
they had consumed all their provisions they returned quietly
to Tang-Keou-Eul, and declared to the Mandarin that they
had scoured the desert without being able to come up with
the robbers; that once, indeed, these had seemed within
their grasp, but that, availing themselves of their magic
powers, they had vanished. At Tang-Keou-Eul everybody
is persuaded that the brigands are all more or less sorcerers,
and that in order to render themselves invisible, all they
had to do is to exhale in a particular manner, or to throw
some sheep's treddles behind them. It is probably the
Chinese soldiers who have brought these fables into vogue;
at all events they certainly make excellent use of them in
all their expeditions. The Mandarins, doubtless, are not
their dupes; but provided the victims of the robbers are
content with these tales, that is all the Chinese authorities
care about.
For several days the Houng-Mao-Eul were perfectly furi-
ous. They ran about the streets like madmen, flourishing their
sabres and vociferating a thousand imprecations against the
brigands. All the townspeople got carefully out of their
way, respecting their anger with entire veneration. The


THIBET, AND CHINA.
13
appearance of these fellows even at their very best, when
they are perfectly calm and good-humored, is sufficiently
alarming. They are clothed at all seasons of the year in a
great sheepskin robe, rudely drawn up round the waist by a
thick camel-hair rope. Left to itself this robe would drag
along the ground, so that when raised by the cord above the
knees it communicates to the chest a most rotund, stuffed,
and awkward appearance. They have great leather boots,
which come up to just below the knee, so that, as they wear
no trousers, their legs are always half bare. Their hair,
black and greasy, hangs in long matted locks down their
shoulders, and, in fact, falling over the brow, half conceals
the face. The right arm is always bare, the sleeve being
thrown quite back. A long, broad sabre is passed through
their girdle just below the chest, and the right hand scarcely
ever quits its hilt. The manners and movements of these
inhabitants of the desert are abrupt and jerking, their speech
brief and energetic. The tones of their voice have some-
thing about them metallic and deafening. Many of them
are wealthy, and with these display consists in decorating
the sheath of the sword with precious stones, and their own
robes with borders of tiger-skin. The horses which they
bring to Tang-Keou-Eul are remarkably beautiful, vigorous,
well-made, and of great grandeur in the step: in all respects
far superior to those of Tartary, and fully justifying the
Chinese phrase, Sima, Toung-nieou (Western horses—east-
ern oxen).
The Houng-Mao-Eul, being famous for their bravery and
for an independence which amounts to the ferocious, it is
they who give the ton to the people of Tang-Keou-Eul, who
all essay to catch their air and gait, and to acquire a reputa-
tion for valor and devil-may-carishness. The result is, that
Tang-Keou-Eul bears a strong family resemblance to a great
den of thieves. Everybody there makes it his business to
have his hair and clothes in utter disorder, everybody bawls
at everybody, everybody pushes against everybody, every-
body fights everybody, so that everybody from time to time
draws everybody's blood. In the depth of winter, though
the winter here is desperately cold, people go about with
their arms and half their legs bare. To wear clothing
adapted to the icy season would be considered a mark of
pusillanimity. A good brave fellow, they say, should fear


14
TRAVELS IN TARTARY,
nothing, neither men nor elements. At Tang-Keou-Eul the
Chinese themselves have lost much of their urbanity and of
the polished forms of their language, having involuntarily
undergone the influence of the Houng-Mao-Eul, who con-
verse together in much the same style that we can imagine
tigers in the woods to converse. On the day of our arrival
at Tang-Keou-Eul, a few minutes before we entered the
town, we met a Long Hair who had been giving his horse
drink in the river Keou-Ho. Samdadchiemba, who was
always attracted by anything having an eccentric air, cau-
tiously approached the man, and saluted him in the Tartar
fashion, saying, "Brother, art thou at peace?" The
Houng-Mao-Eul turned fiercely towards him: "What busi-
ness of thine is it, tortoise-egg," cried he, with the voice of
a Stentor, "whether I am at peace or at war? And what
right hnst thou to address as thy brother a man who knows
nothing about thee?" Poor Samdadchiemba was taken all
aback at this reception, yet he could not help admiring,
as something very fine, this haughty insolence of the Long
Hair.
Tang-Keou-Eul, in consequence of its dirt and its ex-
cessive population, is a very unwholesome place to live
in. There is a universal odor of grease and butter about,
that is enough to make you sick. In certain quarters, more
particularly where the especial poor and the especial vaga-
bonds congregate, the stench is insupportable. Those who
have no house wherein to shelter themselves, collect in the
nooks of streets and squares, and there they lie, higgledy-
piggledy, and half naked, upon filthy straw, or rather, dung-
heaps. There are stretched together the sick young, and
the infirm old, the dying man, sometimes the dead, whom
no one takes the trouble to bury, until at length, putrefac-
tion manifesting itself, the bodies are dragged into the
middle of the street, whence the authorities remove them,
and have them thrown into some general pit. From amid
this hideous misery there pullulates into the bosom of the
population, a crowd of petty thieves and swindlers, who, in
their address and audacity, leave far behind the Robert
Macaires of the western world. The number of these
wretched creatures is so great, that authority, weary of con-
tending with them, has left them to take their own course,
and the public to guard their own sapeks and goods. These


THIBET, AND CHINA.
'5
worthies work, as a matter of preference, in the houses of
repose and the inns. Their modus operandi, is this :—Two
of them, associated together for the purpose, hawk about
various articles of merchandise, boots, skin-coats, bricks of
tea, and what not. They. offer these for sale to travelers.
While one of them engages the attention of the destined
victim, by displaying his goods and bargaining, the other
ferrets about and pockets whatever he can lay his hands on.
These rascals have inconceivable skill in counting your sa-
peks for you, in such a way as to fmger fifty or a hundred
or more of them without your having the slightest notion as
to what is going on. One day, two of these little thieves
came to offer for our purchase a pair of leathern boots.
Excellent boots! said they; boots such as we could not
find in any shop in the whole town; boots that would keep
out the rain for days; and as to cheapness, perfectly un-
exampled. If we missed this opportunity, we should never
have such another. Only just before they had been offered
12oo sapeks for them! As we did not want boots, we
replied that we would not have them at any price. There-
upon the acting merchant assumed a lofty tone of gener-
osity. We were foreigners; we should have them for iooo
sapeks, 9oo, 8oo, 7oo. "Well," said we, "we certainly
don't want any boots just now, yet doubtless, as you say,
these are very cheap, and it will be worth while to buy them
as a reserve." The bargain was accordingly concluded; we
took our purse, and counted out 7oo sapeks to the merchant
who counted them over himself, under our very eyes, pro-
nounced the amount correct, and once more laid the coin
before us. He then called out to his companion who was
poking about in the courtyard: "Here, I've sold these
capital boots for 7oo sapeks." "Nonsense," cried the other,
"7oo sapeks! I won't hear of such a thing." "Very well,"
said we; "come, take your boots and be off with you."
He was off and so quickly that we thought it expedient to
count our sapeks once more; there were a hundred and fifty
of them gone, and that was not all; while one of these
rascals had been pocketing our money under our very nose,
the other had bagged two great iron pins that we had driven
into the courtyard for the purpose of our camels. There-
fore we took a resolution—better late than never—to admit,
in future, no merchant whatever into our room.


i6
TRAVELS IN TARTARY,
The House of Repose, as we had already indicated, was
kept by Mussulmans. One day, their Mufti, who had re-
cently arrived from Lan-Tcheu, the capital of Kan-Sou,
attended at the house, in order to preside over some re-
ligious ceremony, the nature and object of which they would
not explain to us. Sandara the Bearded, however, had an
explanation of his own, which was, that the Grand Lama of
the Hoei-Hoei attended on these occasions to teach his
sectaries the latest improvements in the art of cheating in
trade. For two days, the principal Mussulmans of the town
assembled in a large apartment, contiguous to our own.
There they remained for a long time, squatting on the ground,
with their heads resting on their knees. When the Mufti
appeared, all sent forth groans and sobs. After they had
sufficiently lamented in this fashion, the Mufti recited, with
a perfectly alarming volubility of tongue, several Arabic
prayers; then everybody had another turn at lamenting,
after which the cheerful assembly separated. This doleful
ceremony was performed thrice in each of the two first days.
On the morning of the third day, all the Mussulmans ranged
themselves in the courtyard round the Mufti, who was seated
on a stool, covered with a fine red carpet. Then the host
of the House of Repose brought in a fine sheep, adorned
with flowers and ribbons. The sheep was laid on its side,
the host held it by its head, and two other Mussulmans by
the legs, while a fourth presented to the Mufti a knife on a
silver dish. He took the knife with great gravity, and ap-
proaching the victim, thrust the weapon up to the hilt into
its neck. Thereupon cries and groans once more resounded
on all sides. These ceasing, the sheep was skinned, cut up,
and taken into the kitchen to be cooked, and, by and by,
a grand entertainment of boiled mutton, presided over by
the Mufti, closed the ceremony.
The Mussulmans, or Hoei-Hoei, are very numerous in
China. It is said that they penetrated thither under the
dynasty of the Thang, which began in 618, and terminated
in 9o7. They were received by the Emperor, who at that
period resided at Si-Ngan-Fou, the present capital of Chan-
Si. They were kindly entertained, and the Emperor, struck
with their fine features and forms, loaded them with favors,
and entreated them to settle in his dominions. At first,
it is stated, they were only 2oo in number, but they have


THIBET, AND CHINA.
17
since so multiplied, that they now constitute a large popu-
lation, eminently formidable to the Chinese. Kan-Sou,
Yun-Nan, Sse-Tchouan, Chan-Si, Chen-Si, Chang-Toung,
Pe-Tche-Ly, and Liao-Toung are the provinces in which
they are most numerous. In some particular localities, in-
deed, they form the majority of the population, as com-
pared with the Chinese. They have, however, become so
mingled, so fused with the native people, that it would be
difficult nowadays to recognize them, were it not for the
small blue cap which they all constantly wear, to distinguish
themselves from the Chinese. Their physiognomy has re-
tained no vestige of its original type. Their nose has be-
come flat, their eyes have sunk in, their cheek bones started
out. They do not know a single word of Arabic—a lan-
guage which their priests alone are bound to learn, and this
only so as to read it. Chinese has become their step-
mother tongue; yet they have preserved a certain energy
of character which you seldom find among the Chinese.
Though few in number, as compared with the enormous
general population of the empire, they have ensured for
themselves the fear and respect of all about them. Closely
united amonp themselves, the entire community always takes
up any matter affecting one of its members. It is to this
spirit of association that they owe the religious liberty which
they enjoy throughout all the provinces of the empire. No
person would venture, in their presence, to cavil at their
religious creed, or their religious practises. They abstain
from smoking, from drinking wine, from eating pork, from
sitting at' table with pagans; and no one presumes to find
fault with these peculiarities. They do not even hesitate
to contravene the laws of the empire, if these contravene
their freedom of worship. In 184o, while we were on our
mission to Tartary, the Hoei-Hoei of the town of Hada,
built a mosque, or Li-Pai-Sse, as the Chinese call it. When
it was completed, the Mandarins of the place wanted to
demolish it, because, contrary to the law, it rose higher
than the Tribunal of Justice. Upon this intention becom-
ing known, all the Mussulmans of the locality rose in arms,
assembled, swore to prosecute in common a suit against the
Mandarins, to impeach them at Peking, and never to lay
down their arms until they had effected the removal of the
offending dignitaries. As in China, money has the pre-
2


18
TRAVELS IN TARTARY,
ponderant influence in all matters of this kind, the Mussul-
mans of Hada raised a subscription among all their co-
religionists in the empire, and by its means defeated the
Mandarins, who had desired to demolish their mosques,
and effected their deposition and banishment. We have
often asked each other how it was that the Christians in
China live in a state of oppression, wholly at the arbitrary
disposition of the tribunals, while the Mussulmans march
about with heads erect, and constrain the Chinese to respect
their religion. It certainly is not because the religion of
Mahomet is, more than Christianity, in harmony with Chi-
nese manners; quite the contrary, for the Chinese may,
without any compromise of their religious duties, live in
intimacy with the Pagans, eat and drink with them, inter-
change presents with them, and celebrate in common with
them the Festival of the New Year, all which things are
forbidden to the Hoei-Hoei by the despotic and exclusive
spirit of their religion. No: that the Christians are every-
where oppressed in China is to be attributed to the great
isolation in which they live. If one of them is taken before
a tribunal, all his brethren in the locality get out of the way,
instead of coming in a body to his aid and awing by their
numbers the aggressive Mandarins. Now, more especially,
that imperial decrees have been issued favorable to Chris-
tianity, if the Christians were to rise simultaneously in all
parts of the empire, were energetically to assume possession
of their rights, giving publicity to their worship, and exer-
cising fearlessly, and in the face of day, their religious prac-
tises, we are satisfied that no one would venture to' interfere
with them. In China, as everywhere else, men are free
who manifest the will to be so; and that will can only be
effectively developed by the spirit of association.
We were now approaching the first day of the Chinese
year, and in every direction people were preparing for its
celebration. The sentences, written on red paper, which
decorate the fronts of houses, were renewed; the shops
were filled with purchasers; there was redoubled ac tivity of
operations in every quarter, while the children, ever eager
to anticipate holidays and entertainments, were discharging,
each evening, preliminary fireworks in the streets. Sandara
informed us that he could not pass the Festival of the New
Year at Tang-Keou-Eul, being obliged to return to the Lam-


THIBET, AND CHINA.
19
asery, where he had duties to fulfil towards his masters and
superiors. He added, that on the third day of the new
moon, when he had satisfied all his obligations, he would
come back and resume his services. He spoke in a tone
of intense kindliness, in order to make us forget the daily
impertinences he had been guilty of towards us. We did
not at all urge him to return. Though delighted at the pros-
pect of renewing our studies with him, we were determined
not to seem anxious about the matter, lest we should raise
still higher the already preposterous estimate he had of his
own importance. We told him that since propriety recalled
him to the Lamasery for the first day of the year, he ought
by all means to obey the call. We then offered him three
rolls of sapeks, saying, according to the custom in such
cases, that it was to enable him to drink with his friends a
cup of high-colored tea. For some minutes he feigned
that he would not accept the coin, but at last we overcame
his exquisite delicacy, and he consented to put the sapeks
in his pocket. We then lent him Samdadchiemba's mule,
and he left us.
The last days of the year are ordinarily, with the Chinese,
days of anger and of mutual annoyance; for having at this
period made up their accounts, they are vehemently engaged
in getting them in; and every Chinese being at once credi-
tor and debtor, every Chinese is just now hunting his debtors
and hunted by his creditors. He who returns from his
neighbor's house, which he has been throwing into utter
confusion by his clamorous demands for what that neighbor
owes him, finds his own house turned inside out by an up-
roarious creditor, and so the thing goes round. The whole
town is a scene of vociferation, disputation, and fighting.
On the last day of the year disorder attains its height;
people rush in all directions with anything they can scratch
together, to raise money upon, at the broker's or pawn-
broker's, the shops of which tradespeople are absolutely be-
sieged throughout the day with proflerers of clothes, bedding,
furniture, cooking utensils, and movables of every descrip-
tion. Those who have already cleared their houses in this
way, and yet have not satisfied the demands upon them,
post off to their relations and friends to borrow something
or other which they vow shall be returned immediately, but
which immediately takes its way to the Tang-Pou, or pawn-


20
TRAVELS IN TARTARY,

Pawnbroker's Shop.
broker's. This species of anarchy continues till midnight;
then calm resumes its sway. No one, after the twelfth
hour has struck, can claim a debt, or even make the slightest
allusion to it. You now only hear the words of peace and
good-will; everybody fraternizes with everybody. Those
who were just before on the point of twisting their neigh-
bor's neck, now twine their friendly arms about it.
The new year is celebrated in much the same way as in
Europe. Everybody dresses as fine as he possibly can;
formal and informal visits are exchanged; presents circu-
late; dinners and parties are given; people go to see the
play, the jugglers, and so on. Fireworks startle you at
every turn; there is nothing going on but merry-making.
After a few days, the shops are once more opened, and
business imperceptibly resumes its course; at least with
those who can carry it on; those who can't, declare them-
selves bankrupt, or, as the Chinese phrase it, leave the door
open.
The Hoei-Hoei do not keep the new year at the same
time with the Chinese, for in their special calendar they


THIBET, AND CHINA.
21
observe the Ilegira of Mahomet. Owing to this circum-
stance, we passed these days of disorder and tumult in the
greatest tranquillity. The epoch assigned for the recovery
of debts was, in the place where we lodged, indicated merely
by a few disputes, followed immediately by profound quiet.
The House of Repose was not even disturbed by fireworks.
We availed ourselves of this tranquillity, and of the absence
of Sandara,' to go thoroughly over our Thibetian lessons.
The two dialogues we possessed were analyzed, decomposed,
subjected to the intellectual alembic, in every way and in
every detail. Housekeeping cares occupied, indeed, a
portion of our daytime; but we made up for this by borrow-
ing a few hours from the night, an arrangement which did
not at all suit our host, who, finding that it involved him in
an extra outlay for light, not only cut off our supplies, by
removing the oil bottle, but, like the regular Turk he was,
put on a charge per diem for light. As we did not choose
to be condemned to darkness in this way, we bought a packet
of candles, and constructed, with a long nail and the half of
a carrot, a candlestick, not remarkable, indeed, for elegance
or costliness, but which perfectly fulfilled its office. When
the Turk's dole of oil was consumed, we lighted our candle,
and we were thus able to give free course to the ardor of
our Thibetian studies. Sometimes we would interrupt our
labors to indulge in the relaxation of talking about France;
and after this, rambling for awhile in spirit, over our dear
native land, it was with a certain amount of difficulty only,
that we could resume the realities of our position. It
seemed strange, impossible almost, that we two should be
seated there, amid the silent night, poring over Thibetian
characters, in a country well-nigh at the extremity of the
world, and practically unknown to Europeans.
On the third day of the first moon, Sandara the Bearded
reappeared. During his absence we had enjoyed such de-
lightful calm, that his aspect occasioned within us a very
painful sensation; we felt like schoolboys alarmed at the
approach of a severe preceptor. Sandara, however, was
charmingly amiable. After gracefully wishing us a happy
new year, in the most paternal, the most sentimental of
phraseology, he proceeded to discourse upon the little mule
we had lent him. First, on their way out, the little mule
had thrown him a dozen times, so that at last he had re-


22
TRAVELS IN TARTARY,
solved to walk; but then the creature was so droll, so fantas-
tic in its ways, had so amused him, that he had not had time
to grow tired. After this and similar small talk, we pro-
ceeded to business. Sandara said, that since we were de-
termined to wait for the Thibetian embassy, he invited us
to go and reside meanwhile in the Lamasery at Kounboum;
and thereupon, with his accustomed eloquence, he descanted
upon the advantages presented by a Lamasery to men of
study and prayer. The proposition met the very wish of
our hearts; but we took care not to manifest any enthusiasm
in the matter, contenting ourselves with replying, coldly:
"Well, we'll see how we like it."
The next day was devoted to the preparations for departure.
Not having our camels with us, we hired a car, on which to
transport our baggage. In announcing our departure to
the host of the House of Repose, we claimed our tent, which
we had lent him twelve days before, for a picnic party that
he said he had formed with some friends into the Land of
Grass; he replied, that he would send for it immediately to
the friend's house, where it was carefully stowed away. We
waited, but in vain; night came, the tent did not. At last,
the host told us that his friend had left home for a day
or two, and that the tent was locked up; but that it should
be sent after us so soon as his friend returned. Sandara
had hitherto said nothing; but when night came, and he
found that we were not ready, he could no longer restrain
his impatience. "It's quite obvious," said he to us, "that
you are people altogether of another world; why don't you
understand that your tent is at the pawnbroker's?" "At
the pawnbroker's? Impossible!" "It is not at all impos-
sible; it is considerably more than probable; the Hoei-
Hoei wanted money wherewith to pay his debts at the end
of the twelfth moon; he was delighted to find you with him
in the emergency; he borrowed your tent, and he took it
straight—not to the Land of Grass, but to the House of'
Pledges; and now he hasn't got the money to redeem it
with. Just have him up: I'll put the matter to him, and
you'll see." We requested the host to come to us. As soon
as he entered the chamber, Sandara the Bearded commenced
his interrogatory with imposing solemnity. "Listen to me,"
said he, "this evening I have a few words to say to you.
You are a Turk—I a Lama, yet the laws of reason are the


THIBET, AND CHINA.
23
same for both of us. You have taken our tent, and you
have carried it to the pawnbroker's; if you were in an em-
barrassed position, you did quite right; we do not reproach
you; but we depart to-morrow, and our tent is not yet here.
Which of us has reason on his side? we in claiming our
property, or you in not restoring it? Do not tell us that
the tent is at a friend's: I tell you that it is at the pawn-
broker's. If, by the time we have drunk this jug of tea,
our tent is not brought back, I will myself go to the magis-
trate to demand that it be given up to us, and we shall see
whether a Lama-Dchiahour is to be' oppressed by a Turk."
By way of peroration to this harangue, Sandara gave such a
thump with his fist upon the table, that our three cups per-
formed a caper in the air. The Turk had nothing to say,
and it was manifest that our tent was really at the pawn-
broker's. After a moment's pause, the host assured us that
we should have our property immediately, and he entreated
us earnestly not to mention the matter abroad, lest it should
compromise his establishment. We had scarcely quitted
our room, before there arose a grand confusion in the court-
yard; the attendants were collecting everything they could
lay their hands upon, saddles, bedclothes, candlesticks,
kitchen utensils, wherewith to redeem the tent, which, be-
fore we slept, we saw securely packed on the car which was
to convey it to the Lamasery.
Next morning, at daybreak, we proceeded on our journey.
The country through which we passed is occupied here by
the Si-Fan, who lead a nomad life, and merely use the land
as pasturage for their cattle,—whereas the Chinese, as in
Eastern Tartary, are gradually encroaching upon the desert,
building houses, and bringing into cultivation portions of
the Land of Grass. Our brief voyage presented nothing
remarkable, except, indeed, that in crossing a small river
upon the ice, the car turned over and went to pieces. In
France, in order to continue our journey, we should have
needed a wheelwright and a smith to repair the damage;
but fortunately our Phaeton was a Chinese, that is to say,
a man who is never at a loss; and, accordingly, with a large
stone, some bits of stick, and some ends of rope, he soon
put everything to rights, and we merely lost a little time.
At the distance of a li from the Lamasery we found four
Lamas, friends of Sandara, who had come to meet us. Their


24
TRAVELS IN TARTARY,

Accident on the Ice.
religious costume, the red scarf that enveloped them, their
miter-shaped yellow caps, their modest mien, the low, grave
tones of their voices, all this produced a marked impression
upon us, and we felt as though a perfume of religious and
cenobitic life was diffused around us. ft was past nine in
the evening when we reached the first dwellings of the Lam-
asery. To avoid disturbing the profound silence which
reigned everywhere about, the Lamas made the car-man
stop, and filled with straw the interior of the bells which
hung from the horses' necks. We then advanced slowly,
and without saying a word, along the calm deserted streets
of this great Lamanesque city. The moon was not present;
but the sky was so clear, so pure, and the stars were so
brilliant, that we could perfectly distinguish the cottages of
the Lamas spread over the sides of the mountain, and the
grand, though fantastic outlines of the Buddhist temples,
standing out in the air like gigantic phantoms. That which


THIISKT, AND CHINA. 2J
most struck us at the moment, was the majestic and solemn
silence which prevailed throughout the Lamasery, and which
was interrupted only by the short sleepy bark of some half-
wakened dog, like the scream of the sea-eagle, or the mel-
ancholy sound of a marine shell marking, at intervals, the
watches of the night. We at length reached Sandara's
cottage. As it was too late for us to seek a suitable lodging,
our teacher gave us up his own habitation, and himself
sought the hospitality of a neighbor. The Lamas who
had accompanied us did not withdraw until they had made
for us some tea with milk, and set before us some mutton,
some fresh butter, and some exquisite rolls. We supped
with excellent appetite, for we were thoroughly hungry, and,
moreover, we experienced in our inmost heart a feeling of
peculiar contentment, for which it seemed difficult to ac-
count.
We attempted to sleep, but it was in vain; slumber would
not come near us; our minds, indeed, were too full of the
strange position in which we now found ourselves. The
wholtf thing appeared quite inconceivable. There were we,
in this land of Amdo, unknown to Europe; in this great
Lamasery of Kounboum, so famous, so venerated among
Buddhists, in the cell of one of its ablest Lamas, amidst
conventual manners altogether new to us; all these and
analogous considerations whirled through and about the
brain, like the vague intangible forms of a dream. We
passed the night framing all sorts of plans.
As soon as day began to dawn we were on foot. Around
us all was still silent. We offered up our morning prayer,
our hearts agitated with sentiments altogether new to us in
their peculiar character; with mingled joy and pride that
it had been thus vouchsafed to us to invoke the true Clod
in this famous Lamasery, consecrated to a lying and impious
worship. It seemed to us as though we were about to grasp
universal Buddhism within the paternal arms of the Christian
faith.
Sandara soon made his appearance, and prepared for our
breakfast some tea with milk, raisins, and cakes fried in
butter. While we were occupied with our meal, he opened
a small cupboard, and took out a wooden plate, highly
polished, and decorated with gilding and flowers, upon a
red ground. After wiping it carefully with his scarf, he


THIBET, AND CHINA.
27
were altogether confused, imagining that the entire popula-
tion would have their eyes fixed upon us. Nothing of the
sort: the Lamas, whom we met, passed silently on, without
even turning their heads, or paying the slightest attention to
us in any way. The little chabis, harum-scarum rogues in
common with schoolboys all over the world, alone seemed
to notice our presence. At last we entered a house. The
master was in the courtyard, drying horse droppings in the
sun. Upon perceiving us, he immediately enveloped him-
self in his scarf, and entered his cell. We followed him
thither, and Sandara presented to him the Khata and the
plate of pears, accompanying the present with a harangue
in the East Thibetian tongue, of which we did not under-
stand one single word. Meanwhile, we stood humbly apart,
like poor wretches incapable even of soliciting a favor for
themselves. When the harangue was completed, the host
invited us to seat ourselves on the carpet, presented to each
a cup of tea with milk, and told us, in Mongol, that he was
rejoiced that strangers, come from such a distance, that
Lamas of the Western Heaven should deign to cast their
eyes upon his poor dwelling. Had he understood our
European idioms, our answer would have been: Pray don't
mention it; but as we had to speak in Mongol, we told him
that we had, indeed, come from a great distance, but that,
in great measure, we seemed once more at home, when we
had the good fortune to meet with hospitality such as his.
After having sipped the tea, and conversed for a while
about France, Rome, the Pope, and the cardinals, we got
up, in order to visit the place destined for us, which, for
poor wanderers like us, seemed perfectly magnificent. Our
host assigned to us a large room, with an ample kang, a
separate kitchen, with stove, kettle, and other utensils, and,
lastly, a stable for the horse and the mule. We almost
wept with joy, and infinitely regretted that we had not
another Khata at hand, wherewith at once to express our
warm gratitude to the excellent Lama.
How potent is the empire of religion over the heart of
man, even though that religion be false, and ignorant of its
true object! How great was the difference, for example,
between these Lamas, so generous, so hospitable, so frater-
nal towards strangers, and the Chinese, that thorough nation
of shopkeepers, with hearts dry as a ship-biscuit, and grasp-


2$
TRAVELS IN TARTARY,
ing as a monkey, who will not give a traveler even a cup of
water except for money or money's worth. The reception
given to us in the Lamasery of Kounboum at once recalled
to our thoughts those monasteries, raised by the hospitality
of our religious ancestors, in which travelers and the poor
ever found refreshment for the body and consolation for the
soul.
We moved into our new dwelling the same day, the
I^mas, more immediately neighbors of Sandara, cordially
giving us their assistance. It was obviously with genuine
pleasure that they carried for us, on their shoulders, the
various articles composing our baggage; that they swept
the room, lighted the fire, and arranged the stable for the
reception of the animals. When all these matters were
completed, the master of the house had, according to the
rules of hospitality, to prepare an entertainment for us, since
people who are moving are supposed to have no time for
anything else.
Our readers will probably not be displeased at our giving
them here a sketch of our new house and of its inhabitants.
Immediately within the entrance gate was an oblong court,
surrounded with stables commodiously arranged. On the
left of the gate, a narrow passage led to a second square
court, the four sides of which were occupied with the cells
of Lamas. The side opposite the corridor constituted the
abode of the master of the house, named Akaye (old
brother). Akay6 was a man of sixty o Id years, tall, and so
very thin and dry that he seemed a living skeleton. His
long face was a mere framework of bones, covered with a
baked, wrinkled skin. When he threw aside his scarf, and
showed his arms, blackened with the sun, you might very
well have taken them for two old bare vine sticks. Though
he still managed to keep himself tolerably straight upon
his legs, his step itself was tottering. Altogether he looked
like some antique piece of mechanism, convulsively put in
motion from time to time by the operation of a piston.
For thirty-eight years Akay6 had been employed in the
temporal administration of the Lamasery. He had in this
occupation amassed a tolerable fortune, but it had all gone
in charitable gifts and in chanty-loans never returned, so
that he was now reduced to great poverty, nothing re-
maining to him but this house, which he had buift in


30
TRAVELS TN TARTARY,
ing of the two French missionaries; and beside their apart-
ment was a small cell, wherein modestly dwelt a young stu-
dent of medicine, in his second year. This young Lama
was a tall, broad-shouldered fellow of twenty-four, whose
dull, lead-colored, fat face convicted him of effecting in his
small abode a very considerable consumption of butter.
We never saw him poking his nose from his hole without
thinking of Fontaine's rat, which, out of devotion, had
retired into a great Dutch cheese. This young man was
afflicted with a convulsive stammering, which some-
times almost choked him when he talked, and this in-
firmity, in rendering him timid and reserved, had also, per-
haps, contributed to develop in him a certain amiability of
manner and readiness to oblige. His great horror was the
little Chabi, who took a malicious pleasure in imitating his
manner of speaking.
The portion of the court which faced the residence of
old Akay6 was composed of a range of small kitchens, quite
separate the one from the other. The master of the house,
the Kitat-I^ma, the stutterer, the missionaries, each had a
kitchen of his own. In the phrase of the Lamasery, we
were four distinct families in the house. Notwithstanding
the collection of several families within one enclosure, there
prevails throughout the most perfect order and silence; the
inmates seldom interchange visits, and each attends to his
own affairs without in the smallest degree interfering with
those of his neighbor. In the house where we were located,
we never saw our co-dwellers except on very fine days. It
being now the depth of winter, whenever the sun favored
our courtyard with its rays, the four families forthwith
issued from their respective apartments, and sat themselves
down before their doors on their felt carpets. The Kitat-
Lama, whose eyes were still very good, would occupy him-
self in mending his wretched garments with bits of old rags.
Akayii would murmur his prayers, scratching all the while
his arms, the skin of which was so rough that it almost
resounded to the touch. The student in medicine would
chant, in order to avoid stammering, his lesson of therapeu-
tics. As to ourselves, it was no easy matter to divert our
attention from the singular spectacle around us; we had,
indeed, on our knees our book of Thibetian dialogues, but


THIBET, AND CHINA. 31
our eyes were more frequently directed to the three families
basking in the sun.
The Lamasery of Kounboum contains nearly 4,ooo
Lamas; its site is one of enchanting beauty. Imagine in
a mountain's side a deep, broad ravine, adorned with fine
trees, and harmonious with the cawing of rooks and yel-
low-beaked crows, and the amusing chattering of magpies.
On the two sides of the ravine, and on the slopes of the
mountain, rise, in an amphitheatrical form, the white dwell-
ings of the Lamas of various sizes, but all alike surrounded
with a wall, and surmounted by a terrace. Amidst these
modest habitations, rich only in their intense cleanliness
and their dazzling whiteness, you see rising, here and there,
numerous Buddhist temples with gilt roofs, sparkling with
a thousand brilliant colors, and surrounded with elegant
colonnades. The houses of the superiors are distinguished
by streamers floating from small hexagonal turrets; every-
where the eye is attracted by mystic sentences, written in
large Thibetian characters, red or black, upon the doors,
upon the walls, upon the posts, upon pieces of linen float-
ing like flags, from masts upon the tops of the houses. Al-
most at every step you see niches in form resembling a
sugar-loaf, within which are burning incense, odoriferous
wood, and cypress leaves. The most striking feature of all,
however, is to see an exclusive population of Lamas walk-
ing about the numerous streets of the Lamasery, clothed in
their uniform of red dresses and yellow miters. Their face
is ordinarily grave; and though silence is not prescribed,
they speak little, and that always in an undertone. You
see very few of them at all about the streets, except at the
hours appointed for entering or quitting the schools, and
for public prayer. During the rest of the day, the Lamas
for the most part keep within doors, except when they de-
scend by narrow, tortuous paths to the bottom of the ravines,
and return thence, laboriously carrying on their shoulders
a long barrel containing the water required for domestic pur-
poses. At intervals you meet strangers who come to satisfy
a devotional feeling, or to visit some Lama of their acquaint-
ance.
The Lamasery of Kounboum, indeed, enjoys so high a
reputation, that the worshipers of Buddha resort thither in
pilgrimage from all parts of Tartary and Thibet, so that not


32
TRAVELS IN TARTARY,
a day passes in which there are not pilgrims arriving and
departing. Upon the great festivals, the congregation of
strangers is immense, and there are four of these in the
year, the most famous of all being the Feast of Flowers,
which takes place on the fifteenth day of the first moon.
Nowhere is this festival celebrated with so much pomp and
solemnity as at Kounboum. Those which take place in
Tartary, in Thibet, and even at Lha-Ssa itself, are not at
all comparable with it. We were installed at Kounboum
on the sixth of the first moon, and already numerous cara-
vans of pilgrims were arriving by every road that led to the
Lamasery. The festival was in every one's mouth. The
flowers, it was said, were this year of surpassing beauty;
the Council of the Fine Arts, who had examined them,
had declared them to be altogether superior to those of
preceding years. As soon as we heard of these marvelous
flowers, we hasteneil, as may be supposed, to seek infor-
mation, respecting a festival hitherto quite unknown to us.
The following are the details with which we were furnished,
and which we heard with no little curiosity :—
The flowers of the fifteenth of the first moon consist
of representations, profane and religious, in which all the
Asiatic nations are introduced with their peculiar physiog-
nomies and their distinguishing costumes. Persons, places,
apparel, decorations—all are formed of fresh butter. Three
months are occupied in the preparations for this singular
spectacle. Twenty Lamas, selected from among the most
celebrated artists of the Lamasery, are daily engaged in
these butter-works, keeping their hands all the while in
water, lest the heat of the fingers should disfigure their pro-
ductions. As these labors take place chiefly in the depth
of the winter, the operators have much suffering to endure
from the cold. The first process is thoroughly to knead
the butter, so as to render it firm. When the material is
thus prepared, the various portions of the butter work are
confided to various artists, who, however, all alike work
under the direction of a principal who has furnished the
plan of the flowers for the year, and has the general super-
intendence of their production. The figures, etc., being
prepared and put together, are then confided to another
set of artists, who color them, under the direction of the same
leader. A museum of works in butter seemed to us so


THIBET, AND CHINA.
33
curious an idea, that we awaited the fifteenth of the moon
with somewhat of impatience.
On the eve of the festival the arrival of strangers became
perfectly amazing. Kounboum was no longer the calm,
silent Lamasery, where everything bespoke the grave earnest-
ness of spiritual life, but a mundane city, full of bustle and
excitement. In every direction you heard the cries of the
camels and the bellowing of the long-haired oxen on which
the pilgrims had journeyed thither; on the slopes of the
mountain overlooking the Lamasery arose numerous tents
wherein were encamped such of the visitors as had not
found accommodation in the dwellings of the Lamas.
Throughout the 14th the number of persons who performed
the pilgrimage round the Lamasery was immense. It was
for us a strange and painful spectacle to view that great
crowd of human creatures prostrating themselves at every
step, and reciting in undertones their form of prayer.
There were among these Buddhist zealots a great number
of Tartar-Mongols, all coming from a great distance. They
were remarkable, alike, for their heavy, awkward gait, and
for the intense devotion and scrupulous application with
which they fulfilled the exact rules of the rite. The Houng-
Mao-Eul, or Long Hairs, were there too, and, their man-
ners being in no degree better here than at Tang-Keou-
Eul, the haughty uncouthness of their devotion presented
a singular contrast with the fervent, humble mysticism of
the Mongols. They walked proudly, with heads erect, the
right arm out of the sleeve and resting on their saber hilts,
and with fusils at their backs. The Si-Fan of the Amdo
country formed the majority of the pilgrims. Their physiog-
nomy expressed neither the rough recklessness of the Long-
Hairs, nor the honest good faith and good nature of the
Tartars. They accomplished their pilgrimage with an air of
ease and nonchalance which seemed to say, "We are peo-
ple of the place; we know all about the matter, and need
not put ourselves at all out of the way."
The head-dress of the Amdo women occasioned us an
agreeable surprise; it was a little bonnet of black or gray
felt, the form of which was identical with that of the bonnets
which were once all the fashion in France, and which were
called if we remember aright, Chapeaux a la trvis pour cent.
The only difference was, that the ribbon by which the
3


34
TRAVELS IN TARTARY,
bonnet was tied under the chin instead of being black, was
red or yellow. The hair was allowed to fall from under the
bonnet over the shoulders, in a number of minute braids,
decorated with mother-of-pearl and coral beads. The rest
of the costume was like that of the Tartar women, the
weighty effect of the great sheep-skin robe being, however,
mightily modified by the little Chapcaux alatroispourcent,
which communicates a most coquettish air. We were greatly
surprised to find among the crowd of pilgrims several Chinese
who, chaplet in hand, were executing all the prostrations
just like the rest. Sandara the Bearded told us they were
Khata merchants, who, though they did not believe in
Buddha at all pretended intense devotion to him, in order
to conciliate custom among his followers. We cannot say
whether this was calumny on Sandara's part; but certainly
his representation concurred altogether with our knowledge
of the Chinese character.
On the 15 th, the pilgrims again made the circuit of the
Lamasery, but by no means in such numbers as on the pre-
ceding days. Curiosity impelled the great majority rather
towards the points where preparations were making for the
Feast of Flowers. When night fell, Sandara came and in-
vited us to go and see the marvelous butter works of which
we had heard so much. We accordingly proceeded with him,
accompanied by the Stutterer, the Kitat-Lama, and the
Chabi, leaving old Akay6 to take care of the house. The
flowers were arranged in the open air, before the various
Buddhist temples of the Lamasery, and displayed by illumi-
nations of the most dazzling brilliancy. Innumerable vases
of brass and copper, in the form of chalices, were placed
upon slight frame-work, itself representing various designs;
and all these vases were filled with thick butter, supporting
a solid wick. The illuminations were arranged with a taste
that would have reflected no discredit on a Parisian decorator.
The appearance of the flowers themselves quite amazed
us. We could never have conceived that in these deserts,
amongst a half savage people, artists of such eminent merit
could have been found. From the paintings and sculptures
we had seen in various Lamaseries, we had not in the slightest
degree been led to anticipate the exquisite finish which we
had occasion to admire in the butter works. The flowers
were bas-reliefs, of colossi! proportions, representing various


THIBET, AND CHINA.
35
subjects taken from the history of Buddhism. All the per-
sonages were invested with a truth of expression that quite
surprised us. The features were full of life and animation,
the attitudes natural, and the drapery easy and graceful.
You could distinguish at a glance the nature and quality of
the materials represented. The furs were especially good.
The various skins of the sheep, the tiger, the fox, the wolf,
etc., were so admirably rendered, that you felt inclined to
go and feel them with the hand, and ascertain whether, after
all, they were not real. In each bas-relief you at once rec-
ognized Buddha, his face, full of nobleness and majesty,
appertained to the Caucasian type; the artists conforming
therein to the Buddhist traditions, which relate that Buddha,
a native of the Western Heaven, had a complexion fair, and
slightly tinged with red, broad, full eyes, a large nose, and
long, curling, soft hair. The other personages had all the
Mongol type, which the Thibetian, Chinese, Si-Fan, and
Tartar shadings, so nicely discriminated that, without any ref-
erence whatever to the costume, you recognized at once to
what particular tribe each individual belonged. There were a
few heads of Hindoos and negroes, excellently represented.
The latter excited a good deal of curiosity among the spec-
tators. These large bas-reliefs were surrounded with frames,
representing animals and flowers, all in butter, and all
admirable, like the works they enclosed, for their delicacy
of outline and the beauty of their coloring. On the road
which led from one temple to another, were placed, at in-
tervals, small bas-reliefs representing, in miniature, battles,
hunting incidents, nomadic episodes, and views of the most
celebrated Lamaseries of Thibet and Tartary. Finally, in
front of the principal temple, there was a theater, which,
with its personages and its decorations, were all of butter.
The dramatis pcrsona were a foot high, and represented a
community of Lamas on their way to solemnize prayer. At
first, the stage is empty, then a marine conch is sounded,
and you see issuing from two doors, two files of minor Lamas,
followed by the superiors in their state-dresses. After re-
maining, for a moment, motionless on the stage, the pro-
cession disappears at the sides, and the representation is
over. This spectacle excited general enthusiasm; but, for
ourselves, who had seen rather better mechanism, we re-
garded these manikins, that moved on the stage and then


3<5
TRAVELS IN TARTARY,
moved off it without stirring a limb, as decidedly flat. One
representation of the play, therefore, amply sufficed for us,
and we went about admiring the bas-reliefs.
Whilst we were examining a group of devils, as grotesque,
at all events, as those of Callot, we heard behind us a
tremendous flourish of trumpets and marine conchs, and,
upon inquiry, were informed that the Grand Lama was
issuing forth from his sanctuary to visit the flowers. We

The Grand Lama of Kounboum.
desired nothing better, for the Grand Lama of Kounboum
was a great object of curiosity with us. He soon reached
the place where we stood. He walked in the center of the
principal dignitaries of the Lamasery, preceded by minor
Jamas, who cleared the way with great black whips. This
Living Buddha appeared to us to be, at the outside, forty
years old, he was of ordinary size, with a very flat and very


THIBET, AND CHINA.
37
common face, and of a very dark complexion. As he
passed on he gave a vague glance at the bas-reliefs; when
he saw that fine face of Buddha so repeatedly presented to
his observation, he must, we thought, have said to himself
that by dint of transmigrations he had dolefully degenerated
from his original type. If the person of the Grand Lama,
however, did not particularly strike us, his costume did, for
it was strictly that of our own bishops: he bore on his head
a yellow miter, a long staff in the form of a cross was in his
right hand, and his shoulders were covered with a mantle of
purple colored silk, fastened on the chest with a clasp, and
in every respect resembling a cope. Hereafter we shall
have occasion to point out numerous analogies between the
Roman Catholic worship and the Lamanesque ceremonies.
The spectators generally appeared to give very slight
heed to their Living Buddha, their attention being much
more closely applied to the Buddhas in butter, which, in
truth, were much better worth looking at. The Tartars
alone manifested any tokens of devotion; they clasped
their hands, bowed their heads in token of respect, and
seemed quite afflicted that the pressure of the crowd pre-
vented them from prostrating themselves at full length.
When the Grand Lama had made his circuit, he returned
to his sanctuary, a proceeding which was adopted by all the
spectators as a signal for abandoning themselves without
reserve to transports of the most frantic joy. They sang
themselves out of breath, they danced themselves out of
breath, they pushed one another about, they shouted and
bawled loud enough to frighten the desert itself, they
seemed all at once to have become a collection of lunatics.
As, with all this disorder, there was risk of the illuminations
and the butter works being overturned, Lamas armed with
great lighted torches were stationed, at intervals, to stay the
waves of the immense mass that rolled to and fro like a sea
beaten by the tempest. We could not long endure the
pressure, and the Kitat-Lama, perceiving the oppression
under which we labored, invited us to return home. We
adopted the proposition all the more readily, that the night
was far advanced, and we felt the need of repose.
Next morning, when the sun rose, not a trace remained
of the Feast of Flowers. All had disappeared; the bas-
reliefs had been demolished, and the immense collection of


3«
TRAVELS IN TARTARY.
butter had been thrown down a ravine to feed the crows
withal. These grand works, on which so much pains, so
much time, we may also say, so much genius had been
expended, had served merely as a spectacle for a single
evening. Every year they make new flowers, and every
year upon a new plan.
With the flowers disappeared also the pilgrims. Already,
at daybreak, you saw them slowly ascending the tortuous
paths of the mountain returning to their homes in the
desert sorrowfully and silently; for the heart of man can
endure so little of joy in this world that the day succeeding
a festival is generally full of bitterness and melancholy.



THE GREAT WALL OF CHINA.
CHAFFER II.
Marvelous Birth of Tsoug-Kaba—His Pre|«ration for the Apostleship—He Departs
for the West- His Interview with the Grand I .una of Thibet—He Reforms the
Lamanesque Worship—Numerous Analogies Between the Catholic Religion and
Reformed Buddhism—Origin of these Analogies —Tree of the Ten Thousand
Images — Lamanesque Teaching~ f aculty of Prayer - Government of the Lama-
sery of Kounboum - Offerings of the Pilgrim*--Industry of the Iamas—The Ad-
ventures of Sandara the Bearded—Favorable Deposition ol the 1amas Towards
Christianity—Singular Practise fur the Relief of Travelers—Nttcturnal Prayers
— Departure for the Lamasery of Tchogorton.
The country of Amdo, situate south of Koukou-Noor, is
inhabited by Eastern Thibetians, who, like the Mongol
Tartars, lead a pastoral and nomadic life. The aspect of
the country is wild and dismal. In all directions the eye
discerns nothing but mountains of red and yellow ocher,
almost destitute of vegetation, and intersected by deep
ravines. It is only here and there, in this sterile and deso-
late region, that you find valleys tolerably supplied with
pasturage, and hither the nomad tribes lead their flocks.
According to the Lamanesque chronicles, towards the
middle of the fourteenth century of our era, a shepherd of
the land of Amdo, named Lombo Moke, had set up his
black tent at the foot of a mountain, near the entrance
39


40
TRAVELS IN TARTARY,
to a deep ravine, through which, over a rocky bed, mean-
dered an abundant stream. Lombo-Moke shared with his
wife, Chingtsa-Tsio, the cares of pastoral life. They pos-
sessed no numerous flocks; some twenty goats and a few
sarligues or long-haired cattle, constituted all their wealth.
For many years they had lived alone and childless in these
wild solitudes. Each day Lombo-Moke led his animals to
the neighboring pastures, while Chingtsa-Tsio, remaining
alone in her tent, occupied herself with the various prepara-
tions of milk, or with weaving, after the manner of the
women of Amdo, a coarse linen with the long hair of the
sarligues.
One day, Chingtsa-Tsio, having descended to the bottom
of the ravine to draw water, experienced a faintness, and
fell senseless on a large stone which bore inscribed on it
various characters in honor of the Buddha Chakdja-Mouni.
When Chingtsa-Tsio came to herself, she felt a pain in the
side, and at once comprehended that the fall had rendered
her fruitful. In the year of the Fire Hen (1357), nine
months after this mysterious event, she brought into the
world a son, whom Ix>mbo-Moke named Tsong-Kaba, from
the appellation of the mountain at whose feet his tent had
stood for several years past. The marvelous child had, at
his birth, a white beard, and his face wore an air of extraor-
dinary majesty. There was nothing childlike about his
manners. So soon as he saw the light, he was capable of
expressing himself with clearness and precision in the lan-
guage of Amdo. He spoke little, indeed, but his words
always developed a profound appreciation of the nature and
destiny of man.
At the age of three, Tsong-Kaba resolved to renounce
the world, and to embrace the religious life. Chingtsa-Tsio,
full of respect for the holy project of her son, herself shaved
his head, and threw his fme long flowing hair outside the
tent. From this hair, there forthwith sprung a tree, the
wood of which dispensed an exquisite perfume around, and
each leaf of which bore, engraved on its surface, a character
in the sacred language of Thibet. Tsong-Kaba himself
withdrew into the most absolute retirement, avoiding even
the presence of his parents. He took up his position on
the summits of the wildest mountains, or in the depths of
the profoundest ravines, and there passed whole days and


THIBET, AND CHINA.
41
nights in prayer and in the contemplation of eternal things.
His fastings were long and frequent. He respected the
life even of the humblest insect, and rigorously interdicted
himself the consumption of any sort of flesh whatever.
While Tsong-Kaba was thus engaged in purifying his heart
by assiduity and prayer, and the practises of an austere life,
a Lama, from one of the most remote regions of the West,
casually visited the land of Amdo, and received the hospi-
tality of Lombo-Moke's tent. Tsong-Kaba, amazed at the
science and the sanctity of the stranger, prostrated himself
at his feet, and conjured him to become his instructor.
The Lamanesque traditions relate that this Lama of the
western regions was remarkable not only for his learning,
the profundity of which was unfathomable, but for the
singularity of his appearance. People especially remarked
his great nose, and his eyes that gleamed as with a super-
natural fire. The stranger being, on his part, not less struck
with the marvelous qualities of Tsong-Kaba, did not hesi-
tate to adopt him as his disciple, and for this purpose took
up his abode in the land of Amdo, where, however, he only
lived a few years. After having initiated his pupil in all
the doctrines recognized by the most renowned saints of
the West, he fell asleep one day, on a stone, on the summit
of a mountain, and his eyes opened not again.
Tsong-Kaba, deprived of the holy stranger's lessons, be-
came all the more eager for religious instruction, and ere
long he formed the resolution of abandoning his tribe, and
of going to the further west, to drink at their very source
the pure precepts of sacred science. He departed, staff
in hand, alone, and without a guide, but his heart filled
with superhuman courage. He first proceeded due south,
and reached, after long and laborious journeying, the fron-
tiers of the province of Yun-Nan, quite at the extremity of
the Chinese empire. Then, instead of pursuing the previous
direction, he turned towards the northwest, along the banks
of the great river Yarou-Usanglx). He reached, at length,
the sacred town of the kingdom of Oui.1 As he was about
to continue on his way, a Lha (spirit), all radiant with
light, stayed him, and prohibited his further progress. "Oh,
Tsong-Kaba," said he, "all these vast regions belong to the
1 Oui, in Thibetian, means center, middle; and hence the name was given to the
province which occupies the center ot Thibet, and the capital of which is Lha-Ssa.


42
TRAVELS IN TARTARY,
great empire which has been granted to thee. It is here
thou art ordained to promulgate the rites of religion and its
prayers. It is here will be accomplished the last evolution
of thy immortal life." Tsong-Kaba, docile to the super-
natural voice, entered the Land of Spirits (Lha-Ssa), and
selected an humble dwelling, in the most solitary quarter of
the town.
The monk of the tribe of Amdo soon attracted disciples;
and before long, his new doctrine and the innovations which
he introduced into the Lamanesque ceremonies, created
considerable excitement. At length, Tsong-Kaba resolutely
put himself forward as a reformer, and began to make war
upon the ancient worship. His partizans increased from
day to day, and became known as the Yellow Cap Lamas,
in contradistinction to the Red Cap Lamas, who supported
the old system. The king of the country of Oui, and the
Chakdja, the Living Buddha, and chief of the local Lama-
nesque hierarchy, became alarmed at this new sect that
was introducing confusion into religious ceremonies. The
Chakdja sent for Tsong-Kaba, in order to ascertain whether
his knowledge was so profound, so marvelous, as his par-
tizans pretended; but the reformer refused to accept the
invitation. Representing a religious system which was to
supersede the old system, it was not his business, he con-
sidered, to perform an act of submission.
Meantime the Yellow Caps became, by degrees, the pre-
dominant sect, and the homage of the multitude was turned
towards Tsong-Kaba. The Buddha Chakdja, finding his
authority repudiated, made up his mind to go and visit the
little Lama of the province of Amdo, as he contumeliously
designated the reformer. At this interview, he proposed to
have a discussion with his adversary, which he flattered
himself would result in the triumph of the old doctrine.
He repaired to the meeting with great pomp, surrounded
with all the attributes of his religious supremacy. As he
entered the modest cell of Tsong-Kaba, his high red cap
struck against the beam of the door, and fell to the ground,
an accident which everybody regarded as a presage of tri-
umph for the Yellow Cap. The reformer was seated on a
cushion, his legs crossed, and apparently took no heed to
the entrance of the Chakdja. He did not rise to receive
him, but continued gravely to tell his beads. The Chakdja,


THIBET, AND CHINA. 43
without permitting himself to be disconcerted either by the
fall of his cap, or by the cold reception that was given him,
entered abruptly upon the discussion, by a pompous
eulogium of the old rites, and an enumeration of the privi-
leges which he claimed under them. Tsong-Kaba, without
raising his eyes, interrupted him in these terms: "Let go,
cruel man that thou art, let go the louse thou art crushing
between thy fingers. I hear its cries from where I sit, and
my heart is torn with commiserating grief." The Chakdja,
in point of fact, while vaunting his own virtues, had seized
a louse under his vest, and in contempt of the doctrine of
transmigration, which forbids men to kill anything that has
life in it, he was endeavoring to crack it between his nails.
Unprovided with a reply to the severe words of Tsong-Kaba,
he prostrated himself at his feet, and acknowledged his
supremacy.
Thenceforward, the reforms proposed by Tsong-Kaba en-
countered no obstacle; they were adopted throughout
Thibet, and afterwards became, by-imperceptible degrees,
established in all the kingdoms of Tartary. In 14o9, Tsong-
Kaba, then 5 2 years old, founded the celebrated monastery
of Kaldan, three leagues from Lha-Ssa; it still flourishes,
containing upwards of 8,ooo Lamas. In 1419, the soul of
Tsong-Kaba, who had become Buddha, quitted the earth
and returned to the Celestial Realm, where it was admitted
into the Heaven of Rapture. His body, which remained in
the Lamasery of Kaldan, preserves to this day, it is alleged,
all its original freshness, and, moreover, by a perennial
miracle, lies a little above the earth, without being supported
or raised upon anything. It is added that the mouth still,
from time to time, addresses words of encouragement to
those Lamas who have made marked progress towards per-
fection—words altogether inaudible for the less eminent of
the community.
Besides the reformation which Tsong-Kaba introduced
into the liturgy, he rendered himself further famous by a
new edition of the " Body of Doctrine," left by Chakdja-
Mouni. The most important of his other works is entitled
Lam-Rim-Tsien-Bo (the Progressive Path to Perfection).
Upon the most superficial examination of the reforms
and innovations introduced by Tsong-Kaba into the Lam-
anesque worship, one must be struck with their affinity to


44
TRAVELS IN TARTARY,
Catholicism. The cross, the miter, the dalmatica, the cope,
which the Grand Lamas wear on their journeys, or when
they are performing some ceremony out of the temple;
the service with double choirs, the psalmody, the exorcisms,
the censer, suspended from five chains, and which you can
open or close at pleasure ; the benedictions given by the
Lamas by extending the right hand over the heads of the
faithful ; "the chaplet, ecclesiastical celibacy, spiritual re-
tirement, the worship of the saints, the fasts, the processions,
the litanies, the holy water, all these are analogies between
the Buddhists and ourselves. Now, can it be said that these
analogies are of the Christian origin? We think so. We
have indeed found, neither in the traditions nor in the
monuments of the country, any positive proof of their adop-
tion, still it is perfectly legitimate to put forward conjectures
which possess all the characteristics of the most emphatic
probability.
It is known that, in the fourteenth century, at the time
of the domination of the Mongol emperors, there existed
frequent relations between the Europeans and the peoples
of Upper Asia. We have already, in the former part of our
narrative, referred to those celebrated embassies which
the Tartar conquerors sent to Rome, to France, and to
England. There is no doubt that the barbarians who thus
visited Europe must have been struck with the pomp and
splendor of the ceremonies of Catholic worship, and must
have carried back with them into the desert enduring
memories of what they had seen. On the other hand, it is
also known that, at the same period, brethren of various re-
ligious orders undertook remote pilgrimages for the purpose
of introducing Christianity into Tartary ; and these must
have penetrated at the same time into Thibet, among the
Si-Fan and among the Mongols on the Blue Sea. Jean de
Montcorvin, Archbishop of Peking, had already organized a
choir of Mongol monks, who daily practised the recitation
of the psalms, and the ceremonies of the Catholic faith.
Now, if one reflects that Tsong-Kaba lived precisely at the
period when the Christian religion was being introduced
into Central Asia, it will be no longer matter of astonish-
ment that we find, in reformed Buddhism, such striking
analogies with Christianity.
And may we not proceed to lay down a proposition of a


THIBET, AND CHINA.
45
more positive character? This very legend of Tsong-Kaba,
which we heard in the very place of his birth, and from the
mouth of several Lamas, does it not materially strengthen
our theory? Setting aside all the marvelous features which
have been added to the story by the imagination of the
Lamas, it may be fairly admitted that Tsong-Kaba was a
man raised above the ordinary level by his genius, and also,
perhaps, by his virtue; that he was instructed by a stranger
from the West; that after the death of the master the dis-
ciple, proceeding to the West, took up his abode in Thibet,
where he diffused the instruction which he himself had re-
ceived. May it not be reasonably inferred that this stranger
with the great nose was a European, one of those Catholic
missionaries who at the precise period penetrated in such
numbers into Upper Asia. It is by no means surprising that
the Iamanesque traditions should have preserved the mem-
ory of that European face, whose type is so different from
that of the Asiatics. During our abode at Kounboum, we,
more than once, heard the Lamas make remarks upon the
singularity of our features, and say, roundly, that we were
of the same land with the master of Tsong-Kaba. It may
be further supposed that a premature death did not permit
the Catholic missionary to complete the religious education
of his disciple, who himself, when afterwards he became an
apostle, merely applied himself, whether from having acquired
only an incomplete knowledge of Christian doctrine, or
from having apostatized from it, to the introduction of a
new Buddhist Liturgy. The feeble opposition which he
encountered in his reformation, would seem to indicate
that already the progress of Christian ideas in these coun-
tries had materially shaken the faith of Buddha. We shall
by and by inquire whether the numerous analogies between
the Buddhists and the Catholics are an obstacle or an aid
to the propagation of the faith in Tartary and Thibet.
The reformation of Tsong-Kaba triumphed in all the
regions comprised between the Himalaya mountains, the
frontiers of Russia, and the Great Wall of China. It
even made its way into some provinces of the Celestial
Empire, into Kan-Sou, for example, Chan-Si, Petche-Li,
and all Mantchouria. The Bonzes have retained the ancient
rites, with the exception only of a few innovations which
have been adopted in particular localities. There is now a


46
TRAVELS IN TARTARY,
regular distinction understood between the two classes of
Lamas, the yellow and the gray; that is to say, those who
follow the reformation and those who persist in the elder
worship. These two sects, which no doubt at one time
treated each other as rivals, and made war upon each other,
now live in perfect harmony. The Bonzes and the Lamas
regard themselves as all of the same family.
The tribe of Amdo, previously altogether obscure and of
no importance whatever, has, since the reformation of Bud-
dhism, acquired a prodigious celebrity. The mountain at
the foot of which Tsong-Kaba was born, became a famous
place of pilgrimage. Lamas assembled there from all parts
to build their cells, and thus by degrees was formed that
flourishing Lamasery, the fame of which extends to the
remotest confmes of Tartary. It is called Kounboum, from
two Thibetian words signifying Ten Thousand Images, and
having allusion to the tree which, according to the legend,
sprang from Tsong-Kaba's hair, and bears a Thibetian
character on each of its leaves.
It will here be naturally expected that we say something
about this tree itself. Does it exist? Have we seen it?
Has it any peculiar attributes? What about its marvelous
leaves? All these questions our readers are entitled to put
to us. We will endeavor to answer as categorically as pos-
sible.
Yes, this tree does exist, and we had heard of it too often
during our journey not to feel somewhat eager to visit it.
At the foot of the mountain on which the Lamasery stands,
and not far from the principal Buddhist temple, is a great
square enclosure, formed by brick walls. Upon entering
this we were able to examine at leisure the marvelous tree,
some of the branches of which had already manifested
themselves above 'the wall. Our eyes were first directed
with earnest curiosity to the leaves, and we were filled with
an absolute consternation of astonishment at finding that,
in point of fact, there were upon each of the leaves well-
formed Thibetian characters, all of a green color, some
darker, some lighter than the leaf itself. Our first impres-
sion was a suspicion of fraud on the part of the Lamas;
but, after a minute examination of every detail, we could
not discover the least deception. The characters all ap-
peared to us portions of the leaf itself, equally with its veins


THIBET, AND CHINA.
47
and nerves; the position was not the same in all; in one
leaf they would be at the top of the leaf; in another, in the
middle; in a third, at the base, or at the side; the younger
leaves represented the characters only in a partial state of
formation. The bark of the tree and its branches, which
resemble that of the plane tree, are also covered with these
characters. When you remove a piece of old bark, the

The Tree of Ten Thousand Images.
young bark under it exhibits the indistinct outlines of
characters in a germinating state, and, what is very singular,
these new characters are not unfrequently different from
those which they replace. We examined everything with
the closest attention, in order to detect some trace of
trickery, but we could discern nothing of the sort, and the
perspiration absolutely trickled down our faces under the


4X
TRAVELS IN TARTARY,
influence of the sensations which this most amazing spec-
tacle created. More profound intellects than ours may,
perhaps, be able to supply a satisfactory explanation of the
mysteries of this singular tree; but as to us, we altogether
give it up. Our readers possibly may smile at our ignorance;
but we care not, so that the sincerity and truth of our state-
ment be not suspected.
The Tree of the Ten Thousand Images seemed to us of
great age. Its trunk, which three men could scarcely em-
brace with outstretched arms, is not more than eight feet
high; the branches, instead of shooting up, spread out in
the shape of a plume of feathers, and are extremely bushy;
few of them are dead. The leaves are always green, and
the wood, which is of a reddish tint, has an exquisite odor,
something like that of cinnamon. The Lamas informed us
that in summer, towards the eighth moon, the tree produces
large red flowers of an extremely beautiful character. They
informed us also that there nowhere else exists another such
tree; that many attempts have been made in various
Lamaseries of Tartary and Thibet to propagate it by seeds
and cuttings, but that all these attempts have been fruitless.
The Emperor Khang-Hi, when upon a pilgrimage to
Kounboum, constructed, at his own private expense, a
dome of silver over the Tree of the Ten Thousand Images:
moreover, he made a present to the Grand Lama of a fine
black horse, capable of traveling a thousand lis a day, and
of a saddle adorned with precious stones. The horse is
dead, but the saddle is still shown in one of the Buddhist
temples, where it is an object of special veneration. Before
quitting the Lamasery, Khang-Hi endowed it with a yearly
revenue, for the support of 35o Lamas.
The fame of Kounboum, due in the first instance to the
celebrity of Tsong-Kaba, is now maintained by the excellent
discipline of the Lamasery, and the superiority of its teach-
ing. Its Lamas are deemed students throughout their
lives, for religious knowledge is reputed inexhaustible. The
students are distributed into four sections, or faculties,
according to the nature of the special studies to which
they desire to apply themselves. 1. The Faculty of Mysti-
cism, which comprehends the rules of contemplative life,
and the examples exhibited in the career of the Buddhist
saints. 2. The Faculty of Liturgy, comprising the study of


TIIIBKT, AND CHINA.
49
religious ceremonies, with the expounding of all that apper-
tains to Lamanesque worship. 3. The Faculty of Medicine,
which applies itself to the four hundred and forty maladies
of the human frame, to medical botany, and to the phar-
macopoeia. 4. The Faculty of Prayers, the most esteemed
of all, the best paid, and, as a matter of course, the most
numerous.
The voluminous works which serve as the basis of instruc-
tion in prayers, are divided into thirteen series, which rep-
resent, as it were, so many degrees in the hierarchy. The
place which each student occupies in the schoolroom and
the temple service, depends upon the series of theological
works through which he has passed. Among the Lamas,
you see old men proclaiming, by their low position in the
hierarchy, their idleness or incapacity; and, on the other
hand, mere youths elevated, by their application and their
ability, to the highest ranks.
In order to obtain a degree in the Faculty of Prayers, all
that is required from the student is to recite, without stop-
ping, the books he has been directed to study. When he
believes himself quite up, he gives intimation of this belief
to the Grand Lama of prayers, in the form of a rich khata,
a dish of raisins, and some ounces of silver, in ingots, the
amount depending upon the degree at which he aims; he
also makes presents to the Lama-examiners. Although it
is, of course, perfectly understood that the judges are incor-
ruptible, yet at Kounboum, as elsewhere, people do say that
a few offerings to the academy are not without their effect
at any examination. Men are men everywhere!
Before the principal temple of the Lamasery, there is a
large square court, paved with broad stones, and surrounded
with twisted columns, covered with colored sculptures.
It is in this enclosure that the Lamas of the Faculty of
Prayers assemble at the lecture hour, which is announced
to them by the sound of a marine conch; here they sit,
according to their rank, upon the bare stones, undergoing,
in winter, the cold, the frost, and the snow; and in summer,
the rain and the sun's heat. The professors alone are under
shelter; they sit upon a sort of platform, covered with a
tent. It is a singular spectacle to see all these Lamas with
their red scarfs and great yellow miters, so huddled together
that you cannot see the flag-stones on which they sit. After
4


TRAVELS IN TARTARY,
some of the students have given out the lesson of the day,
the professors, in turn, give commentaries, vague and in-
comprehensible as the text itself, but nobody makes any
objection; the explanation is quite near enough. Besides,
the universal conviction is that the sublimity of a doctrine
is in exact proportion to its obscurity and its unintelligibility.
The lesson generally concludes with a thesis, supported
by a student previously named for that purpose, and whom
the other students are entitled to question, upon whatever
subject comes into their heads at the time. There is noth-
ing more preposterous than these theses, which nearly re-
mind one of those famous discussions of the schools in the
middle ages, where there were such furious argumentations
de omni re scibili. At Kounboum the rule is for the con-
queror to mount on the shoulders of the conquered, and to
be carried by him in triumph right round the walls of the
school. One day Sandara the Bearded came home from
lecture, his face radiant with unwonted smiles. We soon
learned that he had been the hero of the theses; he had
defeated his competitor upon the important question why
poultry and other winged creatures are destitute of one of
the vital functions common to all other animals. We
mention this particular instance, because it will give an idea
of the elevation and grandeur of I.amanesque education.
At certain periods of the year, the Living Buddha, the
Grand Superior of the Lamasery, himself appears in person,
and gives, in state, official expoundings of the Sacred Books.
These commentaries, though not a bit more learned or more
lucid than those of the professors, are received as authority.
The Thibetian language is alone used in the schools.
The discipline of the Lamasery is vigilant and severe. In
the Faculties, during the lectures, and in the temples, during
the recitation of prayers, you see Lama censors leaning upon
long iron rods, and maintaining order and silence among
the students. The least infraction of the rules is at once
visited with a reprimand, and, if necessary, with blows of
the iron rod, the old Lamas being equally liable to both the
one and the other, with the young Chabis.
A certain number of Lamas form the police of the Lam-
asery; they are attired in the same manner as the other
Lamas, only their dress is gray, and their miter black. Day
and night they perambulate the streets of the city, armed


THIBET, AND CHINA.
SI
with a great whip, and re-establish order wherever their
interposition has become necessary. Three tribunals, pre-
sided over by Lama judges, have jurisdiction in all matters
that are above the immediate authority of the police. Those
who are guilty of theft, to however trifling an amount, are
first branded on the forehead and on each cheek with a hot
iron and then expelled from the Lamasery.
The Buddhist monasteries, though similar in many re-
spects to our own, exhibit essential differences. The Lamas
are subject, it is true, to one same rule, and to one same
discipline, but it cannot be said that they live in community.
You find among them all the graduated shades of poverty
and wealth that you see in mundane cities. At Kounboum
we often observed Lamas clothed in rags, begging, at the
doors of their rich brethren, a few handfuls of barley meal.
Every third month the authorities make a distribution of
meal to all the Lamas of the Lamaseries, without distinction,
but the quantity is altogether inadequate. The voluntary
offerings of the pilgrims come in aid, but, besides that these
offerings are uncertain, they are divided among the Lamas
according to the position which each occupies in the hier-
archy, so that there are always a great many who never re-
ceive anything at all from this source.
Offerings are of two sorts, tea offerings and money offer-
ings. The first is operated in this fashion: the pilgrim who
proposes to entertain the brotherhood, waits upon the supe-
riors of the Lamasery, and, presenting to them a khata, an-
nounces that he shall have the devotion to offer to the La-
mas a general or special tea. The tea-general is for the
whole Lamasery without distinction; the tea-special is given
only to one of the four faculties, the selection being with the
pilgrim. On the day fixed for a tea-general, after the repeti-
tion of morning prayer, the presiding Lama gives a signal
for the company to retain their seats. Then forty young
Chabis, appointed by lot, proceed to the great kitchen, and
soon return, laden with jars of tea with milk; they pass
along the ranks, and as they come to each Lama, the latter
draws from his bosom his wooden tea-cup, and it is filled to
the brim. Each drinks in silence, carefully placing a corner
of his scarf before his cup, in order to modify the apparent
anomaly of introducing so material a proceeding as tea-
drinking into so spiritual a spot. Generally there is tea


53
TRAVELS IN TARTAKV.
enough presented to go round twice, the tea being stronger
or weaker according to the generosity of the donor. There
are some pilgrims who add a slice of fresh butter for each
Lama, and magnificent Amphytrions go to the length, further,
of oatmeal cakes. When the banquet is over, the presid-
ing Lama solemnly proclaims the name of the pious pilgrim,
who has done himself the immense credit of regaling the
holy family of Lamas; the pilgrim donor prostrates him-
self on the earth; the Lamas sing a hymn in his favor, and
then march out in procession past their prostrate benefactor,
who does not rise until the last of the Lamas has disap-
peared.
Offerings of this sort are very little for each individual
Lama; but when you reflect that on such occasions there
are assembled together more than 4,ooo tea-drinkers, you may
easily estimate that the aggregate expense becomes a very
serious affair. In the Lamasery at Kounboum, one single
tea-general, without either butter or cakes, costs fifty ounces
of silver, or about twenty pounds.
Money offerings are still more expensive, for they are al-
ways accompanied with a tea-general. The money is not
distributed at service time. After prayers, the presiding
Lama announces that such a pilgrim, of such a place, has
offered so many ounces of silver to the holy family of
Lamas, and that the whole sum equally divided produces
such a quotient. In the course of the day, the Lamas pro-
ceed to the Offering-office, where their respective proportion
is scrupulously delivered to them.
There is no particular period or day fixed for the recep-
tion of offerings: they are always welcome; however, at the
four great festivals of the year, they are more numerous and
more important than at other times, on account of the greater
number of pilgrims. After the Feast of Flowers, the King
of Souniout, who was at Kounboum, made an offering,
before he returned into Tartary, of six hundred ounces of
silver, and a tea-general for eight days! with butter and
cakes; the total expense amounted to six hundred pounds!
When the offering is made by a distinguished personage,
it is customary for the Living Buddha to be present at the
ceremony, and he receives for his especial share an ingot of
silver weighing fifty ounces, a piece of red or yellow silk, a
pair of boots, and a miter, arranged in a basket decorated


THIBET, AND CHINA.
53
with flowers and ribbons, and covered with a rich khata.
The pilgrim prostrates himself on the step's of the altar,
where the Living Buddha is seated, and places the basket at
his feet. A Chabi takes it up, and in return, presents to
the pilgrim a khata in the name of the Living Buddha,
whose business throughout is to preserve the impassibility
and dignity befitting his assumed divinity.
Besides the distributions and the offerings the Lamas of
Kounboum employ various means of improving their tem-
poral condition. Some of them keep cows, and sell to
their colleagues the milk and butter which help to season
their tea and oatmeal. Others form themselves into a joint-
stock company, and undertake the preparation of the teas-
general which the pilgrims present to the community; others
are tailors, dyers, bootmakers, hatters, and so on, and make
up, for a fixed remuneration, the clothes of the Lamas.
Lastly, a few of the number have shops, wherein they sell,
at enormous profit, various goods, which they procure from
Tang-Keou-Eul or Si-Ning-Fou.
In the class of industrial Lamas there is, however, a certain
number who derive their livelihood from occupations which
seem more conformable with the spirit of a religious life,
namely, the printing and transcribing the Lamanesque books.
Our readers are, perhaps, aware that the Thibetian writing
proceeds horizontally, and from left to right. Though the
idiom of the Lamas is alphabetical, much in the manner of
our European languages, yet they make no use of movable
type; stereotype printing on wood is alone practised. The
Thibetian books resemble a large pack of cards; the leaves
are movable, and printed on both sides. As they are
neither sewn nor bound together, in order to preserve them,
they are placed between two thin boards, which are fastened
together with yellow bands. The editions of the Thibetian
books printed at Kounboum are very rude, the letters are
sprawling and coarse, and in all respects very inferior to
those which emanate from the imperial printing press at
Peking. The manuscript editions, on the contrary, are
magnificent; they are enriched with illustrative designs, and
the characters are elegantly traced. The Lamas do not
write with a brush like the Chinese, but use little sticks of
bamboo cut in the form of a pen; their inkstand is a little
copper box, resembling a jointed snuff-box, and which is


54
TRAVELS IN TARTARY,

Buddhic Prayer.
filled with cotton saturated with ink. The Lamas size their
paper, in order to prevent its blotting; for this purpose, in-
stead of the solution of alum used by the Chinese, they
sprinkle the paper with water mixed with one-tenth part of
milk, a simple, ready, and perfectly effective process.
Sandara the Bearded did not belong to any of the classes
of industrials that we have enumerated; he had a business
of his own, namely, that of taking in the strangers whom de-
votion or other motives brought to the Iamasery. The
Mongol-Tartars in particular afforded him profitable employ-
ment in this way. On their arrival he would introduce him-
self in the character of cicerone, and, thanks to the easy,
seductive elegance of his manners and conversation, he
always managed to get engaged as their man of business
during their stay. At Kounboum itself Sandara's reputation
was by no means unequivocal. The better Lamas shunned
him, and some of them went so far as to give us a chari-
table hint not to confide too much in his fine words, and
always to keep an eye upon our purse when in his company.


THIBET, AND CHINA.
55
We learned that, compelled to quit Lha-Ssa for some knavery,
he had vagabondized for three years through the provinces
of Sse-Tchouen and Kan-Sou, as a strolling player and
fortune-teller. We were not at all surprised at this informa-
tion. We had ourselves remarked that whenever Sandara
became frankly himself, his manner was always that of an
actor.
One evening, when he seemed in a more amiable humor
than ordinary, we thought we could extract from him some
of his old adventures. "Sandara," said we, "the chattering
Lamas here pretend that on your way from Thibet, you re-
mained three years in China." "The words are truth."
"They say, too, that you are a capital hand at stage reci-
tations." Sandara rose, clacked a sort of prelude with his
fmgers, threw himself into a theatrical attitude, and recited,
with emphasis, some Chinese verses. "A Lama comedian!"
said we, laughingly; "this is a marvel indeed!" "No,
no!" cried he; "I was first a Lama, then a comedian, and
now I am a Lama again. "Come," continued he, resuming
his accustomed seat, "since the chatterers have spoken to
you of my adventures, I will give you the real history of
them."
"After remaining for ten years at Lha-Ssa, in the Lam-
asery of Sera, a longing for my country took possession of
my thoughts; the Three Valleys occupied my soul. The
malady at length became so powerful, that I could not resist
it. I accordingly departed, having as my traveling com-
panions four Lamas of Amdo, who were also returning home.
Instead of pursuing the eastern route we proceeded south-
wards, for in that direction the desert is not wholly unin-
habited. We journeyed, pack on back, and staff in hand.
If on our way we came to a black tent, we sought its hospi-
tality, otherwise we had to pass the night in the depths of
some ravine, or beneath some rock. You know that Thibet
is a country covered with great mountains; we had accord-
ingly a continuous series of ascendings and descendings.
Although it was summer, we frequently encountered heavy
falls of snow. The nights were very cold, but during the
day, especially in the valleys, we were almost killed with the
heat.
"We walked on merrily, however. We were all in good
health and good humor, more particularly when the shep-


sc>
TRAVELS IN TARTARY,
herds had made us a present of a kid, or a good lump of
butter. In the country through which we passed, we saw
some very singular animals; they were not so big as an
ordinary cat, and they were covered with a sort of hair as
hard as iron needles. Whenever one of these creatures
perceived us, it immediately rolled itself up, so that you
could no longer distinguish head, tail, or feet, and became,
as it were, a great ball, all bristling with long, hard thorns.
At first these beasts frightened us; we could not compre-
hend at all what they were, for the books of prayer say not
a word about them. However, by degrees we got courage
enough to examine them closely. As these balls were too
prickly to be touched with the hand, we placed a stick
horizontally across one of them, and then pressed down
both ends, until we made the ball open itself a little, and
then there came out a little face like a man's, that looked at
us fixedly. We cried out in great terror, and ran away as
hard as we could. At last, however, we grew accustomed
to the little animals, and they even served for us an amuse-
ment, for it was good fun to turn them over and over down
the hills, with the iron ends of our staves.
"We also met with worms of a very surprising kind. One
day when it was very hot, we were journeying along a little
stream that meandered through a valley, in which the grass
grew very high. Towards noon, after drinking tea, we lay
down and slept on the edge of the stream. You know that,
according to the rule of Tsong Kaba, the yellow-mitered
Lamas do not wear trousers. When we woke up, we found
a number of worms sticking to our legs; they were of a
gray color, and as big as one's finger. We tried to get them
off, but could not; and as we did not experience any pain
from them, we waited to see what would be the end of the
affair. By and by the beasts swelled, and when they had
become quite round and large, they dropped off themselves.
Oh ! Thibet is a singular country. You see animals there that
are found nowhere else. Lamas who have not traveled in
the country won't believe what we tell them about it."
"They are wrong, then," said we, "for what you have just
said is in perfect conformity with the truth. These curious
animals that you describe are not inhabitants of Thibet only;
they are very common in our country. Those which are
enveloped with sharp thorns, we call hedgehogs; and the


THIBET, AND CHINA.
57
great worms we call leeches." "What! have you seen
animals of the kind?" "Often." "I'm glad to hear it,
for you'll be able to confirm what we say to any Lamas that
don't believe us."
"Well, we went on quite comfortably, till we came to the
Kul Mountain. This mountain is very lofty, and covered
with a great forest of pine and holly; we rested at the foot
of it during a whole day in a black tent. When night came,
two of our number said: 'The evening is fine, the moon
bright; we can't do better than cross the mountain in the
cool of the night. In the morning it will grow hot, and we
shall find it much more laborious to climb the mountain
then.' 'No,' objected the others, 'night is for wild beasts;
men should only travel by day.' Thus, you see, we dis-
agreed about the matter. The two first persisted; they
took up their iron-pointed staves, fastened their packs
on their shoulders, and went on their way. This, you
will admit, was an ill step to take. When pilgrims have
said: 'Let us journey together,' they should not part com-
pany.
"Well, when day broke, we also went on our way—we
three who remained of the five. Just as we were reaching
the summit of the Eul Mountain, 'Tsong-Kaba,' cried I,
'here is an iron-pointed staff on the ground.' 'Why,' said
one of my companions, looking at the staff, 'this is Lobzan's
staff.' We examined it closely, and clearly recognized it.
'This,' said we, 'is what people get by traveling at night.
They drop something or other, and there is not light enough
for them to find it again.' We went on. After a short
further and very rugged ascent, we stepped on the plateau of
the mountain. We had no sooner done so, than all three sent
forth a cry of terror; for we saw before us another iron-
pointed staff, Lama's clothes torn in pieces, pieces of human
flesh, and bones broken and gnawed. The earth torn up,
and the grass trodden down, indicated that a severe struggle
had taken place on the spot. It was obvious at once that
some wild beasts, tigers or wolves, had killed and devoured
our companions. I stood for a moment panic-struck at the
horrible Spectacle. Then I wept like a child. We rushed
down the other side of the mountain with fear-impelled
speed. From that moment our journey was a sad and silent
one. Only, when we came to a black tent, we would re-


58
TRAVELS IN TARTARY,
count to the shepherds the awful catastrophe of our poor
comrades, and the relation afforded some slight alleviation
of our grief.
"Three moons after our departure from Lha-Ssa, we
arrived at the frontier of China. There we separated; the
two Lamas of Amdo turned to the north, towards their own
country; while I, crossing the Wall of. Ten Thousand Lis,
entered the province of Sse-Tchouen. After a few days'
march, I found in an inn, a company of comedians. All
night, these people did nothing but sing, joke, and drink
rice-wine. 'In this country of Sse-Tchouen,' said the
manager of the company to me, 'there are no Iamas.
What do you propose to do with that red robe and that
yellow hat of yours?' 'You are quite right,' said I; 'in a
country of Lamas, to be a Lama is well: but in a land of
comedians, one must be a comedian. Will you take me
into your company?' 'Bravo! bravo!' cried everybody;
'you shall be one of us.' And so saying, each made me a
low bow, which I returned by putting my tongue in my
cheek, and scratching my ear, according to the Thibetian
manner of saluting. At first, I took the matter as a joke;
but by and by, upon reflecting that I had no means left, I
thought I might as well take the manager at his word, and
accordingly I became a member of the corps.
"Next day I packed up my religious costume and
assumed a mundane suit. As my memory had been long
disciplined by the study of prayers, I found little trouble in
learning a part in a play and in a few days I became quite
a first-rate comedian. We gave representations, during
upwards of a year, in all the towns and villages of Sse-
Tchouen. The company then resolving to visit the province
of Yun-Nan, I quitted them, because that expedition would
have carried me too far from my native Three Valleys.
After the feast of separation accordingly, I proceeded on my
way to the paternal roof. The journey occupied nearly two
years. At every place I came to, I stopped a few days and
gave representations, practising as a merry-andrew, and mak-
ing a comfortable thing enough of it, for one always gets
more by performing on one's own account. I entered my
native village in grand style, mounted on a magnificent ass
I had bought at Lan-Tcheou, and with twelve ounces of
silver in my pocket. I gave a few representations to my


THIBET, AND CHINA.
59
countrymen who were amazed at my skill; but I had soon
to give up my new profession.
"One evening when the family were assembled to hear
some of my Thibetian stories, my mother maintained pro-
found silence and her face manifested utter grief; soon I
observed the tears trickling down her cheeks. 'Mother,'
asked I, 'why do you weep? In my story was there any-
thing to excite your tears?' 'Thy story,' she replied, 'pro-
duces upon me no impression whatever, agreeable or dis-
agreeable; it strikes upon my ears, but makes no way to
my heart. That which moves, that which afflicts me, is the
thought that when thou left us fourteen years ago, to visit
the Land of Saints, thou wert clothed in the sacred habit
of the Lamas, and that now thou art a layman and a buf-
foon.' These words confounded me. After a moment's
silence I rose and cried emphatically: 'It is written in the
Holy Doctrine, that it is better to honor one's father and
mother than to serve the spirits of heaven and earth.
Therefore, mother, say what you would have me do, and
your son will reverentially obey you.' 'Throw aside those
mundane clothes,' said my mother, 'cut off that tress of
hair, and re-enter the family of the saints.' I had nothing
to say in reply, but prostrated myself thrice on the ground,
in token of submission. When a mother speaks, one must
obey; filial piety is the basis of all good doctrine. In trans-
lating for you the ten great commandments of Jehovah, I
remember that the fourth said: 'Thou shalt honour thy
father and thy mother.'
"Next morning I resumed my Lama dress, and a few days
after proceeded to Kounboum, where I am laboring to
sanctify myself."
These last words of Sandara the Bearded clearly merited
to be received with a horse laugh, but we restrained our-
selves by dint of biting our lips, for we had experience that,
notwithstanding his immense zeal for sanctification, our
worthy tutor had not as yet attained any very great results
in the matter of patience and mildness.
This summary of the adventures of Sandara, at once ex-
plained to us how it was that upon all occasions he mani-
fested such marked predilection for the men and things of
China. The rules bequeathed by Tsong-Kaba interdicted
to the Lamas the use of garlic, brandy, and tobacco;


6o
TRAVELS IN TARYTARY,
garlic being prohibited because it is unbecoming to present
one's self before the image of Buddha with bad breath,
offensive in itself, and capable of infecting the perfume of
the incense; brandy, because this fatal liquor disturbs the
reason and excites the passions; and tobacco, because it
engenders idleness, and absorbs precious hours that ought
to be devoted to the study of prayers and of doctrine.
Despite these prohibitions, so soundly based, the Lamas—
such of them, at least, as sanctify themselves after the
manner of Sandara—do not hesitate to smoke, to drink,
and to season their oatmeal with garlic. All this, however,
is done secretly, and without the knowledge of the police.
In the Lamasery of Kounlxmm, Sandara was the patron and
introducer of the Chinese hawkers who deal in these con-
traband articles, and aided them in the sale of their goods,
for a small commission.
A few days after the Feast of Flowers, we vigorously
resumed our Thibetian studies under the direction of
Sandara, who came every morning to work with us. We
occupied ourselves in the translation of an abridgment of
Sacred History from the creation to the preaching of the
Apostles. We gave to this work the dialogue form; the two
interlocutors being a Lama of Jehovah and a Lama of
Buddha. Sandara fulfilled his functions altogether as a
matter of business. The favorable tendencies which he at
first manifested, when we were at Tang-Keou-Eul, his cross-
ings, his admiration of the Christian doctrine, had been all a
mere farce. Religious feelings had no hold upon his grasp-
ing, hardened heart. He had acquired, by his long abode
among the Chinese, a sneering, cold-blooded, carping in-
credulity, which he seemed to delight in parading upon all
occasions. In his estimation, all religions were so many
devices invented by the wise for the more facile and effective
despoilment of the witless. Virtue with him, was a vain
word, and the man of merit, he who made the most of his
fellow-men.
Despite, however, these skeptical and impious opinions,
Sandara could not prevent himself from feeling high ad-
miration of the Christian doctrine. He was especially
struck with the concatenation of the historical facts which
he translated for us. He found in them a character of
authenticity, of which the fables accumulated in the Bud-


THIBET, AND CHINA.
61
dhist books are wholly destitute; he admitted this, not un-
frequently, but always in an unguarded moment, for his
aim was to support in our presence his melancholy part of
a free-thinker. When he was with the Lamas, he was more
at his ease; and there he did not hesitate to declare that
as to religious doctrine, we knew more about it than all the
living Buddhas put together.
After some time, we began to make a certain sensation
in the Lamasery; the Lamas talked a good deal to one an-
other about the two lamas of Jehovah, and the new doc-
trine they taught. It was remarked that we were never
seen to prostrate ourselves before Buddha; that, thrice
a-day, we said prayers which were not Thibetian prayers;
that we had a language of our own, which nobody else un-
derstood, but that with other people we talked Tartarian,
Chinese, and a little Thibetian. Here was more than enough
to excite the curiosity of the Lamanesque public. Every
day we had visitors, and the conversation with them always
and altogether turned upon religious questions. Among all
the Lamas who visited us, we did not .find one of the same
incredulous stamp with Sandara the Bearded; they all, on
the contrary, seemed sincerely religious and full of faith;
many of them attached the utmost importance to the study
and knowledge of truth; and we found the same men
coming again and again to seek instmction from us in our
holy religion.
The instruction we communicated was altogether his-
torical in its plan, everything being carefully excluded which
could suggest dispute, or arouse the spirit of contention;
we gave our friends a simple and concise outline of our
religion, leaving them to derive thence, for themselves, con-
clusions against Buddhism. Proper names and dates, pre-
cisely set forth, produced more effect upon them than the
most logical reasoning. When they had thoroughly mas-
tered the names of Jesus, of Jerusalem, of Pontius Pilate,
the date of four thousand years since the creation of the
world, and the names of the twelve Apostles, they had no
longer any doubts as to the Redemption, or as to the Preach-
ing of the Gospel. The connection which they observed
between the history of the Old Testament and that of the
New, amounted, in their eyes, to demonstration. The mys-
teries and the miracles created no difficulty in their minds.


62
TRAVELS IN TARTARY,
After all we have seen in our long peregrination, and
especially during our abode in the Lamasery of Kounboum,
we are persuaded that it is by instruction, and not by con-
troversy, that the conversion of the heathen is to be effica-
ciously operated. Polemics may reduce an adversary to
silence, may often humiliate him, may sometimes irritate
him, but they will never convince him. When Jesus Christ
sent forth his disciples, he said to them: Go forth and
teach all nations, which does not mean: go forth and hold
controversies with all nations. In our days, two schools of
philosophy, the one recognizing Descartes for its head, the
other Lamennais, have much disputed the question whether
paganism is a crime or an error; it appears to us to be
neither the one nor the other, but simply the effect of ig-
norance. The spirit of a pagan is enveloped in darkness.
Carry light within that darkness, and the darkness will dis-
appear: the pagan needs neither the thesis of the Carte-
sians, nor the requisitory of the Lamennaisians: all he wants
is instruction.
The eagerness of the Lamas to visit us, and especially
their favorable tendencies towards Christianity, gave, after
a while, umbrage to the zealous tenacity of Sandara; he
turned desperately sulky, and after going through the lesson
of the day, in the dryest and briefest manner possible, he
would say not another word to us for the rest of the twenty-
four hours, but observe towards us the most contumelious
silence. If we asked him in the humblest manner the
Thibetian name of some object, or the meaning of some
particular phrase in the Dialogues, he would not condescend
to a word of reply. In this extremity we usually had re-
course to our neighbor, the young student in medicine, who
always gave us the information we needed with the most
frank cordiality; and although he was not very learned in
Thibetian, we found him of very great utility. His open,
good-natured character, moreover, encouraged us to ask
him many questions respecting some of the Lama practises,
which we desired to understand. In return for these services,
we aided, with all our hearts, his desire to become acquainted
with the Christian religion. Far different from Sandara,
he was full of respect for the truths we announced to him;
but his timid, irresolute temperament kept him from openly
abjuring Buddhism. His idea was, that he could be, at


64
TRAVELS IN TARTARY,
that they may carry us into Thibet." "Tsong-Kaba !" ejacu-
lated the Lisper, and then he clapped his hands together,
and burst into a loud laugh. "What are you laughing at?
What we have said is the simple truth: we have only a
horse and a little mule." When his laughter at last sub-
sided: "It was not that I was laughing at," said he; "I
laughed at your misconceiving the sort of devotion. I mean;
what we send to the travelers are paper horses." And
therewith he ran off to his cell, leaving us with an excellent
occasion for laughing in our turn at the charity of the Bud-
dhists, which we thus learned consisted in giving paper
horses to travelers. We maintained our gravity, however, for
we had made it a rule never to ridicule the practises of the
Lamas. Presently the Lisper returned, his hands filled with
bits of paper, on each of which was printed the figure of
a horse, saddled and bridled, and going at full gallop.
"Here !" cried the Lisper, " these are the horses we send
to the travelers. To-morrow we shall ascend a high moun-
tain, thirty lis from the Lamasery, and there we shall pass
the day, saying prayers and sending off horses." "How
do you send them to the travelers?" "Oh! the means
are very easy. After a certain form of prayer, we take a
packet of horses which we throw up into the air, the wind
carries them away, and by the power of Buddha they are
then changed into real horses, which offer themselves to
travelers." We candidly told our dear neighbor what we
thought of this practise, and explained to him the grounds
upon which we declined to take any part in it. He seemed
to approve of our sentiments on the subject; but this ap-
proval did not prevent him from occupying a large portion
of the night in fabricating, by means of the press, a pro-
digious number of horses.
Next morning, before daybreak, he went off, accom-
panied by several colleagues, full, like himself, of devotion
for poor travelers. They carried with them a tent, a boiler,
and some provisions. All the morning the wind blew a
hurricane; when, towards noon, this subsided, the sky
became dark and heavy, and the snow fell in thick flakes.
We awaited, with anxious impatience, the return of the
Stutterer. The poor wretch returned in the evening, quite
worn out with cold and fatigue. We invited him to rest
for awhile in our tent, and we gave him some tea with milk,


THIBET, AND CHINA.
65
and some rolls fried in butter. "It has been a dreadful
day," said he. "Yes, the wind blew here with great vio-
lence." "I'll venture to affirm it was nothing here to what
we found it on the top of the mountain: the tent, the
boiler—everything we had with us was carried away by a
regular whirlwind, and we were obliged to throw ourselves
flat on the ground in order to save ourselves from being
carried away too." "It's a sad pity you've lost your tent
and boiler." "It is, indeed, a misfortune. However, it
must be admitted that the weather was very favorable for
conveying horses to the travelers. When we saw that it was
going to snow, we threw them all up into the air at once,
and the wind whisked them off to the four quarters of the
world. If we had waited any longer, the snow would have
wetted them, and they would have stuck on the sides of the
mountain." Altogether this excellent young man was not
dissatisfied with his day's work.
The twenty-fifth of each moon is the day devoted to the
transmission of horses to poor travelers. The practise is
not a general rule; but is left to the devotion of individ-
uals. The twenty-eighth of the moon is set apart for
another species of religious exercise, in which all the Lamas
are required to participate. On the twenty-seventh the
Stammerer gave us notice of the ceremony in these words:
"To-morrow night we shall, perhaps, prevent your sleeping,
for we shall have to celebrate our nocturnal prayers." We
paid no special attention to this intimation, conceiving that
it simply meant that in the course of the night, the Lamas
would recite prayers in their cells, as they not infrequently
did. We accordingly retired to rest at our usual hour, and
fell asleep.
Conformably with the warning of the Stammerer, our
slumbers did not remain long uninterrupted. First we
seemed to dream that we heard a sort of concert by a great
multitude of voices up in the air. Imperceptibly these
vague, confused sounds became loud and distinct. We
awoke and heard clearly enough the chanting of Iama-
nesque prayers. In the twinkling of an eye, we were up and
dressed and out in the courtyard, which was illumined with
a pale light that appeared to descend from above. In his
wonted corner sat old Akaye, telling his beads. "Akaye,"
asked we, "what is this strange noise?" "The nocturnal
S


66
TRAVELS IN TARTARY,
prayers. If you want to see more of them you had better
go on to the terrace." There was a ladder resting in the
most accommodating manner against the wall. We hastily
ascended it, and became spectators of a most singular
sight. The terraces were illuminated by red lanterns sus-
pended from long poles, and all the Lamas, attired in their
state mantles and yellow miters, were seated on the roofs of
their houses chanting their prayers with a slow and monoto-
nous voice. On the roof of our own house we found the
Stammerer, the Kitat-Lama, and his Chabi, wholly absorbed
with the ceremony. We took care not to disturb them, and
contented ourselves with merely looking on and listening.
Those innumerable lanterns, with their red, fantastic glare,
the buildings of the Lamasery vaguely illumined by the re-
flection of their trembling light, the four thousand voices
combining in one immense concert, accompanied from time
to time by the sound of trumpets and marine conchs—all
this produced an effect that agitated the soul with a sort of
vague terror.
After having gazed for awhile at this strange spectacle,
we descended into the courtyard, where we found old
Akay6 still in the same place and the same position. "Well,"
said he, "you have seen the ceremony of nocturnal pray-
ers?" "Yes, but we don't understand what they precisely
mean. Would it be troubling you too much to ask from
you some explanation of the matter?" "Not at all. These
prayers were instituted for the purpose of driving away de-
mons. You must know that this country was once fearfully
infested*with demons, who caused maladies in the herds
and spoiled the milk of the cows; they often invaded the
cells of the Lamas, and at times carried their audacity to
the excess of penetrating into the temple in the hour of
general prayer, their presence being indicated by the con-
fusion and discordance which immediately prevailed in the
psalmody. During the night they assembled in large num-
bers in the ravine, where they frightened everybody with
cries and howlingsso strange in their character that no man
could imitate them. A Lama, full of learning and piety,
invented the nocturnal prayers, and the demons have since
almost entirely disappeared from the district. A few come
here occasionally, but they don't do any mischief as they
used to do." "AkayeV' asked we, " have you ever chanced


THIBET, AND CHINA.
6;
to see any of these demons?" "No, never; and I'm sure
you have not seen any of them." "What makes you sup-
pose so?" "Because the demons only appear to wicked
Lamas, and the good Lamas never see them." At this
moment the prayer of the Lamas on the house-tops ceased,
the trumpets, the bells, the drums, and the marine conchs
sounded all at once three different times; the Lamas, then,
all sent forth together hideous cries and yells, like those of
wild beasts, and the ceremony terminated. The lanterns
were extinguished, and silence resumed its sway. We bade
old Akay6 good night, and once more went to sleep.
We had been residing at Kounboum more than three
months, enjoying the friendly sympathies of the Buddhist
monks and the protection of the authorities. But for some
time past we had been in flagrant opposition to a leading
rule of the Lamasery. Strangers who pass through Koun-
boum, or who merely reside there for a short time, may
dress as they please. Those persons, on the contrary, who
are connected in any way with the Lamasery, or who are
making any stay in the place, are required to wear the
sacred dress of the Lamas, that is to say, a red gown, a
small dalmatica without sleeves and showing the arm, a red
scarf, and a yellow miter. This rule of uniformity is very
strictly enforced; and accordingly, one fine morning, the
Grand Discipline-Lama sent an official formally to request
that we would observe the statutes of the Lamasery. We
replied that, not being of the religion of Buddha, we could
not adopt the sacred dress of the Lama, without insulting
our own holy religion; but that as we did not wish to create
the slightest confusion in the establishment, we were ready
to quit it, if we could not obtain a dispensation in the
matter of costume.
Several days passed without anything further being said
on this unpleasant subject. Meantime Samdadchiemba
arrived with the three camels, which he had been pasturing
in a valley of Koukou-Noor. If we had to remove, it was
clear that his return was most opportune. By and by, the
Lamanesque government once more sent us their envoy, to
say that the rule of the Lamasery was inflexible; that they
grieved that our sublime and sacred religion did not permit
us to comply with it; but that although we could not
remain in the Lamasery of Kounboum, they would gladly


68
* TRAVELS IN TARTARY,
retain us in the neighborhood, and that to this end they in-
vited us to go and take up our abode at Tchogortan, where
we might wear what dress we pleased.
We had heard a great deal about the little Lamasery of
Tchogortan, which serves as a sort of country house and
botanical garden for the Faculty of Medicine. It stands
within half-an-hour's walk of Kounboum. The Grand
Lamas and students of the medical section proceed thither
every year, towards the close of summer, and remain gen-
erally for about a fortnight, collecting medicinal plants on
the surrounding hills. During the remainder of the year
most of the houses are empty, and you scarcely see a single
soul, except a few contemplative Lamas who have hollowed
out cells for themselves in the most rugged declivities of
the mountain.
The proposition of the Lamanesque government appeared
to us altogether eligible, for the fine weather was just setting
in; winter in town, spring in the country—this was admi-
rable! Our three months abode at Kounboum had made
us tolerably conversant with Lama manners; we accordingly
purchased a khata and a sniall dish of raisins, with which
we repaired to the Lama administrator of Tchogortan, who
received us in the most affable manner, and promised at
once to give orders for the preparation of a suitable abode
for us. After giving a splendid Feast of Farewell to old
Akaye", the Kitat-Lama, and the Stammerer, we loaded our
camels with our baggage and gaily proceeded on our way to
the little Lamasery.



CHAPTER III.
Aspect of the Lamasery of Tchogortan—
Contemplative Lamas— Uma Herds-
men—The " Book of the Forty-two
Points of Instruction, Delivered by
Buddha"—Extract from the Chinese
Annals, with Relation to the Preach-
ing of Buddhism in China—The
Black Tents—Manners of the Si-Fan—Long-Haired Oxen—Adventures of a
Stuffed Karba—llamanesque Chronicle of the Origin of Nations—Alimentary
Diet—Valuable Discoveries in the Animal Kingdom—Manufacture of Camel-
hair Cord—Frequent Visits to Tchogortan—Classification of Argols—Brigand
Anecdote—Elevation of the Pyramid of Peace—The Faculty of Medicine at
Tchogortan—Thibetian Physicians—Departure for the Blue Sea.
A half hour sufficed for us to effect our removal from
Kounboum to Tchogortan. After skirting for some time
the arid sides of a lofty mountain, we descended into a broad
valley, through which flowed a rivulet, the banks of which
were still covered with ice. The place seemed full of good
69


70
TRAVELS IN TARTARY,
pasturage, but in consequence of the coldness of the
climate, vegetation is very slow and very late in the locality.
Although it was near the month of May, the nascent germs
scarcely as yet colored the surface of the soil.
A Lama, with red, round face, came to meet us, and con-
ducted us to the habitation which the administrator of the
Lamasery had prepared for our reception. We were in-
stalled in a large apartment which, only the evening before,
had served as the abode of sundry juvenile calves, too young
and too weak to follow the parent cows to the mountains.
Every pains had been taken to clean the apartment, but
the success had not been so perfect as to preclude our dis-
tinguishing on the floor many traces of the late occupants;
however, the authorities had assigned to us the best accom-
modation that the Lamasery afforded.
Tchogortan is, as we have before stated, the country
house of the Faculty of Medicine of Kounboum: its aspect
is tolerably picturesque, especially in summer. The habita-
tions of the Lamas, constructed at the foot of a mountain,
that terminates in a peak, are shaded by ancient trees, the
great branches of which afford a retreat to infinite kites and
crows. Some feet below these cottages, runs an abundant
stream, interrupted by various dams which the Lamas have
constructed for the purpose of turning their tchukor, or
praying mills. In the depths of the valley, and on the
adjacent hills, you see the black tents of the Si-Fan, and a
few herds of goats and long-haired cattle. The rocky and
rugged mountain which backs the Lamasery, serves as an
abode for five contemplative monks, who, like the eagles,
have selected as the site of their eyries the most elevated
and most inaccessible points. Some have hollowed out
their retreat in the living rock; others dwell in wooden
cells, stuck against the mountain like enormous swallows'
nests; a few pieces of wood, driven into the rock, form the
staircase by which they ascend or descend. One of these
Buddhist hermits, indeed, who has entirely renounced the
world, has voluntarily deprived himself of these means of
communication with his fellows; a bag, tied to a long string,
serves as the medium for conveying to him the alms of the
Lamas and shepherds.
We had frequent conversations with these contemplative
Lamas, but we could never exactly ascertain what it was


THIBET, AND CHINA.
71
they contemplated up there in their nests. They themselves
could give nothing like a clear idea of the matter; they had
embraced this manner of life, they told us, because they
had read in their books that Lamas of very great sanctity
had lived in that way. However, they were worthy folks,
of peaceful, simple, easy temperaments, who passed their
waking hours in prayer, and when they were tired of praying
relaxed with sleep.
Besides these five hermits, who always dwelt in the rocks
above, there were, below, several Lamas who had charge of
the unoccupied houses of the Lamasery. These by no
means, like the former, looked at life in its refined and
mystical aspect; they were, on the contrary, absorbed in
the realities of this world; they were, in fact, herdsmen.
In the great house where we were installed, there were two
big Lamas who poetically passed their time in herding some
twenty cattle, in milking the cows, making butter and
cheese, and looking after the juvenile calves. These
bucolics seemed little to heed contemplation or prayer:
they sent forth, indeed, frequent invocations to Tsong-Kaba,
but this was always on account of their beasts, because their
cows mutinied and would not be milked, or because the
calves capered out of bounds over the valley. Our arrival
afforded them a little diversion from the monotony of pas-
toral life. They often paid us a visit in our chamber, and
always passed in review the volumes of our small traveling
library, with that timid and respectful curiosity which simple
and illiterate persons ever manifest towards the productions
of the intellect. When they found us writing, they forgot
cows, and calves, and milk, and cheese, and butter, and
would stand for hours together motionless, their eyes fixed
upon our crow-quill as it ran over the paper, and left im-
pressed there characters, the delicacy and novelty of which
were matters of ecstatic amazement to these simple crea-
tures.
The little Lamasery of Tchogortan pleased us beyond our
hopes. We never once regretted Kounboum any more than
the prisoner regrets his dungeon after he has attained liberty.
The reason was that we, too, felt ourselves emancipated.
We were no longer under the ferule of Sandara the Bearded,
of that hard and pitiless taskmaster, who, while giving us
lessons of Thibetian, seemed to have undertaken also to


72
TRAVELS IN TARTARV,
discipline us in patience and humility. The desire to attain
knowledge had made us submit to his ill-treatment, but our
departure from Kounboum afforded a joyful opportunity of
throwing off this leech which had, for five whole months
obstinately remained stuck to our existence. Besides, the
success we had alrea'dy achieved in the study of the Thibet-
ian tongue, exempted us from the future necessity of having
a master at our shoulder; we were quite strong enough now
to walk alone and unaided.
Our hours of labor were employed in revising and analyz-
ing our dialogues, and in translating a small Thibetian work,
entitled, the " Forty-two Points of fnstruction, delivered by
Buddha." We possessed a magnificent edition of this work,
in four languages, Thibetian, Mongol, Mantchou, and
Chinese; so that, thus aided, we had no occasion to recur
to the learning of the Lamas. When the Thibetian version
presented any difficulty, all we had to do, in order to remove
it, was to consult the three other versions, with which we
were familiarly acquainted.
The book in question, which is attributed to Chakya-
Mouni, is a collection of precepts and sentences, urging
men, and especially religious persons, to the practise of
piety. In order to give our readers an idea of the morality
of the Buddhists, we will extract a few passages from this
work, which is of high authority in Lamanism.
I.
"Buddha, the Supreme of Beings, manifesting his doc-
trine, pronounced these words: There are, in living crea-
tures, ten species of acts which are called good, and there
are also ten species of acts which are called evil. If you
ask, what are the ten evil acts; there are three which ap-
pertain to the body; murder, theft, and impurity. The
four appertaining to speech are: words sowing discord, in-
sulting maledictions, impudent lies, and hypocritical ex-
pressions. The three appertaining to the will are; envy,
anger, and malignant thoughts.
n.
"Buddha, manifesting his doctrine, pronounced these
words: The wicked man, who persecutes the good man,


THIBET, AND CHINA.
73
is like a madman, who, throwing back his head, spits
against heaven; his spittle, incapable of sullying heaven,
merely falls back upon himself. And, again, he is like
one who, the wind opposing him, throws dust at men;
the dust does not touch the men at whom it was aimed, but
flies back into the eyes of him who threw it. Beware of
persecuting good men lest calamities exterminate you.
m.
"Buddha, etc. Beneath heaven there are twenty difficult
things, i, Being poor and indigent, to grant benefits is
difficult. 2, Being rich and exalted, to study. doctrine, is
difficult. 3, Having offered up the sacrifice of one's life,
to die veritably, is difficult. 4, To obtain a sight of the
prayers of Buddha, is difficult. 5, To have the happiness
to be born in the world of Buddha, is difficult. 6, To com-
pound with voluptuousness and to be delivered from one's
passions, is difficult. 7, To behold an agreeable object,
and not to desire it, is difficult. 8, To resist a tendency
for the lucrative and the exalting, is difficult. 9, To be in-
sulted, and abstain from anger, is difficult. 1o, In the
whirlwind of business to be calm, is difficult, n, To
study much and profoundly, is difficult. 12, Not to scorn
a man who has not studied, is difficult. 13, To extirpate
pride from the heart, is difficult. 14, To find a virtuous and
able master, is difficult. 15, To penetrate the secrets of
nature and the profundities of science, is difficult. 16,
Not to be excited by prosperity, is difficult. 17, To leav«
wealth for wisdom, is difficult. 18, To induce men to fol-
low the dictates of conscience, is difficult. 19, To keep
one's heart always in equal motion, is difficult. 2o, Not to
speak ill of others, is difficult.
rv.
"The man who seeks riches, is like a child that, with
the sharp point of a knife, attempt to eat honey; ere he
has time to relish the sweetness that has but touched his
lips, nothing remains to him but the poignant pain of a cut
in the tongue.


74
TRAVELS IN TARTARY,
V.
"There is no passion more violent than voluptuousness!
Nothing exceeds voluptuousness! Happily, there is but
one passion of this kind; were there two, not a man in the
whole universe could follow the truth.
VI.
"Buddha pronounced these words in the presence of all
the Charmanas:' 'Beware of fixing your eyes upon women!
If you find yourselves in their company, let it be as though
you were not present. Take care how you speak with
women. If you talk with them, guard well your hearts; let
your conduct be irreproachable, and keep ever saying to
yourselves: we who are Charmanas, residing in this world
of corruption, must be like the flower of the water-lily, which,
amid muddy water, contracts no stain.'
vn.
"The man who walks in the path of piety must look
upon the passions as dry grass near a great fire. The man
who is jealous of his virtue, should flee on the approach of
the passions.
vm.
"A Charmana who passed whole nights chanting prayers,
manifested one morning, by his sad suppressed voice, great
depression and the desire to withdraw from his calling.
Buddha sent for this Charmana, and said to him, 'When
you were with your family, what used you to do?' 'I was
always playing on the guitar.' Buddha said to him, ' If
the strings of the guitar became loose, what happened?'
'I obtained no sound from them.' 'If the strings were too
tight, what happened then?' 'The sounds were broken.'
'When the strings obtained the exact equilibrium between
tension and flexibility, what happened then?' 'Al l the
sounds accorded in perfect harmony.' Hereupon Buddha
1 Charmanas (in Sanscrit, S'raman'as) are monks in the Lamanesque hierarchy.


THIBET, AND CHINA.
75
pronounced these words: It is the same with the study of
doctrine; after you shall have achieved dominion over your
heart, and regulated its movements to harmony, it will at-
tain the acquisition of the truth.
IX.
"Buddha put this question to a Charmana: 'How long
a time is fixed for the life of man?' He replied: 'It is
limited to a few days.' Buddha pronounced these words:
1 You have not yet acquired the knowledge of the doctrine.'
Then addressing himself to another Charmana, he put this
question: 'How long a time is fixed for the life of man?'
He replied: 'It is limited to the time that suffices for a
meal.' Buddha pronounced these words: 'So neither hast
thou, as yet, the knowledge of the doctrine.' Then address-
ing himself to a third Charmana, he put to him this ques-
tion: 'How long a time is fixed for the life of man?' He
replied: 'It is limited to the time that suffices to emit a
breath.' After he had thus spoken, Buddha pronounced
these words: ''Tis well: thou niayest be said to have
acquired the knowledge of the doctrine.'
x.
"The man who, practising piety, applies himself to ex-
tirpate the roots of his passions, is like a man passing be-
tween his fingers the beads of a chaplet. If he proceeds by
taking them, one after the other, he easily attains the end;
so, by extirpating, one after the other, one's evil tendencies
one attains perfection.
XI.
"The Charmana who practises piety, may compare him-
self with the long-haired ox, which, laden with baggage, is
making its way through a marsh; it dares look neither to
the right nor to the left, but goes straight on, hoping to get
clear of the mud and to reach a place of rest. The Char-
mana, regarding his passions as more terrible than this mud,
if he never diverts his eyes from virtue, will assuredly attain
the height of felicity."


76
TRAVliLS IN TARTARY,
We will not prolong these extracts. The few we have
given will suffice to convey an idea of the matter and man-
ner of this book, which is accepted as an authority alike by
the Bonzes and the Lamas. It was conveyed from India
to China, in the 65th year of the Christian era at the epoch
when Buddhism was beginning to make its way in the
Celestial Empire. The Chinese annals relate this event in
the following terms :—
"In the 24th year of the reign of Tchao-Wang, of the
dynasty of the Tcheou (which corresponds to the year
1o29 b.c), on the eighth day of the fourth moon, a light,
coming from the southwest, illumined the palace of the
king. The monarch, beholding this splendor, interrogated
concerning it the sages who were skilled in predicting the
future. These presented to him the books wherein it was
written, that this prodigy would announce that a great saint
had appeared in the west, and that in a thousand years
after his birth, his religion would spread into those parts.
"In the 53d year of the reign of Mou-Wang, which is
that of the Black Ape (951 b. c), on the fifteenth day of
the second moon, Buddha manifested himself (/'. e. died). A
thousand and thirteen years afterwards, under the dynasty
of Ming-Ti, of the dynasty of the Han, in the seventh year
of the reign of Young-Ping (a. d. 64), on the fifteenth day
of the first moon, the king saw in a dream, a man of the
color of gold, glittering like the sun, and whose stature
was more than ten feet. Having entered the palace of the
king, this man said, 'My religion*will spread over these
parts.' Next day, the king questioned the sages. One of
these, named Fou-Y, opening the annals of the time of
the Emperor Tchao-Wang, of the dynasty of the Tcheou,
pointed out the connection between the dream of the king
and the narrative in the annals. The king consulted the an-
cient books, and having found the passage corresponding
with the reign of Tchao-Wang, of the dynasty of the Tcheou,
was filled with gladness. Thereupon he despatched the
officers Tsa-In and Thsin-King, the man-of-letters, Wang-
Tsun, and fifteen other persons, into the west, to obtain
information respecting the doctrine of Buddha.
"In the 1oth year (a. r>. 67), Tsa-In and the rest, hav-
ing arrived in Central India, among the great Youei-Tchi,
met with Kas'yamatanga and Tcho-Fa-Lan, and procured


THIBET, AND CHINA.
77
a statue of Buddha, and books in the language of Fan
(Fan-Lan-Mo, or Brahma, that is to say, in Sanscrit), and
conveyed them on a white horse to the city of Yo-Lang.
Kas'yamatanga and Tchou-Fa-Lang, paid a visit to the em-
peror, attired as religious persons, and were lodged in the
Hong-Lon-Sse, called also Sse Pin-Ss6 (Hotel of the
Strangers).
"In the nth year (a.d. 68), the emperor ordered the
construction of the monastery of the White Horse, outside
the gate Yong-Mon, west of the city of Lo Yang. Matanga
there translated the 'Sacred Book of Forty-two Articles.'
Six years after, Tsa-In and Tcho-Fa-Lan converted certain
Tao-Ss6 to Buddhism. Rising afterwards into celestial space
they caused the king to hear the following verses:—
"' The fox is not of the race of the lions. The lamp has
not the brightness of the sun or moon. The lake cannot be
compared with the sea; the hills cannot be compared with
the lofty mountains.
"' The cloud of prayer spreading over the surface of the
earth, its beneficial dew fecundating the germs of happiness,
and the divine rites operating everywhere marvelous changes,
all the nations will advance according to the laws of rein-
tegration.'"
Our first days at Tchogortan were entirely devoted to the
translation of the "Book of Buddha;" but we soon found
ourselves compelled to devote a portion of our time to the
occupations of pastoral life. We had remarked that every
evening our animals had returned half-starved, that instead
of growing fatter and fatter, they were daily becoming leaner
and leaner; the simple reason was that Samdadchiemba
took no sort of pains to find pasturage for them. After
driving them out somewhere or other, he cared not whither
he would leave them to themselves on some arid hillside,
and himself go to sleep in the sun, or stroll about chattering
and tea-drinking in the black tents. It was to no purpose
we lectured him; he went on, just the same as before, his
reckless, independent character having undergone no modi-
fication whatever. Our only mode of remedying the evil,
was to turn herdsmen ourselves.
Moreover, it was impossible to remain pertinaciously and
exclusively men of letters when all around seemed inviting
us to make some concessions to the habits of this pastoral


78
TRAVELS IN TARTARY,
people. The Si-Fan, or Eastern Thibetians, are nomads,
like the Tartar-Mongols, and pass their lives solely occu-
pied in the care of their flocks and herds. They do not live,
however, like the Mongol tribes, in huts covered with felt.
The great tents they construct with black linen, are ordi-
narily hexagonal in form; within you see neither column nor
woodwork supporting the edifice; the six angles below are
fastened to the ground with nails, and those above are sup-
ported by cords which, at a certain distance from the tent,
rest horizontally on strong poles, and then slope to the
ground, where they are attached to large iron rings. With
all this strange complication of sticks and strings, the black
tent of the Thibetian nomads bears no slight resemblance
to a great spider standing motionless on its long lanky legs,
but so that its great stomach is resting on the ground. The
black tents are by no means comparable with the tents of
the Mongols; they are not a whit warmer or more solid than
ordinary traveling tents. They are very cold, on the con-
trary, and a strong wind knocks them down without the least
difficulty.
It may be said, however, that in one respect the Si-Fan
seem more advanced than the Mongols, and to have a ten-
dency for approximating to the manners of sedentary nations.
When they have selected an encampment, they are accus-
tomed to erect around it a wall of from four to five feet
high, and within their tents they construct furnaces, which
are destitute neither of taste nor of solidity. These arrange-
ments, however, do not create in them any attachment to
the soil which they have thus occupied. Upon the slightest
caprice they decamp, pulling down their walls and other
masonry work, and carrying the principal stones with them
to their next settlement, as part of their furniture. The
herds of the Eastern Thibetians consist of sheep, goats, and
long-haired cattle; they do not breed as many horses as the
Tartars, but those which they do breed are stronger and
better formed; the camels we find in their country, belong,
for the most part, to the Tartar-Mongols.
The long-haired cattle, in Chinese Tchang-Mao-Nieou,
is called yak by the Thibetians, sarligue by the Tartars, and
btvuf grogna/tthy the French naturalists. The cry of this
animal does, in fact, resemble the grunting of a hog; but
louder in tone, and longer in duration. The yak is short


THIBET, AND CHINA.
79

The Long-haired Ox.
and thick, and not so big as an ordinary ox; its hair is
long, fine, and shining, that under the belly actually trailing
on the ground. Its hoofs are meager, and crooked, like
those of goats; and, like the goats, it delights in clamber-
ing up rocks, and impending over the most rugged preci-
pices. When at play, it twists and turns about its tail,
which terminates in a broad tuft, like a plume of feathers.
The flesh is excellent; the milk delicious, and the butter
made of that milk beyond all praise. Malte-Brun, indeed,
says, that the milk of this animal smacks of tallow. Matters
of taste are generally open questions, but in this particular
instance we may anticipate that the presumption will be
somewhat in favor of our opinion, since, as we believe, the
learned geographer has not had the same opportunities
with ourselves of drinking the milk in the black tents, and
appreciating its savor at leisure.
Among the herds of the Si-Fan, you find some yellow
cattle, which are of the same family with the ordinary
cattle of France, but in general poor and ugly. The calf
of a long-haired cow and a yellow bull is called Karba;
these seldom live. The long-tailed cows are so restive and
so difficult to milk, that to keep them at all quiet, the
herdsman has to give them a calf to lick meanwhile. But

r


So
TRAVELS IN TARTARY,
for this device, not a single drop of milk could be obtained
from them.
One day, a Lama herdsman, who lived in the same house
with ourselves, came, with a long, dismal face, to announce
that one of his cows had calved during the night, and that
unfortunately the calf was a karba. The calf died in the
course of the day. The Lama forthwith skinned the poor
beast, and stuffed it with hay. This proceeding surprised
us at first, for the Lama had by no means the air of a man
likely to give himself the luxury of a cabinet of natural
history. When the operation was completed, we remarked
that the hay-calf had neither feet nor head; hereupon it
occurred to us that, after all, it was merely a pillow that the
Lama contemplated. We were in error, but the error was
not dissipated until the next morning, when our herdsman
went to milk his cow. Seeing him issue forth, his pail in
one hand, the hay-calf under the other arm, the fancy
occurred to us to follow him. His first proceeding was to
put the hay-karba down before the cow; he then turned to
milk the cow herself. The mamma at first opened enormous
eyes at her beloved infant; by degrees, she stooped her
head towards it, then smelt at it, sneezed three or four
times, and at last proceeded to lick it with the most delight-
ful tenderness. This spectacle grated against our sensi-
bilities; it seemed to us that he who first invented this
parody upon one of the most touching incidents in nature,
must have been a man without a heart. A somewhat bur-
lesque circumstance occurred one day to modify the indig-
nation with which this trickery inspired us. By dint of
caressing and licking her little calf, the tender parent one
fine morning unripped it; the hay issued from within, and
the cow, manifesting not the smallest surprise or agitation,
proceeded tranquilly to devour the unexpected provender.
The Si-Fan nomads are readily distinguishable from the
Mongols by a more expressive physiognomy and by a
greater energy of character; their features are not so flat,
and their manners are characterized by an ease and vivacity
that form a strong contrast with the heavy uncouthness of
the Tartars. Merry-makings, noisy songs, and joyous laugh-
ter animate their encampments, and banish melancholy;
but with this turn for gaiety and pleasure, the Si-Fan are at
the same time indomitably brave and exceedingly addicted


THIBET, AND CHINA.
81
to warfare. They accordingly manifest the most profound
contempt for the Chinese authority and authorities, and
though inscribed in the imperial list of tributary nations,
they absolutely refuse to render either obedience or tribute.
There are among them, indeed, several tribes that con-
stantly exercise their brigandage up to the very frontiers of
the empire, the Chinese mandarins never venturing to en-
counter them. The Si-Fan are good horsemen, though not
equal to the Tartars. The care of their herds does not
prevent them from carrying on a little trade in the hair of
their cattle and the wool of their sheep. They weave a
sort of coarse linen, of which they make tents and clothing.
When they are assembled round their great pot of milk-tea,
they give themselves up, like the Tartars, to their gossiping
humor, and their passion for narratives of the adventures of
Lamas and brigands. Their memory is full of local anec-
dotes and traditions; once put them on the track, and they
will go on with an interminable series of tales and legends.
One day, while our camels were tranquilly browsing some
thorny shrubs in the depths of the valley, we sought an
asylum from the north wind in a small tent, whence issued
a thick smoke. We found in it an old man who, knees
and hands on the ground, was puffing with all his might at a
heap of argols which he had just placed on the fire. We
seated ourselves on a yak skin. The old man crossed his
legs, and held out his hand to us. We gave him our tea-
cups, which he filled with milk tea, saying, "Temouchi"
(drink in peace). He then gazed at us, alternately, with
an air of some anxiety. "Aka (brother)," said we, "this
is the first time we have come to seat ourselves in your
tent." "I am old," he replied; "my legs will scarce sus-
tain me; otherwise, I should have come to Tchogortan to
offer you my khata. According to what the shepherds of
the black tents have told me, you are from the farther
Western Heaven." "Yes, our country is far hence." "Are
you from the kingdom of the Samba, or from that of the
Poba?" "From neither; we come from the kingdom of
the French." "Ah, you are Franba? f never before heard
of them. 'Tis such a great place, that West! The king-
doms there are so numerous. But, after all, it matters not:
we are all of the same family, are we not?" "Yes, as-
suredly all men are brothers, in whatever kingdom each is


82
TRAVELS IN TARTARY,
born." "That is true: what you say is founded on reason;
all men are brothers. Yet we know that, under heaven,
there exist three great families: we men of the west are all
of the great Thibetian family, as I have heard." "Aka, do
you know whence come the three great families that are be-
neath the heaven?" "This is what I have heard about it
from Lamas learned in the things of antiquity. In the
beginning, there was on the earth but one single man; he
had neither house nor tent; for in those days, winter was
not cold nor summer hot; the wind did not blow with
violence, and there fell neither rain nor snow; tea grew of
itself on the mountains, and the cattle had nothing to fear
from maleficent animals. This man had three children,
who lived a long time with him, feeding upon milk and
fruits. After attaining a very great age, this man died.
The three children consulted what they should do with the
body of their father; they could not agree on the point,
for each had a different opinion. One of them wanted to
put him in a coffin, and bury him; the second proposed to
burn him; the third said it would be better to expose him
on the top of a mountain. In the end, they resolved to
cut the body into three pieces, to take each of them one
piece, and then to separate. The eldest had the head and
arms for his share: he was the ancestor of the great Chinese
family; and this is why his descendants have become
celebrated in arts and industry, and remarkable for their
intelligence, and for the devices and stratagems they can
invent. The youngest, who was the father of the great
Thibetian family, had the chest and stomach for his share,
and this is why the Thibetians are full of heart and courage,
fearing not to encounter death, and ever having among
them indomitable tribes. The middle son, from whom
descend the Tartar peoples, received as his inheritance the
lower part of the body. You who have traveled much in
the deserts of the East, must know that the Mongols are
simple and timid, without head and without heart; their
only merit consisting in keeping themselves firm on their
stirrups, and solid on their saddles. This is how the Lamas
explain the origin of the three great families that are beneath
heaven, and the difference of their character. This is why
the Tartars are good horsemen, the Thibetians good soldiers,
and the Chinese good traders." As a return to the old


THIBET, AND CHINA.
83
man for his interesting chronicle, we related to him the
history of the first man, Adam, of the Deluge, and of Noah
and his three children. He was at first extremely pleased to
find in our story also his three great families; but his sur-
prise was immense, when he heard us state that the Chinese,
the Tartars, and the Thibetians were all children of Shem,
and that besides these, there were innumerable nations who
composed the two other families of Cham and Japhet. He
looked at us fixedly, his mouth half open, and his head,
from time to time, thrown up in amazement, as much as to
say: I never thought the world was so big.
The time had passed rapidly during this archaiological
sitting; so, after saluting the old man, we went to our
camels, which we drove home to Tchogortan, where, fasten-
ing them to a stake at the door of our residence, we pro-
ceeded into our humble kitchen to prepare our evening
meal.
Culinarily speaking, we were far better off at Tchogortan
than at Kounboum. In the first place, we had milk, curds,
butter, and cheese, a discretion. Then we had discovered
a perfect mine, in a hunter of the vicinity. A few days
after our arrival, this Nimrod entered our room, and taking
a magnificent hare from a bag he carried at his back, asked
us whether the Goucho 1 of the Western Heaven ate the
flesh of wild animals. "Certainly," said we; "and we
consider hares very nice. Don't you eat them?" "We
laymen do, sometimes, but the Lamas, never. They are
expressly forbidden by the Book of Prayers to eat black
flesh." "The sacred law of Jehovah has prescribed no such
prohibition to us." "In that case keep the animal; and,
as you like hares, I will bring you as many of them every
day as you please; the hills about Tchogortan are com-
pletely covered with them."
Just at this point, a Lama chanced to enter our apartment.
When he saw, stretched at our feet, the still warm and
bleeding form of the hare, " Tsong-Kaba! Tsong-Kaba!"
exclaimed he, starting back, with a gesture of horror, and
veiling his eyes with both hands. Then, after launching a
malediction against the poor hunter, he asked us whether
we should dare to eat that black flesh? "Why not," re-
joined we, "since it can injure neither our bodies nor our
• Goucho is a title of honor, given to the Lamas by the Thibetians.


84
TRAVELS IN TARTARY,
souls?" And thereupon, we laid down certain principles
of morality, to the purport that the eating of venison is,
in itself, no obstacle to the acquisition of sanctity. The
hunter was highly delighted with our dissertation: the Lama
was altogether confounded. He contented himself with
saying, by way of reply, that in us, who were foreigners and
of the religion of Jehovah, it might be no harm to eat hares;
but that the Lamas must abstain from it, because, if they
failed to observe the prohibition and their dereliction be-
came known to the Grand Lama, they would be pitilessly
expelled from the Lamasery.
Our thesis having been thus victoriously sustained, we
next proceeded to entertain the proposition of the hunter,
to provide us every day with as many hares as we pleased.
First, we asked him whether he was in earnest. Upon his
replying in the affirmative, we told him that every morning
he might bring us a hare, but on the understanding that we
were to pay him for it. "We don't sell hares here," re-
plied he; "but since you will not accept them gratuitously,
you shall give me for each the value of a gun-charge." We
insisted upon a more liberal scale of remuneration, and, at
last, it was arranged that for every piece of game he brought
us, we should give him forty sapeks, equivalent to about
four French sous.
We decided upon eating hares for two reasons. First,
as a matter of conscience, in order to prevent the Lamas
from imagining that we permitted ourselves to be influenced
by the prejudices of the sectaries of Buddha; and, secondly,
upon a principle of economy; for a hare cost us infinitely
less than our insipid barley-meal.
One day, our indefatigable hunter brought us, instead of
a hare, an immense roebuck, which is also black flesh and
prohibited. In order not to compound in the least degree
with Buddhist superstitions, we purchased the roebuck, for
the sum of three hundred sapeks (thirty French sous). Our
chimney smoked with venison preparations for eight consec-
utive days, and all that time Samdadchiemba was in a most
amiable frame of mind.
Lest we should contract habits too exclusively carnivorous,
we resolved to introduce the vegetable kingdom into our
quotidian alimentation. In the desert, this was no easy
matter. However, by dint of industry, combined with ex-


THIBET, AND CHINA.
85
perience, we ultimately discovered some wild plants, which,
dressed in a particular manner, were by no means to be
despised. We may be permitted to enter into some details
on this subject. The matter in itself is of slight interest;
but it may have its use, in relation to travelers who at any
future time may have to traverse the deserts of Thibet.
When the first signs of germination begin to manifest
themselves, if you scratch up the ground to the depth of
about an inch, you will fmd quantities of creeping roots,
long and thin like dog-grass. This root is entirely covered
with little tubercles, filled with a very sweet liquid. In
order to make an extremely nice dish of this vegetable, you
have only to wash it carefully and then fry it in butter.
Another dish, not less distinguished in our esteem than the
preceding, was furnished by a plant very common in France,
and the merit of which has never yet been adequately ap-
preciated: we refer to the young stems of fern; when these
are gathered quite tender, before they are covered with
down, and while the first leaves are bent and rolled up in
themselves, you have only to boil them in pure water to
realize a dish of delicious asparagus. If our words were of
any effect, we would earnestly recommend to the attention
of the Minister of Agriculture this precious vegetable, which
abounds, as yet to no purpose, on our mountains and in
our forests. We would also recommend to him the nettle
(urtica urens), which, in our opinion, might be made an
advantageous substitute for spinach; indeed, more than
once, we proved this by our own experience. The nettle
should be gathered quite young when the leaves are per-
fectly tender. The plant should be pulled up whole, with
a portion of the root. In order to preserve your hands
from the sharp biting liquid which issues from the points,
you should wrap them in linen of close texture. When
once the nettle is boiled, it is perfectly innocuous, and this
vegetable, so rough in its exterior, then becomes a very
delicate dish.
We were able to enjoy this delightful variety of esculents
for more than a month. Then, the little tubercles of the
fern became hollow and horny, and the stems themselves
grew as hard as wood; while the nettles, armed with along
white beard, presented only a menacing and awful aspect.
Later in the year, when the season was more advanced, the


86
TRAVELS IN TARTARY,
perfumed strawberry of the mountain and the white mush-
room of the valley, became invaluable substitutes for fern
and nettle. But we had to wait a long time for these luxu-
ries, the cold in these countries being of protracted dura-
tion, and the vegetation, of consequence, exceedingly late.
Throughout June there is snow still falling, and the wind is
so cold that you cannot, without imprudence, throw aside
your fur coats. With the first days of July, the warmth of
the sun begins to be felt, and the rain falls in heavy showers;
no sooner has the sky cleared up, than a warm vapor rises
from the earth, in surprising abundance. You see it first
skimming the surface of the valleys and the low hills; then
it condenses, and oscillates about somewhat above the sur-
face, becoming, by degrees, so thick that it obscures the
light of day. When this vapor has ascended high enough
in the air to form great clouds, the south wind rises, and
the rain again pours down upon the earth. Then the sky
becomes clear once more, and once more the vapor rises
and rises, and so it goes on. These atmospheric revolu-
tions continue for a fortnight. Meanwhile, the earth is in
a sort of fermentation: all the animals keep crouching on
the ground, and men, women, and children feel, in every
limb, vague, indescribable discomfort and disability. The
Si-Fan call this period the season of land vapors.
Immediately that the crisis is past, the grass in the valley
grows visibly, and the mountains and hills around are covered,
as by enchantment, with flowers and verdure. The period
was also one of palingenesis for our camels. They became
wholly divested of their hair, which fell from them in large
flakes, like rags, and for a few days they were as bare as
though they had been closely shaved from the muzzle of the
nose to the tip of the tail. In this condition, they were per-
fectly hideous. In the shade they shook with cold in every
limb, and at night we were obliged to cover them with great
pieces of felt to keep them from dying with cold. After
four days had elapsed, the hair began to reappear. First,
it was merely a red down, extremely fine and curling, like
lamb's wool. The intense ugliness of the animals during
their state of nudity, made them appear perfectly beautiful
in their new attire, which was completed in a fortnight.
Thus new dressed, they rushed with ardor to the pasturages,
in order to get up respectable dimensions and adequate


THIBET, AND CHINA.
87
strength for their autumnal journey. To sharpen their
appetites, we had purchased some sea salt, of which we gave
them a large dose every morning, before they went into the
valley: and every evening, on their return, we gave them
another dose, to aid them to ruminate, during the night,
the immense mass of forage which they had amassed in their
stomachs during the day.
The new coating of our camels had enriched us with an
immense quantity of hair; we exchanged one-half of it for
barley-meal, and the question then arose, what was the best
use we could make of the remainder? A Lama, who was a
skilful rope-maker, suggested an excellent idea: he pointed
out that during the long journey through Thibet, we should
need a large supply of cord wherewith to fasten the luggage,
and that ropes made of camel's hair were, on account of
their flexibility, the best for cold countries. The suggestion,
so full of wisdom, was at once adopted. The Lama gave us,
gratuitously, a few lessons in his art, and we set to work.
In a very short time, we were able to twist our material
tolerably well, so as to give it a form approximately, at least,
resembling rope. Every day when we went out to tend our
cattle, each of us took under his arm a bundle of camel's
hair, which on his way he twisted into the smaller strings,
that, on our return, we combined into larger cords.
Samdadchiemba contented himself with looking on as we
worked, and with an occasional smile at our slips. Partly
through idleness, partly through vanity, he abstained from
lending us a hand. "My spiritual fathers," said he, one
day, " how can people of your quality demean yourselves by
rope-making? Would it not be much more proper to buy
what ropes you require, or to give the materials out to be
made by persons in the trade?" This question afforded us
an opportunity of giving our cameleer a sound rating. After
having emphatically impressed upon him that we were in
no position to play the fine gentlemen, and that we must
closely study economy, we cited to him the example of St.
Paul, who had thought it no derogation from his dignity to
labor with his hands, in order to avoid being of charge to
the faithful. So soon as Samdadchiemba learned that St.
Paul had been at the same time a currier and an apostle, he
forthwith abdicated his idleness and his self-sufficiency, and
applied himself with ardor to rope-making. What was our


THIBET, AND CHINA. 73
is like a madman, who, throwing back his head, spits
against heaven; his spittle, incapable of sullying heaven,
merely falls back upon himself. And, again, he is like
one who, the wind opposing him, throws dust at men;
the dust does not touch the men at whom it was aimed, but
flies back into the eyes of him who threw it. Beware of
persecuting good men lest calamities exterminate you.
III.
“Buddha, etc. Beneath heaven there are twenty difficult
things. 1, Being poor and indigent, to grant benefits is
difficult. 2, Being rich and exalted, to study, doctrine, is
difficult. 3, Having offered up the sacrifice of one's life,
to die veritably, is difficult. 4, To obtain a sight of the
prayers of Buddha, is difficult. 5, To have the happiness
to be born in the world of Buddha, is difficult. 6, To com-
pound with voluptuousness and to be delivered from one's
passions, is difficult. 7, To behold an agreeable object,
and not to desire it, is difficult. 8, To resist a tendency
for the lucrative and the exalting, is difficult. 9, To be in-
sulted, and abstain from anger, is difficult. Io, In the
whirlwind of business to be calm, is difficult. 11, To
study much and profoundly, is difficult. 12, Not to scorn
a man who has not studied, is difficult. 13, To extirpate
pride from the heart, is difficult. 14, To find a virtuous and
able master, is difficult. 15, To penetrate the secrets of
nature and the profundities of science, is difficult. 16,
Not to be excited by prosperity, is difficult. 17, To leave
wealth for wisdom, is difficult. 18, To induce men to fol-
low the dictates of conscience, is difficult. 19, To keep
one's heart always in equal motion, is difficult. 20, Not to
speak ill of others, is difficult.
IV.
“The man who seeks riches, is like a child that, with
the sharp point of a knife, attempt to eat honey; ere he
has time to relish the sweetness that has but touched his
lips, nothing remains to him but the poignant pain of a cut
in the tongue.


74 TRAVELS IN TARTARY,
V.
“There is no passion more violent than voluptuousness
Nothing exceeds voluptuousness | Happily, there is but
one passion of this kind; were there two, not a man in the
whole universe could follow the truth.
Wi.
“Buddha pronounced these words in the presence of all
the Charmanas: “Beware of fixing your eyes upon women
If you find yourselves in their company, let it be as though
you were not present. Take care how you speak with
women. If you talk with them, guard well your hearts; let
your conduct be irreproachable, and keep ever saying to
yourselves: we who are Charmanas, residing in this world
of corruption, must be like the flower of the water-lily, which,
amid muddy water, contracts no stain.”
VII.
“The man who walks in the path of piety must look
upon the passions as dry grass near a great fire. The man
who is jealous of his virtue, should flee on the approach of
the passions.
VIII.
“A Charmana who passed whole nights chanting prayers,
manifested one morning, by his sad suppressed voice, great
depression and the desire to withdraw from his calling.
Buddha sent for this Charmana, and said to him, ‘When
you were with your family, what used you to do P’. ‘I was
always playing on the guitar.' Buddha said to him, “If
the strings of the guitar became loose, what happened P’
‘I obtained no sound from them.” “If the strings were too
tight, what happened then P’ ‘The sounds were broken.’
“When the strings obtained the exact equilibrium between
tension and flexibility, what happened then P’ ‘All the
sounds accorded in perfect harmony.” Hereupon Buddha
1 Charmamas (in Sanscrit, S'raman'as) are monks in the Lamanesque hierarchy.


THIBET, AND CHINA. 75
pronounced these words: It is the same with the study of
doctrine; after you shall have achieved dominion over your
heart, and regulated its movements to harmony, it will at-
tain the acquisition of the truth.
IX.
“Buddha put this question to a Charmana: “How long
a time is fixed for the life of man?' He replied: “It is
limited to a few days.' Buddha pronounced these words:
‘You have not yet acquired the knowledge of the doctrine.'
Then addressing himself to another Charmana, he put this
question: “How long a time is fixed for the life of man?”
He replied: “It is limited to the time that suffices for a
meal.” Buddha pronounced these words: “So neither hast
thou, as yet, the knowledge of the doctrine.' Then address-
ing himself to a third Charmana, he put to him this ques-
tion: “How long a time is fixed for the life of man?' He
replied: “It is limited to the time that suffices to emit a
breath.' After he had thus spoken, Buddha pronounced
these words: ‘’Tis well: thou mayest be said to have
acquired the knowledge of the doctrine.’
X.
“The man who, practising piety, applies himself to ex-
tirpate the roots of his passions, is like a man passing be-
tween his fingers the beads of a chaplet. If he proceeds by
taking them, one after the other, he easily attains the end;
so, by extirpating, one after the other, one's evil tendencies
one attains perfection.
XI.
“The Charmana who practises piety, may compare him-
self with the long-haired ox, which, laden with baggage, is
making its way through a marsh; it dares look neither to
the right nor to the left, but goes straight on, hoping to get
clear of the mud and to reach a place of rest. The Char-
mana, regarding his passions as more terrible than this mud,
if he never diverts his eyes from virtue, will assuredly attain
the height of felicity.”


76 TRAVELS IN TARTARY,
We will not prolong these extracts. The few we have
given will suffice to convey an idea of the matter and man-
ner of this book, which is accepted as an authority alike by
the Bonzes and the Lamas. It was conveyed from India
to China, in the 65th year of the Christian era at the epoch
when Buddhism was beginning to make its way in the
Celestial Empire. The Chinese annals relate this event in
the following terms:—
“In the 24th year of the reign of Tchao-Wang, of the
dynasty of the Tcheou (which corresponds to the year
Io29 B.C.), on the eighth day of the fourth moon, a light,
coming from the southwest, illumined the palace of the
king. The monarch, beholding this splendor, interrogated
concerning it the sages who were skilled in predicting the
future. These presented to him the books wherein it was
written, that this prodigy would announce that a great saint
had appeared in the west, and that in a thousand years
after his birth, his religion would spread into those parts.
“In the 53d year of the reign of Mou-Wang, which is
that of the Black Ape (951 B. c.), on the fifteenth day of
the second moon, Buddha manifested himself (i.e. died). A
thousand and thirteen years afterwards, under the dynasty
of Ming-Ti, of the dynasty of the Han, in the seventh year
of the reign of Young-Ping (A. D. 64), on the fifteenth day
of the first moon, the king saw in a dream, a man of the
color of gold, glittering like the sun, and whose stature
was more than ten feet. Having entered the palace of the
king, this man said, “My religion" will spread over these
parts.' Next day, the king questioned the sages. One of
these, named Fou-Y, opening the annals of the time of
the Emperor Tchao-Wang, of the dynasty of the Tcheou,
pointed out the connection between the dream of the king
and the narrative in the annals. The king consulted the an-
cient books, and having found the passage corresponding
with the reign of Tchao-Wang, of the dynasty of the Tcheou,
was filled with gladness. Thereupon he despatched the
officers Tsa-In and Thsin-King, the man-of-letters, Wang-
Tsun, and fifteen other persons, into the west, to obtain
information respecting the doctrine of Buddha.
“In the Ioth year (A. D. 67), Tsa-In and the rest, hav-
ing arrived in Central India, among the great Youei-Tchi,
met with Kas’yamatanga and Tcho-Fa-Lan, and procured


THIBET, AND CHINA. 77
a statue of Buddha, and books in the language of Fan
(Fan-Lan-Mo, or Brahma, that is to say, in Sanscrit), and
conveyed them on a white horse to the city of Yo-Lang.
Kas’yamatanga and Tchou-Fa-Lang, paid a visit to the em-
peror, attired as religious persons, and were lodged in the
Hong-Lon-Ssé, called also Sse Pin-Ssé (Hotel of the
Strangers).
“In the 11th year (A. D. 68), the emperor ordered the
construction of the monastery of the White Horse, outside
the gate Yong-Mon, west of the city of Lo Yang. Matanga
there translated the “Sacred Book of Forty-two Articles.’
Six years after, Tsa-In and Tcho-Fa-Lan converted certain
Tao-Ssé to Buddhism. Rising afterwards into celestial space
they caused the king to hear the following verses:—
“‘The fox is not of the race of the lions. The lamp has
not the brightness of the sun or moon. The lake cannot be
compared with the sea; the hills cannot be compared with
the lofty mountains.
“‘The cloud of prayer spreading over the surface of the
earth, its beneficial dew fecundating the germs of happiness,
and the divine rites operating everywhere marvelous changes,
all the nations will advance according to the laws of rein-
tegration.’”
Our first days at Tchogortan were entirely devoted to the
translation of the “Book of Buddha; ” but we soon found
ourselves compelled to devote a portion of our time to the
occupations of pastoral life. We had remarked that every
evening our animals had returned half-starved, that instead
of growing fatter and fatter, they were daily becoming leaner
and leaner; the simple reason was that Samdadchiemba
took no sort of pains to find pasturage for them. After
driving them out somewhere or other, he cared not whither
he would leave them to themselves on some arid hillside,
and himself go to sleep in the sun, or stroll about chattering
and tea-drinking in the black tents. It was to no purpose
we lectured him; he went on, just the same as before, his
reckless, independent character having undergone no modi-
fication whatever. Our only mode of remedying the evil,
was to turn herdsmen ourselves.
Moreover, it was impossible to remain pertinaciously and
exclusively men of letters when all around seemed inviting
us to make some concessions to the habits of this pastoral


78 TRAVELS IN TARTARY,
people. The Si-Fan, or Eastern Thibetians, are nomads,
like the Tartar-Mongols, and pass their lives solely occu-
pied in the care of their flocks and herds. They do not live,
however, like the Mongol tribes, in huts covered with felt.
The great tents they construct with black linen, are ordi-
narily hexagonal in form ; within you see neither column nor
woodwork supporting the edifice; the six angles below are
fastened to the ground with nails, and those above are sup-
ported by cords which, at a certain distance from the tent,
rest horizontally on strong poles, and then slope to the
ground, where they are attached to large iron rings. With
all this strange complication of sticks and strings, the black
tent of the Thibetian nomads bears no slight resemblance
to a great spider standing motionless on its long lanky legs,
but so that its great stomach is resting on the ground. The
black tents are by no means comparable with the tents of
the Mongols; they are not a whit warmer or more solid than
ordinary traveling tents. They are very cold, on the con-
trary, and a strong wind knocks them down without the least
difficulty.
It may be said, however, that in one respect the Si-Fan
seem more advanced than the Mongols, and to have a ten-
dency for approximating to the manners of sedentary nations.
When they have selected an encampment, they are accus-
tomed to erect around it a wall of from four to five feet
high, and within their tents they construct furnaces, which
are destitute neither of taste nor of solidity. These arrange-
ments, however, do not create in them any attachment to
the soil which they have thus occupied. Upon the slightest
caprice they decamp, pulling down their walls and other
masonry work, and carrying the principal stones with them
to their next settlement, as part of their furniture. The
herds of the Eastern Thibetians consist of sheep, goats, and
long-haired cattle; they do not breed as many horses as the
Tartars, but those which they do breed are stronger and
better formed; the camels we find in their country, belong,
for the most part, to the Tartar-Mongols.
The long-haired cattle, in Chinese Tchang-Mao-Nieou,
is called yak by the Thibetians, sardigue by the Tartars, and
&a'uf grognant by the French naturalists. The cry of this
animal does, in fact, resemble the grunting of a hog; but
louder in tone, and longer in duration. The yak is short


8O TRAVELS IN TARTARY,
for this device, not a single drop of milk could be obtained
from them. -
One day, a Lama herdsman, who lived in the same house
with ourselves, came, with a long, dismal face, to announce
that one of his cows had calved during the night, and that
unfortunately the calf was a karba. The calf died in the
course of the day. The Lama forthwith skinned the poor
beast, and stuffed it with hay. This proceeding surprised
us at first, for the Lama had by no means the air of a man
likely to give himself the luxury of a cabinet of natural
history. When the operation was completed, we remarked
that the hay-calf had neither feet nor head; hereupon it
occurred to us that, after all, it was merely a pillow that the
Lama contemplated. We were in error, but the error was
not dissipated until the next morning, when our herdsman
went to milk his cow. Seeing him issue forth, his pail in
one hand, the hay-calf under the other arm, the fancy
occurred to us to follow him. His first proceeding was to
put the hay-karba down before the cow; he then turned to
milk the cow herself. The mamma at first opened enormous
eyes at her beloved infant; by degrees, she stooped her
head towards it, then smelt at it, sneezed three or four
times, and at last proceeded to lick it with the most delight-
ful tenderness. This spectacle grated against our sensi-
bilities; it seemed to us that he who first invented this
parody upon one of the most touching incidents in nature,
must have been a man without a heart. A somewhat bur-
lesque circumstance occurred one day to modify the indig-
nation with which this trickery inspired us. By dint of
caressing and licking her little calf, the tender parent one
fine morning unripped it; the hay issued from within, and
the cow, manifesting not the smallest surprise or agitation,
proceeded tranquilly to devour the unexpected provender.
The Si-Fan nomads are readily distinguishable from the
Mongols by a more expressive physiognomy and by a
greater energy of character; their features are not so flat,
and their manners are characterized by an ease and vivacity
that form a strong contrast with the heavy uncouthness of
the Tartars. Merry-makings, noisy songs, and joyous laugh-
ter animate their encampments, and banish melancholy;
but with this turn for gaiety and pleasure, the Si-Fan are at
the same time indomitably brave and exceedingly addicted


82 TRAVELS IN TARTARY,
born.” “That is true: what you say is founded on reason;
all men are brothers. Yet we know that, under heaven,
there exist three great families: we men of the west are all
of the great Thibetian family, as I have heard.” “Aka, do
you know whence come the three great families that are be-
neath the heaven?” “This is what I have heard about it
from Lamas learned in the things of antiquity. In the
beginning, there was on the earth but one single man; he
had neither house nor tent; for in those days, winter was
not cold nor summer hot; the wind did not blow with
violence, and there fell neither rain nor snow; tea grew of
itself on the mountains, and the cattle had nothing to fear
from maleficent animals. This man had three children,
who lived a long time with him, feeding upon milk and
fruits. After attaining a very great age, this man died.
The three children consulted what they should do with the
body of their father; they could not agree on the point,
for each had a different opinion. One of them wanted to
put him in a coffin, and bury him; the second proposed to
burn him; the third said it would be better to expose him
on the top of a mountain. In the end, they resolved to
cut the body into three pieces, to take each of them one
piece, and then to separate. The eldest had the head and
arms for his share: he was the ancestor of the great Chinese
family; and this is why his descendants have become
celebrated in arts and industry, and remarkable for their
intelligence, and for the devices and stratagems they can
invent. The youngest, who was the father of the great
Thibetian family, had the chest and stomach for his share,
and this is why the Thibetians are full of heart and courage,
fearing not to encounter death, and ever having among
them indomitable tribes. The middle son, from whom
descend the Tartar peoples, received as his inheritance the
lower part of the body. You who have traveled much in
the deserts of the East, must know that the Mongols are
simple and timid, without head and without heart; their
only merit consisting in keeping themselves firm on their
stirrups, and solid on their saddles. This is how the Lamas
explain the origin of the three great families that are beneath
heaven, and the difference of their character. This is why
the Tartars are good horsemen, the Thibetians good soldiers,
and the Chinese good traders.” As a return to the old


THIBET, AND CHINA. 83
man for his interesting chronicle, we related to him the
history of the first man, Adam, of the Deluge, and of Noah
and his three children. He was at first extremely pleased to
find in our story also his three great families; but his sur-
prise was immense, when he heard us state that the Chinese,
the Tartars, and the Thibetians were all children of Shem,
and that besides these, there were innumerable nations who
composed the two other families of Cham and Japhet. He
looked at us fixedly, his mouth half open, and his head,
from time to time, thrown up in amazement, as much as to
say: I never thought the world was so big.
The time had passed rapidly during this archaiological
sitting; so, after saluting the old man, we went to our
camels, which we drove home to Tchogortan, where, fasten-
ing them to a stake at the door of our residence, we pro-
ceeded into our humble kitchen to prepare our evening
meal.
Culinarily speaking, we were far better off at Tchogortan
than at Kounboum. In the first place, we had milk, curds,
butter, and cheese, ó discretion. Then we had discovered
a perfect mine, in a hunter of the vicinity. A few days
after our arrival, this Nimrod entered our room, and taking
a magnificent hare from a bag he carried at his back, asked
us whether the Goucho" of the Western Heaven ate the
flesh of wild animals. “Certainly,” said we ; “and we
consider hares very nice. Don't you eat them 7" “We
laymen do, sometimes, but the Lamas, never. They are
expressly forbidden by the Book of Prayers to eat black
flesh.” “The sacred law of Jehovah has prescribed no such
prohibition to us.” “In that case keep the animal; and,
as you like hares, I will bring you as many of them every
day as you please; the hills about Tchogortan are com-
pletely covered with them.”
Just at this point, a Lama chanced to enter our apartment.
When he saw, stretched at our feet, the still warm and
bleeding form of the hare, “Tsong-Kabal Tsong-Kabal"
exclaimed he, starting back, with a gesture of horror, and
veiling his eyes with both hands. Then, after launching a
malediction against the poor hunter, he asked us whether
we should dare to eat that black flesh? “Why not,” re-
joined we, “since it can injure neither our bodies nor our
1 Goucho is a title of honor, given to the Lamas by the Thibetians.


THIBET, AND CHINA. 85
perience, we ultimately discovered some wild plants, which,
dressed in a particular manner, were by no means to be
despised. We may be permitted to enter into some details
on this subject. The matter in itself is of slight interest;
but it may have its use, in relation to travelers who at any
future time may have to traverse the deserts of Thibet.
When the first signs of germination begin to manifest
themselves, if you scratch up the ground to the depth of
about an inch, you will find quantities of creeping roots,
long and thin like dog-grass. This root is entirely covered
with little tubercles, filled with a very sweet liquid. In
order to make an extremely nice dish of this vegetable, you
have only to wash it carefully and then fry it in butter.
Another dish, not less distinguished in our esteem than the
preceding, was furnished by a plant very common in France,
and the merit of which has never yet been adequately ap-
. preciated: we refer to the young stems of fern; when these
are gathered quite tender, before they are covered with
down, and while the first leaves are bent and rolled up in
themselves, you have only to boil them in pure water to
realize a dish of delicious asparagus. If our words were of
any effect, we would earnestly recommend to the attention
of the Minister of Agriculture this precious vegetable, which
abounds, as yet to no purpose, on our mountains and in
our forests. We would also recommend to him the nettle
(urtica urens), which, in our opinion, might be made an
advantageous substitute for spinach ; indeed, more than
once, we proved this by our own experience. The nettle
should be gathered quite young when the leaves are per-
fectly tender. The plant should be pulled up whole, with
a portion of the root. In order to preserve your hands
from the sharp biting liquid which issues from the points,
you should wrap them in linen of close texture. When
once the nettle is boiled, it is perfectly innocuous, and this
vegetable, so rough in its exterior, then becomes a very
delicate dish.
We were able to enjoy this delightful variety of esculents
for more than a month. Then, the little tubercles of the
fern became hollow and horny, and the stems themselves
grew as hard as wood; while the nettles, armed with a long
white beard, presented only a menacing and awful aspect.
Later in the year, when the season was more advanced, the


86 TRAVELS IN TARTARY,
perfumed strawberry of the mountain and the white mush-
room of the valley, became invaluable substitutes for fern
and nettle. But we had to wait a long time for these luxu-
ries, the cold in these countries being of protracted dura-
tion, and the vegetation, of consequence, exceedingly late.
Throughout June there is snow still falling, and the wind is
so cold that you cannot, without imprudence, throw aside
your fur coats. With the first days of July, the warmth of
the sun begins to be felt, and the rain falls in heavy showers;
no sooner has the sky cleared up, than a warm vapor rises
from the earth, in surprising abundance. You see it first
skimming the surface of the valleys and the low hills; then
it condenses, and oscillates about somewhat above the sur-
face, becoming, by degrees, so thick that it obscures the
light of day. When this vapor has ascended high enough
in the air to form great clouds, the south wind rises, and
the rain again pours down upon the earth. Then the sky
becomes clear once more, and once more the vapor rises
and rises, and so it goes on. These atmospheric revolu-
tions continue for a fortnight. Meanwhile, the earth is in
a sort of fermentation : all the animals keep crouching on
the ground, and men, women, and children feel, in every
limb, vague, indescribable discomfort and disability. The
Si-Fan call this period the season of land vapors.
Immediately that the crisis is past, the grass in the valley
grows visibly, and the mountains and hills around are covered,
as by enchantment, with flowers and verdure. The period
was also one of palingenesis for our camels. They became
wholly divested of their hair, which fell from them in large
flakes, like rags, and for a few days they were as bare as
though they had been closely shaved from the muzzle of the
nose to the tip of the tail. In this condition, they were per-
fectly hideous. In the shade they shook with cold in every
limb, and at night we were obliged to cover them with great
pieces of felt to keep them from dying with cold. After
four days had elapsed, the hair began to reappear. First,
it was merely a red down, extremely fine and curling, like
lamb's wool. The intense ugliness of the animals during
their state of nudity, made them appear perfectly beautiful
in their new attire, which was completed in a fortnight.
Thus new dressed, they rushed with ardor to the pasturages,
in order to get up respectable dimensions and adequate


THIBET, AND CHINA. 87
strength for their autumnal journey. To sharpen their
appetites, we had purchased some sea salt, of which we gave
them a large dose every morning, before they went into the
valley: and every evening, on their return, we gave them
another dose, to aid them to ruminate, during the night,
the immense mass of forage which they had amassed in their
stomachs during the day.
The new coating of our camels had enriched us with an
immense quantity of hair; we exchanged one-half of it for
barley-meal, and the question then arose, what was the best
use we could make of the remainder P A Lama, who was a
skilful rope-maker, suggested an excellent idea: he pointed
out that during the long journey through Thibet, we should
need a large supply of cord wherewith to fasten the luggage,
and that ropes made of camel's hair were, on account of
their flexibility, the best for cold countries. The suggestion,
so full of wisdom, was at once adopted. The Lama gave us,
gratuitously, a few lessons in his art, and we set to work.
In a very short time, we were able to twist our material
tolerably well, so as to give it a form approximately, at least,
resembling rope. Every day when we went out to tend our
cattle, each of us took under his arm a bundle of camel's
hair, which on his way he twisted into the smaller strings,
that, on our return, we combined into larger cords.
Samdadchiemba contented himself with looking on as we
worked, and with an occasional smile at our slips. Partly
through idleness, partly through vanity, he abstained from
lending us a hand. “My spiritual fathers,” said he, one
day, “how can people of your quality demean yourselves by
rope-making? Would it not be much more proper to buy
what ropes you require, or to give the materials out to be
made by persons in the trade?” This question afforded us
an opportunity of giving our cameleer a sound rating. After
having emphatically impressed upon him that we were in
no position to play the fine gentlemen, and that we must
closely study economy, we cited to him the example of St.
Paul, who had thought it no derogation from his dignity to
labor with his hands, in order to avoid being of charge to
the faithful. So soon as Samdadchiemba learned that St.
Paul had been at the same time a currier and an apostle, he
forthwith abdicated his idleness and his self-sufficiency, and
applied himself with ardor to rope-making. What was our


88
TRAVELS IN TARTAKY.
astonishment, on seeing the fellow at work, to find that he
was a first-rate braider, for not an inkling had he ever given
us to that effect! He selected the finest wool, and with it
wove bridles and halters, that were really quite masterpieces
of art. It is almost unnecessary to add that he was forth-
with placed at the head of our rope-making establishment,
and that we submitted ourselves altogether to his director-
ship.
The fine weather brought to Tchogortan a great number
of visitors from Kounboum, who sought at once change of
air, and temporary relaxation from their studies. Our apart-
ment now became a point of pilgrimage, for no one thought
of spending a day at Tchogortan without paying a visit to
the Lamas of the Western Heaven. Those Lamas, with
whom we had formed a more intimate acquaintance at Koun-
boum, and who had begun there to inform themselves as to
the truths of the Christian religion, were attracted by a far
higher motive than curiosity; they desired to discourse
further of the holy doctrine of Jehovah, and to seek from us
explanations of difficulties which had occurred to them.
Oh! how our hearts were penetrated with ineffable joy when
we heard these Buddhist monks pronounce with respect the
sacred names of Jesus and of Mary, and recite, with mani-
fest devotion, the prayers we had taught them. The great
God, we doubt not, will place to their favorable account,
these first steps in the path of salvation, and will not fail to
send shepherds to bring quite home to the fold these poor
wandering sheep.
Among the Lamas who came to recreate for a while at
Tchogortan, we remarked especially a number of Tartar-
Mongols, who, bringing with them small tents, set them up
in the valley along the stream, or upon the sides of the most
picturesque hills. There they passed whole days reveling
in the delight of the independent life of the nomads, forget-
ting for awhile the constraint and confinement of the Lam-
anesque life, in the enjoyment of the free life of the tent.
You saw them running and frolicking about the prairie like
children, or wrestling and exercising the other sports which
recalled the days and the land of their boyhood. The re-
action with many of these men became so strong, that even
fixity of tent became insupportable, and they would take it
down and set it up again in some other place, three or four


THIBET, AND CHINA.
89
times a day; or they would even abandon it altogether, and
taking their kitchen utensils and their pails of water and
their provisions on their shoulders, would go, singing and
dancing as they went, to boil their tea on the summit of
some mountain, from which they should not descend till
nightfall.
We observed, also, flocking to Tchogortan, another class
of Lamas not less interesting than the Mongols; they always
arrived at daybreak; their garments were tucked up to the
knees, and on their backs were large osier baskets; all day
long they would traverse the valley and the adjacent hills, col-
lecting, not strawberries and mushrooms, but the dung which
the herds of the Si-Fan deposit in all directions. On account
of this particular occupation, we named these Lamas Lama-
Argoleers, from the Tartar word argol, which designates
animal excrement, when dried and prepared for fuel. The
Lamas who carry on this class of business, are in general idle,
irregular persons, who prefer vagabondizing about on the
hills to study and retirement; they are divided into several
companies, each working under the direction of a superin-
tendent, who arranges and is responsible for their operations.
Towards the close of the day, each man brings the portion
he has collected to the general depot, which is always situ-
ate at the foot of some well, or in the hollow of some valley.
There the raw material is carefully elaborated; it is pounded
and molded into cakes, which are placed to dry in the sun,
and when completely dessicated, are symmetrically piled,
one on the other, the stack, when formed, being covered
with a thick layer of dung, to protect it from the dissolving
action of the rain. In the winter, this fuel is conveyed to
Kounboum, and there sold.
The luxurious variety of combustibles which the civilized
nations of Europe enjoy, have exempted us from the neces-
sity of making any very profound researches into the divers
qualities of argols. Such has not been the case with the
shepherd and nomadic peoples. Long experience has en-
abled them to classify argols, with a perspicuity of appreci-
ation which leaves nothing to be desired in that particular
respect. They have established four grand divisions, to
which future generations will scarcely be able to apply any
modification.
In the first rank are placed the argols of goats and sheep;


90
TRAVELS IN TARTARY,
a glutinous substance that enters largely into its composi-
tion, communicates to this combustible an elevation of tem-
perature that is truly astonishing. The Thibetians and Tar-
tars use it in the preparation of metals; a bar of iron,
placed in a fire of these argols, is soon brought to white
heat. The residuum deposited by the argols of goats and
sheep after combustion, is a sort of green vitreous matter,
transparent, and brittle as glass, which forms a mass full of
cavities and very light; in many respects, closely resembling
pumice stone. You don't find in this residuum any ash
whatever, unless the combustion has been mixed with for-
eign matter. The argols of camels constitute the second
class; they burn easily, and throw out a fine flame, but the
heat they communicate is less vivid and less intense than
that given by the preceding. The reason of this difference
is, that they contain in combination a smaller proportion of
glutinous substance. The third class comprehends the
argols appertaining to the bovine species; these, when
thoroughly dry, burn readily, and produce no smoke what-
ever. This is almost the only fuel you find in Tartary and
Thibet. Last come the argols of horses and other animals
of that family. These argols not having, like the others,
undergone the process of rumination, present nothing but a
mass of straw more or less triturated; they throw out a
great smoke when burning, and are almost immediately con-
sumed. They are useful, however, for lighting a fire, filling
the office of tinder and paper to the other combustibles.
We perfectly understand that this rapid and incomplete
essay on argols is not of a character to interest many read-
ers; but we did not feel justified in either omitting or
abridging it, because it has been an object with us to neglect
no document that might be of assistance to those who, after
us, may venture upon nomadic life for awhile.
The inhabitants of the valley of Tchogortan, though in
the apparent enjoyment of profound peace, are, neverthe-
less, an incessant prey to the fear of the brigands, who, they
informed us, make periodical incursions from the mountains,
and carry off all the cattle they can find. It was stated
that in 1842, these had come in a large body, and devas-
tated the whole of the surrounding country. At a moment
when they were least expected, they issued from all the out-
lets of the mountain, and spread over the valley, sending forth


THIBET, AND CHINA.
91
> fearful cries, and discharging their matchlocks. The shep-
herds, terror-struck by this unforeseen attack, had not even
thought of the slightest resistance, but had fled in disorder,
carrying with them only that which they happened to lay
their hands upon at the moment. The brigands, profiting
by this panic fear, burned the tents, and collected, in one
large enclosure, formed with ropes, all the cattle and sheep
they found in and about the place. They then proceeded
to the little Lamasery of Tchogortan. But the Lamas had
already disappeared, with the exception of the hermits, who
remained perched on their nests on the rocks. The brigands
carried off or demolished everything they came to; they
burned the idols of Buddha, and broke down the dams that
had been constructed for the purpose of turning the praying-
mills. Three years after the event, we still saw the marked
traces of their ferocious devastations. The Buddhist tem-
ple, which had stood at the foot of the mountain, had not
been rebuilt. Its ruins, blackened with their conflagrations,
and some calcined portions of the idols lay strewed upon
the grass. The Lama hermits were spared, indeed; but
this, no doubt, was simply because the brigands saw it would
be too protracted and too arduous a labor to achieve the
tormenting them in their lofty and almost inaccessible abodes.
The excesses which they perpetrated against the black tents
and against the temple of Buddha itself, showed that, if they
left the poor recluses unscathed, it was by no means from
respect or compassion.
So soon as the news of the arrival of the brigands reached
Kounboum, the whole Lamasery was afoot, and in com-
motion. The Lamas rushed to arms with loud vociferations.
They caught up whatever in the shape of a weapon first
came to hand, and dashed off, confusedly, toward the Lam-
asery of Tchogortan. But they arrived there too late; the
brigands had disappeared, carrying off all the flocks and
herds of the Si-Fan, and leaving behind them in the valley
nothing but smoking ruins.
The shepherds who, since this event, had returned and
set up their tents amidst the pasturages of Tchogortan,
were always on the watch, fearful of a new aggression.
From time to time some of them, armed with lances and
guns, would patrol the neighborhood; a precaution which
though it would certainly have by no means intimidated the


92 TRAVELS IN TARTARY,

The Pyramid of Peace.
brigands, had at least the advantage of communicating a
certain degree of fancied security to the population.
Towards the end of August, while we were quietly occu-
pied in the manufacture of our ropes, sinister rumors began
to circulate; by degrees they assumed all the character of
certain intelligence and no doubt was entertained that we
were threatened with a new and terrible invasion of brig-
ands. Every day we were alarmed with some fresh fact of
a formidable nature. The shepherds of such a place had
been surprised, their tents burned, and their flocks driven
off. Elsewhere there had been a tremendous battle, in
which a number of persons had been killed. These rumors
became so substantially alarming that the administrators of
the Lamasery felt bound to adopt some measures on the
subject. They despatched to Tchogortan a Grand Lama
and twenty students of the Faculty of Prayers, charged with
the task of preserving the locality from any unpleasant
occurrence. On their arrival, these Lamas convoked the


THIBET, AND CHINA. 93
chiefs of the Si-Fan families, and announced that now they
were come, the people had nothing to fear. Next morning,
they all ascended the highest mountain in the neighbor-
hood, set up some traveling tents there, and proceeded to
recite prayers to the accompaniment of music. They re-
mained in this encampment two whole days, which they
occupied in praying, in exorcising, and in constructing a
small pyramid of earth, whitened with lime, and above
which floated, at the end of a mast, a flag on which were
printed various Thibetian prayers. This modest edifice was
entitled the Pyramid of Peace. These ceremonies com-
pleted, the Lamas, great and small, folded their tents, de-
scended from the mountain, and quietly returned to Koun-
boun, fully persuaded that they had opposed to the brigands
an impassable barrier.
The Pyramid of Peace did not appear, however, to have
infused equal confidence into the hearts of the herdsmen;
for, one fine morning, they all decamped together, bag and
baggage, and went with their herds and flocks to seek a less
dangerous position elsewhere. They invited us to follow
their example, but we preferred to remain where we were,
for in the desert there is scarcely one place more secure.than
another. The flight of the shepherds, besides, seemed to
us a guarantee that our tranquillity would not be disturbed,
for we considered that the brigands, when they learned that
no flocks remained in the valley of Tchogortan, would feel
no interest in paying us a visit. We therefore, in our turn,
raised up in our hearts a Pyramid of Peace, in the form of a
firm reliance on the divine protection; and, thus fortified,
we abode calmly and fearlessly in our adopted home.
For some days we enjoyed the most profound solitude.
Since the disappearance of the herds and flocks, the argoleers,
having nothing to do, had kept away. We were alone with
a Lama, left in charge of the Lamasery. Our animals prof-
ited by the change, for now all the pasturages of the valley
were theirs; they could browse wherever they liked over the
valley, fearless of meeting a single competitor.
The desert, however, became after a time once more alive,
and towards the commencement of September, the Lamas
of the Faculty of Medicine repaired to Tchogortan, for the
purpose of botanizing. The disposable houses received all
they could contain, and the rest dwelt in tents, sheltered by


91
TRAVELS IN TAkTARY,
the great trees of the lamasery. Every morning, after they
have recited their prayers in common, drunk their buttered
tea, and eaten their barley-meal, all the students in medicine
tuck up their garments, and go forth on the mountains,
under the guidance of one of their professors. They are
each provided with a long iron-pointed stick and a small
pick-ax; a leathern bag, filled with meal, is suspended from
the girdle, and some carry at their backs great tea-kettles,
for the Faculty spend the entire day on the mountain. Be-
fore sunset, the Lama physicians return laden with perfect
fagots of branches, and piles of plants and grasses. As
you see them weariedly descending the mountains, supported
by their long staves and bearing these burdens, they look
more like poaching woodcutters than like future doctors in
medicine. We were often obliged to escort in person those
of the number who had special charge of the aromatic
plants; for our camels, which, attracted by the odor, always
put themselves in pursuit of these personages, would other-
wise inevitably, and without the smallest scruple, have de-
voured those precious simples, destined for the relief of
suffering humanity. The remainder of the day is occupied
in cleaning and spreading out on mats these various products
of the vegetable kingdom. The medical harvest lasted
eight whole days. Five other days are devoted to the
selection and classification of the various articles. On the
fourteenth day, a small portion is given to each student, the
great bulk remaining the property of the Faculty of Medicine.
The fifteenth day is kept as a festival, in the form of a grand
banquet of tea with milk, barley-meal, little cakes fried in
butter, and boiled mutton. Thus terminates this botanico-
medical expedition, and the illustrious Faculty gaily returns
to the Grand Lamasery.
The drugs collected at Tchogortan are deposited in the
general drug-room of Kounboum. When they have been
thoroughly dried in the heat of a moderate fire, they are
reduced to powder, and then divided into small doses, which
are neatly enveloped in red paper, and labeled with Thibet-
ian characters. The pilgrims who visit Kounboum buy these
remedies at exorbitant prices. The Tartar-Mongols never
return home without an ample supply of them, having an
unlimited confidence in whatever emanates from Koun-
boum. On their own mountains and prairies they would


THIBET, AND CHINA.
95
find exactly the same plants, the same shrubs, the same
roots, the same grasses; but then how different must be the
plants, shrubs, roots, and grasses that grow and ripen in the
birthplace of Tsong-Kaba!
The Thibetian physicians are as empirical as those of other
countries—possibly somewhat more so. They assign to the
human frame forty hundred and forty maladies, neither more
nor less. The books which the Lamas of the Faculty of
Medicine are obliged to study and to learn by heart, treat
of these four hundred and forty maladies, indicating their
characteristics, the means of identifying them and the
manner of combating them. These hooks are a hotch-potch
of aphorisms, more or less obscure, and of a host of special
recipes. The Lama physicians have not so great a horror
of blood as the Chinese physicians have—they bleed some-
times, and cup often. In the latter operation, they first
subject the skin of the part to slight excoriations, and after-
wards place over it a bullock's horn, open at the point.
They exhaust the air within, and when a sufficient vacuum
is obtained, stop up the hole with a pellet of chewed paper.
When they wish to remove the cup they have onl y to re-
move this mastic.
The Lama physicians attach extreme importance to the
inspection of the patient's water. They always require
various specimens of it, collected at different hours of the
day and night. They examine it with the most minute at-
tention, and take the greatest heed to all the changes un-
dergone by its color. They whip it, from time to time,
with a wooden spatula, and then put it up to the ear to as-
certain what degree, if any, of noise it makes; for in their
view, a patient's water is mute or silent, according to his
state of health. A Lama physician, to attain the character
of thorough ability in his profession, must be able to treat
and cure a patient without having ever seen him, the in-
spection of the water sufficing as a guide in the preparation
of his prescriptions.
As we have said elsewhere, in speaking of the Tartar-
Mongols, the Lamas introduce many superstitious prac-
tices into medicine. Yet, notwithstanding all this quack-
ery, there is no doubt that they possess an infinite number
of very valuable recipes, the result of long experience. I
were, perhaps, rash to imagine that medical science has


96
TRAVELS IN TARTARY,
nothing to learn from the Tartar, Thibetian, and Chinese
physicians, on the pretext that they are not acquainted
with the structure and mechanism of the human body.
They may, nevertheless, be in possession of very important
secrets, which science alone, no doubt, is capable of explain-
ing, but which, very possibly, science itself may never dis-
cover. Without being scientific, a man may very well light
upon extremely scientific results. In China, Tartary, and
Thibet, everybody can make gunpowder; yet it may be
safely propounded that not one of these powder-makers
can explain scientifically this chemical operation; each
man has a good receipt for making the powder, and he
makes it.
Towards September,we received the joyful intelligence
that the Thibetian embassy had arrived at Tang-Keou-Eul,
where it was to remain for several days, in order to lay in a
stock of provisions, and arrange its order of march. Thus,
then, after long and annoying delay, we were about to pro-
teed to the capital of Thibet. We made, without loss of
time, all our necessary preparations. First we had to pay a
visit to Kounboum, in order to purchase provisions for four
months, since, on the whole route, there was not the least
hope of finding anything to buy that we might want.
Upon a careful calculation, we found that we should require
five bricks of tea, two sheep's paunches of butter, two sacks
of flour, and eight sacks of tsamba. Tsamba is the name
given here to barley-meal,the insipid article which constitutes
the ordinary food of the Thibetians. They take a tea-cup
half filled with boiling tea; to this they add some pinches
of tsamba, and then mix these materials together with the
finger, into a sort of wretched paste, neither cooked nor
uncooked, hot nor cold, which is then swallowed, and is con;
sidered breakfast, dinner, or supper, as the case may be.
If you desire to cross the desert to Lha-Ssa, you must per-
force resign yourself to tsamba; 'tis to no avail the French
traveler sighs for his accustomed knife and fork, and his
accustomed knife and fork dishes : he must do without them.
Persons, full of experience and philanthropy, counseled
us to lay in a good store of garlic, and every day to chew
several cloves of it, unless we wished to be killed on our
way by the deleterious vapors that emanated from certain
elevated mountains. We did not discuss the merits of this


THIBET, AND CHINA.
97
hygienic advice, but adopted it with absolute confiding-
ness.
Our residence in the valley of Tchogortan had been in
a high degree advantageous to our animals, which had be-
come fatter than we had ever before known them; the
camels, in particular, were magnificently stout; their humps,
made firm with solid flesh, rose proudly on their backs, and
seemed to defy the fatigues and privations of the desert.
Still, even in their improved condition, three camels were
not enough to carry our provisions and our baggage. We
accordingly added to our caravan a supplementary camel
and horse, which lightened our exchequer to the extent of
twenty-five ounces of silver; moreover, we hired a young
Lama of the Ratchico mountains, with whom we had be-
come acquainted at Kounboum, and who was admitted into
our party in the capacity of pro-cameleer. This appoint-
ment, while it raised the social condition of Samdadchi-
emba, diminished also the fatigues of his functions. Accord-
ing to this new arrangement, the little caravan was disposed
in the following order; the pro-cameleer, Charad-chambcul,
went on foot, and led after him the four camels, who
marched in Indian file, the one fastened to the tail of the
other; Samdadchiemba, cameleer-in-chief, rode his little
black mule beside the camels, and the two missionaries
closed the procession, each mounted on a white horse.
After having exchanged infinite khatas with our acquaint-
ance and friends at Kounboum and Tchogortan, we pro-
ceeded on our route, directing our march towards the Blue
Sea, where we were to await the Thibetian embassy.
From Tchogortan to the Koukou-Noor was four days'
march. We passed on our way a small Lamasery, called
Tansan, containing at most two hundred Lamas; its site is
perfectly enchanting; rocky mountains, covered with shrubs
and tall firs, form for it a circular enclosure, in the center
of which rise the habitations of the I^mas. A stream, bor-
dered with willows and fine longwort, after tranquilly encir-
cling the Lamasery, dashes over a rocky fall, and continues
its course in the desert. The Buddhist monastery of Tansan
is, they say, very rich, being largely endowed by the Mon-
gol princes of Koukou-Noor with annual contributions.
On leaving the Lamasery of Tansan, we entered an exten-
sive plain, where numerous Mongol tents and flocks of every
7


98
TRAVELS IN TARTARY.
kind picturesquely variegated the verdure of the pastures.
We met two Iamas on horseback, who were seeking con-
tributions of butter from the wealthy shepherds of the local-
ity. Their course is this: they present themselves at the
entrance of each tent, and thrice sound a marine conch.
Thereupon, some member of the family, brings out a small
roll of butter, which, without saying a word, he deposits in
a bag, suspended from the saddle of each Lama's horse.
The Lamas never once alight, but content themselves with
riding up to each tent, and announcing their presence to the
inmates by the sound of the shell.
As we advanced, the country became more fertile and
less mountainous, until at length, we reached the vast and
magnificent pasturage of Koukou-Noor. There vegetation
is so vigorous, that the grass rose up to the stomachs of our
camels. Soon we discovered, far before us, quite in the
horizon, what seemed a broad silver ribbon, above which
floated light vapors that, rising, became lost in the azure of
the heavens. Our pro-cameleer informed us that this was
the Blue Sea. His words filled us with a tremulous joy;
we urged on our animals, and the sun had not set when we
planted our tent within a hundred paces of the waters of the
great Lake.

The Leaf of ihe Tree of Ten Thousand Images.




CHAPTER IV.
Aspect of the Koukou-Noor—Tribes of Kolos—Chronicle of the Origin of the Blue
Sea—Description and March of the Great Caravan—Passage of the Pouhain
Gol—Adventures of the Altere-Lama—Character of Our Pro-cameleer—Mongols
of Tsaidam—Pestilential Vapors of the Bourhan-Bota—Ascent of the Chuga
and Bayen-Kharat Mountains—Wild Cattle—Wild Mules—Men and Animals
Killed with the Cold—Encounter with Brigands—Plateau of Tant-La—Hot
Springs—Conflagration in the Desert—Village of-Na-Ptchu—Sale of Camels,
and Hiring of Long-tailed Oxen—Young Chaberon of the Kingdom of Khart-
chin—Cultivated Plains of Pampou—Mountain of the Remission of Sins—Ar-
rival at Lha-Ssa.
The Blue Lake, in Mongol Koukou-Noor, in Thibetian
Tsot-Ngon-Po, was anciently called by the Chinese Si-Hai
(Western Sea); they now call it Tsing-Ha'f (Blue Sea).
This immense reservoir of water, which is more than a
hundred leagues in circumference, seems, in fact, to merit
the title of sea, rather than merely that of lake. To say
nothing of its vast extent, it is to be remarked that its
waters are bitter and salt, like those of the ocean, and
undergo, in a similar manner, flux and reflux. The marine
99


IOO
TRAVELS IN TARTARY,
odor which they exhale is smelt at a great, distance, far into
the desert.
Towards the western portion of the Blue Sea there is a
small island, rocky and bare, inhabited by twenty contem-
plative Lamas, who have built thereon a Buddhist temple,
and some modest habitations, wherein they pass their lives,
in tranquil retirement, far from the distracting disquietudes
of the world. No one can go and visit them, for, through-
out the entire extent of the lake, there is not a single boat
of any kind to be seen; at all events we saw none, and the
Mongols told us that among their tribes no one ever thought
of occupying himself in any way or degree with navigation.
In the winter, indeed, at the time of the more intense cold,
the water is frozen solidly enough to enable the shepherds
around to repair in pilgrimage to the Lamasery. They bear
to the contemplative Lamas their modest offerings of butter,
tea, and tsamba, and receive in exchange, benedictions and
prayers for good pasturage and prosperous flocks.
The tribes of the Koukou-Noor are divided into twenty-
nine banners, commanded by three Kiun-Wang, two Bei'16,
two Bei'sse four Koung, and eighteen Pai'-Tsi. All these
princes are tributaries of the Chinese emperor, and, every
second year, repair to Peking, whither they carry, as
tribute, furs and gold-dust, which their subjects collect from
the sands of their rivers. The vast plains which adjoin the
Blue Sea are of very great fertility and of a most agreeable as-
pect, though entirely destitute of trees; the grass is of pro-
digious height, and the numerous streams which fertilize the
soil, afford ample means to the numerous herds of the desert
for satiating their thirst. The Mongols, accordingly, are
very fond of setting up their tents in these magnificent pas-
tures. The hordes of brigands harass them in vain; they
will not quit the country. They content themselves with a
frequent change of encampment, in order to baffle their
enemies, but when they can no longer avoid the danger
they encounter it with great bravery, and fight gallantly.
necessity under which they permanently exist of defend-
ing their property and their lives from the attacks of the Si-
Fan, has, at length, rendered them intrepidly courageous.
At any hour of the day or night they are ready for battle:
they tend their cattle on horseback, lance in hand, fusil in
sling, and saber in belt. What a difference between these


THIBET, AND CHINA.
IOI
vigorous shepherds, with their long mustaches, and the lan-
guishing fiddle-faddles of Virgil, eternally occupied in
piping on a flute, or in decorating with ribbon and flowers
their pretty straw hats.
The brigands, who keep the Mongol tribes of the Koukou-
Noor always on the alert, are hordes of Si-Fan, or Eastern
Thibetians, dwelling in the Bayen-Kharat mountains, to-
wards the sources of the Yellow River. In this part of the
country they are known under the generic appellation of
Kolo. Their peculiar haunt, it is said, are the deep gorges
of the mountain, whither it is impossible to penetrate with-
out a guide, for all the approaches are guarded by impass-
able torrents and frightful precipices. The Kolos never quit
these abodes except to scour the desert on a mission of pil-
lage and devastation. Their religion is Buddhism; but they
have a special idol of their own, whom they designate the
Divinity of Brigandism, and who, assuredly, enjoys their
most intense devotion, their most genuine worship. The
chief business of their Lamas is to pray and offer up sacri-
fices for the success of their predatory expedition. It is
said that these brigands are in the revolting habit of eating
the hearts of their prisoners, in order to fortify their own
courage; but, for that matter, there is no monstrous prac-
tise which the Mongols of the Koukou-Noor do not unhesi-
tatingly attribute to these people.
The Kolos are divided into several tribes, each bearing a
particular name of its own; and it was only in the nomen-
clature of these tribes that we ever, in this part of the world,
heard of the Khalmouks, or Calmucks. That which we, in
Europe, ordinarily conceive to be Khalmoukia, is a purely
imaginary distinction; the Khalmouks are very far indeed
from enjoying, in Asia, the importance which our books of
geography assign to them. In the Khalmoukia of our im-
agining, no one ever heard of the Khalmouks. It was a
long time before we could even discover the existence of
the name at all; but, at last, we were lucky enough to meet
with a Lama who had traveled extensively in Eastern Thi-
bet, and he told us that among the Kolo, there is a small
tribe called Kolo-Khalmouki. It is just possible that at
some former period the Khalmouks may have enjoyed great
importance, and have occupied a large extent of country •
but the great probability, at least- is. that it was the travel-


THIBET, AND CHINA. I03
was sent on a mission of inquiry. He traversed all the
districts east of the kingdom of Oui; he visited all the Tartar
tribes, stopping for awhile wherever he heard speak of any
man especially noted for his sanctity and knowledge. All
his inquiries were fruitless: it was to no purpose he discoursed
of the valley of the kingdom of Oui, and of the temple
which it had been attempted to raise there: nobody com-
prehended at all what he was talking about. He was re-
turning home, depressed and disappointed, when, in crossing
the great plains which separate Thibet from China, the girth
of his saddle broke, and he fell from his horse. Perceiv-
ing, near at hand, beside a small pond, a poor, dilapidated
tent, he proceeded thither to get his saddle repaired. Hav-
ing fastened his horse to a stake at the door of the tent, he
entered and found within a venerable old man, absorbed in
prayer. "Brother," said the traveler, " may peace be ever
in thy dwelling." "Brother," replied the old man, without
moving, "seat thyself beside my hearth." The Thibetian
Lama fancied he saw that the old man was blind. "I
perceive, with grief," said he, "that thou hast lost the use
of thy eyes." "Yes; 'tis now many years since I was de-
prived of the happiness of contemplating the brightness of
the sun and the verdure of our beautiful plains; but prayer
is a great consolation in my affliction. Brother, it seems
to me that thy tongue has a peculiar accent: art thou not
a man of our tribes?" "I am a poor Lama of the East.
I made a vow to visit the temples that have been raised in
the Mongol countries, and to prostrate myself before the
sainted personages I should meet on my way. An accident
has happened to me near this spot; I have broken the
girth of my saddle, and I have come to thy tent to mend it."
"I am blind," said the old man ; " I cannot myself help
thee ; but look round the tent, there are several straps,
and thou canst take that which will best answer thy pur-
pose." While the stranger was selecting a good strap,
wherewith to make a new girth, the old man spoke: "O
Lama of eastern lands ; happy art thou to be able to pass
thy days visiting our sacred monuments! The most mag-
nificent temples are in the Mongol countries; the Poba
(Thibetians) will never attain anything like them: 'tis in
vain they apply their utmost efforts to build such in their
beautiful valley; the foundations they put will always be


104
TRAVELS IN TARTAkV,
sapped by the waves of a subterranean sea, of which they
do not suspect the existence." After a moment's silence
the old man added: "I have uttered these words because
thou art a Mongol Lama; but thou must lock them up in
thy heart, and never communicate them to a single person.
If, in thy pilgrimages, thou meetest a Lama of the kingdom
of Oui, guard well thy tongue, for the revealing my secret
will cause the ruin of our country. When a Lama of the
kingdom of Oui shall know that in his valley there exists a
subterranean sea, the waters of that sea will forthwith depart
thence, and inundate our prairies."
He had scarcely uttered the last word, when the stranger
rose and said to him, "Unfortunate old man, save thyself,
save thyself in haste: the waters will speedily be here, for
I am a Iama of the kingdom of Oui." So saying, he jumped
on his horse, and disappeared over the desert.
These words struck like a thunderbolt upon the poor old
man. After a moment of dull stupor he gave way to cries
and groans. While yielding to this excess of grief his son
arrived, bringing home from pasture a small herd of cattle.
"My son," cried the old man, "saddle thy horse on the
instant, take thy saber, and gallop off towards the West:
thou wilt overtake a foreign Lama, whom thou must kill,
for he has stolen from me my strap." "How!" exclaimed
the young man, terror-struck, "wouldst thou have me com-
mit a murder? Wouldst thou, my father, whom all our
tribes venerate for thy great sanctity, order me to kill a poor
traveler, because he took from thy tent a strap of which he
had, doubtless, need?" "Go, go, my son, hasten, I con-
jure thee," cried the old man, throwing his arms about in
despair; "go and immolate that stranger, unless thou
wouldst have us all buried beneath the waves." The young
man, believing that his father labored under a temporary
fit of insanity, would not contradict him, lest he should ex-
asperate him still more; he therefore mounted his horse
and galloped after the Lama of the kingdom of Oui. He
came up with him before the evening: "Holy personage,"
said he, "pardon me, that I interrupt your progress; this
morning you rested in our tent, and you took thence a strap,
which my father is making a great outcry for; the fury of
the old man is so excessive, that he has ordered me to put
you to death; but it is no more permissible to execute the


THIBET, AND CHINA.
orders of a raving old man than it is to fulfil those of a child.
Give me back the strap, and I will return to appease my
father." The Lama of the kingdom of Oui dismounted, took
off the girth of his saddle, and gave it to the young man,
saying, "Your father gave me this strap, but, since he re-
grets the gift, carry it back to him; old men are fanciful,
but we must, nevertheless, respect them, and carefully avoid
occasioning them any annoyance." The Lama took off
his own girdle, made a saddle-girth of it, and departed, the
young man returning in all haste to his tent.
He arrived in the night time, and found his dwelling sur-
rounded by a multitude of shepherds, who, unable to com-
prehend the lamentations of the great saint of their district,
were awaiting, in much anxiety, the return of his son. "My
father, my father," cried the young man, dismounting, "be
calm, here is what thou wantedst." "And the stranger?"
asked the old man, "hast thou put him to death?" "I let
him depart in peace for his own country. Should I not
have committed a great crime, had I murdered a Lama who
had done you no evil? Here is the strap he took from
you." And, so saying, he put the strap into his father's
hands. The old man shuddered in every limb, for he saw
that his son had been overreached: the same word in
Mongol signifies both strap and secret. The old man had
meant that his son should kill the man who had stolen his
secret from him: but when he saw that his son brought
back to him a strap, he cried: "The West triumphs; 'tis
the will of heaven!" He then told the shepherds to flee
with their cattle and sheep in all haste, unless they desired
to be swallowed up by the waters. As to himself, he
prostrated himself in the center of his tent and there
resignedly awaited death.
Day had scarce dawned when there was heard under-
ground a rumbling but majestic sound, similar to the tumult
of torrents rolling their waves over the mountain sides. The
sound advanced with fearful rapidity, and the water of the
pond, beside hicl\. the old man lived, was seen to be in
great commotion; then the earth opened with terrible
shocks, and the subterranean waters rose impetuously, and
spread, like a vast sea, over the plain, destroying infinite
numbers of men and beasts who had not time to escape.
The old man was the first who perished beneath the waves.


io6
TRAVELS IN TARTARY,
The Lama, who bore the secret of this great catastrophe,
upon arriving in the kingdom of Oui, found his countrymen
in utter consternation at fearful sounds they had heard
beneath them in the valley, and the nature and cause of
which no one could explain. He related the story of the
blind old man, and all immediately comprehended that the
uproar which had so alarmed them had been occasioned by
the subterranean sea, on its removal to the East. They
resumed, with enthusiasm, the labors of construction they
had abandoned, and raised a magnificent temple, which is
still standing. An immense number of families settled
around the temple, and, by degrees, there was created a
great city, which took the name of Lha-Ssa (Land of
Spirits).
This singular chronicle of the origin of the Blue Sea
was first related to us in Koukou-Noor; it was afterwards
repeated to us at Lha-Ssa, in almost precisely the same
terms; but we could nowhere discover traces of any histor-
ical fact with which the singular fable might be supposed
to correspond.
We abode in Koukou-Noor for nearly a month. Con-
tinual rumors of the brigands compelled us to move our en-
campment five or six times, in order to follow the Tartar
tribes, who, at the least suggestion of approaching assailants,
change their quarters, taking care, however, never to remove
altogether from the rich pastures which border the Blue Sea.
Towards the end of October, the Thibetian embassy
arrived, and we joined the immense body, already swollen
on its previous way by a great number of Mongol caravans,
which, like ourselves, availed themselves of this favorable
escort to Lha-Ssa. Formerly, the Thibetian government
sent an embassy every year to Peking. That of 184o was
attacked on its journey by a large body of Kolos. The en-
gagement lasted a whole day, but, in the end, the Thib-
etians were victorious over their assailants, and continued
their journey. Next morning, however, it was discovered
that they had no longer amongst ihem the Tchanak-
Kampo,1 a Grand Lama, who accompanies these embassies
to Peking, in the character of representative of the Tal6-
kma. For several days he was sought all around, but to
no effect, and the only conclusion was that during the fight
1 Tchanak is the Mongol name of Peking; Kampo means Pontiff.


THIBET, AND CHINA. . 107
he had been taken prisoner by the Kolos, and carried off.
The embassy, however, proceeded on its way, and arrived
at Peking without its official head. The emperor, of course,
was tremendously afflicted.
In 1841, there was another battle with the brigands, and
another catastrophe. This time, the Tchanak-Kampo was
not carried off by the brigands, but he received from them
a gash in the chest, of which he died in a few days afterwards.
The emperor, on hearing these melancholy tidings, was, it is
affirmed, altogether inconsolable, and forthwith sent des-
patches to the Tal6-Lama, setting forth that, considering
the difficulties and dangers of the journey, he would hence-
forth require the compliment of an embassy only once in
three years. Accordingly, the present embassy was the first
which had been despatched from Lha-Ssa since 1841. On
its journey out it had been fortunate enough to encounter
no brigands, and, consequently, its Tchanak-Kampo had
been neither stolen nor stabbed.
Next day, after our departure from Koukou-Noor, we
placed ourselves at the van of the caravan, and then halted
on one side, in order to see the immense procession defile
before us, and so make acquaintance with our traveling
companions. The men and animals composing the caravan
might be thus estimated: 15oo long-haired oxen, 12oo
horses, 12oo camels, and 2ooo men. Thibetians and Tartars,
some on foot, some on ox-back, but most of them on horses
and camels. All the cavalry were armed with lances, sabers,
bows and arrows, and matchlocks. The foot-men, designated
Lakto, were charged with the conduct of the files of camels
and of the capricious and disorderly march of the cattle.
The Tchanak-Kampo traveled in a large litter, carried by
two mules. Besides this multitude, whose journey extended
to Lha-Ssa, there was an escort of 3oo Chinese soldiers,
furnished by the province of Kan-Sou, and 2oo brave Tar-
tars, charged by the princes of Koukou-Noor, with the pro-
tection of the holy embassy of the Tale-Lama, to the frontiers
of Thibet.
The soldiers of the province of Kan-Sou fulfilled their
functions like thorough Chinese. In order to avoid any
disagreeable encounter, they carefully kept at the rear of the
caravan, where they sang, smoked, and joked at their ease,
giving no sort of heed to any possible brigands. Every day


io8
TRAVELS- IN TARTARY,
they exhibited the remarkable peculiarity of waiting until the
rest of the caravan had filed off, when they carefully searched
all over the night's encampment in order to pick up any-
thing that might have been left behind, and, of course,
traveling somewhat in the rear of the rest, they were further
able to realize any matters that those preceding them might
drop during the progress of the day. The Tartar soldiers
pursued a conduct precisely the reverse: they were ever
in the van, and at the sides of the caravan, dashing about to

The Tchanak-Kampo, and the Caravan.
the tops of the hills and the depths of the valleys to see
that no ambush of brigands lay in wait there.
The general march and particular movements of the cara-
van were executed with tolerable order and precision, espe-
cially at the outset. Generally, we started every morning
two or three hours before sunrise, in order that we might
encamp about noon, and give the animals full time to feed
during the remainder of the day; the reveille was announced
by a cannon shot; forthwith, everybody rose, the fires
were lighted, and while some of each particular party loaded


THIBET, AND CHINA.
109
the beasts of burden, the others boiled the kettle and pre-
pared breakfast; a few cups of tea were drunk, a few hand-
fuls of tsamba eaten, and then the tent was taken down,
folded, and packed. A second cannon-shot gave the signal
for departure. A few of the more experienced horsemen
took the lead as guides; these were followed by long files of
camels, and then came the long-haired cattle, in herds of
two or three hundred beasts each, under the care of several
lakto. The horsemen had no fixed place in the procession;
they dashed here and there, up and down, just as their
caprice suggested. The plaintive cries of the camels, the
roaring of the bulls, the lowing of the cows, the neighing of
the horses, the talking, bawling, laughing, singing of the
travelers, the whistling of the lakto to the beasts of burden,
and, above all, the innumerable bells tinkling from the necks
of the yaks and the camels, produced together an immense,
undefinable concert, which, far from wearying, seemed, on
the contrary, to inspire everybody with fresh courage and
energy.
The caravan went on thus across the desert, stopping
each day in plains, in valleys and on the mountain-sides,
improvising, with its tents, so numerous and so varied in
form and color, a large town, which vanished each morning,
to reappear further on each evening. What an astonishing
thing it must have been for these vast and silent deserts, to
find themselves, all of a sudden, traversed by so numerous
and so noisy a multitude! When we viewed those infinite
traveling tents, those large herds, and those men, in turns
shepherds and warriors, we could not help frequently re-
flecting upon the march of the Israelites, when they went
in search of the Promised Land, through the solitudes of
Madian.
On quitting the shore of the Blue Sea, we directed our
steps towards the west, with a slight inclination, perhaps,
southward. The first days of our march were perfect
poetry; everything was just as we could have wished; the
weather was magnificent, the road excellent, the water pure,
the pastures rich and ample. As to brigands, we lost all
thought of them. In the night, it was, indeed, rather cold;
but this inconvenience was easily obviated by the aid of
our sheepskin coats. We asked one another what people
could mean by representing this Thibet journey as some-


I 10
TRAVELS IN TARTARY,
thing so formidable; it seemed to us impossible for any
one to travel more comfortably, or more agreeably. Alas!
this enchantment was not of long duration.
Six days after our departure, we had to cross the Pouhain-
Gol, a river which derives its source from the slopes of the
Nan-Chan mountains, and throws itself into the Blue Sea.
Its waters are not very deep, but being distributed in some
dozen channels, very close to one another, they occupy
altogether a breadth of more than a league. We had the
misfortune to reach the first branch of the Pouhain-Gol long
before daybreak; the water was frozen, but not thickly
enough to serve as a bridge. The horses which arrived
first grew alarmed and would not advance; they stopped
on the bank, and gave the cattle time to come up with
them. The whole caravan thus became assembled at one
point, and it would be impossible to describe the disorder
and confusion which prevailed in that enormous mass, amid
the darkness of night. At last, several horsemen, pushing
on their steeds and breaking the ice, actually and figura-
tively, the whole caravan followed in their train: the ice
cracked in all directions, the animals stumbled about and
splashed up the water, and the men shouted and vociferated;
the tumult was absolutely fearful. After having traversed
the first branch of the river, we had to maneuver, in the
same way, over the second, and then over the third, and so
on. When day broke, the holy Embassy was still dabbling
in the water: at length, after infinite fatigue and infinite
quaking, physical and moral, we had the delight to leave
behind us the twelve arms of the Pouhain-Gol, and to find
ourselves on dry land; but all our poetical visions had
vanished, and we began to think this manner of traveling
perfectly detestable.
And yet everybody about us was in a state of jubilation,
exclaiming that the passage of Pouhain-Gol had been
admirably executed. Only one man had broken his legs,
and only two animals had been drowned. As to the articles
lost or stolen, during the protracted disorder, no one took
any heed to them.
When the caravan resumed its accustomed march, it per-
sented a truly ludicrous appearance. Men and animals
were all, more or less, covered with icicles. The horses
walked on, very dolefully, evidently much incommoded by


THIBET, AND CHINA.
Ill
their tails, which hung down, all in a mass, stiff and motion-
less, as though they had been made of lead instead of hair.
The long hair on the legs of the camels had become
magnificent icicles, which knocked one against the other,
as the animals advanced, with harmonious discord. It was
very manifest, however, that these fine ornaments were not
at all to the wearers' taste, for they endeavored, from time
to time, to shake them off by stamping violently on the
ground. As to the long-haired oxen, they were regular
caricatures; nothing can be conceived more ludicrous than
their appearance, as they slowly advanced, with legs separated
to the utmost possible width, in order to admit of an enor-
mous system of stalactites which hung from their bellies to
the ground. The poor brutes had been rendered so per-
fectly shapeless by the agglomeration of icicles with which
they were covered, that they looked as though they were
preserved in sugar-candy.
During the first few days of our march we were somewhat
isolated and lonely amid the multitude; without friends or
even acquaintance. However, we soon acquired com-
panions for there is nothing like traveling to bring men
together. The companions whom we entered into associa-
tion with, and beside whose tent we each day set up our own,
were neither merchants, nor pilgrims, nor members of the
embassy itself, nor simple travelers, like ourselves; they were
four Lamas, who constituted a category altogether apart.
Two of them were from Lha-Ssa, one from Further Thibet,
and the fourth from the kingdom of Torgot. On our way,
they related to us their long and picturesque history, of
which the following is an outline.
The three Thibetian Lamas had become the disciples of
a Grand Lama, named Altere, who proposed to erect, in the
vicinity of Lha-Ssa, a Buddhist temple, which, in extent and
magnificence, was to surpass all those previously existing.
One day he announced to his three disciples that all his
plans were formed, and that they must all now proceed upon
a grand quest for subscriptions wherewith to defray the enor-
mous expenses of the sacred construction. They accord-
ingly all four set forth, with hearts full of zeal and devotion.
They first directed their steps towards the north, and trav-
ersing all Central Asia, reached the kingdom of Torgot, close
to the Russian frontier. On their way, they called at all the


112
TRAVELS IN TARTARY,
Lamasaries, and at the abode of all the Thibetian and Tartar
princes that lay near the route. Everywhere, they received
considerable offerings, for, besides that their object was of
itself calculated to excite the warmest interest in well-dis-
posed minds, Altere-Lama had letters of recommendation
from the Tal6-Lama, from the Bandchan-Remboutchi, and
from the heads of all the most famous Lamaseries of Thibet.
In Torgot, a rich Mongol Lama, touched with the devotion
of these intrepid collectors, offered them all his herds, and
entreated Altere-Lama to admit him among his disciples, so
that he might aid them in their mission through the coun-
tries of Tartary. Altere-Lama, on his part, moved with a
zeal so pure, a disinterestedness so entire, consented to ac-
cept both his offerings and himself. The Lama collectors
thus became five in number.
From Torgot they directed their march towards the east,
going from one tribe to another, and everywhere augment-
ing their herds of cattle, sheep, and horses. On their way
they passed through the country of the Khalkhas, where
they stayed for some time in the Lamasery of the Great
Kouren, the offerings of the Tartary pilgrims flowing in
abundantly. Hence, they turned south, to Peking, where
they converted into gold and silver the innumerable animals
which they had collected together from all parts. After an
extended residence in the capital of the Chinese empire,
they resumed their operations in the deserts of Tartary, and
still seeking subscriptions, and still receiving them, arrived
at Kounboum. In this famous and sainted Lamasery, capa-
ble of appreciating the merit of good Iamas, the zeal and
devotion of the celebrated questors attained a colossal repu-
tation; they became the objects of the public veneration,
and the professors, who aimed at perfection in their pupils,
proposed to them these five men as models.
Altere-Lama, after three years of so meritorious a quest,
now only sighed for the hour when he should return to Lha-
Ssa and consecrate to the construction of his temple all the
rich offerings he had succeeded in collecting. Great, there-
fore, was his joy, when he heard the intelligence that the
Thibetian embassy was at hand. He resolved to avail him-
self of its escort, on its return from Peking, so as securely to
convey his gold and silver through the dangerous district of
the Kolo. Meanwhile, he announced, he would apply all


THIBET, AND CHINA.
113
his attention to the preparations required for this important
journey.
But, alas! the projects of men are often frustrated at the
very moment when they seem on the point of succeeding in
the most triumphant manner. One fine day there arrived
at Si-Ning-Fou an imperial courier extraordinary, bearing
despatches by which the Grand Mandarin of that town was
ordered to arrange with the superior of the Lamasery of
Kounboum, for the immediate arrest of Altere-Lama, charged
with having, during the past three years, committed the
most comprehensive swindling, by means of certain letters
of recommendation, falsely attributed to the TaI6-Lama.
The orders of his imperial majesty were executed. One
may easily imagine the stupefaction, on the occasion, of the
poor Altere-Lama, and especially of his four disciples, who
throughout the affair, had acted with the most entire good
faith. The very embassy, on the protection of which Altere-
Lama had so relied, was directed by the Thibetian govern-
ment to take charge of the Grand Questor, whose marvel-
ous successes had been published at Lha-Ssa, by the indis-
creet laudations of the pilgrims.
Altere-Lama, having been arrested on the spot, was im-
mediately forwarded, under safe escort, to Lha-Ssa, the
route taken by his guard being that of the imperial couriers,
through the province of Sse-Tchouan. Upon his arrival in
the capital of Thibet, his case was to be investigated by his
natural judges. Meanwhile, his prodigious receipts were
confiscated to the benefit of the Tal6-Lama; for, obviously,
nothing could be more just than that he should be placed
in possession of the gold and the silver which had been
raised under the all-potent influence of his name. As to the
Grand Questor's four disciples, it was arranged that they
should await the return of the Thibetian embassy, and pro-
ceed with it to Lha-Ssa, taking with them fifty-eight magnifi-
cent camels which the Altere-Lama had procured, and
which were to be at the disposal of the Thibetian govern-
ment.
These four unfortunate disciples were the traveling com-
panions whom good fortune had thrown in our way. The
recollection of their fallen master was ever in their minds,
but the sentiments which that recollection excited in them
were not always the same. Sometimes they regarded their
8


ii4
TRAVELS IN TARTARY,
master as a saint, sometimes as a swindler; one day they
would pronounce his name with veneration, raising their
clasped- hands to their forehead; another day, they would
curse him, and spit in the air, to show their contempt for
him. The Lama of Torgot, however, always made the best
of the matter. He reproached himself, sometimes, for hav-
ing made an offering of all his herds to a man who now
developed, pretty manifestly, every appearance of a rogue;
but still he consoled himself that after all the man's knavery
had been the occasion of his seeing a good deal of the world,
and visiting the most celebrated Lamaseries. These four
young men were excellent fellows, and capital traveling
companions. Every day they gave us some fresh details of
their varied adventures, and their narratives frequently con-
tributed to make us forget, for awhile, the fatigues and
miseries of the journey.
A permanent cause of the sufferings we had to endure
was our pro-cameleer Charadchambeul. At first, this young
Lama appeared to us a budding saint, but before long we
found that we had got amongst us a complete little demon
with a human face. The following adventure opened our
eyes to his character, and showed us what we should have
to endure on his account.
The day after the passage of the Pouhain-Gol, when we
had been marching for a part of the night, we remarked, on
one of our camels, two great packages carefully enveloped
in wrappers, which we had not before seen. We thought,
however, that some traveler, who had not been able to find
room for them on his own sumpter animal, had asked Charad-
chambeul to take charge of them during the journey; and
we, accordingly, quietly pursued our way, without, at the
time, recurring to the circumstance. When we reached our
encampment for the night, so soon as the baggage was taken
down, we saw, to our great surprise, our Lama of Ratchico
mountains take the two packets, envelop them mysteriously
in a piece of felt, and hide them in a corner of the tent.
There was evidently something here which required explana-
tion; and we accordingly desired Charadchambeul to inform
us what was this new luggage that we saw in the tent. He
approached us, and in a whisper, as though fearing to be
heard, told us that during the night Buddha had bestowed
on him a special grace, in enabling him to find on the road


THIBET, AND CHINA.
115
a good thing, and then he added, with a knavish smile, that
at Lha-Ssa, this good thing would sell for at least ten ounces
of silver. We frowned, and required to see this same good
thing. Charadchambeul, having first carefully closed the
door of the tent, uncovered, with infinite emotion, his pre-
tended godsend. It consisted of two great leathern jars,
full of a sort of brandy, that is distilled in the province of
Kan-Sou, and which is sold at a high price. On these two
jars were Thibetian characters indicating the well-known
name of the proprietor. We had the charity to reject the
thought that Charadchambeul had stolen these jars during
the night, and preferred to suppose that he had picked
them up on the road. But our pro-cameleer was a casuist
of very loose morality. He pretended that the jars belonged
to him, that Buddha had made him a present of them, and
that all which now required to be done was carefully to
conceal them, lest the previous proprietor should discover
them. Any attempt to reason such a worthy as this into
morality and justice would have been simply lost labor and
time. We therefore emphatically declared to him that the
jars were neither ours nor his, that we would neither receive
them into our tent nor place them on our camels during the
journey, and that we had no desire whatever to arrive at
Lha-Ssa with the character of being thieves. And in order
that he might labor under no sort of misconception as to
our feelings, we added, that unless he forthwith removed
the jars from our tent, we should instantly proceed and
give information of the circumstance to the proprietor. He
seemed somewhat shaken by this intimation, and in order
effectually to induce him to restitution, we advised him to
carry what he had "found" to the ambassador, and request
him to return it to the owner. The Tchanak-Kampo, we
said, would not fail to be affected by his probity, and even
if he did not give him a reward in hand, would bear him in
mind, and when we reached Lha-Ssa would doubtless benefit
him in some way. After an animated opposition, this advice
was adopted. Charadchambeul presented himself before
the Tchanak-Kampo, who said to him, on receiving the jars:
"Thou art a good Lama. A Lama who has justice in his
heart is acceptable to the spirits." Charadchambeul re-
turned perfectly furious, vehemently exclaiming that we had
induced him to commit an imbecility in giving up the jars


n6
TRAVELS IN TARTARY,
to the ambassador, who had presented him with nothing in
return but empty words. From that moment he vowed an
implacable hatred towards us. He did his work how and
when he pleased; he took a delight in wasting our provisions;
every day he loaded us with abuse, and in his rage often
turning upon the poor animals, he would beat them about
the head till he had half killed them. To discharge the
wretch there, amid the desert, was impossible. We were
fain therefore to arm ourselves with patience and resignation,
and to avoid irritating still more the man's untamed ferocity.
Five days after the passage of the Pouhain-Gol, we
reached Toulain-Gol, a narrow, shallow river, which we
crossed without any difficulty. The caravan halted shortly
afterwards near a Lamasery, which had the appearance of
former prosperity, but which was, at present, wholly deserted.
The temples and the Lamas' cells, all tumbling in pieces,
had become the abode of bats and of enormous rats. We
heard that this Buddhist monastery, after having been
besieged for three days by the brigands, had been taken by
them, the greater portion of the inmates massacred, and the
place itself plundered and demolished. From that time
forth, no Lama had ventured to settle in the spot. The
vicinity, however, was not so entirely uninhabited as we at
first supposed. In walking over some rocky hills close by,
we found a herd of goats and three miserable tents, con-
cealed in a ravine. The poor inmates came out and begged
for a few leaves of tea and a little tsamba. Their eyes were
hollow, and their features pale and haggard. They knew
not, they said, where to take refuge, so as to live in peace.
The fear of the brigands was so powerful over them, that it
divested them even of the courage to flee away.
Next day the caravan continued its route, but the
Chinese escort remained encamped on the bank of the river;
its task was completed, and after a few days' rest, it would
return home. The Thibetian merchants, so far from being
distressed at the circumstance, said that now the Chinese
soldiers were no longer with them, they should be able to
sleep at night, freed from the fear of thieves.
On the 15 th November, we quitted the magnificent plains
of the Koukou-Noor, and entered upon the territory of the
Mongols of Tsaidam. Immediately after crossing the river
of that name, we found the aspect of the country totally


THIBET, AND CHINA.
117
changed. Nature becomes all of a sudden savage and sad;
the soil, arid and stony, produces with difficulty a few dry,
saltpetrous bushes. The morose and melancholy tinge of
these dismal regions seems to have had its full influence
upon the character of its inhabitants, who are all evidently
a prey to the spleen. They say very little, and their
language is so rude and guttural that other Mongols can
scarcely understand them. Mineral salt and borax abound
on this arid and almost wholly pastureless soil. You dig
holes two or three feet deep, and the salt collects therein,
and crystallizes and purifies of itself, without your having to
take any trouble in the matter. The borax is collected
from small reservoirs, which become completely full of it.
The Thibetians carry quantities of it into their own country,
where they sell it to the goldsmiths, who apply it to facilitate
the fusion of metals. We stayed two days in the land of
Tsaidam, feasting upon tsamba and some goats which the
shepherds gave in exchange for some bricks of tea. The
long-tailed oxen and the camels regaled themselves with the
nitre and salt which they had everywhere about for the
picking up. The grand object with the whole caravan was
to get up its strength as much as possible, with a view to
the passage of the Bourhan-Bota, a mountain noted for the
pestilential vapors in which, as we were informed, it is con-
stantly enveloped.
We started at three in the morning, and after infinite
sinuosities and meanderings over this hilly country, we
arrived, by nine o'clock, at the foot of the Bourhan-Bota.
There the caravan halted for a moment, as if to poise its
strength; everybody measured, with his eyes, the steep and
rugged paths of the lofty ascent, gazed with anxiety at a
light, thin vapor, which we were told was the pestilential
vapor in question, and for awhile the entire party was com-
pletely depressed and discouraged. After having taken the
hygienic measures prescribed by tradition, and which con-
sist in masticating two or three cloves of garlic, we began to
clamber up the side of the mountain. Before long, the
horses refused to carry their riders, and all, men as well as
animals, advanced on foot, and step by step; by degrees,
our faces grew pale, our hearts sick, and our legs incapable
of supporting us; we threw ourselves on the ground, then
rose again to make another effort; then once more pros-


TRAVELS IN TARTARY,
trated ourselves, and again rose to stumble on some paces
farther; in this deplorable fashion was it that we ascended
the famous Bourhan-Bota. Heavens! what wretchedness
it was we went through; one's strength seemed exhausted,
one's head turning round, one's limbs dislocated; it was
just like a thoroughly bad sea-sickness; and yet, all the
while, one has to retain enough energy, not only to drag
one's self on, but, moreover, to keep thrashing the animals
which lie down at every step, and can hardly be got to move.
One portion of the caravan, as a measure of precaution,
stopped half way up the mountain, in a gully where the pes-
tilential vapors, they said, were not so dense; the other
portion of the caravan, equally as a measure of precaution,
exerted their most intense efforts in order to make their
way right up to the top, so as to avoid being asphyxiated
by that dreadful air, so completely charged with carbonic
acid. We were of the number of those who ascended the
Bourhan-Bota at one stretch. On reaching its summit, our
lungs dilated at their ease. The descent of the mountain
was mere child's play, and we were soon able to set up our
tent far from the murderous air we had encountered on the
ascent.
The Bourhan-Bota mountain has this remarkable particu-
larity, that the deleterious vapor for which it is noted, is
only found on the sides facing the east and the north;
elsewhere, the air of the mountain is perfectly pure and
respirable. The pestilential vapors themselves would ap-
pear to be nothing more than carbonic acid gas. The
people attached to the embassy told us that when there is
any wind, the vapors are scarcely perceptible, but that they
are very dangerous when the weather is calm and serene.
Carbonic acid gas being, as the reader is aware, heavier
than the atmospheric air, necessarily condenses on the sur-
face of the ground, and remains fixed there until some
great agitation of the air sets it in movement, disperses it
in the atmosphere, and neutralizes its effects. When we
crossed the Bourhan-Bota, the weather was rather calm
than otherwise. We remarked, that when we were lying
on the ground, respiration was much more difficult; when,
on the contrary, we raised ourselves on horseback, the in-
fluence of the gas was scarcely felt. The presence of the
carbonic acid rendered it very difficult to light a fire; the


THIBET, AND CHINA.
II9
argols burned without flame, and threw out great quantities
of smoke. As to the manner in which the gas is formed,
or as to whence it comes, we can give no sort of idea. We
will merely add, for the benefit of those who are fond of
seeking explanations of things in their names, that Bourhan-
Bota means Kitchen of Bourhan; Bourhan being a syno-
nym of Buddha.
During the night we passed on the other side of the
mountain, there fell a frightful quantity of snow. Our
companions, who had not ventured to ascend the entire
mountain at once, rejoined us in the morning; they in-
formed us that they had effected the ascent of the upper
portion of the mountain easily enough, the snow having
dispersed the vapor.
The passage of the Bourhan-Bota was but a sort of ap-
prenticeship. A few days after, Mount Chuga put our
strength and courage to a still more formidable test. The
day's march being long and laborious, the cannon shot, our
signal for departure, was heard at one o'clock in the morn-
ing. We made our tea with melted snow, ate a good meal
of tsamba, seasoned with a clove of garlic, cut up into small
bits, and started. When the huge caravan first set itself in
motion, the sky was clear, and a brilliant moon lit up the
great carpet of snow with which the whole country was
covered. Mount Chuga being not very steep in the di-
rection where we approached it, we were able to attain the
summit by sunrise. Almost immediately afterwards, how-
ever, the sky became thickly overcast with clouds, and the
wind began to blow with a violence which grew constantly
more and more intense. The opposite sides of the moun-
tain we found so encumbered with snow, that the animals
were up to their girths in it; they could only advance by a
series of convulsive efforts, which threw several of them
into gulfs from which it was impossible to extricate them,
and where they accordingly perished. We marched in the
very teeth of a wind so strong and so icy, that it absolutely
at times choked our respiration, and despite our thick furs,
made us tremble lest we should be killed with the cold.
In order to avoid the whirlwinds of snow which the wind
perpetually dashed in our faces, we adopted the example of
some of our fellow travelers, who bestrode their horses'
backs with their faces to the tail, leaving the animals to


120
TRAVELS IN TARTARY,
follow the guidance of their instinct. When we reached
the foot of the mountain, and could use our eyes, we found
that more than one face had been frozen in the descent.
Poor M. Gabet, among the rest, had to deplore the tem-
porary decease of his nose and ears. Everybody's skin
was more or less chapped and cut.
The caravan halted at the loot of Mount Chuga, and
each member of it sought refuge for awhile in the labyrinths
of a number of adjacent defiles. . Exhausted with hunger,
and our limbs thoroughly benumbed, what we wanted to
bring us to, was a good fire, a good supper, and a good,
well-warmed bed; but the Chuga is far from possessing the
comfortable features of the Alps; no Buddhist monks have
as yet bethought themselves of taking up their abode there
for the solace and salvation of poor travelers. We were,
consequently, fain to set up our tent amid the snow, and
then to go in search of what argols we could burn. It was
a spectacle worthy of all pity to see that multitude, wander-
ing about in all directions, and rummaging up the snow, in
the hope of lighting upon some charming thick bed of
argols. For ourselves, after long and laborious research,
we managed to collect just enough of the article to melt
three great lumps of ice, which we extracted by aid of a
hatchet, from an adjacent pond. Our fire not being strong
enough to boil the kettle, we had to content ourselves with
infusing our tsamba in some tepid water, and gulping it
down in order to prevent its freezing in our hands. Such
was all the supper we had after our frightful day's journey.
We then rolled ourselves up in our goatskins and blankets,
and, crouching in a corner of the tent, awaited the cannon-
shot that was to summon us to our delightful Impressions
de Voyage.
We left in this picturesque and enchanting encampment,
the Tartar soldiers who had escorted us since our departure
from Koukou-Noor; they were no longer able to extend to
us their generous protection, for, that very day, we were
about to quit Tartary, and to enter the territory of Hither
Thibet. The Chinese and Tartar soldiers having thus left
us, the embassy had now only to rely upon its own internal
resources. As we have already stated, this great body of
2,ooo men was completely armed, and every one, with the
merest exception, had announced himself prepared to show


THIBET, AND CHINA. 121
himself, upon occasion, a good soldier. But somehow or
other the whilome so martial and valorous air of the caravan
had become singularly modified since the passage of the
Bourhan-Bota. Nobody sang now, nobody joked, nobody
laughed, nobody pranced about on his horse; everybody
was dull and silent; the moustachios which heretofore had
been so fiercely turned up, were now humbly veiled beneath
the lambskins with which all our faces were covered up to
the eyes. All our gallant soldiers had made up their lances,
fusils, sabres, bows and arrows, into bundles, which were
packed upon their sumpter animals. For that matter, the
fear of being killed by the brigands scarcely occurred now
to any one: the point was to avoid being killed by the
cold.
It was on Mount Chuga that the long train of our real
miseries really began. The snow, the wind, and the cold
there set to work upon us, with a fury which daily increased.
The deserts of Thibet are certainly the most frightful coun-
try that it is possible to conceive. The ground continuing
to rise, vegetation diminished as we advanced, and the cold
grew more and more intense. Death now hovered over
the unfortunate caravan. The want of water and of pas-
turage soon destroyed the strength of our animals. Each
day we had to abandon beasts of burden that could drag
themselves on no further. The turn of the men came
somewhat later. The aspect of the road was of dismal
auspice. For several days, we traveled through what
seemed the excavations of a great cemetery. Human
bones, and the carcases of animals presenting themselves at
every step, seemed to warn us that, in this fatal region,
amidst this savage nature, the caravans which had preceded
us, had preceded us in death.
To complete our misery, M. Gabet fell ill, his health
abandoning him just at the moment when the frightful
difficulties of the route called for redoubled energy and
courage. The excessive cold he had undergone on the
passage of Mount Chuga, had entirely broken up his
strength. To regain his previous vigor, he needed repose,
tonic drinks, and a substantial nourishment, whereas all we
had to give him was barley-meal, and tea made with snow
water; and, moreover, notwithstanding his extreme weak-
ness, he had every day to ride on horseback, and to struggle


122
TRAVELS IN TARTARY,
against an iron climate. And we had two months more of
this traveling before us, in the depth of winter. Our pros-
pect was, indeed, somber!
Towards the commencement of September, we arrived
in sight of the Bayen-Kharat, a famous chain of mountains,
extending from southeast to northwest, between the
Hoang-Ho and the Kin-Cha-Kiang. These two great
rivers, after running a parallel course on either side of the
Bayen-Kharat, then separate* and take opposite directions,
the one towards the north, the other towards the south.
After a thousand capricious meanderings in Tartary and
Thibet, they both enter the Chinese empire; and after
having watered it from west to east, they approach each
other, towards their mouths, and fall into the Yellow Sea
very nearly together. The point at which we crossed the
Bayen-Kharat is not far from the sources of the Yellow
River; they lay on our left, and a couple of days' journey
would have enabled us to visit them; but this was by no
means the season for pleasure trips. We had no fancy for
a tourist's excursion to the sources of the Yellow River:
how to cross the Bayen-Kharat was ample occupation for
our thoughts.
From its foot to its summit the mountain was completely
enveloped in a thick coat of snow. Before undertaking
the ascent, the principal members of the embassy held a
council. The question was not whether they should pass
the mountain: if they desired to reach Lha-Ssa, the pas-
sage of the mountain was an essential preliminary; nor was
it the question, whether they should await the melting of
the snow; the point was simply whether it would be more
advantageous to ascend the mountain at once or to wait till
next day. The fear of avalanches filled every one's mind,
and we should all have gladly subscribed to effect an as-
surance against the wind. After the example of all the
councils in the world, the council of the Thibetian embassy
was soon divided into two parties, the one contending that
it would be better to start forthwith, the other insisting that
we ought, by all means, to wait till the morrow.
To extricate themselves from this embarrassment, they
had recourse to the Lamas, who had the reputation of
being diviners. But this expedient did not combine all
minds in unity. Among the diviners there were some who


THIBET, AND CHINA.
123
declared that this day would be calm, but that the next
day there would be a terrible wind, and there were others
who announced an exactly contrary opinion. The caravan
thus became divided into two camps, that of movement
and that of non-movement. It will at once be understood
that in our character of French citizens, we instinctively
placed ourselves in the ranks of the progressists; that is to
say, of those who desired to advance, and to have done
with this villainous mountain as soon as possible. It ap-
peared to us, moreover, that reason was altogether on our
side. The weather just then was perfectly calm; but we
knew not what it might be on the morrow. Our party,
therefore, proceeded to scale these mountains of snow,
sometimes on horseback, but more frequently on foot. In
the latter case, we made our animals precede us, and we
hung on to their tails, a mode of ascending mountains
which is certainly the least fatiguing of all. M. Gabet
suffered dreadfully, but God, of his infinite goodness, gave
us strength and energy enough to reach the other side.
The weather was calm throughout, and we were assailed by
no avalanche whatever.
Next morning, at daybreak, the party who had remained
behind advanced and crossed the mountain with entire
success. As we had had the politeness to wait for them,
they joined us, and we entered together a valley where the
temperature was comparatively mild. The excellence of
the pasturage induced the caravan to take a day's rest here.
A deep lake, in the ice of which we dug wells, supplied us
with abundance of water. We had plenty of fuel, too, for
the embassies and pilgrimages being in the habit of halting
in the valley, after the passage of the Bayen-Kharat, one is
always sure to find plenty of argols there. We all kept up
great fires throughout our stay, burning all the burnable
things we could find, without the smallest consideration for
our successors, leaving it to our 15,ooo long-haired oxen to
supply the deficit.
We quitted the great valley of Bayen-Kharat, and set
up our tents on the banks of the Mourou'i-Oussou, or, as
the Thibetians call it, Polei-Tchou (river of the Ix>rd).
Towards its source, this magnificent river bears the name
of Mourou'i-Oussou (tortuous river) ; further on it is called
Kin-Cha-Kiang (river of golden sand), and arrived in the


I24
TRAVELS IN TARTARY,
province of Sse-Tchouan, it becomes the famous Yang-Dze-
Kiang (blue river). As we were passing the Mourou'i-
Oussou, on the ice, a singular spectacle presented itself.
We had previously, from our encampment, observed dark,
shapeless masses, ranged across this great river; and it was
not until we came quite close to these fantastic islets that
we could at all make head or tail of them. Then we found
out that they were neither more nor less than upwards of
fifty wild cattle, absolutely encrusted in the ice. They had
no doubt attempted to swim across the river, at the precise
moment of the concretion of the waters, and had been so
hemmed in by the flakes as to be unable to extricate them-
selves. Their fine heads, surmounted with great horns,
were still above the surface; the rest of the bodies were
enclosed by the ice, which was so transparent as to give a
full view of the form and position of the unlucky animals,
which looked as though they were still swimming. The
eagles and crows had pecked out their eyes.
Wild cattle are of frequent occurrence in the deserts of
Hither Thibet. They always live in great herds, and pre-
fer the summits of the mountains. During the summer,
indeed, they descend into the valleys in order to quench
their thirst in the streams and ponds; but throughout the
long winter season, they remain on the heights feeding on
snow, and on a very hard rough grass they find there.
These animals, which are of enormous size, with long black
hair, are especially remarkable for the immense dimensions
and splendid form of their horns. It is not at all prudent
to hunt them, for they are said to be extremely ferocious.
When, indeed, you find two or three of them separated
from the main herd, you may venture to attack them; but
the assailants must be numerous, in order to make sure of
their game, for if they do not kill the animal at once there is
decided danger of his killing them. One day we perceived
one of these creatures licking up the niter in a small place
encircled with rocks. Eight men, armed with matchlocks,
left the caravan, and posted themselves in ambush, without
being detected by the bull. Eight gun-shots were fired at
once; the bull raised his head, looked round with fiery
eyes in search of the places whence he had been assailed,
and then dashed over the rocks into the plain, where he
tore about furiously, roaring awfully. The hunters affirmed


THIBET, AND CHINA.
127
could not get down, at a time, as much as was required for
our nourishment during the day; so we used to make three
or four balls of it, with our tea, and keep these in reserve,
to be eaten, from time to time, on our road. The hot paste
was wrapped in a piece of hot linen, and then deposited in
our breasts. Over it, were all our clothes; to wit, a thick
robe of sheepskin, then a lambskin jacket, then a short fox-
skin cloak, and then a great wool overall; now, upon every
one of the fifteen days in question, our tsamba cakes were
always frozen. When we took them out, they were merely
so many balls of ice, which, notwithstanding, we were fain
to devour, at the risk of breaking our teeth, in order to avoid
the greater risk of starvation.
The animals, overcome with fatigue and privation, had
infinite difficulty in at all resisting the intensity of the cold.
The mules and horses, being less vigorous than the camels
and long-haired oxen, required especial attention. We
were obliged to pack them in great pieces of carpet, care-
fully fastened round the body, the head being enveloped in
rolls of camel's hair. Under any other circumstances this
singular costume would have excited our hilarity, but just
then, we were in no laughing mood. Despite afl these pre-
cautions, the animals of the caravans were decimated by
death.
The numerous rivers that we had to pass upon the ice
were another source of inconceivable misery and fatigue.
Camels are so awkward and their walk is so uncouth and
heavy, that in order to facilitate their passage, we were com-
pelled to make a path for them across each river, either by
strewing sand and dust, or by breaking the first coat of ice
with our hatchets. After this, we had to take the brutes, one
by one, and guide them carefully over the path thus traced
out; if they had the ill-luck to stumble or slip, it was all
over with them; down they threw themselves on the ice, and
it was only with the utmost labor they could be got up again.
We had first to take off their baggage, then to drag them
with ropes to the bank, and then to stretch a carpet on
which they might be induced to rise; sometimes all this
labor was lost: you might beat the obstinate animals, pull
them, kick them; not an effort would they make to get on
their legs; in such cases, the only course was to leave them
where they lay, for it was clearly impossible to wait, in


128 TRAVELS IN TARTARV,
those hideous localities, until the pig-headed brute chose to
rise.
All these combined miseries ended in casting the poor
travelers into a depression bordering on despair. To the
mortality of the animals, was now added that of the men,
who, hopelessly seized upon by the cold, were abandoned,
yet living, on the road. One day, when the exhaustion of
our animals had compelled us to relax our march, so that
we were somewhat behind the main body, we perceived a
traveler sitting on a great stone, his head bent forward on
his chest, his arms pressed against his sides, and his whole
frame motionless as a statue. We called to him several
times, but he made no reply, and did not even indicate, by
the slightest movement, that he heard us. "How absurd,"
said we to each other, "for a man to loiter in this way in
such dreadful weather. The wretched fellow will assuredly
die of cold. We called to him once more, but he remained
silent and motionless as before. We dismounted, went up
to him, and recognized in him a young Mongol Lama, who
had often paid us a visit in our tent. His face was exactly
like wax, and his eyes, half-opened, had a glassy appearance;
icicles hung from his nostrils and from the corners of his
mouth. We spoke to him, but obtained no answer; and
for a moment we thought him dead. Presently, however,
he opened his eyes, and fixed them upon us with a horrible
expression of stupefaction: the poor creature was frozen,
and we comprehended at once that he had been abandoned
by his companions. It seemed to us so frightful to leave a
man to die, without making an effort to save him, that we
did not hesitate to take him with us. We took him from the
stone on which he had been placed, enveloped him in a
wrapper, seated him upon Samdadchiemba's little mule, and
thus brought him to the encampment. When we had set up
our tent, we went to visit the companions of this poor young
man. Upon our informing them what we had done, they
prostrated themselves in token of thanks and said that we
were people of excellent hearts, but that we had given our-
selves much labor in vain, for that the case was beyond
cure. "He is frozen," said they, "and nothing can pre-
vent the cold from getting to his heart." We ourselves
did not participate in this despairing view of the case, and
we returned to our tent, accompanied by one of the


THIBET, AND CHINA.
129
patient's companions, to see what further could be done.
When we reached our temporary home, the young Lama
was dead.
More than forty men of the caravan were abandoned still
living, in the desert, without the slightest possibility of our
aiding them. They were carried on horseback and on camel-
back so long as any hope remained, but when they could
no longer eat, or speak, or hold themselves up, they were
left on the wayside. The general body of the caravan could
not stay to nurse them, in a barren desert, where there was
hourly danger of wild beasts, of robbers, and worse than all,
of a deficiency of food. Yet, it was a fearful spectacle to
see these dying men abandoned on the road! As a last
token of sympathy, we placed beside each, a wooden cup
and a small bag of barley meal, and then the caravan mourn-
fully proceeded on its way. As soon as the last straggler
had passed on, the crows and vultures that incessantly
hovered above the caravan, would pounce down upon the
unhappy creatures who retained just enough of life to feel
themselves torn and mangled by these birds of prey.
The north wind greatly aggravated M. Gabet's malady.
From day to day his condition grew more alarming. His
extreme weakness would not permit him to walk, and being
thus precluded from warming himself by means of a little
exercise; his feet, hands, and face were completely frozen;
his lips became livid, and his eyes almost extinct; by and
by he was not able to support himself on horseback. Our
only remedy was to wrap him in blankets, to pack him upon
a camel, and to leave the rest to the merciful goodness of
Divine Providence.
One day, us we were following the sinuosities of a valley,
our hearts oppressed with sad thoughts, all of a sudden we
perceived two horsemen make their appearance on the
ridge of an adjacent hill. At this time, we were traveling
in the company of a small party of Thibetian merchants,
who, like ourselves, had allowed the main body of the cara-
van to precede them, in order to save their camels the
fatigue of a too-hurried march. "Tsong-Kaba," cried the
Thibetians, "see, there are horsemen yonder, yet we are in
the desert, and every one knows that there are not even
shepherds in this locality." They had scarcely uttered these
words, when a number of other horsemen appeared at dif-
9


TRAVELS IN TARTARY,
ferent points on the hills, and, to our extreme alarm, dashed
down towards us at a gallop. What could these horsemen
be doing in so barren a region? What could they want
with us? The case was clear: we had fallen into the hands
of thieves. Their appearance, as they approached, was any-
thing but reassuring: a carbine slung at the saddle-bow, two
long sabers in the girdle, thick black hair falling in disorder
over the shoulders, glaring eyes, and a wolf's skin stuck on
the head by way of cap; such was the portrait of each of
the gentlemen who now favored us with their company.
There were twenty-seven of them, while we numbered only
eighteen, of which eighteen all were by no means practised
warriors. However, both armies alighted, and a valorous
Thibetian of our party advanced to parley with the chief of
the brigands, who was distinguished from his men by two
red pennants which floated from his saddle back. After a
long and somewhat animated conversation: "Who is that
man?" asked the chief of the Kolo, pointing to M. Gabet,
who, fastened upon his camel, was the only person who had
not alighted. "He is a Grand Lama of the western sky,"
replied the Thibetian merchant; "the power of his prayers
is infinite." The Kolo raised his clasped hands to his fore-
head, in token of respect, and looked at M. Gabet, who,
with his frozen face, and his singular envelope of many-
colored wrappers, was by no means unlike those alarming
idols that we see in pagan temples. After contemplating
for a while the famous Lama of the western sky, the brigand
addressed some further words, in an undertone, to the
Thibetian merchant; then, making a sign to his companions,
they all jumped into their saddles, set off at a-gallop, and
soon disappeared behind the mountains. "Do not let us
go any further to-day," said the Thibetian merchant; "but
set up our tents where we are; the Kolo are robbers, but
they have lofty and generous souls; when they see that we
place ourselves without fear in their hands, they will not
attack us. Besides," added he, " I believe they hold in
much awe the power of the l-amas of the western sky."
We adopted the counsel of the Thibetian merchant and
proceeded to encamp.
The tents were scarcely set up, when the Kolo reappeared
on the crest of the mountain, and once more galloped down
upon us with their habitual impetuosity. The chief alone


THIBET, AND CHINA. I31
entered the encampment, his men awaiting him at a short
distance outside. The Kolo addressed the Thibetian who
had previously conversed with him. "I have come," said
he, "for an explanation of a point that I don't at all under-
stand. You know that we are encamped on the other side
of the mountain, yet you venture to set up your tents here,
close by us. How many men, then, have you in your com-
pany?" "We are only eighteen; you, I believe, are
twenty-seven in number; but brave men never run away."
"You'll fight, then?" "If there were not several invalids
amongst us, I would answer, Yes; for I have already shown
the Kolo that I am not afraid of them." "Have you fought
with the Kolo? When was it? What's your name?"
"It's five years ago, at the affair of the Tchanak-Kampo,
and here's a little reminiscence of it;" and, throwing back
the sleeve of his right arm, he showed the cicatrice of a
great saber cut. The brigand laughed, and again requested
his interlocutor's name. "I am called Rala-Tchembe," said
the merchant; "you ought to know the name." "Yes, all
the Kolos know it; it is the name of a brave man." So
saying, he dismounted, and taking a saber from his girdle,
presented it to the Thibetian. "Here," said he, "accept
this saber; 'tis the best I have; we have fought one another
before; in future, when we meet, it shall be as brothers."
The Thibetian received the brigand's present, and gave him,
in return, a handsome bow and quiver which he had bought
at Peking.
The Kolo, who had remained outside the camp, upon
seeing their chief fraternize with the chief of the caravan,
dismounted, fastened their horses to each other, two and
two, by the bridles, and came to drink a friendly cup of tea
with the travelers, who now, at length, began to breathe
freely. All these brigands were extremely affable, and they
asked us various questions about the Tartar-Khalkhas, whom,
they said, they were particularly anxious to see, by reason
that, in the preceding year, these warriors had killed three
of their companions, whom they were eager to avenge. We
had a little chat about politics too. The brigands affirmed
that they were warm friends of the Tal6-Lama, and irrecon-
cilable enemies to the Emperor of China; on which account
they seldom failed to pillage the embassy on its way to
Peking, because the Emperor was unworthy to receive gifts


132
TRAVELS IN TARTARY,
from the Tal6-Lama, but that they ordinarily respected it
on its return, because it was altogether fitting that the Em-
peror should send gifts to the Tal6-Lama. After having
done honor to the tea and tsamba of the caravan, the brig-
ands wished us a good journey, and returned to their own
encampment. All these fraternal manifestations did not
prevent our sleeping with one eye open; our repose, how-
ever, was not disturbed, and in the morning we resumed
our way in peace. Of the many thousands of pilgrims who
have performed the journey to Lha-Ssa, there are very few
who can boast of having had so close a view of the robbers,
at so small a cost.
We had escaped one great danger; but another awaited
us, we were informed, far more formidable in its character,
though different in kind. We were beginning to ascend the
vast chain of the Tant-La mountains, on the plateau of
which, our traveling companions assured us, the invalids
would die, and those who were now well would become in-
valids, with but a small chance of living. The death of M.
Gabet was considered quite a matter of certainty. After
six days' laborious ascent of several mountains, placed am-
phitheatrically, one above another, we-at length reached the
famous plateau, the most elevated point, perhaps, on the
earth's surface. The snow there appeared an incrustation,
an ordinary portion of the soil. It cracked beneath our
feet, but the feet left scarcely any impression upon it. The
entire vegetation consisted of an occasional tuft of a low,
sharp-pointed, smooth grass, ligneous within, and as hard
as iron, but not brittle; so that it might very well be con-
verted into mattress needles. The animals were, however,
so famishing, that they were fain to attack even this atro-
cious forage, which absolutely cracked between their teeth,
and could be realized at all only by vigorous efforts and at
the cost of infinite lip bleeding.
From the brow of this magnificent plateau we could see
below us the peaks and needles of numerous ridges, the
ramifications of which were lost in the horizon. We had
never witnessed anything at all comparable with this grand,
this gigantic spectacle. During the twelve days that we were
journeying along the heights of Tant-La, we enjoyed fine
weather; the air was calm, and it pleased God to bless us
each day with a warm, genial sunshine, that materially


THIBET, AND CHINA.
133
modified the ordinary coldness of the atmosphere. Still
the air, excessively rarified at that enormous altitude, was
very piercing, and monstrous eagles, which followed the
track of the caravan, were daily provided with a number of
dead bodies. The small caravan of the French mission itself
paid its tribute to death; but, happily, that tribute was only
in the shape of our little black mule, which we abandoned
at once with regret and with resignation. The dismal
prophecy that had been announced with reference to M.
Gabet was falsified. The mountains, which were to have
been fatal to him, proved, on the contrary, highly favorable,
restoring to him, by degrees, health and strength. This
blessing, almost unexpected by us, even at the hands of the
God of Mercy, made us forget all our past miseries. We
resumed all our courage, and firmly entertained the hope
that the Almighty would permit us to accomplish our jour-
ney.
The descent of Tant-La, though long in duration, was
rapid in itself. Throughout four whole days we were going
down, as it seemed, a gigantic staircase, each step of which
consisted of a mountain. At the bottom, we found some
hot springs, of an extremely magnificent description.
Amongst huge rocks, you see a great number of reservoirs,
hollowed out by the hand of nature, in which the water boils
and bubbles, as in a vast cauldron over a fierce fire. Some-
times the active fluid escapes through the fissures of the
rocks, and leaps, in all directions, by a thousand capricious
jets. Every now and then the ebullition, in particular reser-
voirs, grows so furious, that tall columns of water rise into the
air, as though impelled by some tremendous pumping ma-
chinery. Above these springs, thick vapors, collecting in the
air, condense into white clouds. The water is sulphureous.
After bubbling and dashing about in its huge granite reser-
voirs, it boils over, and quitting the rocks, which had seemed
to wish to keep it captive, pours down by various currents
into a small valley below, where it forms a large stream flow-
ing over a bed of flints, yellow as gold. These boiling waters
do not long preserve their fluidity. The extreme rigor
of the atmosphere cools them so rapidly, that within a mile
and a half from its source, the stream they have thus formed
is almost frozen through. These hot springs are of frequent
occurrence in the mountains of Thibet, and the Lama physi


134
TRAVELS IN TARTARY,
cians, who attribute to them considerable medicinal virtue,
constantly prescribed their use, both internally and exter-
nally
From the Tant-La mountains to Lha-Ssa, the ground con-
stantly declines. As you descend, the intensity of the cold
diminishes, and the earth becomes clothed with more vigor-
ous and more varied vegetation. One evening, we encamped
in a large plain, where the pasturage was marvelously abun-
dant, and as our cattle had been for some time past on very
short commons indeed, we determined to give them the full
benefit of the present opportunity, and to remain where we
were for two days.
Next morning, as we were quietly preparing our tea, we
perceived in the distance a troop of horsemen galloping to-
wards our encampment at full speed. The sight seemed to
freeze the very blood in our veins; we stood for a moment
perfectly petrified. After the first moment of stupor, we
rushed out of our tent, and ran to Rala-Tchembe. "The
Kolo! the Kolo !" cried we; "here's a great body of Kolo
advancing against us." The Thibetian merchants, who were
boiling their tea and mixing their tsamba, laughed at our
alarm, and told us to sit down quite at our ease. "Take
breakfast with us," said they; "there are no Kolo to fear
here; the horsemen you see yonder are friends. We are
now entering upon an inhabited country; hehind the hill
there, to the right, are a number of black tents, and the
horsemen, whom you take to be Kolo, are shepherds."
These words restored our equanimity, and with our equa-
nimity returned our appetite, so that we were very happy to
accept the invitation to breakfast with which we had been
favored. We had scarcely taken up a cup of buttered tea
before the horsemen made their appearance at the door of
the tent. So far from being brigands, they were worthy
fellows who came to sell us butter and fresh meat; their
saddles were regular butchers' stalls hung with joints of
mutton and venison, which rested on the sides of their horses.
We purchased eight legs of mutton, which, being frozen,
were easily susceptible of transport. They cost us an old
pair of Peking boots, a Peking steel, and the saddle of our
defunct mule, which luckily could also boast of Peking origin.
Everything coming from Peking is highly prized by the
Thibetians, more especially by that portion of the popula-


THIBET, AND CHINA.
135
tion which has not advanced beyond the pastoral and no-
madic life. The merchants who accompany the caravan
take care, accordingly, to label every package "Goods from
Peking." Snuff is especially an object of earnest competi-
tion among the Thibetians. All the shepherds asked us
whether we had not snuff from Peking. M. Huc, who was
the only snuff-taker of our party, had formerly possessed a
quantity of the precious commodity, but it had all departed,
and for the last eight days he had been reduced to the
necessity of filling his snuff-box and his. nose with a frightful
mixture of dust and ashes. Those who are devotees of snuff
will at once comprehend all the horrors to poor M. Huc of
this deplorable position.
Condemned for the two last months to live upon barley-
meal, moistened with tea, the mere sight of our legs of
mutton seemed to fortify our stomachs and invigorate our
emaciated limbs. The remainder of the day was occu-
pied in culinary preparations. By way of condiment and
seasoning, we had only a little garlic, and that little so
frozen and dried, that it was almost imperceptible in its
shell. We peeled, however, all we had, and stuck it into
two legs of mutton, which we set to boil in our great
cauldron. The argols, which abounded in this blessed
plain, supplied ample materials for cooking our inestima-
ble supper. The sun was just setting, and Samdadchiemba,
who had been inspecting one of the legs of mutton with
his thumb-nail, had triumphantly announced that the mut-
ton was boiled to a bubble, when we heard in all direc-
tions, the disastrous cry, " Fire ! fire!" (Mi yon / mi yon /)
At one bound we were outside our tent, where we found
that the flame, which had caught some dry grass, in the
interior of the encampment, and menaced to assail also our
linen tents, was spreading about, in all directions, with
fearful rapidity. All the travelers, armed with their felt
carpets, were endeavoring to stifle the flame, or at all events
to keep it from reaching the tents, and in this latter effort
they were quite successful. The fire, repulsed on all sides,
forced an issue from the encampment, and rushed out into
the desert, where, driven by the wind, it spread over the
pasturages, which it devoured as it went. We thought,
however, that'we had nothing further to fear; but the cry,
"Save the camels! save the camels!" at once reminded


TRAVELS IN TARTARY,

Fire in the Camp.
us how little we knew of a conflagration in the desert.
We soon perceived that the camels stolidly awaited the
flame, instead of fleeing from it, as the horses and oxen
did. We hereupon hastened to the succor of our beasts,
which, at the moment, seemed tolerably remote from the
flame. The flame, however, reached them as soon as we
did, and at once surrounded us and them. It was to no
purpose we pushed and beat the stupid brutes; not an inch
would they stir; but there they stood phlegmatically gap-
ing at us with an air that seemed to ask us, what right we
had to come and interrupt them at their meals. We really
felt as if we could have killed the impracticable beasts.
The fire consumed so rapidly the grass it encountered, that
it soon assailed the camels, and caught their long, thick
hair; and it was with the utmost exertion that, by the aid
of the felt carpets we had brought with us, we extinguished
the flame upon their bodies. We got three of them out of
the fire, with only the end of their hair singed, but the
fourth was reduced to a deplorable condition; not a bristle


THIHET, AND CHINA.
137
remained on its entire body; the whole system of hair was
burned down to the skin, and the skin itself was terribly
charred.
The extent of pasturage consumed by the flame might be
about a mile and a quarter long by three quarters of a mile
broad. The Thibetians were in esctasies at their good for-
tune in having the progress of conflagration so soon stayed,
and we fully participated in their joy, when we learned the
full extent of the evil with which we had been menaced.
We were informed that if the fire had continued much
longer it would have reached the black tents, in which case
the shepherds would have pursued and infallibly massacred
us. Nothing can equal the fury of these poor children of
the desert when they find the pastures, which are theironly
resource, reduced to ashes, no matter whether by malice
or by mischance. It is much the same thing to them as
destroying their herds.
When we resumed our journey the broiled camel was not
yet dead, but it was altogether incapable of service; the
three others were fain to yield to circumstances, and to
share among them the portion of baggage which their unlucky
traveling companion had hitherto borne. However, the
burdens of all of them had very materially diminished in
weight since our departure from Koukou-Noor; our sacks
of meal had become little better than sacks of emptiness;
so that, after descending the Tant-La mountains we had
been compelled to put ourselves upon an allowance of two
cups of tsamba per man, per diem. Before our departure
we had made a fair calculation of our reasonable wants, in
prospectu; but no such calculation could cover the waste
committed upon our provender by our two cameleers; by
the one through indifference and stupidity, by the other
through malice and knavery.
Fortunately we were now approaching a large Thibetian
station, where we should find the means of renewing our
stores.
After following, for several days, a long series of valleys,
where we saw, from time to time, black tents and great
herds of yaks, we at last encamped beside a large Thibetian
village. It stands on the banks of the river Na-Ptchu, in-
dicated on M. Andriveau-Goujon's map, by the Mongol
name of Khara-Oussou, both denominations equally signify-


'3S
TRAVELS IN TARTARY,
ing black waters. The village of Na-Ptchu is the first Thibet-
ian station of any importance that you pass on this route to
Lha-Ssa. The village consists of mud-houses and a number
of black tents. The inhabitants do not cultivate the ground.
Although they always live on the same spot, they are shep-
herds like the nomadic tribes, and occupy themselves solely
with the breeding of cattle. We were informed that at some
very remote period, a king of Koukou-Noor made war upon
the Thibetians, and having subjugated them to a large extent,
gave the district of Na-Ptchu to the soldiers whom he had
brought with him. Though these Tartars are now fused

with the Thibetians, one may still observe among the black
tents, a certain number of Mongol huts. This event may
also serve to explain the origin of a number of Mongol ex-
pressions which are used in the country, having passed
within the domain of the Thibetian idiom.
The caravans which repair to Lha-Ssa, are necessitated to
remain several days at Na-Ptchu, in order to arrange a fresh
system of conveyance; for the difficulties of an awfully rocky
road do not permit camels to proceed further. Our first
business, therefore, was to sell our animals; but they were


THIBET, AND CHINA.
139
so wretchedly worn that no one would look at them. At
last, a sort of veterinary surgeon, who, doubtless, had some
recipe for restoring their strength and appearances, made
us an offer, and we sold him the three for fifteen ounces
of silver, throwing in the grilled one into the bargain.
These fifteen ounces of silver just sufficed to pay the hire
of six long-haired oxen, to carry our baggage to Lha-Ssa.
A second operation was to discharge the Lama of the
Ratchico mountains. After having settled with him on very
liberal terms, we told him that if he proposed to visit Lha-
Ssa, he must find some other companions, for that he might
consider himself wholly freed from the engagements which
he had contracted with us; and so, at last, we got rid of
this rascal, whose misconduct had fully doubled the trouble
and misery that we had experienced on the way in his
company.
Our conscience imposes upon us the duty of here warn-
ing persons whom any circumstances may lead to Na-Ptchu,
to be carefully on their guard there against thieves. The
inhabitants of this Thibetian village are remarkable for their
peculations, robbing every Mongol or other caravan that
comes to the place, in the most shameful manner. At
night, they creep into the travelers' tents, and carry off
whatever they can lay hands upon; and in broad day itself
they exercise their deplorable ingenuity in this line, with a
coolness, a presence of mind, and an ability which might
arouse envy in the most distinguished Parisian thieves.
After having laid in a supply of butter, tsamba, and legs
of mutton, we proceeded on our way to Lha-Ssa, from
which we were distant now only fifteen days' march. Our
traveling companions were some Mongols of the kingdom of
Khartchin, who were repairing in pilgrimage to Mouche-
Dehot(the Eternal Sanctuary) as the Tartars call Lha-Ssa,
and who had with them their Grand Chaberon ; that is to
say, a Living Buddha, the superior of their Lamasery. The
Chaberon was a young man of eighteen, whose manners
were agreeable and gentlemanly, and whose face, full of in-
genuous candor, contrasted singularly with the part which
he was constrained habitually to enact. At the age of five
he had been declared Buddha and Grand Lama of the
Buddhists of Khartchin, and he was now about to pass a
few years in one of the Grand lamaseries of Lha-Ssa, in


140
TRAVELS IN TARTARY,
the study of prayers and of the other knowledge befitting his
dignity. A brother of the King of Khartchin and several
Lamas of quality were in attendance to escort and wait up-
on him. The title of Living Buddha seemed to be a dead
weight upon this poor young man. It was quite manifest
that he would very much have liked to laugh and chat and
frolic about at his ease; and that, en route, it would have
been far more agreeable to him to have dashed about on
his horse, whither he fancied, than to ride, as he did,
solemnly between two horsemen, who, out of their extreme
respect, never once quitted his sides. Again, when they
had reached an encampment, instead of remaining eternally
squatted on cushions, in a corner of his tent, apeing the idols
in the Lamasery, he would have liked to have rambled about
the desert, taking part in the occupations of nomadic life;
but he was permitted to do nothing of the sort. His busi-
ness was to be Buddha, and to concern himself in no degree
with matters which appertained to mere mortals.
The young Chaberon derived no small pleasure from an
occasional chat in our tent; there, at all events, he was
able to lay aside, for a time, his official divinity, and to be-
long to mankind. He heard with great interest what we
told him about the men and things of Europe; and ques-
tioned us, with much ingenuity, respecting our religion,
which evidently appeared to him a very fine one. When
we asked him, whether it would not be better to be a wor-
shipper of Jehovah than a Chaberon, he replied that he
could not say. He did not at all like us to interrogate
him respecting his interior life, and his continual incarna-
tions; he would blush when any such questions were put
to him, and would always put an end to the conversation
by saying that the subject was painful to him. The simple
fact was that the poor lad found himself involved in a sort
of religious labyrinth, the. meanderings of which were per-
fectly unknown to him.
The road which leads from Na-Ptchu to Lha-Ssa is, in
general, rocky and very laborious, and when it attains the
chain of the Koiran mountains it become fatiguing in the
highest degree. Yet as you advance, your heart grows lighter
and lighter, at finding yourself in a more and more populous
country. The black tents that speckle the background of
the landscape, the numerous parties of pilgrims repairing


THIBET, AND CHINA.
141
to Lha-Ssa, the infinite inscriptions engraved on the stones
erected on each side of the way, the small caravans of long-
tailed oxen that you meet at intervals—all this contributes
to alleviate the fatigues of the journey.
When you come within a few days' march of Lha-Ssa,
the exclusively nomadic character of the Thibetians grad-
ually disappears. Already, a few cultivated fields adorn the
desert; houses insensibly take the place of black tents.
At length, the shepherds vanish altogether, and you find
yourself amidst an agricultural people.
On the fifteenth day after our departure from Na-Ptchu,
we arrived at Pampou, which on account of its proximity to
Lha-Ssa is regarded by the pilgrims as the vestibule of the
holy city. Pampou, erroneously designated Panctou on the
map, is a fine plain watered by a broad river, a portion of
whose stream, distributed in canals, diffuses fertility all
around. There is no village, properly so called; but you
see, in all directions, large farmhouses with handsome ter-
races in front, and beautifully white with lime-wash. Each
is surrounded with tall trees, and surmounted with a little
tower, in the form of a pigeon-house, whence float banners
of various colors, covered with Thibetian inscriptions.
After traveling for more than three months through hideous
deserts, where the only living creatures you meet are brigands
and wild beasts, the plain of Pampou seemed to us the
most delicious spot in the world. Our long and painful
journeying had so nearly reduced us to the savage state,
that anything in the shape of civilization struck us as ab-
solutely marvelous. We were in ecstasies with everything:
a house, a tree, a plow, a furrow in the plowed field, the
slightest object seemed to us worthy of attention. That,
however, which most forcibly impressed us, was the pro-
digious elevation of the temperature which we remarked in
this cultivated plain. Although it was now the end of
January, the river and its canals were merely edged with a
thin coat of ice, and scarcely any of the people wore furs.
At Pampou, our caravan had to undergo another trans-
formation. Generally speaking, the long-haired oxen are
here replaced by donkeys, small in size, but very robust, and
accustomed to carry baggage. The difficulty of procuring
a sufficient number of these donkeys to convey the baggage
of the Khartchin-Lamas, rendered it necessary for us to re-


142
TRAVELS IN TARTARY,
main two days at Pampou. We availed ourselves of the op-
portunity to arrange our toilet, as well as we could. Our
hair and beards were so thick, our faces so blackened with
the smoke of the tent, so plowed up with the cold, so
worn, so deplorable, that, when we had here the means of
looking at ourselves in a glass, we were ready to weep with
compassion at our melancholy appearance. Our costume
was perfectly in unison with our persons.
The people of Pampou are for the most part in very easy
circumstances, and they are always gay and frolicsome ac-
cordingly. Every evening they assemble, in front of the
different farms, where men, women, and children dance to
the accompaniment of their own voices. On the termina-
tion of the bal champetre, the farmer regales the company
with a sort of sharp drink, made with fermented barley, and
which, with the addition of hops, would be very like our
beer.
After a two days' hunt through all the farms of the neigh-
borhood, the donkey-caravan was organized, and we went
on our way. Between us and Lha-Ssa there was only a
mountain, but this mountain was, past contradiction, the
most rugged and toilsome that we had yet encountered.
The Thibetians and Mongols ascend it with great unction,
for it is understood amongst them that whoever attains its
summit, attains, ipso facto, a remission of all his or her sins.
This is certain, at all events, that whoever attains the sum-
mit has undergone on his way a most severe penance;
whether that penance is adequate to the remission of sins,
is another question altogether. We had departed at one
o'clock in the morning, yet it was not till ten in the fore-
noon that we reached this so beneficial summit. We were
fain to walk nearly the whole distance, so impracticable is it
to retain one's seat on horseback along the rugged and
rocky path.
The sun was nearly setting when, issuing from the last of
the infinite sinuosities of the mountain, we found ourselves
in a vast plain, and saw on our right Lha-Ssa, the famous
metropolis of the Buddliic world. The multitude of aged
trees which surround the city with a verdant wall; the tall
white houses, with their flat roofs and their towers; the
numerous temples with their gilt roofs, the Buddha-La,
above which rises the palace of the Tal6-Lama—all these


THIBET, AND CHINA.
14.3
features communicate to Lha-Ssa a majestic and imposing
aspect.
At the entrance of the town, some Mongols with whom
we had formed an acquaintance on the road, and who had
preceded us by several days, met us, and invited us to ac-
company them to lodgings which they had been friendly
enough to prepare for us. It was now the 29th January,
1846; and it was eighteen months since we had parted
from the Valley of Black Waters.

Chinese and Tartar Male Head-dresses.



View of Lha-Ssa.
CHAPTER V.
Lodgings in a Thibetian House—Appearance of Lha-Ssa—Palace of the Tali-Lama
—Picture of the Thibetians—Monstrous Toilet of the Women—Industrial and
Agricultural Productions of Thibet—Gold and Silver Mines—Foreigners Res-
ident at Lha-Ssa—The Pebouns—The Katchis—The Chinese—Position of the
relations between China and Thibet- Various Speculations of the Public Respect-
ing us—We Present Ourselves to the Authorities—Form of the Thibetian Govern-
ment—Grand Lama of Djachi-Loumbo—Society of the Kalons—TMbetian
Prophecy—Tragical Death of Three Tale-Lamas—Account of Ki-Chan—
Condemnation of the Nomekhan—Revolt of the Lamasery of Sera.
After eighteen months' struggle with sufferings and ob-
stacles of infinite number and variety, we were at length
arrived at the termination of our journey, though not at the
close of our miseries. We had no longer, it is true, to fear
death from famine or frost in this inhabited country; but
144


THIBET, AND CHINA.
145
trials and tribulations of a different character were, no doubt,
about to assail us, amidst the infidel populations, to whom
we desired to preach Christ crucified for the salvation of
mankind. Physical troubles over, we had now to undergo
moral sufferings; but we relied, as before, on the infinite
goodness of the Lord to aid us in the fight, trusting that
He who had protected us in the desert against the inclem-
ency of the seasons, would continue to us His divine assist-
ance against the malice of man, in the very heart and
capital of Buddhism.
The morning after our arrival at Lha-Ssa, we engaged a
Thibetian g uide, and visited the various quarters of the city,
in search of a lodging. The houses at Lha-Ssa are for the
most part several stories high, terminating in a terrace
slightly sloped, in order to carry off the water; they are
whitewashed all over, except the bordering round the doors
and windows, which are painted red or yellow. The re-
formed Buddhists are so fond of these two colors, which
are, so to speak, sacred in their eyes, that they especially
name them Lamanesque colors. The people of Lha-Ssa
are in the habit of painting their houses once a year, so
that they are always perfectly clean, and seem, in fact, just
built; but the interior is by no means in harmony with
the fine outside. The rooms are dirty, smoky, stinking, and
encumbered with all sorts of utensils and furniture, thrown
about in most disgusting confusion. In a word, the Thibetian
habitations are literally whited sepulchers; a perfect picture
of Buddhism and all other false religions, which carefully
cover, with certain general truths and certain moral prin-
ciples, the corruption and falsehood within.
After a long search, we selected two rooms, in a large
house, that contained in all fifty lodgers. Our humble abode
was at the top of the house, and to reach it we had to
ascend twenty-six wooden stairs, without railing, and so steep
and narrow that in order to prevent the disagreeable incident
of breaking our necks, we always found it prudent to use
our hands as well as our feet. Our suite of apartments con-
sisted of one great square room and one small closet, which we
honored with the appellation of cabinet. The larger room
was lighted, northeast, by a narrow window, provided with
three thick wooden bars, and above, by a small round sky-
light, which latter aperture served for a variety of purposes;
1o


146
TRAVELS IN TARTARY,
first it gave entrance to the light, the wind, the rain, and
the snow: and secondly, it gave issue to the smoke from
our fire. To protect themselves from the winter's cold,
the Thibetians place in the center of their rooms a small
vessel of glazed earth, in which they burn argols. As this
combustible is extremely addicted to diffuse considerably
more smoke than heat, those who desire to warm them-
selves, find it of infinite advantage to have a hole in the
ceiling, which enables them to light a fire without incurring
the risk of being stifled by the smoke. You do, indeed,
undergo the small inconvenience of receiving, from time to
time, a fall of snow, or rain, on your back; but those who
have followed the nomadic life are not deterred by such
trifles. The furniture of our larger apartment consisted of
two goatskins spread on the floor, right and left of the fire
dish; of two saddles, our traveling tent, some old pairs of
boots, two dilapidated trunks, three ragged robes, hanging
from nails in the wall, our night things rolled together in
a bundle, and a supply of argols in the corner. We were
thus placed at once on the full level of Thibetian civilization.
The closet, in which stood a large brick stove, served us
for kitchen and pantry, and there we installed Sanidad-
chiemba, who, having resigned his office of cameleer, now
concentrated the functions of cook, steward, and groom.
Our two white steeds were accommodated in a corner of
the court, where they reposed after their laborious but glorious
campaign, until an opportunity should present itself of
securing new masters; at present the poor beasts were so
thoroughly worn down, that we could not think of offering
them for sale, until they had developed some little flesh
between the bone and the skin.
As soon as we were settled in our new abode, we occupied
ourselves with inspecting the capital of Thibet, and its pop-
ulation. Lha-Ssa is not a large town, its circuit being at
the utmost two leagues. It is not surrounded like the
Chinese towns with ramparts; formerly, indeed, we were told
it had walls, but these were entirely destroyed in a war
which the Thibetians had to sustain against the Indians of
Boutan. At present not a trace of wall remains. Around
the suburbs, however, are a great number of gardens, the
large trees in which form, for the town, a magnificent wall
of verdure. The principal streets of Lha-Ssa are broad, well


THIBET, AND CHINA.
147
laid out, and tolerably clean, at least when it does not rain:
but the suburbs are revoltingly filthy. The houses, as we
have already stated, are in general large, lofty, and hand-
some; they are built some with stone, some with brick, and
some with mud, but they are all so elaborately covered with
lime-wash that you can distinguish externally no difference
in the material. In one of the suburban districts there is a
locality where the houses are built with the horns of oxen
and sheep. These singular constructions are of extreme
solidity and look very well. The horns of the oxen being
smooth and white, and those of the sheep, on the contrary,
rough and black, these various materials are susceptible of
infinite combinations, and are arranged accordingly, in all
sorts of fantastic designs; the interstices are filled up with
mortar. These houses are the only buildings that are not
lime-washed; the Thibetians having taste enough to leave
the materials in their natural aspect, without seeking to im-
prove upon their wild and fantastic beauty. It is superfluous
to add, that the inhabitants of Lha-Ssa consume an immense
quantity of beef and mutton; their horn-houses incontest-
ably demonstrate the fact.
The Buddhist temples are the most remarkable edifices
in Lha-Ssa. We need not here describe them, for they all
closely resemble those which we have already had occasion
to portray. We will only remark, therefore, that the temples
of Lha-Ssa are larger, richer, and more profusely gilt than
those of other towns.
The palace of the Tal6-Lama merits, in every respect, the
celebrity which it enjoys throughout the world. North of
the town, at the distance of about a mile, there rises a
rugged mountain, of slight elevation and of conical form,
which, amid the plain, resembles an islet on the bosom of
a lake. This mountain is entitled Buddha-La (mountain of
Buddha, divine mountain), and upon this grand pedestal,
the work of nature, the adorers of the Tal6-Lama have raised
the magnificent palace wherein their Living Divinity resides
in the flesh. This palace is an aggregation of several temples,
of various size and decoration; that which occupies the
center is four stories high, and overlooks all the rest; it
terminates in a dome, entirely covered with plates of gold,
and surrounded with a peristyle, the columns of which are,
in like manner, all covered with gold. It is here that the


THIBET, AND CHINA.
149
tion among them; but this does not prevent them from
being very fond of display and rich sumptuous clothing.
The Thibetians do not shave the head, but let the hair
flow over their shoulders, contenting themselves with clip-
ping it, every now and then, with the scissors. The dandies
of Lha-Ssa, indeed, have of late years adopted the custom
of braiding their hair in the Chinese fashion, decorating the
tresses with jewelry, precious stones, and coral. The
ordinary head-dress is a blue cap, with a broad border of
black velvet surmounted with a red tuft; on high days and
holidays, they wear a great red hat, in form not unlike the
Basquebarret cap, only larger and decorated at the rim with
long, thick fringe. A full robe fastened on the right side
with four hooks, and girded round the waist by a red sash,
red or purple cloth boots, complete the simple, yet graceful
costume of the Thibetian men. Suspended from the sash
is a green taffeta bag, containing their inseparable wooden
cups, and two small purses, of an oval form and richly em-
broidered, which contain nothing at all, being designed
merely for ornament.
The dress of the Thibetian women closely resembles that
of the men; the main difference is, that over the robe, they
add a short many-colored tunic, and that they divide their
hair into two braids, one hanging down each shoulder. The
women of the humbler classes wear a small yellow cap, like
the cap of liberty that was in fashion in France at the time
of our first republic. The head decoration of the ladies is
a graceful crown composed of pearls. The Thibetian
women submit, in their toilet, to a custom, or rather rule,
doubtless quite unique, and altogether incredible to those
who have not actually witnessed its operation; before going
out of doors, they always rub their faces over with a sort of
black, glutinous varnish not unlike currant jelly; and the
object being to render themselves as ugly and hideous as
possible, they daub this disgusting composition over every
feature, in such a manner as no longer to resemble human
creatures. The origin of this monstrous practise was thus
related to us: Nearly 2oo years ago, the Nomekhan, a
Lama king, who ruled over Hither Thibet, was a man of
rigid and austere manners. At that period, the Thibetian
women had no greater fancy for making themselves ugly
than other women; on the contrary, they were perfectly


TRAVELS IN TAKTARY,
mad after all sorts of luxury and finery, whence arose fear-
ful disorders, and immorality that knew no bounds. The
contagion, by degrees, seized upon the holy family of the
Lamas; the Buddhist monasteries relaxed their ancient and
severe discipline, and were a prey to evils which menaced
them with complete and rapid dissolution. In order to
stay the progress of a libertinism which had become almost
general, the Nomekhan published an edict, prohibiting
women from appearing in public otherwise than with their
faces bedaubed, in the manner we have described. Lofty,
moral, and religious considerations were adduced in support
of this strange law, and the refractory were menaced with
the severest penalties, and above all, with the wrath of
Buddha. There needed, assuredly, more than ordinary
courage to publish such an edict as this; but the most ex-
traordinary circumstance of all is, that the women were per-
fectly resigned and obedient. Tradition has handed down
not the least hint of any insurrection, or the slightest dis-
turbance even, on the subject, and conformably with the
law, the women have blackened themselves furiously and
uglified themselves fearfully, down to the present time. In
fact, the thing has now come to be considered a point of
dogma, an article of devotion; the women who daub them-
selves most disgustingly being reputed the most pious. In the
country places the edict is observed with scrupulous exacti-
tude, and to the entire approbation of the censors; but at
Lha-Ssa, it is not unusual to meet in the streets women who,
setting law and decency at defiance, actually have the im-
pudence to show themselves in public with their faces un-
varnished, and such as nature made them. Those, how-
ever, who permit themselves this license, are in very ill odor,
and always take care to get out of the way of the police.
It is said that the edict of the Nomekhan has been
greatly promotive of the public morality. We are not in a
position to affirm the contrary, with decision, but we can
affirm that the Thibetians are far indeed from being ex-
emplary in the matter of morality. There is lamentable
licentiousness amongst them, and we are disposed to believe
that the blackest and ugliest varnish is powerless to make
corrupt people virtuous. Christianity can alone redeem the
pagan nations from the shameful vices in which they wallow.
At the same time, there is one circumstance which may


THIBET, AND CHINA. 151
induce us to believe that in Thibet there is less corruption
than in certain other pagan countries. The women there
enjoy very great liberty. Instead of vegetating, prisoners in
the depths of their houses, they lead an active and laborious
life. Besides fulfilling the various duties of the household,
they concentrate in their own hands all the petty trade of
the country, whether as hawkers, as stall-keepers in the
streets, or in shops. In the rural districts, it is the women
who perform most of the labors of agriculture.
The men, though less laborious and less active than the
women, are still far from passing their lives in idleness.
They occupy themselves especially with spinning and weav-
ing wool. The stuffs they manufacture, which are called
poulou, are of a very close and solid fabric; astonishingly
various in quality, from the coarsest cloths to the finest pos-
sible Merino. By a rule of reformed Buddhism, every
Lama must be attired in red poulou. The consumption of
the article in Thibet itself is very large, and the caravans
export considerable quantities of it to Northern China and
Tartary. The coarser poulou is cheap, but the superior
qualities are excessively dear.
The pastile-sticks, so celebrated in China, under the name
of Tsan-Hiang (perfumes of Thibet), are an article of lead-
ing commerce with the people of Lha-Ssa, who manufacture
them with the ash of various aromatic trees mixed with
musk and gold dust. Of these various ingredients, they
elaborate a pink paste, which is then molded into small
cylindrical sticks, three or four feet long. These are
burned in the Lamaseries, and before the idols which are
worshiped in private houses. When these pastile-sticks are
once lighted, they bur n slowly, without intermission, until
they are completely consumed, diffusing all around a per-
fume of the most exquisite sweetness. The Thibetian mer-
chants, who repair every year to Peking in the train of
the embassy, export considerable quantities of it, which they
sell at an exorbitant price. The Northern Chinese manu-
facture pastile-sticks of their own, which they sell equally
under the name of Tsan-Hiang; but they will sustain no
comparison with those which come from Thibet.
The Thibetians have no porcelain, but they manufacture
pottery of all sorts in great perfection. As we have already
observed, their own breakfast, dinner, and tea-service, con-


152
TRAVELS IN TARTARS',
sist simply and entirely of a wooden cup, which each person
carries either in his bosom, or suspended from his girdle in
an ornamental purse. These cups are made of the roots of
certain fine trees that grow on the mountains of Thibet.
They are graceful in form, but simple and without any sort
of decoration, other than a slight varnish which conceals
neither their natural color nor the veins of the wood.
Throughout Thibet, every one, from the poorest mendicant
up to the Tal6-Lama, takes his meals out of a wooden cup.
The Thibetians, indeed, make a distinction of their own, un-
intelligible to Europeans, between these cups, some of which
are bought for a few small coins, while others cost up to a
hundred ounces of silver, or nearly £40. If we were asked
what difference we had discerned between these various
qualities of cups, we should reply, most conscientiously, that
they all appeared to us pretty nearly of the same value, and
that with the best disposition in the world to be convinced,
we had utterly failed to perceive any distinction of moment
between them. The first quality cups, however, according
to the Thibetians, have the property of neutralizing poisons.
Some days after our arrival at Lha Ssa, desirous of renew-
ing our meal service, which had become somewhat worn, we
went into a cup shop. A Thibetian dame, her face elabo-
rately varnished with black, sat behind the counter. The
lady, judging from our exotic appearance, probably, that we
were personages of distinction, opened a drawer and took
out two small boxes, artistically executed, each of which
contained a cup, thrice enveloped in soft paper. After
examining the goods with a certain degree of suspense, we
asked the price: "Tchik-la, gatse resi ?" (How much
a piece ?) "Excellency, fifty ounces of silver each." The
words came upon us like a thunder-clap, that filled our ears
with a buzzing noise, and our eyes with a conviction that the
shop was turning round. Our entire fortune would scarcely
have purchased four of these wooden cups. Upon coming
somewhat to ourselves, we respectfully restored the two
precious bowls to their respective boxes, and passed in
review the numerous collection that was unceremoniously
displayed on the shelves of the shop. "And these, how
much are they each?" "Excellency, two for an ounce of
silver." We forthwith disbursed the ounce of silver, and
carried off, in triumph, the two wooden cups, which appeared



Thibetian cup-shop.
to us precisely the same as those for which we had been
asked £20 a-piece. On our return home, the master of the
house, to whom we showed our purchase, gratified us with
the information, that for an ounce of silver we ought to have
had at least four such cups as the two we had received.
Poulou, pastile-sticks, and wooden-cups, are the three prin-
cipal branches of industry which the Thibetians successfully
prosecute. Their other manufactures are so poor and coarse
as to be unworthy of any special mention. Their agricul-
tural productions scarcely merit notice. Thibet, almost
entirely covered with mountains, or cut up with impetuous
torrents, affords to its population very little cultivable space.
It is only in the valleys that anything like a harvest can be
expected. The Thibetians cultivate little wheat, and still
less rice. The chief production is Tsing-Kou, or black
barley, of which is made the tsamba, that basis of the ali-
ment of the entire Thibetian population, rich and poor.
The town of IJia-Ssa itself is abundantly supplied with sheep,
horses, and oxen. There is excellent fish, also, sold there,


154
TRAVELS IN TARTARY,
and pork, of most exquisite flavor; but for the most part so
dear as to be quite out of the reach of the humbler classes.
In fact, the Thibetians, as a rule, live very poorly. Their
ordinary repast is buttered tea and tsamba, mixed coarsely
together with the finger. The richest people observe the
same diet; it is quite pitiable to see them swallowing such
miserable provender out of cups, some of which have cost
£40. Meat, when eaten at all, is not eaten with the ordi-
nary repasts, but apart, as a luxurious specialty, in the same
way that elsewhere people eat costly fruit, or extra fine pastry,
on these occasions. There are usually served up two plates,
one with boiled meat, the other with raw meat, which the
Thibetians devour with equal appetite, unassisted by any
seasoning whatever. They have, however, wit enough not
to eat without drinking. From time to time they fill their
dear wooden cups with a sort of acid liquor, made of fer-
mented barley, not at all disagreeable to the palate.
Thibet, so poor in agricultural and manufacturing
products, is rich, beyond all imagination, in metals. Gold
and silver are collected there so readily, that the common
shepherds have become acquainted witn the art of purify-
ing these precious metals. You often see them, in the
ravines, or in the hollows of the mountains, seated round
a fire of argols, amusing themselves with purifying in a
rude crucible the gold-dust they have found while tending
their herds. The result of this abundance of the precious
metals is, that specie is of low value, and that, consequently,
goods always maintain a very high price. The monetary
system of the Thibetians consists entirely of silver coins,
which are somewhat larger, but not so thick as our francs.
On one side they bear inscriptions in Thibetian, Parsee,
or Indian characters; on the other, a crown composed of
eight small, round flowers. To facilitate commerce, these
coins are cut into pieces, the number of flowers remaining
on each piece determining its value. The entire coin is
called Tchan-Ka. A Tche-Ptche is one-half of the Tchan-
Ka; or, in other words, is a piece of four flowers only.
The Cho-Kan has five flowers, the Ka-Gan three. In the
larger commercial operations, they employ silver ingots,
which are weighed in a Roman balance, upon the decimal
system. Generally speaking, the Thibetians reckon up ac-
counts upon their beads; soma people, however, and espe-


THIBET, AND CHINA.
155
daily the merchants, use the Chinese Souan-pan, while the
learned employ the numerals which the Europeans call
Arabic, and which appear to have been of very ancient date
in Thibet. We have seen several Lamanesque manuscripts,
illustrated with astronomical figures and diagrams, all of
them represented by Arabic numerals, which were also used
in the paging of the volumes. Some of these figures dif-
fered slightly from the Arabic numerals used in Europe;
the most marked difference we noticed was that of the 5,
which, in these manuscripts, was turned upside down,
thus: £.
From the few details we have thus given as to the pro-
ductions of Thibet, it may be concluded that this country
is perhaps the richest, and, at the same time, the poorest
in the world; rich in gold and silver, poor in all that con-
stitutes the well-being of the masses. The gold and silver
collected by the people is absorbed by the great people,
and especially by the Lamaseries, those immense reservoirs,
into which flow, by a thousand channels, all the wealth of
these vast regions. The Lamas, invested with the major
part of the currency, by the voluntary donations of the
faithful, centruple their fortunes by usury that puts even
Chinese knavery to the blush. The offerings they receive
are converted, as it were, into hooks, with which they catch
the purses out of every one's pocket. Money being thus
accumulated in the coffers of the privileged classes, and, on
the other hand, the necessaries of life being only procurable
at a very high price, it results from this capital disorder, that
a great proportion of the population is constantly plunged
in the most frightful destitution. At Lha-Ssa the number
of mendicants is very considerable. They go from door to
door, soliciting a handful of tsamba, and enter any one's
house, without the least ceremony. Their manner of asking
charity is to hold out the closed hand, with the thumb raised.
We must add, in commendation of the Thibetians, that they
are generally very kind and compassionate, rarely sending
away the poor unassisted.
Among the foreigners settled at Lha-Ssa, the Pebouns are
the most numerous. These are Indians from the vicinity of
Boutan, on the other side of the Himalaya mountains.
They are of slight frame, but very vigorous, active, and ani-
mated; their features are rounder than those of the Thi-


156
TRAVELS IN TARTARY,
betians: the complexion very dark, the eyes small, black, and
roguish; the forehead is marked with a dark, cherry-colored
spot, which they renew every morning. They are all attired
in a uniform robe of pink poulou, with a small felt cap of
the same color, but of somewhat darker tint. When they
go out, they add to their costume a long red scarf, which
twice encircles the neck like a great collar, and the two ends
of which are thrown back over the shoulders.
The Pebouns are the only workers in metals at Lha-Ssa.
It is in their quarter that you must seek the iron-smiths, the
braziers, the plumbers, the tinmen, the founders, the gold-
smiths, the jewelers, the machinists, and even the physicians
and chemists. Their workshops and laboratories are nearly
underground. You enter them by a low, narrow opening,
down three or four steps. Over the doors of all their houses,
you see a painting representing a red globe, and below it a
white crescent. These manifestly signify the sun and
moon; but the particular allusions conveyed we omitted to
ascertain.
You find, among the Pebouns, artists very distinguished
in metallurgy. They manufacture all sorts of vases, in gold
and silver, for the use of the Lamaseries, and jewelry of
every description that certainly would reflect no discredit
upon European artists. It is they who construct for the
Buddhist temples those fine roofs of gilt plates, which resist
all the inclemencies of the seasons, and always retain a mar-
velous freshness and glitter. They are so skilful at this
class of work, that they are sent to the very interior of Tar-
tary to decorate the great Lamaseries. The Pebouns are
also the dyers at Lha-Ssa. Their colors are vivid and en-
during; stuffs upon which they have operated may wear out,
but they never lose their color. They are only permitted,
however, to dye the poulou. All stuffs coming from foreign
countries must be worn as they are, the government abso-
lutely prohibiting the dyers from at all exercising their in-
dustry upon them. The object of this prohibition is prob-
ably the encouragement of the stuffs manufactured at
Lha-Ssa.
The Pebouns are in disposition extremely jovial and child-
like. In their hours of relaxation they are full of laughter
and frolic; and even while at work they are constantly
singing. Their religion is Indian Buddhism. Although


THIBET, AND CHINA.
157
they have not adopted the reformation of Tsong-Kaba, they
respect the Lamanesque ceremonies and rites. They never
fail, on all the more solemn occasions, to prostrate them-
selves at the feet of the Buddha-La, and to offer their adora-
tions to the Tal6-Lama.
Next to the Peboun, you remark at Lha-Ssa, the Katchi,
or Mussulmans, from Cashmere—their turban, their large
beard, their grave, solemn step, their physiognomy full of
intelligence and majesty, the neatness and richness of their
attire,—everything about them presents an emphatic contrast
with the peoples of inferior race, by whom they are sur-
rounded. They have at Lha-Ssa a governor, to whom they
are immediately subject, and whose authority is recognized
by the Thibetian government. This officer is, at the same
time, the local head of the Mussulman religion ; so that
his countrymen consider him, in this foreign land, at once
their pasha and their mufti. The Katchi have been estab-
lished at Lha-Ssa for several centuries, having originally
abandoned their own country, in order to escape the perse-
cutions of a certain pasha of Cashmere, whose despotism
had become intolerable to them; and the children of these
first emigrants found themselves so well off in Thibet, that
they never thought of returning to their own country. The
descendants still keep up a correspondence with Cashmere,
but the intelligence they receive thence is little calculated
to give them any desire to renounce their adopted country.
The Katchi governor, with whom we got upon very intimate
terms, told us that the Pelings of Calcutta (the English),
were now the real masters of Cashmere. "The Pelings,"
said he, "are the most cunning people in the world. Little
by little they are acquiring possession of all the countries of
India, but it is always rather by stratagem than by open
force. Instead of overthrowing the authorities, they cleverly
manage to get them on their side, to enlist them in their
interest. Hence" it is that, in Cashmere, the saying is:
The world is Allah's, the land the Pasha's; it is the com-
pany that rules."
The Katchi are the richest merchants at Lha-Ssa. All
the establishments for the sale of linen, and other goods
for personal and other use, belong to them. They are also
money-changers, and traffic in gold and silver: hence it is
that you almost always find Parsee characters on the Thi-


i53
TRAVELS IN TARTARY,
betian coinage. Every year, some of their number pro-
ceed to Calcutta for commercial operations, they being the
only class who are permitted to pass the frontiers to visit
the English. On these occasions they are furnished with
a passport from the Tale-Lama, and a Thibetian escort ac-
companies them at the foot of the Himalaya mountains.
The goods, however, which they bring from Calcutta, are
of very limited extent, consisting merely of ribbons, gal-
loons, knives, scissors, and some other articles of cutlery
and ironmongery, and a small assortment of cotton goods,
The silks and linens in their warehouses, and of which they
have a large sale at Lha-Ssa, come from Peking by the me-
dium of the caravans; the linen goods, being Russian, come
to them much cheaper than they buy them at Calcutta.
The Katchi have a mosque at Lha-Ssa, and are rigid
observers of the law of Mahomet—openly and even osten-
tatiously expressing their contempt for all the superstitious
practises of the Buddhists. The first Katchi who arrived
at Lha-Ssa married Thibetian wives, whom they compelled
to renounce their own religion, and to embrace Mahome-
danism. But now, the rule with them is only to contract
marriage alliances among themselves; so that there has im-
perceptibly become formed, in the heart of Thibet, a small
nation apart, having neither the- costume, nor the manners,
nor the language, nor the religion of the natives. As they
do not prostrate themselves before the Tal6-Lama, and do
not pray in the Lamaseries, everybody says they are in-
fidels; but as, for the most part, they are rich and power-
ful, people stand aside in the streets to let them pass, and
put out their tongues to them in token of respect. In
Thibet, when you desire to salute any one, you take off
your hat, put out your tongue, and scratch the right ear, all
three operations being performed simultaneously.
The Chinese you find at Lha-Ssa are for the most part
soldiers or officers of the tribunals; those who fix their
lesidence in this town are very few in number. At all
times the Chinese and the Thibetians have had relations
more or less important: they frequently have waged war
against each other, and have tried to encroach upon one
another's rights. The-Tartar-Mantchou dynasty, as we
have already remarked elsewhere, saw from the commence-
ment of their elevation the great importance of conciliat-


THIBET, AND CHINA.
ing the friendship of the Tate-Lama, whose influence is all-
powerful over the Mongol tribes; consequently, they have
never failed to retain at the court of Lha-Ssa two Grand
Mandarins invested with the title of Kin-Tchai, which sig-
nifies ambassador, or envoy-extraordinary. The ostensible
mission of these individuals is to present, under certain
fixed circumstances, the homage of the Chinese Emperor
to the Tal6-Lama, and to lend him the aid of China in any
difficulties he may have with his neighbors. Such, to all ap-
pearance, is the purport of this permanent embassy; but
in reality they are only in attendance to flatter the relig-
ious belief of the Mongols, and to bind them to the reign-
ing dynasty, by making them believe that the government
of Peking has great veneration for the divinity of the
Budda-La. Another advantage of this embassy is, that the
two Kin-Tchais can easily, at Lha-Ssa, watch the movements
of the people on the confines of the empire, and send in-
formation of them to their government.
In the thirty-fifth year of the reign of Kien-Long, the
court of Peking had at Lha-Ssa two Kin-Tchai, or ambas-
sadors, the one named Lo, the other Pou; by a combina-
tion of the two names, these men were called the Kin-
Tchais (Lo-Pou). The word Lo-Pou signifying in Thi-
betian "radish." This term was, to a certain extent, an
insult, and the people of Lha-Ssa, who had never regarded
with a pleased eye the presence of the Chinese in the
country, were delighted to take up this denomination.
Besides, for some time past, the two Chinese Mandarins
had given, by their behavior, umbrage to the Thibetians;
they interfered every day, more and more, in the affairs of
the state, and openly encroached on the rights of the Tale-
Lama. At last, as a climax of annoyance, they ordered
numerous Chinese troops into Thibet, under the pretext
of protecting the Tal6-Lama from certain Nepaulese tribes
who were giving him uneasiness. It was easy to see that
China sought to extend its empire and dominion into Thi-
bet. The opposition of the Thibetian government was, they
say, terrible, and the Nomekhan exerted all his authority to
check the usurpation of the two Kin-Tchai. One day, as
he was going to the palace of the Chinese ambassadors, a
young Lama threw a note into his litter, on which were
written the words, Lo Pou, ma, sa, which signifies, Do not


TRAVELS IN TARTARV,
eat radishes—abstain from radishes. The Nomekhan
clearly saw, that by this play upon words, some one wished
to advise him to be on his guard against the Kin-Tchais
(Lo-Pou); but as the warning was not clear or precise, he
went on. Whilst he was in secret conversation with the
two delegates of the court of Peking, some satellites suddenly
entered the apartment, poniarded the Nomekhan, and cut
off his head. A Thibetian cook, who was in an adjoining
room, ran, on hearing the victim's cries, took possession of

Insurrection of the Thibetians at Lha-Ssa.
the bleeding head, stuck it on a pike, and ran through the
streets of Lha-Ssa, crying, "Vengeance—death to the
Chinese!" The whole town was raised; all rushed to arms,
and went tumultuously to the palace of the Kin-Chai, who
were cut in pieces. The fury of the people was so great,
that they attacked, indiscriminately, all the Chinese, and
hunted them down like wild beasts—not only at Lha-Ssa,
but also at the other places in Thibet, where they had estab-
lished military stations, making a ruthless butchery of them.


THIBET, AND CHINA. l6l
The Thibetians, it is said, did not lay down their arms till
they had pitilessly pursued and massacred all the Chinese
to the very frontiers of Sse-Tchouen and Yun-Nan.
The news of this frightful catastrophe having reached the
court of Peking, the emperor Kien-Ix>ng immediately or-
dered large levies of troops throughout the empire, and had
them marched against Thibet. The Chinese, as in almost
all the wars they have waged with their neighbors, were
worsted, but they were successful in negotiation. Matters
were replaced on their former footing, and since then, peace
has never been seriously disturbed between the two govern-
ments.
The military force which the Chinese keep up in Thibet
is inconsiderable. From Sse-Tchouen to Lha-Ssa, they
have, at each stage, miserable barracks, designed to facili-
tate the journeys of the imperial couriers. In the town of
Lha-Ssa, their garrison consists of a few hundred soldiers,
whose presence contributes to adorn and protect the posi-
tion of the ambassadors. From Lha-Ssa, going towards the
south as far as Boutan, they have also a line of barracks,
very badly kept. On the frontiers they guard, conjointly
with the Thibetian troops, the high mountains which sepa-
rate Thibet from the first English stations. In the other
parts of Thibet there are no Chinese, their entrance thither
being strictly forbidden.
The soldiers and the Chinese Mandarins established in
Thibet are in the pay of the government of Peking; they
generally remain three years in the country. When this
time has elapsed others are sent to replace them, and they
return to their respective provinces. There are some of
them, however, who, on the termination of their service,
obtain leave to settle at Lha-Ssa, or in the towns on the
road to Sse-Tchouen. The Chinese at Lha-Ssa are very few
in number; and it would be rather difficult to say to what
profession they attach themselves to make their living.
Generally sneaking, they are jacks-of-all-trades, having a
thousand ways of transferring to their own purses the tchan-
kas of the Thibetians. Many of them take a wife in the
country; but the bonds of marriage are inadequate to fix
them for life in their adopted country. After a certain
number of years, when they consider they have accumulated
enough, they return to China, and leave behind them wife
ii


I62 TRAVELS IN TARTARY,
and children, excepting the sons, whom they would scruple
to abandon. The Thibetians fear the Chinese, the Katchi
despise them, the Peboun laugh at them.
Of the several classes of strangers sojourning at, or merely
visiting Lha-Ssa, there was no one to which we seemed to
º-
º
º
º
º
º
ſº
}
Chinese Mandarin and his Wife.
belong; we resembled no one. Accordingly, from the first
day of our arrival, we observed that the strangeness of our
physiognomy attracted general attention. When we passed
along the streets the people looked at us with astonishment,
and then advanced, in an under tone, various hypotheses as
to our nation. At one time, they took us for two Muftis


THIBET, AND CHINA. 163
lately come from Cashmere; at another time for two Indian
Brahmins; some said we were Lamas from the north of
Tartary; others maintained that we were merchants from
Peking, and that we had disguised ourselves in order to ac-
company the Thibetian embassy. But all these suppositions
soon vanished, for we formally declared to the Katchi that
we were neither Mufti nor Cashmerians; to the Peboun,
that we were neither Indians nor Brahmins; to the Mongols,
that we were neither Lamas nor Tartars; to the Chinese,
that we were neither merchants, nor from the Central King-
dom. When all were fully convinced that we did not belong
to any of these categories they began to call us White
Azaras. The denomination was very picturesque, and
rather pleased us; we were not, however, inclined to adopt
it before getting some information on the point. We there-
fore asked what they meant by White Azaras. The answer
we got was that the Azaras were the most fervent of all the
adorers of Buddha, that they were a large tribe of Indians,
and that out of devotion they often made a pilgrimage to
Lha-Ssa. It was added, that as we were neither Thibetians,
nor Katchi, nor Peboun, nor Tartars, nor Chinese, we must
certainly be Azaras. There was only this little difficulty in
the way, that the Azaras who had previously been at Lha-
Ssa, were black; it had become necessary, therefore, in
order to solve the difficulty, to call us White Azaras. We
again rendered homage to the truth, and declared that we
were not Azaras of any kind, white or black. All these
doubts about our origin were at first amusing enough; but
they soon became serious. Some ill-disposed persons went
on to consider that we must be Russians or English, and ulti-
mately almost everybody honored us with the latter qualifi-
cation. It was set forth, without further hesitation, that
we were Pelings from Calcutta, that we had come to inves-
tigate the strength of Thibet, to make maps, and to devise
means to get possession of the country. All national preju-
dice apart, it was very annoying to us to be taken for the
subjects of her Britannic Majesty. Such a quid-pro-quo
could not but render us very unpopular, and, perhaps, end
in our being cut to pieces; for the Thibetians, why, we
know not, have taken it into their heads that the English
are an encroaching people, who are not to be trusted.
To cut short the various chatter circulated about us, we


I/XZ TRAVELS IX TARTAkV,
and children, excepting the sods, whom they would scruple
to abandon. The Th:betians fear the Chinese, the Kite hi
despise them, the Pebonn langh at them.
Of the several classes of strangers sojocraing at, or merely
visiting Lha-Ssa, there was no one to which we seemed to

Chinese Mandarin and his Wife.
belong; we resembled no one. Accordingly, from the first
day of our arrival, we observed that the strangeness of our
physiognomy attracted general attention. When we passed
along the streets the people looked at us with astonishment,
and then advanced, in an under tone, various hypotheses as
to our nation. At one time, they took us for two Muftis


THIBET, AND CHINA.
lately come from Cashmere; at another time for two Indian
Brahmins; some said we were Lamas from the north of
Tartary; others maintained that we were merchants from
Peking, and that we had disguised ourselves in order to ac-
company the Thibetian embassy. But all these suppositions
soon vanished, for we formally declared to the Katchi that
we were neither Mufti nor Cashmerians; to the Peboun,
that we were neither Indians nor Brahmins; to the Mongols,
that we were neither Lamas nor Tartars; to the Chinese,
that we were neither merchants, nor from the Central King-
dom. When all were fully convinced that we did not belong
to any of these categories they began to call us White
Azaras. The denomination was very picturesque, and
rather pleased us; we were not, however, inclined to adopt
it before getting some information on the point. We there-
fore asked what they meant by White Azaras. The answer
we got was that the Azaras were the most fervent of all the
adorers of Buddha, that they were a large tribe of Indians,
and that out of devotion they often made a pilgrimage to
Lha-Ssa. It was added, that as we were neither Thibetians,
nor Katchi, nor Peboun, nor Tartars, nor Chinese, we must
certainly be Azaras. There was only this little difficulty in
the way, that the Azaras who had previously been at Lha-
Ssa, were black; it had become necessary, therefore, in
order to solve the difficulty, to call us White Azaras. We
again rendered homage to the truth, and declared that we
were not Azaras of any kind, white or black. All these
doubts about our origin were at first amusing enough; but
they soon became serious. Some ill-disposed persons went
on to consider that we must be Russians or English, and ulti-
mately almost everybody honored us with the latter qualifi-
cation. It was set forth, without further hesitation, that
we were Pelings from Calcutta, that we had come to inves-
tigate the strength of Thibet, to make maps, and to devise
means to get possession of the country. All national preju-
dice apart, it was very annoying to us to be taken for the
subjects of her Britannic Majesty. Such a quid-pro-quo
could not but render us very unpopular, and, perhaps, end
in our being cut to pieces; for the Thibetians, why, we
know not, have taken it into their heads that the English
are an encroaching people, who are not to be trusted.
To cut short the various chatter circulated about us, we


164
TRAVELS IN TARTARY,
resolved to conform to a regulation in force at Lha-Ssa, and
which commands all strangers, who are desirous of staying
in the town, to present themselves to the authorities. We
went accordingly to the chief of police, and declared to him
that we belonged to the Western Heaven, to a great king-
dom called France, and that we had come to Thibet to
preach the Christian religion, of which we were the minis-
ters. The person to whom we made this declaration was
cold and impenetrable as became a bureaucrat. He phleg-
matically drew his bamboo quill from behind his ear, and
began to write, without the slightest observation, what we
had told him. He contented himself with repeating twice
or thrice, between his teeth, the words "France," and
"Christian religion," like a man who does not know what
you mean. When he had done writing, he wiped his pen,
still wet with ink, in his hair, and replaced it behind his right
ear, saying," Yakpose" (very well) ; " Temou chu " (dwell
in peace), we replied, and putting out our tongues at him,
we left him, delighted at having placed ourselves on a proper
footing with the police. We then walked about the streets
of Lha-Ssa with a firmer and more assured step, and re-
gardless of the remarks that continually assailed our ears.
The lawful position we had established raised us in our own
eyes, and restored our courage. What a happiness at length
to find ourselves in a hospitable land, and to be able to
breathe a free air, after living so long in China; always in
restraint, always outside the law, always occupied with plans
for tricking the government of his Imperial Majesty.
The sort of indifference with which our declaration was
received by the Thibetian authorities did not surprise us in
the least. From the information we had received of the
position of strangers at Lha-Ssa, we were convinced we
should have no difficulty in the matter. The Thibetians do
not profess, in regard to other people, those principles of
exclusion which constitute the distinctive character of the
Chinese nation. Fvery one is allowed to enter Lha-Ssa;
every one can go and come, and engage in commerce and
industrial pursuits without the least restraint. If entrance
into Thibet is forbidden to the Chinese, this prohibition
must be attributed to the government of Peking, which, to
show its complete adherence to its narrow and suspicious
policy, forbids its subjects to penetrate among other nations.


THIBET, AND CHINA.
I65
It is probable that the English would not be excluded more
than any other nation, had not their invasive march into
Hindostan inspired the Tal6-Lama with a natural terror.
We have already mentioned the many and striking analogies
between the Lamanesque worship and the Catholic rites—
Rome and Lha-Ssa—the pope and the Tal6-Lama,1 might
furnish further analogies. The Thibetian government, be-
ing purely Lamanesque, seems in some sort framed upon
the ecclesiastical government of the Pontifical states. The
Tal6-Lama is the political and religious head of all the
Thibetian countries; in his hands is all the legislative, ex-
ecutive, and administrative power. The common law and
some rules left by Tsong-Kaba, serve to direct him in the
exercise of his immense authority. When the Tal6-I-ama
dies, or, in the language of the Buddhists, when he trans-
migrates, a child is selected who is to continue the imper-
ishable personification of the Living Buddha. This election
is made by the grand assembly of the Houtouktou Lamas,
whose sacerdotal dignity is only inferior to that of the Tal6-
Lama. By and by we will enter more fully into the form
and rules of this singular election. As the Tal6-Lama is
not only the religious and political sovereign of the Thibet-
ians, but also their visible deity, it is obvious that he can-
not, without seriously compromising his divinity, descend
from the height of his sanctuary, to meddle, on all occasions,
with human affairs. He has, therefore, reserved to himself
the matters of primary importance, content to reign much,
and to govern very little. The exercise of his authority
wholly depends on his will and pleasure. There is no char-
ter or constitution to regulate his conduct.
After the Tal6-Lama, whom the Thibetians also call Kian-
Ngan-Remboutchi (sovereign treasure), comes the Nome-
khan, or Spiritual Emperor. The Chinese give him the name
of Tsan-Wang, king of Thibet. This personage is nominated
by the Tal6-Lama, and must be selected from the class of
Chaberon Lamas. He retains office for life, and can only
be overthrown by some state stroke. All the affairs of the
government are managed by the Nomekhan, and four min-
isters called Kalons. The Kalons are chosen by the Ta\i-
'Dalae-Lama is altogether an erroneous form of this designation ; the words
arc Tal6-Lama. Tal^, in Thibetian, means sen, and the appellation has been applied
to the Grand Lama of Thibet, because this personage is locally supposed to be a
sea of wisdom and power.


TRAVELS IN TARTARY,
Lama, from a list of candidates made out by the Nomekhan;
they do not belong to the sacerdotal tribe, and may marry:
the duration of their power is unlimited. When they render
themselves unworthy of their office, the Nomekhan sends a
report to the Tal6-Lama, who dismisses them, if he thinks
proper. The subaltern functionaries are selected by the
Kalons, and most frequently belong to the class of Lamas.
The provinces are divided into several principalities,
which are governed by Houtouktou Lamas. These petty
ecclesiastical sovereigns receive their investiture from the
Tal6-Lama, and recognize his sovereign authority. Gener-
ally they are of a warlike turn, and frequently engage with
their neighbors, in hostile skirmishes, which are always
accompanied by pillage and conflagration.
The most potent of these Lama sovereigns is the Bandchan-
Remboutchi. He resides at Djachi-Loumbo (mountain of
oracles), capital of Further Thibet. This town is situated
south of Lha-Ssa, and is only eight days' journey from it
.
The celebrity of the present Bandchan is prodigious; his
partisans assert that his spiritual power is as great as that
of the Tal6-Lama, and that the sanctuary of Djachi-Loumbo
does not yield in sanctity to that of the Buddha-La. It is
generally, however, admitted, that the temporal power of
the Tal6-Lama is superior to that of the Bandchan-Rem-
boutchi. Great rivalry will not fail to manifest itself, sooner
or later, between Lha-Ssa and Djachi-Loumbo, and occasion
dismal dissensions among the Thibetians.
The present Bandchan-Remboutchi is sixty years of age;
he is, they say, of a fine and majestic frame, and astonish-
ingly vigorous for his advanced age. This singular person-
age states himself to be of Indian origin, and that it is
already some thousands of years since his first incarnation
took place in the celebrated country of the Azaras. The
physiognomists who, at our first coming to Lha-Ssa, took us
for white Azaras, failed not to urge us to go and offer our
devotions to the Djachi-Loumbo, assuring us, that in our
quality of countrymen of the Bandchan-Remboutchi, we
should have a very good reception. The learned Lamas,
who occupy themselves with Buddhic genealogies, explain
how the Bandchan, after numerous and marvelous incarna-
tions in Hindostan, ended by appearing in Further Thibet,
and fixing his residence at Djachi-Loumbo. Whatever may


THIBET, AND CHINA.
167
be his biography, which, fortunately we are not bound to
believe in, it is certain that this able Lama has managed to
establish an astonishing reputation. The Thibetians, the
Tartars, and the other Buddhists call him by no other name
than the Great Saint, and never pronounce his name without
clasping their hands and raising their eyes to heaven. They
pretend that his knowledge is universal. He knows how to
speak, they say, all the languages oi the universe without
having ever studied them, and can converse with pilgrims
from all parts of the world. The Tartars have so strong a
faith in his power, that they invoke him continually. In
dangers, in afilictions, in all matters of difficulty, they have
in their mouths the magic word bokte (saint).
The pilgrims who come to Thibet never fail to visit the
Djachi-Loumbo, to prostrate themselves at the feet of the
saint of saints, and to present to him their offerings. No
one can form a notion of the enormous sums which the
Tartar caravans bring him every year. In return for the
ingots of gold and silver which he shuts up in his coffers,
the Bandchan distributes among his adorers shreds of his old
clothes, bits of paper printed with Mongol or Thibetian
sentences, earthen statuettes, and red pills of infallible effi-
caciousness against all sorts of maladies. The pilgrims
receive with veneration these trifles, and deposit them relig-
iously in a bag which they always have hanging from their
necks.
Those who make the pilgrimage to Djachi-Loumbo,
seculars or Lamas, men or women, all enroll themselves in
the society of Kalons, instituted by the Bandchan-Rem-
boutchi. Almost all the Buddhists aspire to the happiness
of becoming members of this association, which will give
rise, some day, to some important event in Upper Asia. All
minds, even now, are vividly occupied with the presentiment
of a grand catastrophe. Here are some of the strange
prophecies that are current on this subject.
When the saint of I)jachi-Ix>umbo, when the Bandchan-
Remboutchi dies, he will not transmigrate, as heretofore, in
Further Thibet. His new incarnation will take place to
the north of Lha-Ssa, in the steppes inhabited by the Ouri-
anghai, in the country called Thien-Chan-P6-Lou, between
the Celestial Mountains and the chains of the Altai. While
he remains there,, a few years incognito, preparing himself


TRAVELS IN TARTARY,
by retirement, prayer, and good works, for the great events
of the future, the religion of Buddha will continue to grow
weaker and weaker in all men's hearts; it will only exist in
the bosoms of the brotherhood of the Kalons. At this dis-
astrous epoch the Chinese will gain influence in Thibet;
they will spread themselves over the mountains and through
the valleys, and will seek to possess themselves of the em-
pire of the Tal6-Lama. But this state of things will soon
pass away; there will be a general rise of the people; the
Thibetians will take up arms, and will massacre in one day
all the Chinese, young and old, and not one of them shall
repass the frontiers.
A year after this sanguinary day, the Chinese Emperor
will raise innumerable battalions, and will lead them against
the Thibetians. There will be a terrible reaction; blood
will flow in torrents, the streams will be red with gore, and
the Chinese will gain possession of Thibet. But this triumph
will not be of long duration. Then it will be that the
Bandchan-Remboutchi will manifest his power. He will
. summon all the Kalons of the holy society. Those who
shall have already died will return to life, and they will all
assemble in a vast plain of Thien-Chan-PO-Ixiu. There the
Bandchan will distribute arrows and fusils to all of them,
and will form of this multitude a formidable army of which
he himself will take the command. The society of Kalons
will march with the Saint of Saints, and will throw themselves
on the Chinese, who will be cut to pieces. Thibet will be
conquered, then China, then Tartary, and finally, the vast
empire of the Oros. The Bandchan will be proclaimed
universal sovereign, and under his holy influence Lamanism
will be soon restored to its pristine vigor, superb Lamaseries
will rise everywhere, and the whole world will recognize the
infinite power of Buddhic prayers.
These predictions, of which we content ourselves with
giving a mere summary, are related by every one in most
minute detail; but what is most surprising is, that no one
seems to entertain the least doubt of the full accomplish-
ment of the events they foretell. Every one speaks of them
as of things certain and infallible. The Chinese residing at
Lha-Ssa seem likewise to attach credit to the prediction,
but they take good care not to trouble their heads much
about it; they hope that the crisis will not come for a long


THIBET, AND CHINA.
l6g
while, that by that time they may be dead, or at least be
able to anticipate it. As for the Bandchan-Remboutchi,
they say he is preparing himself vigorously for the grand
revolution of which he is destined to be the soul. Although
already advanced in years he often practises military exer-
cises; every moment which is not absorbed by his high
functions as Living Buddha he employs in making himself
familiar with his future position of generalissimo of the
Kalons. They affirm that he shoots an arrow very skilfully,
and that he handles with great dexterity the lance and the
matchlock. He breeds large herds of horses for his future
cavalry, and packs of enormous dogs, which, combining
prodigious strength with superior intelligence, are destined
to play an important part in the grand army of the Kalons.
These absurd and extragavant ideas have so made their
way with the masses, and particularly with those who belong
to the society of the Kalons, that they are very likely, at
some future day, to cause a revolution in Thibet. It is never
without result that people thus preoccupy their minds with
the future. After the death of the Grand Lama of Djachi-
Loumbo, a reckless adventurer will only have to proceed
to Thien-Chan-Pe-tx>u, boldly proclaim himself Bandchan-
Remboutchi, and summon the Kalons together—nothing
more will, probably, be required to raise these fanatical
people.
An actual and immediate result of this society of the Kalons
is to give the Bandchan-Remboutchi an importance which
seems by slow degrees to be compromising the supremacy
of the Talt5-Iama. This result is the more feasible, that the
sovereign of Lha-Ssa is a child of nine years old, and that
his three predecessors have fallen victims to a violent death
before attaining their majority, which is fixed by the laws at
twenty years of age. The Bandchan-Remboutchi, who seems
to be an able and ambitious man, will not have failed to
take advantage of these four minorities to confiscate to his
own advantage a portion of the spiritual and temporal power
of the Tal6-Iama.
The violent death of the three Tal6-Lamas, the immediate
predecessors of the reigning sovereign, gave rise in the year
1844, to an event which occupied the attention of all Thibet,
Tartary, and even China, and which, on account of its im-
portance, deserves, perhaps, a brief notice here. The un-


170
TRAVELS IN TARTARY,
precedented phenomenon of three Tal6-Lamas dying succes-
sively in the flower of their age, had plunged the inhabitants
of Lha-Ssa into a state of mournful consternation. Grad-
ually, dark rumors began to circulate, and soon the words
"crime," "assassination," were heard. The thing went so
far that they related in the streets of the town and the Lam-
aseries all the circumstances of these dismal events. It was
said that the first Tal6-Lama had been strangled, the second
crushed by the roof of his sleeping apartment, and the third
poisoned with his numerous relations, who had come to
settle at Lha-Ssa. The superior Iama of the Grand Lam-
asery of Kaldan, who was very much attached to the Tal6-
Lama, had suffered the same fate. The public voice de-
nounced the Nomekhan as the author of all these crimes.
The four ministers had no doubt about the matter, knowing
the whole truth; but they found themselves unable to avenge
the death of their sovereign; they were too weak to struggle
with the Nomekhan, who was supported by numerous and
powerful friends.
This Nomekhan was a Si-Fan, a native of the principality
of Yang-Tou-Sse, in the province of Kan-Sou. The supreme
dignity of Tou-Sse was hereditary in his family, and a great
number of his relations, settled at Lha-Ssa for several gen-
erations, exercised great influence over the affairs of Thibet,
The Nomekhan of Yang-Tou-Sse, was still very young when
he was invested with an authority inferior only to that of the
Tal6-Lama. They say that a few years after his elevation
to power, he manifested his ambitious sentiments and a
boundless desire for domination. . He used his own great
wealth and the influence of his relations, to surround him-
self with dependents wholly devoted to his interest. He
took particular care to secure partisans among the Lamas;
and, to this end, he took under his immediate protection
the famous Lamasery of Sera, situated half a league from
Lha-Ssa, and containing upwards of 15,ooo Buddhist monks.
He loaded it with presents, granted it infinite privileges and
revenues, and placed, in its different departments, a great
number of his creatures. The Iamas of Sera failed not to
acquire great enthusiasm for the Nomekhan; they regarded
him as a saint of the first degree, and compiled an enumer-
ation of his perfections as extensive and pompous as that of
the perfections of Buddha. Supported by the powerful


THIBET, AND CHINA.
171
party he had got together, the Nomekhan withdrew all
bounds from his projects of usurpation. It was then that
he caused the three young Lamas to be murdered in succes-
sion, in order to keep for himself the position of Regent.
Such was the Nomekhan of Yang-Tou-Sse, or rather, such
was he represented to us during our stay at Lha-Ssa.
It was not easy, as may be seen, to overthrow a personage
whose power was so solidly based. The Kalon ministers,
unequal to an open struggle with the Nomekhan, resolved to
dissimulate, and to work, meanwhile, in secret, at the down-
fall of this execrable man. The assembly of the Houtouktou
elected a new Tal6-Lama, or rather indicated the child into
whose body the soul of the Living Buddha had transmigrated.
Now he was enthroned at the summit of the Buddha-La.
The Nomekhan, like the other dignitaries, proceeded to
throw himself at his feet, worshiped him with all devo-
'tion, but with the full resolution, doubtless, to make him
undergo a fourth transmigration, when he should think
proper.
The Kalons secretly adopted measures to prevent a new ca-
tastrophe. They consulted with the Bandchan-Remboutchi
of Djachi-Loumbo, and it was determined that, to check
the infamous projects of the Nomekhan, they should call
to their aid the irresistible power of the Emperor of China.
A request was accordingly drawn up and signed by the
Bandchan and the four Kalons, and privately sent to Peking
by the embassy of 1844. For three special reasons the
government of Peking could not dispense with granting to
the Thibetians the protection they demanded under these
grave circumstances. In the first place the Tartaro-Mant-
chou dynasty had solemnly declared itself protector of the
Tal6-Lama; in the second place, the Nomekhan, as being
a native of Yang-Tou-Sse, in the province of Kan-Sou, was
in some degree amenable to the Chinese Emperor; finally,
politically speaking, it was an excellent opportunity for the
court of Peking to establish its influence in Thibet, with a
view to the realization of its projects of usurpation.
The request sent to Peking by the Bandchan-Remboutchi
and the four Kalons, was received with all the favor that
could be desired, and the government there determined to
send to Lha-Ssa an ambassador of energy and prudence,
capable of overthrowing the power of the Nomekhan. The


172
TRAVELS IN TARTARY,
Emperor thought of the Mandarin Ki-Chan, and charged
him with this difficult mission.
Before proceeding further, it will not, perhaps, be super-
fluous to give a sketch of this Ki-Chan, a very celebrated
personage in China, who has played an important part in
the affair of the English at Canton. Ki-Chan is of Tartaro-
Mantchou origin; he commenced his career as a scrivener
in one of the six grand tribunals of Peking. His rare ca-
pacity was soon remarked, and although he was still very
young, he rapidly mounted all the steps of the magistracy.
At the age of twenty-two he was governor of the province
of Ho-Nan; at the age of twenty-five he was its viceroy, but
he was dismissed from this charge for not having been able
to foresee an overflow of the Yellow River, which caused
great disasters in the province that was entrusted to him.
His disgrace did not last long; he was reinstated in his
former dignity, and sent, successively, in quality of viceroy,
to the provinces of Chan-Tong-Sse Tchouen, and Pe-Tche-
Ly. He was decorated with the red button, the peacock's
feather, and the yellow tunic, with the title of Heou-Ye
(imperial prince). At length, he was nominated Tchoung-
Tang, the highest dignity to which a Mandarin can ever
aspire. They have only eight Tchoung-Tangs in the em-
pire; four Mantchous and four Chinese; these compose
the privy council of the Emperor, and have the right of
direct correspondence with him.
Towards the close of the year 1839, Ki-Chan was sent
to Canton, as viceroy of the province, and with the title of
imperial commissioner he had full powers to treat, in the
name of his government, with the English, and to re-estab-
lish the peace which had been disturbed by the foolish
and violent proceedings of his predecessor Lin. That which
most emphatically proves the capacity of Ki-Chan is that
on his arrival at Canton he recognized the infinite superi-
ority of the Europeans over the Chinese, and saw that war
was impossible. He, accordingly, forthwith commenced
negotiations with Mr. Elliott, the English plenipotentiary,
and peace was concluded, on the consideration of the
cession of the small island of Hong-Kong. To cement the
good understanding that had been established between the
Emperor Tao-Kouang and Queen Victoria, Ki-Chan gave
the English authorities a magnificent banquet, at which


THIBET, AND CHINA.
173
was present M. de Rosamel, the commander of the corvette
Danaide, which had arrived a few days before in the roads
of Macao. Everyone was enchanted with the graceful and
affable manners of the commissioner-general.
A few days only elapsed before the intrigues worked at
Peking by the former imperial commissioner, Lin, occasioned
the disallowance by the Emperor of the treaty that had just
been concluded at Canton. Ki-Chan was accused of having
allowed himself to be corrupted by English gold, and of
having sold to the "sea devils" the territory of the Celestial
Empire. The Emperor sent him a furious letter, declaring
him worthy of death, and ordering him to repair to Peking
forthwith. The poor imperial commissioner had not his
head cut off, as every one expected. The Emperor, in his
paternal mildness, gave him his life, and merely degraded
him from all his titles, withdrew all his decorations, con-
fiscated his property, razed his house, sold his wives by
public auction, and banished him to the depths of Tartary.
The numerous and influential friends whom Ki-Chan had
at court, did not desert him in his reverses; they labored
with courage and perseverance to reinstate him in the good
graces of the Emperor. In 1844, he was, at length, re-
called, and sent to Lha-Ssa as envoy-extraordinary in the
matter of the Nomekhan. He departed, decorated with
the blue button, instead of the red one, which he wore
before his fall; they restored to him the peacock's feather,
but the privilege of wearing the yellow tunic was still with-
held. His friends at Peking clubbed together and built for
him a magnificent house. The post of Kin-Tchai, amid
the mountains of Thibet, was still considered banishment;
but it was a step towards a glorious and complete reinstate-
ment. Immediately upon his arrival at Lha-Ssa, Ki-Chan
concerted with the Bandchan-Remboutchi, and had the
Nomekhan arrested. He then proceeded to examine all
the persons attached to the service of the accused, and, in
order to facilitate their declaration of the truth, he had long
bamboo needles thrust under their nails; by this means, as
the Chinese phrase it, " truth was separated from falsehood,"
and the conduct of the Nomekhan was brought to light.
The wretched man avowed his crimes voluntarily, in order to
avoid the torture. He acknowledged himself guilty of tak-
ing away three lives from the Tal6-Lama, of having used


THIBET, AND CHINA.
175
they raised in their disorderly course, and the terrible shouts
they sent forth, announced their arrival to the inhabitants
of Lha-Ssa—" The Lamas of Sera! Here are the Lamas
of Sera!" Such was the cry which resounded through the
town, and inspired all hearts with fear. The Lamas burst
like an avalanche upon the house of the Chinese ambassador,
and dashed in the door with shouts of " Death to Ki-Chan!
death to the Chinese!" But they found no one upon
whom they could vent their rage. The ambassador, fore-
warned in time of their arrival, had run and concealed him-
self in the house of a Kalon, and the people of his train
were dispersed over the town. The multitude of Lamas
then divided itself into several bands, some took their way
to the palace of the Nomekhan, and others besieged the
dwellings of the Kalons, demanding loudly that they should
give up to them the Chinese ambassador. There was, on
this point, a long and fierce contest, in which one of the
four Thibetian ministers was torn to pieces, and the others
received wounds more or less dangerous.
Whilst they were contending with the Kalons for posses-
sion of the person of Ki-Chan, the most numerous party of
the Lamas had broken into the prison where the Nomekhan
was confined, and wanted to bear him in triumph to the
Lamasery of Sera. The Nomekhan, however, strongly
opposed this intention, and exerted all his influence to calm
the excitement of the Lamas. He told them that their
inconsiderate revolt aggravated his position instead of
ameliorating it. "I am," said he, "the victim of a con-
spiracy. I will go to Peking; I will explain the whole
affair to the Emperor, and will return in triumph amongst
you. At present we have only to obey the imperial decree.
1 will depart, as I have been commanded. Do you go
back quietly to your Lamasery." These words did not
shake the resolution of the Iamas, but, night falling, they
returned tumultuously to Sera, promising themselves a bet-
ter plan for the morrow. When day broke, the Lamas
began to move about in their vast monastery, and to pre-
pare themselves for a fresh invasion of the town of Lha-
Ssa, but, to their great astonishment, they perceived in the
plain, round about the Lamasery, numerous tents and a mul-
titude of Chinese and Thibetian soldiers, armed to the
teeth, and prepared to bar their passage. At this sight,


176
TRAVELS IN TARTARY.
all their valor evaporated: the marine conch was sounded,
and these extempore soldiers, throwing aside their arms,
re-entered their cells, took their books under their arms,
and quietly proceeded to the choir, to recite, as usual, their
matins.
A few days afterwards, the Nomekhan, accompanied by a
strong escort, took the road to Sse-Tchouen, and proceeded
like a sheep, to the place of exile that had been assigned
him. They could never understand at Lha-Ssa how the
man, who had not hesitated to murder three Tal6-Lamas,
had not chosen to take advantage of the insurrection of the
Lamas of Sera. Certain it is, that, with a single word, he
might have annihilated all the Chinese at Lha-Ssa, and
most probably set all Thibet in a blaze; but the Nomekhan
was not formed to play such a part; he had the cowardly
energy of an assassin, but not the audacity of a revolu-
tionist.
Ki-Chan, encouraged by his triumph, wanted to extend
his power to the Thibetian accomplices of the Nomekhan.
This claim, however, did not suit the Kalons, who told him
that to them alone belonged the right of judging men who
in no wise were subject to China, and against whom they
had not asked for the protection of the Emperor. The
Kin-Tchai did not press the point; but, not to appear to
yield to the Thibetian authorities, he replied to them offi-
cially, "that he left to them these inferior assassins, who
were below the notice of the representative of the Em-
peror."
A new Nomekhan was elected in the place of the exile.
The person selected for this important charge was the Cha-
beron of the Lamasery of Ran-Tchan, a young man of
eighteen years of age. The Tal6-Lama and the new Nome-
khan being minors, at the time that we arrived at Lha-Ssa,
the regency was entrusted to the first Kalon. All the solic-
itude of the Regent was applied to the erection of barriers
against the encroachments and usurpation of the Chinese
ambassador, who sought, by all possible means, to avail him-
self of the present feebleness of the Thibetian government.



The Spies.
CHAPTER VI.
Visit of Five Spies—Appearance Before the Regent—Ki-Chan Makes us Undergo
an Examination—Supper at the Expense of the Government—A Night of Im-
prisonment with the Regent—Confidential Communications of the Governor of
the K.iK.hi—Domiciliary Visit—Seals Affixed to all Our Effects—Sinico-Thi-
betian Tribunal—Inquiry About the Geographical Maps—Homage Paid to
Christianity, and to the French Name—The Regent Assigns toUsOneof His
Houses—Erection of a Chapel—Preaching of the Gospel—Conversion of a
Chinese Doctor—Religious Conferences with the Regent—Recreation with a
Magnifying Glass—Conversations with Ki-Chan—Religious Character of the
Thibetians—Celebrated Formula of the Buddhists— Buddhist Pantheism—
Election of the Tal6-Lama—The Small-pox at Lha-Ssa—Sepultures in Use
Among the Thibetians.
As soon as we had presented ourselves to the Thibetian
authorities, declaring our characters and the object which
had brought us to Lha-Ssa, we availed ourselves of the
semi-official position we had thus taken, to enter into com-
munication with the Thibetian and Tartar Lamas, and thus,
at last, to begin our work as missionaries. One day, when
we were sitting beside our modest hearth, talking of relig-
177


i78
TRAVELS IN TARTARY,
ious questions with a Lama who was well versed in Bud-
dhist learning, a Chinese dressed in exquisite style suddenly
appeared before us, saying that he was a merchant and very
desirous of buying our goods. We told him we had nothing
to sell. "How, nothing to sell?" "Not anything, except
indeed these two old saddles, which we do not want any
longer." "Ah, exactly; that is just what I am looking for;
I want saddles." Then, while he examined our poor mer-
chandise, he addressed to us a thousand questions about
our country and the places we had visited before we came
to Lha-Ssa. Shortly afterwards there arrived a second
Chinese, then a third, and at last two Lamas, in costly silk
scarves. All these visitors insisted upon buying something
from us; they overwhelmed us with questions, and seemed,
at the same time, to scrutinize with distrust all the corners
of our chamber.
We might say, as often, as we liked, that we were not mer-
chants—they insisted. In default of silk, drapery, or hard-
ware, they would like our saddles; they turned them round
and round in every way, finding them now perfectly mag-
nificent, now abominable. At last, after long haggling and
cross-questioning, they went off, promising to return.
The visit of these five individuals occasioned much serious
reflection; their manner of acting and speaking was not at
all natural. Although they came one after the other, yet
they seemed perfectly to understand each other, and to aim
at the same end by the same means. Their desire of buying
something from us was evidently a mere pretext for disguis-
ing their intentions; these people were rather swindlers or
spies, than real merchants. "Well," we said, "let us wait
quietly; sooner or later we shall see clearly into this affair."
As it was dinner time, we sat 'down to table, or rather, we
remained at the fireside, contemplating the pot, in which a
good cut of beef had been boiling for some hours. Sam-
dadchiemba, in his quality of steward, brought this to the
surface of the liquid by means of a large wooden spoon,
seized it with his nails, and threw it on the end of a board,
where he cut it into three equal pieces; each then took his
portion in his cup, and with the aid of a few rolls baked in
the ashes, we tranquilly commenced our dinner without
troubling ourselves very much about swindlers or spies. We
were at our dessert—that is to say, we were about to rinse


THIBET, AND CHINA.
179
our cups with some buttered tea, when the two Lamas, the
pretended merchants, made their reappearance. "The
Regent," they said, "awaits you in his palace; he wants to
speak to you." "But," cried we, "does the Regent, per-
chance, also want to buy our old saddles?" "It is not a
question about either saddles or merchandise. Rise at once,
and follow us to the Regent." The matter was now beyond
a doubt; the government was desirous of meddling with us
—to what end? Was it to do us good or ill, to give us
liberty, or to shackle us? to let us live or to make us die?
This we could not tell. "Let us go to the Regent," we
said, "and trust for the rest to the will of our Heavenly
Father."
After having dressed ourselves in our best, and put on
our majestic caps of fox-skin, we said to our apparitor,
"We are ready." "And this young man," he said, point-
ing to Samdadchiemba, who had turned his eyes upon him
with no very affectionate expression. "This young man,
he is our servant, he will take care of the house in our
absence." "No, no, he must come too; the Regent
wishes to see all three of you." Samdadchiemba shook, by
way of making his toilet, his great robe of sheepskin, placed,
in a very insolent manner, a small black cap over his ear,
and we departed all together, after padlocking the door of
our lodging.
We went at a rapid pace for about five or six minutes, and
then arrived at the palace of the First Kalon, the Regent
of Thibet. After having crossed a large courtyard, where
were assembled a great number of Lamas and Chinese,
who began to whisper when they saw us appear, we were
stopped before a gilt door, the folds of which stood ajar; our
leader passed through a small corridor on the left, and an
instant after the door was opened. At the farther end of
an apartment, simply furnished, we perceived a personage
sitting with crossed legs on a thick cushion covered with a
tiger's-skin: it was the Regent. With his right hand he
made us a sign to approach. We went close up to him,
and saluted him by placing our caps under our arms. A
bench covered with a red carpet stood on our right; on this
we were invited to sit down—we complied immediately.
Meantime the gilt door was closed, and there remained in
the saloon only the Regent and seven individuals, who stood


i8o
TRAVELS IN TARTARY.
behind him—namely, four Lamas of a modest and composed
bearing, two sly-looking, mischievous-eyed Chinese, and a
person whom, by his long beard, his turban, and grave
countenance, we recognized to be a Mussulman. The Re-
gent was a man of fifty years of age; his large features,
mild and remarkably pallid, breathed a truly royal majesty;
his dark eyes, shaded by long lashes, were intelligent and
gentle. He was dressed in a yellow robe, edged with sable;
a ring, adorned with diamonds, hung from his left ear, and
his long, jet black hair was collected together at the top of
his head, and fastened by three small gold combs. His
large red cap, set with pearls and surmounted by a coral
ball, lay at his side on a green cushion.
When we were seated, the Regent gazed at us for a long
while in silence, and with a minute attention. He turned
his head alternately to the right and left, and smiled at us
in a half mocking, half friendly manner. This sort of pan-
tomime appeared to us at last so droll, that we could not
help laughing. "Come," we said in French, and in an
undertone, " this gentleman seems a good fellow enough;
our affair will go on very well." "Ah! " said the Regent,
in a very affable tone, "what language is that you speak?
I did not understand what you said?" "We spoke the
language of our country." "Well, repeat aloud what you
said just now." "We said, 'This gentleman seems a good-
natured fellow enough.'" The Regent, turning to those
who were standing behind him, said, "Do you understand
this language?" They all bowed together, and answered
that they did not understand it. "You see, nobody here
understands the language of your country. Translate your
words into the Thibetian." We said, that in the physi-
ognomy of the First Kalon there was expressed much kind-
liness. "Ah! you think I have much kindliness; yet I am
very ill-natured. Is it not true that I am very ill-natured?"
he asked his attendants. They answered merely by smiling.
"You are right," continued the Regent; "I am kind, for
kindness is the duty of a Kalon. I must be kind towards
my people, and also towards strangers." He then addressed
to us a long harangue, of which we could comprehend only
a few sentences. When he had finished, we told him that,
not being much accustomed to the Thibetian language, we
had not fully penetrated the sense of his words. The Regent


THIBET, AND CHINA.
181
signed to a Chinese, who, stepping forward, translated to us
his harangue, of which the following is the outline. We
had been summoned without the slightest idea of being
molested. The contradictory reports that had circulated
respecting us since our arrival at Lha-Ssa, had induced the
Regent to question us himself, in order to know where we
came from. "We are from the western sky," we said to
the Regent. "From Calcutta?" "No; our country is
called France." "You are, doubtless, Peling?" "No,
we are Frenchmen." "Can you write?" "Better than
speak." The Regent, turning round, addressed some words
to a Lama, who disappearing, returned in a moment with
paper, ink, and a bamboo point. "Here is paper," said
the Regent; "write something." "In what language—in
Thibetian?" "No, write some letters in your own country's
language." One of us took the paper on his knees, and
wrote this sentence: "What avails it to man to conquer
the whole world, if he lose his soul?" "Ah, here are
characters of your country! I never saw any like them; and
what is the meaning of that?" We wrote the translation
in Thibetian, Tartar, and Chinese, and handed it to him.
"I have not been deceived," he said; "you are men of
great knowledge. You can write in all languages, and you
express thoughts as profound as those we find in the prayer-
books." He then repeated, slowly moving his head to and
fro, "What avails it to man to conquer the whole world if *
he lose his own soul?"
While the Regent and his attendants were indulging in
their raptures at our wonderful knowledge, we heard on a
sudden, in the courtyard of the palace, the cries of the crowd
and the sonorous noise of the Chinese tamtam. "Here is
the ambassador of Peking," said the Regent, "he wishes to
examine you himself. Tell him frankly what concerns you,
and rely on my protection; it is I who govern the country."
This said, he quitted the saloon with his retinue through a
small secret door, and left us alone in this judgment-hall.
The idea of falling into the hands of the Chinese made
at first a disagreeable impression upon us; and the picture
of those horrible persecutions which at different times have
afflicted the christendoms of China, seized upon our im-
agination; but we soon recovered our spirits in the reflection
that we were alone, and isolated as we were in the midst of


TRAVELS IN TARTARY,
Thibet, could not compromise any one. This thought gave
us courage. "Samdadchiemba," we said to our young
neophyte, "now must we show that we are brave men, that
we are Christians. This affair will perhaps proceed to great
lengths; but let us never lose sight of eternity. If we are
treated well, we shall thank God for it; if we are maltreated,
we shall thank him nevertheless, for we shall have the hap-
piness of suffering for the faith. If we are killed, the mar-
tyrdom will be a splendid crowning of all our labors. To
arrive, after a journey of only, eighteen months, in heaven,
were not that a good journey? were not that happiness?
What do you say, Samdadchiemba?" "I have never been
in fear of death; if I am asked whether I am a Christian,
you will see if I tremble."
This excellent frame of mind in Samdadchiemba filled
our hearts with joy, and completely dissipated the unpleasant
impressions which this misadventure had occasioned. We
thought for a moment of considering the questions that
would probably be put to us, and the answers we" should
give; but we rejected this counsel of mere human prudence,
reflecting that the moment had come for us to keep strictly
to the injunction which our Saviour addressed to his disciples,
that "when they were brought before the synagogues, gov-
ernors, and kings, they should take no thought how or what
they should speak;" only it was agreed that we should
• salute the Mandarin in the French way, and that we should
not kneel before him. We thought that, having the honor to
be Christians, missionaries, and Frenchmen, we might very
fairly insist on standing erect before any Chinese whatsoever.
After waiting a few moments, a young Chinese, elegantly
dressed, and of very gracefur manners, came to inform us
that Ki-Chan, grand ambassador of the grand Emperor of
China, wished to examine us. We followed our amiable
apparitor and were ushered into a saloon decorated in the
Chinese style, where Ki-Chan was seated upon a sort of
throne, about three feet high, and covered with red cloth.
Before him was a small table of black laque, upon which were
an inkstand, some pens, some sheets of paper, and a silver
vase filled with snuff. Below the throne were four scribes,
two on the right, and two on the left; the rest of the saloon
was occupied by a great number of Chinese and Thibetians,
who had put on their holiday dresses to attend the inquiry.


184 TRAVELS IN TARTARY,
>
is in San-Tchouen." "Ah, you are from San-Tchouen, in
the province of Kan-Sou. Son of the central nation, on
your knees!" Saradadchiemba turned pale, his hand left
his hip, and his arm modestly glided down along his leg.
"On your knees," repeated the Mandarin, in a thundering
voice. Samdadchiemba fell on his knees saying, "On my
knees, standing or sitting, 'tis all the same to me: a man
of labor and fatigue, as I am, is not accustomed to take his
ease." "Ah, you are from Kan-Sou," said the judge,
taking large pinches of snuff; "ah ! you are from Kan-Sou;
you are a child of the central nation! Very well; in that
case, it is within my province to deal with you. Son of
the central nation, answer your father and mother, and take
heed how you tell lies. Where did you meet with these two
foreigners? How did you become attached to their service?"
Samdadchiemba gave, with perfect self-confidence, a long
history of his life, which seemed to interest the auditory;
he then related how he had made our acquaintance in Tar-
tar)', and the reasons that had induced him to follow us.
Our young neophyte spoke with dignity, and, moreover,
with a prudence which we had not expected. "Why did
you adopt the religion of the Lord of Heaven? Don't you
know that this is forbidden by the grand Emperor?" "The
entirely humble' adopted that religion, because it is the
only true religion. How could I suppose that the grand
Emperor proscribed a religion which orders man to do good
and to avoid evil?" "That is true, the religion of the
Lord of Heaven is holy; I know it. Why did you enter
the service of these foreigners? Don't you know that the
laws forbid that?" "How should an ignorant man, as I
am, know who is a foreigner, and who not? These men
always showed kindness to me, always exhorted me to practise
virtue; why was I not to follow them?" "How much
wages do they pay you?" "If I accompany them, it is to
save my soul, and not to get money. My masters have
never let me want rice and clothes, and with that I am
satisfied." "Are you married?" "As I was a Lama, before
entering the religion of the Lord of Heaven, I have never
been married." The judge then laughingly addressed an
indelicate question to Samdadchiemba, who lowered his eyes
1 Sino-ti, an expression used by the Chinese when they speak of themselves in
the presence of Mandarins.


THIBET, AND CHINA.
I87
tracted; but we hastened to add, in order to quiet him,
that all our drawings and maps were printed, and that we
were not their authors. We took the opportunity to speak
to the Regent and the Cashmerian governor, of the geo-
graphical knowledge of the Europeans. They were greatly
astonished when we told them that, with us, children of ten
and twelve years old possessed an exact and complete idea
of all the kingdoms of the world.
The conversation extended far into the night. At last
the Regent rose, and asked us whether we did not feel in
want of a little repose. "We only awaited," we answered,
"for the permission of the Kalon, to return to our lodgings."
"Your lodgings! I have ordered an apartment to be pre-
pared for you in my palace; you will sleep here to-night: to-
morrow, you can return to your house." We sought to ex-
cuse ourselves from accepting the kind offer of the Regent;
but soon became aware that we were not at liberty to
refuse what we had been simple enough to consider a
compliment. We were regular prisoners. We took leave
of the Regent rather coolly, and followed an individual,
who, after crossing a great many rooms and corridors,
ushered us into a sort of closet, which we might fairly call
a prison, as we were not permitted to leave it for any other
place.
There had been prepared for us two couches, which, no
doubt, were infinitely superior to our own beds; neverthe-
less, we regretted our poor pallets, whereon we had so long
enjoyed a free and independent sleep throughout our travels
in the desert. Lamas and attendants of the Regent came
in great numbers to see us. Those who had gone to bed got
up, and soon we heard, in this vast palace, lately so calm
and silent, doors opened and shut, and the rapid steps of
the curious sounding in the passages. Crowds thronged
around us and examined us with insupportable avidity.
In all those eyes staring at us there was neither sympathy
nor ill-will; they simply expressed vapid curiosity. To all
these individuals around us, we represented merely a kind
of zoological phenomenon. Oh, how hard it is to be ex-
posed thus to an indifferent multitude! When we thought
that these troublesome people had sufficiently stared
and whispered, and ought now to be satisfied, we informed
them that we were going to bed, and that we should feel


TRAVELS IN TARTARY,
extremely obliged if they would be kind enough to retire.
Every one bowed: some of them even were polite enough
to put out their tongues at us; but nobody stirred. It
was evident that they had a mind to know how we should
behave on going to bed. This desire seemed to us some-
what misplaced; but we thought we would submit to it up to
a certain point. Accordingly we knelt down, made the sign
of the cross, and recited, aloud, our evening prayer. As soon
as we commenced, the whispering ceased, and a religious
silence prevailed. When the prayer was finished, we once
more invited the crowd to leave us, and, in order to add
efficacy to our words, we extinguished the light. The
crowd, thus plunged into deep darkness, adopted the course
of first having a hearty laugh, and then retiring gropingly.
We closed the door of our prison and laid down to rest.
When stretched on the beds of the First Kalon, we felt
much more disposed to talk than to sleep. We experienced
a certain pleasure in recapitulating the adventures of the
day. The feigned merchants who wanted to purchase our
saddles, our appearance before the Regent, the examina-
tion we had undergone by the ambassador, Ki-Chan, our
supper at the expense of the public treasury, our long
conversation with the Regent: all this appeared to us a
phantasmagoria. It seemed as though our whole day had
been a long nightmare. Our journey itself, our arrival at
Lha-Ssa, everything seemed incredible. We asked one
another whether it was true, that we, missionaries, French-
men, were really in the states of the Tal6-Lama, in the
capital of Thibet, sleeping in the very palace of the Regent.
All these events, past and present, clashed in our heads.
The future, especially, appeared to us enveloped in dark,
thick clouds. How was all this to end? Would they say
to us, " You are free; go wherever you please?" Would
they keep us in this prison? or would they strangle us?
These reflections were well calculated to chill the heart,
and to cause a headache. But trust in God is a grand
thing in such trials! How happy is one in feeling one's-
self supported by Providence, when one is thus left alone,
abandoned, and destitute of succor. "Oh," said we to
each other, "let us be prepared for the worst, relying upon
the protection of our Heavenly Father! Not a single hair
will fall from our heads without his permission."


THIBET, AND CHINA.
189
We went to sleep amid these considerations, but our
slumber was light and disturbed. As soon as dawn ap-
peared, the door of our cell was gently opened, and the
governor of the Katchi entered. He took a seat at our
side, between the two couches, and asked us in kind, affec-
tionate tones, whether we had spent a good night. He

The Governor of Katchi.
then presented to us a basket of cakes, made by his family,
and some dried fruits from Ladak. We were deeply touched
by this attention, which seemed to announce that we had
met with a sincere and devoted friend.
The governor of the Katchi was thirty-two years old;
his face full of nobleness and majesty, breathed at the same
time, a kindness and candor well calculated to arouse our
confidence. His looks, his words, his deportment, every-
thing about him, seemed to express that he felt a very lively


TRAVELS IN TARTARY,
interest in us. He had come to acquaint us with what
would be done during the day, with reference to us. "In
the morning," he said, "the Thibetian authorities will go
with you to your lodgings. They will put a seal upon all
your effects, which will then be brought before the tribunal,
and be examined by the Regent and the Chinese ambassador,
in your presence. If you have no manuscript maps in your
baggage you need fear nothing; you will not be molested in
any way. If, on the contrary, you have any such maps,
you would do well to let me know beforehand, as in this
case, we may perhaps find some way to arrange the affair.
I am very intimate with the Regent (this we had, indeed,
observed the night before during our supper); and it is he
himself who directed me to make to you this confidential
communication." He then added, in an under voice, that
all these difficulties were got up against us by the Chinese,
against the will of the Thibetian government. We answered
the governor of Katchi, that we had not a single manuscript
map; and we then gave him, in detail, a statement of all the
articles that were in our trunks. "Since they are to be ex-
amined to-day, you will judge for yourself whether we are peo-
ple to be believed." The countenance of the Mussulman
brightened. "Your words," he said, "quite reassure me.
None of the articles you have described can at all compromise
you. Maps are feared in this country—extremely feared,
indeed; especially since the affair of a certain Englishman
named Moorcroft, who introduced himself into Lha-Ssa,under
the pretense of being a Cashmerian. After a sojourn there of
twelve years, he departed; but he was murdered on his
way to Ladak. Amongst his effects they found a numerous
collection of maps and plans, which he had drawn during
his stay at Lha-Ssa. This circumstance has made the
Chinese authorities very suspicious on this subject. As
you do not draw maps, that is all right; I will now go and
tell the Regent what I have heard from you."
When the governor of Katchi had left us, we rose, for we
had remained in bed, without ceremony, during his long
visit. After having offered up our morning prayer, and
prepared our hearts to patience and resignation, we ate the
breakfast which had been sent to us by order of the Regent.
It consisted of a plate of rolls stuffed with sugar and minced
meat, and a pot of richly-buttered tea. But we gave the


THIBET, AND CHINA. 191
preference to the cakes and dried fruit, which the governor
of Katchi had presented to us.
Three Lama ushers soon came and announced to us the
order of the day; viz., that our luggage was to be inspected.
We submitted respectfully to the orders of the Thibetian
authority, and proceeded to our lodgings, accompanied by
a numerous escort all the way. From the palace of the
Regent to our habitation we observed great excitement;
they were sweeping the streets, removing the dirt, and dec-
orating the fronts of the houses with large strips of priulou,
yellow and red. We asked ourselves what all this meant?
for whom were all these demonstrations of honor and
respect? Suddenly we heard behind us loud acclamations,
and turning round we saw the Regent, who was advancing,
mounted on a magnificent white charger, and surrounded
by numerous horsemen. We arrived at our lodgings nearly
at the same time with him. We opened the padlock by
which the door was fastened, and requested the Regent to
honor us by entering the apartments of the French mis-
sionaries.
Samdadchiemba, whom we had not seen since our audi-
ence with the Chinese ambassador, was there too. He was
quite stupefied, for he could not comprehend these proceed-
ings. The servants of the Regent, with whom he had
passed the night, could not give him any information. We
said to him some words of encouragement, giving him to
understand that we were not yet quite on the eve of martyr-
dom.
The Regent took a seat in the middle of our room on a
gilded chair, which had been brought from the palace for
this purpose, and asked whether what he saw in our room
was all we possessed ?" Yes; that is all we possess;
neither more nor less. These are all our resources for
invading Thibet." "There is satire in your words," said
the Regent; "I never fancied you such dangerous people.
What is that?" he added, pointing to a crucifix we had
fixed against the wall. "Ah, if you really knew what that
was, you would not say that we were not formidable; for
by that we design to conquer China, Tartary, and Thibet."
The Regent laughed, for he only saw a joke in our words,
which yet were so real and serious.
A scribe sat down at the feet of the Regent, and made


192
TRAVELS IN TARTARY,
an inventory of our trunks, clothes, and kitchen implements.
A lighted lamp was brought, and the Regent took from a
small purse which hung from his neck, a golden seal, which
was applied to all our baggage. Nothing was omitted;
our old boots, the very pins of our traveling tent, were all
daubed with red wax, and solemnly marked with the seal
of the Tal6-Lama.
When this long ceremony was completed, the Regent
informed us that we must now proceed to the tribunal.
Some porters were sent for, and found in very brief time.
A Lama of the police had only to present himself in the
street and summon, in the name of the law, all the passers
by, men, women, and children, to come into the house
immediately and assist the government. At Lha-Ssa, the
system of enforced labor is in a most prosperous and flour-
ishing state; the Thibetians coming into it with entire
willingness and good grace.
When enough laborers were collected, all our goods were
distributed among them, and the room was completely
cleared, and the procession to the tribunal set out with
great pomp. A Thibetian horse soldier, his drawn sword
in hand, and his fusil at his side, opened the procession;
after him came the troop of porters, marching between two
lines of Lama satellites; the Regent, on his white charger,
surrounded by a mounted guard of honor, followed our
baggage; and last, behind the Regent, marched the two
poor French missionaries, who had, by way of suite, a no
very agreeable crowd of gapers. Our mien was not partic-
ularly imposing. Led like malefactors, or, at least, like
suspected persons, we could only lower our eyes, and
modestly pass through the numerous crowd that thronged
on our way. Such a position was, indeed, very painful and
humiliating; but the remembrance of our holy Saviour,
dragged to the pretorium, through the streets of Jerusalem,
was sufficient to mitigate the bitterness with which we were
afflicted. We prayed to him to sanctify our humiliations
by his own, and to accept them in remembrance of his
Passion.
When we arrived at the tribunal,'the Chinese ambassador
attended by his staff, was already in his place. The Regent
addressed him: "You want to examine the effects of these
strangers; here they are; examine them. These men are


THIBET, AND CHINA.
193

Carrying Goods to the Tribunal.
neither rich, nor powerful, as you suppose." There was
vexation in the tone of the Regent, and, at bottom, he was
naturally enough annoyed at this part of policeman which
he had to play. Ki-Chan asked us if we had no more than
two trunks. "Only two; everything has been brought
here; there remains in our house not a rag, not a bit of
paper." "What have you got in your two trunks?"
"Here are the keys; open them, empty them, and examine
them at your pleasure." Ki-Chan blushed, and moved
back. His Chinese delicacy was touched. "Do these
trunks belong to me?" he said, with emotion. "Have I
the right to open them? If anything should be missed
afterwards, what would you say?" "You need not be
afraid; our religion forbids us rashly to judge our neighbor."
"Open your trunks yourselves; I want to know what they
contain; it is my duty to do so; but you alone have the
right to touch what belongs to you."
'3


THIBET, AND CHINA.
195
an explanation of it to the public, with great pretension
and vanity. He then asked us to put some animalculae on
the glass. We looked at his excellency out of the corner
of the eye, and then took the microscope to pieces, joint
by joint, and put it in the box. "We thought," said we
to Ki-Chan, with a formal air, "we thought, that we came
here to undergo judgment, and not to play a comedy."
"What judgment!" exclaimed he, abruptly; "we wished
to examine your effects, ascertain really who you were, and
that is all." "And the maps: you do not mention them."
"Oh, yes—yes! that is the great point; where are your
maps?" "Here they are;" and we displayed the three
maps we had; a map of the world, the two hemispheres
upon the projection of Mercator, and a Chinese empire.
The appearance of these maps seemed to the Regent a
clap of thunder; the poor man changed color three or
four times in the course of a minute, as if we had shown
our death warrant. "It is fortunate for us," said we to
Ki-Chan, " that we have met with you in this country. If,
by ill luck, you had not been here, we should have been
utterly unable to convince the Thibetian authorities that
these maps are not our own drawing. But an instructed
man like yourself, conversant with European matters, will at
once see that these maps are not our own work." Ki-
Chan was evidently much flattered by the compliment.
"Oh, it is evident," said he, at the first glance, " that these
maps are printed. Look here," said he to the Regent;
"these maps were not drawn by these men; they were
printed in the kingdom of France. You cannot distinguish
that, but I have been long used to objects, the productions
of the Western Heaven." These words produced a magi-
cal effect on the Regent. His face became radiant, and
he looked at us with a look of satisfaction, and made a
gracious movement with his head, as much as to say, "It is
well; you are honest people*"
We could not get off without a little geographical lecture.
We yielded charitably to the wishes of the Regent and the
Chinese ambassador. We indicated with our fingers on
the map of Mercator, China, Tartary, and Thibet, and all
the other countries of the globe. The Regent was amazed
at seeing how far we were from our native land, and what
a long journey we had been obliged to make, by land and


196
TRAVELS IN TARTARY,
water, to come and pay him a visit in the capital of Thibet.
He regarded us with astonishment, and then raised the
thumb of his right hand, saying, " You are men like that,"
signifying, in the figurative language of the Thibetians: you
are men of a superlative stamp. After recognizing the
principal points of Thibet, the Regent inquired whereabouts
was Calcutta? "Here," we said, pointing to a little round
speck on the borders of the sea. "And Lha-Ssa; where
then is Lha-Ssa?" "Here it is." The eyes and finger of
the Regent went from Lha-Ssa to Calcutta, and from Cal-
cutta to Lha-Ssa. "The Pelings of Calcutta are very near
our frontiers," said he, making a grimace, and shaking his
head. "No matter," he added, "here are the Himalaya
mountains."
The course of geography being ended, the maps were
folded up again, placed in their respective cases, and we
passed on to religious subjects. Ki-Chan had long since
become acquainted with these matters. When he was vice-
roy of the province of Pe-Tche-Ly, he had sufficiently per-
secuted the Christians, to have numerous opportunities of
making himself familiar with everything connected with the
Catholic worship; and he according now displayed his
knowledge. He explained the images, the sacred vases,
the ornaments. He even informed the company that in
the box of holy oils there was a famous remedy for people
at death's door. During all these explanations the Regent
was thoughtful and abstracted; his eyes were constantly
turned towards a large host-iron. These long pincers, ter-
minating in two large lips, seemed to act powerfully on his
imagination. He gave us an inquiring look, seeming to
ask us if this frightful implement was not something like an
infernal machine. He was only reassured upon viewing
some wafers that he kept in a box, for he then compre-
hended the use of this strange object.
The worthy Regent was all joyous and triumphant, when
he saw that we had nothing in our possession calculated to
compromise us. "Well," said he to the Chinese ambas-
sador with a sneer, "what do you think of these men?
What must we do with them? These men are Frenchmen,
they are ministers of the religion of the Lord of Heaven,
they are honest men; we must leave them in peace." These
flattering words were received in the saloon with a murmur


THIBET, AND CHINA.
197
of approbation, and the two missionaries said, from the
bottom of their hearts, Deo gratias.
The porters shouldered our luggage, and we returned to
our lodging with undoubtedly greater alacrity and lighter
hearts than when we had left it. The news of our rein-
statement soon spread through the town, and the Thibetian
people hastened from all quarters to congratulate us. They
saluted us heartily, and the French name was in every one's
mouth. Thenceforward the white Azaras were entirely
forgotten.
When we had refurnished our apartments we gave some
Tchang-Ka to the porters, in order that they might drink
our health in a pot of Thibetian small beer, and appreciate
the magnanimity of the French, in not making people work
for nothing.
Every one having gone away, we resumed our accustomed
solitude, and solitude inducing reflection, we discovered
two important things. In the first place, that we had not
yet dined, and in the second, that our horses were no longer
in the stable. Whilst we were considering how to get some-
thing quickly cooked, and how to find where our horses
were, we saw at the threshold of our door the governor of
the Katchi, who relieved us from the double embarrassment.
This excellent man having foreseen that our attendance at
the court of inquiry would not allow us time to make our
pot boil, came, followed by two servants carrying a basket
of provisions, with an ovation he had prepared for us.
"And our horses—can you give us any information about
them? We no longer see them in the court?" "I was
going to tell you about them; they have been since yester-
day evening in the Regent's stables. During your absence
they have felt neither hunger nor thirst. I heard you say
you intended to sell them—is it so?" "Oh, quite so,
these animals ruin us; and yet they are so thin, no one
will buy them." "The Regent wants to buy them." "The
Regent!" "Yes, the Regent himself. Do not smile, it is
no jest." "How much do you want for them?" "Oh,
whatever he likes to give." "Well, then, your horses are
purchased," and so saying, the Cashmerian unrolled a small
packet he had under his arm, and laid upon the table two
silver ingots, weighing ten ounces each." "Here," said
he, "is the price of your two horses." We thought our


TRAVELS IN TARTARY,
beasts, worn and attenuated as they were, not worth the
money, and we conscientiously said so to the governor of
the Katchi; but it was impossible to modify the transaction
which had been all settled and concluded beforehand. The
Regent made out that our horses, although thin, were of an
excellent breed, since they had not succumbed beneath the
fatigues of our long journey. Besides, they had, in his eyes,
a special value, because they had passed through many
countries, and particularly because they had fed on the
pastures of Kounboum, the native place of Tsong-Kaba.
Twenty extra ounces of silver in our low purse was almost
a fortune. We could be generous with it; so, on the spot,
we took one of the ingots and placed it on Samdadchiemba's
knees. "This is for you," we said; "you will be able with
it to clothe yourself in holiday dress from head to foot."
Samdadchiemba thanked us coldly and awkwardly; then
the muscles of his face became distended, his nostrils swelled,
and his large mouth assumed a smile. At last, he could
not restrain his joy; he rose and made his ingot leap in
the air twice or thrice, crying, "This is a famous day!"
And Samdadchiemba was right. This day, so sadly begun,
had been fortunate beyond anything we could have ex-
pected. We had now, at Lha-Ssa, an honorable position,
and we were to be allowed to labor freely in the propaga-
tion of the gospel.
The next day was still more lucky for us than its prede-
cessor; putting, as it were, a climax to our prosperity. In
the morning we proceeded, accompanied by the Cash-
merian governor, to the palace of the Regent, to whom we
desired to express our gratitude for the manifestations of
interest with which he had honored us. We were received
with kindness and cordiality. He told us, in confidence,
that the Chinese were jealous of our being at Lha-Ssa; but
that we might count on his protection, and reside freely in
the country, without any one having a right to interfere
with us. "You are very badly lodged," added he; "your
room seemed to me dirty, small, and uncomfortable. I
would have strangers like you, men come from so great a
distance, well treated at Lha-Ssa. In your country of
France, do they not treat strangers well?" "They treat
them excellently." "Oh, if you could but go there some
day, you would see how our Emperor would receive you."


200
TRAVELS IN TARTARV,
zealous to study our holy religion. Among the Chinese, the
secretaries of the ambassador Ki-Chan often came to visit
us, to hear about the great doctrine of the west; one of
them, to whom we lent some works written in Tartaro-
Mantchou, was convinced of the truth of Christianity and
of the necessity of embracing it, but he had not courage
enough to make an open profession of faith, whilst he was
attached to the embassy; he wished to wait until he should
be free to return to his country. God grant that his good
intention may not vanish.
A physician, a native of the province of Yun-Nan, dis-
played more courage. This young man, since his arrival at
Lha-Ssa, had led so strange a life, that every one called him
the Chinese hermit. He never went out except to visit
his patients, and ordinarily he only visited the poor. The
wealthy in vain solicited his attendance; he disdained to
notice their invitations, unless compelled by necessity to
obtain some aid, for he never took anything from the poor,
to whose service he had devoted himself. The time not
absorbed in visiting his patients, he consecrated to study;
he passed, indeed, the greater part of the night over his
books. He slept little, and only took throughout the day,
one single meal of barley meal, never eating meat. You
needed, indeed, only to see him to be convinced that he
led a hard and self-denying life; his face was extremely
pale and thin, and although he was not more than thirty
years old, his hair was almost entirely white.
One day, he paid us a visit while we were repeating our
breviary in our little chapel; he stopped short a few steps
from the door, and awaited in grave silence. A large
colored image, representing the Crucifixion, had no doubt
fixed his attention; for as soon as we had finished our
prayers, he asked us abruptly and without staying to make
the usual salutations, to explain to him the meaning of that
image. When we had answered his question, he crossed
his arms upon his chest, and without uttering a single word,
remained motionless, his eyes fixed upon the image of the
Crucifixion; he retained this position for nearly half-an-
hour; at length his eyes were filled with tears. He extended
his arms toward the Christ, fell on his knees, struck the
earth thrice with his forehead, and rose, exclaiming, "That
is the only Buddha that men ought to worship." He then


THIBET, AND CHINA.
201
turned to us, and after making a profound bow, added,
"You are my masters, accept me as your disciple."
All this surprised us greatly. We could not help believ-
ing that a powerful impulse of grace had moved his heart.
We briefly explained to him the principal points of the
Christian religion, and to all we told him, he simply replied
with an expression of faith truly astonishing, "I believe!"
We presented to him a small crucifix of gilt copper, and
asked him if he would accept it. His only answer was an
earnest inclination of the head. As soon as he had the
crucifix in his hand, he solicited us to give him a cord, and
he immediately hung the cross round his neck; he then
asked what prayer he ought to recite before the cross?
"We will lend you," we said, "some Chinese books, wherein
you will find explanations of the doctrine, and numerous
forms of prayer." "My masters, that is well; but I wish
to have a short and easy prayer, which I can learn imme-
diately, and repeat often and everywhere." We taught him
to say, "Jesus, Saviour of the world, have mercy on me."
For fear of forgetting these words, he wrote them on a
piece of paper, which he placed in a small purse, suspended
from his girdle; he then went away, assuring us that the
recollection of this day would never be effaced from his
memory.
This young physician applied himself with ardor to learn
the truths of the Christian religion; but the most remark-
able circumstance was, that he took no pains to hide the
faith he had in his heart. When he came to visit us, or
when we met him in the streets, he always had the crucifix
glittering on his breast, and he never failed to approach us
with the words, "Jesus, Saviour of the world, have mercy
on me." It was the form of saluting us which he had
adopted.
Whilst we were making efforts to spread the evangelical
seed amongst the population of Lha-Ssa, we did not neglect
the endeavor to sow the divine seed also in the very palace
of the Regent, and this not without the hope of reaping
there one day a precious harvest. Since our trial, so to
speak, our intercourse with the Regent had become fre-
quent, and even intimate. Almost every evening, when he
had finished his labors of ministry, he invited us to partake
with him his Thibetian repast, to which he always added


TRAVELS IN TARTARY,
for ourselves some dishes cooked in the Chinese fashion.
Our conversations generally extended far into the night.
The Regent was a man of extraordinary capacity; of
humble extraction, he had raised himself gradually, and by
his own merits, to the dignity of First Kalon. This had
occurred three years before. Up to that time he had
always fulfilled arduous and laborious functions; he had

The Regent of Lha-Ssa.
frequently traversed, in all directions, the immense regions
of Thibet, either to make war or to negotiate with the
neighboring states, or to inspect the conduct of the Hou-
touktou governors of the various provinces. So active, so
busy a life, so apparently incompatible with study, had not
prevented him from acquiring a profound knowledge of
Lamanesque works. Every one concurred in saying that
the knowledge of the most renowned Iamas was inferior
to that of the Regent. The facility with which he con-


THIBET, AND CHINA.
203
ducted public business was matter of especial admiration.
One day we were with him, when they brought him a great
many rolls of paper, despatches from the provinces; a sort
of secretary unrolled them one after the other, and gave
them to him to read, bending on one knee. The Regent
hastily ran his eye over them, without interrupting the con-
versation with us. As soon as he had gathered the contents
of a despatch, he took his bamboo stile, and wrote his
orders at the bottom of the roll, and thus transacted all his
affairs with promptitude, and as if for amusement. We are
not competent to judge of the literary merit that was
attributed to the First Kalon. We can only say that we
never saw Thibetian writing so beautiful as his.
The Regent was very fond of engaging in religious dis-
cussions, and they most frequently formed the subject of
our conversations. At the commencement, he said to us
these remarkable words :—" All your long journey you have
undertaken solely with a religious object. You are quite
right, for religion is the thing most essential to man. I see
that the French and the Thibetians have the same view on
that subject. We do not at all resemble the Chinese, who
hold the soul of no account; yet your religion is not the
same as ours. It is important we should ascertain which is
the true one. Let us, then, examine both carefully and
sincerely; if yours is right, we will adopt it; how could we
refuse to do so? If, on the contrary, ours is the true relig-
ion, I believe you will have the good sense to follow it."
This arrangement seemed to us excellent; we could not at
the time desire better.
We commenced with Christianity. The Regent, always
amiable and polished in his conversation with us, said that,
as we were his guests, our belief ought to have the honor
of priority. We successively reviewed the dogmatical and
moral truths. To our great astonishment, the Regent did
not seem surprised at anything we said. "Your religion,"
he incessantly repeated, "is conformable with ours; the
truths are the same: we only differ in the explanations.
Of what you have seen and heard in Tartary and Thibet,
there is, doubtless, much to blame; but you must not for-
get that the numerous errors and superstitions you may
have observed, were introduced by ignorant Lamas, and
that they are rejected by well-informed Buddhists." He


204
TRAVELS IN TARTARY,
only admitted, between him and us, two points of difference
—the origin of the world, and the transmigration of souls.
The belief of the Regent, though it here and there seemed
to approximate to the Catholic doctrine, nevertheless re-
sulted in a vast pantheism; but he affirmed that we also
arrived at the same result, and he did his best to convince
us of this.
The Thibetian language, essentially religious and mystic,
conveys with much clearness and precision all the ideas
respecting the human soul and divinity. Unfortunately, we
were not sufficiently versed in this language, and were com-
pelled, in our conversations with the Regent, to have re-
course to the Cashmerian governor to interpret for us; but,
as he himself was not very skilful in rendering metaphysical
ideas into Chinese, it was often difficult to understand each
other. One day, the Regent said to us, " The truth is clear
in itself, but if you envelope it in obscure words, one cannot
perceive it. So long as we are obliged to communicate in
Chinese, it will be impossible to make ourselves intelligible
to each other. We shall never be able to discuss the
matter to advantage, till you speak the Thibetian language
fluently." We quite concurred in the justice of this ob-
servation. We replied to the Regent, that the study of the
Thibetian tongue was a great object of solicitude with us,
and that we labored hard at it every day. "If you like,"
said he, "I will facilitate your acquisition of it." And
thereupon he called a servant and said to him a few words
which we did not understand.
A youth, elegantly dressed, immediately came, and
saluted us with much grace. "This is my nephew," said
the Regent; "I present him to you as at once tutor and
pupil; he will pass the whole day with you, and you will
thus have the opportunity of practising the Thibetian
language; in return, you will give him some lessons in
Chinese and Mantchou." We gratefully adopted this prop-
osition, and were enabled, by this means, to make rapid
progress in the language of the country. The Regent was
very fond of talking about France, during our long visits;
he asked us a number of questions about the manners,
customs, and productions of our country. All we told him
of the steamboats, the railways, the balloons, gas, telegraphs,
daguerrotype, our industrial productions, completely amazed


THIBET, AND CHINA.
205
him, and gave him an immense idea of the grandeur and
power of France. One day when we were talking to him
of observatories and astronomical instruments, he asked if
we would allow him to examine closely the strange and
curious machine which we kept in a box; he meant the
microscope. As we were in a better humor and infinitely
more amiable than when the officers inspected our property,
we readily satisfied the curiosity of the Regent. One of us
ran to our residence, and returned immediately with the
wonderful instrument. While adjusting, we tried to give
our auditor, as well as we could, some notions of optics, but
seeing that the theory did not excite much enthusiasm, we
proceeded at once to the practise. We asked if one of the
company would be so good as to procure us a louse. The
article was easier to find than a butterfly. A noble Lama,
secretary to his excellency the First Kalon, had merely to
put his hand under his silk dress to his armpit, and an
extremely vigorous louse was at our disposition. We seized
it by the sides with our nippers, but the Lama forthwith
opposed this proceeding, and insisted upon putting a stop
to the experiment, on the ground that we were going to
cause the death of a living being. "Do not be afraid," we
said, "your louse is only taken by the skin; besides, he
seems strong enough to get over the pressure, even were it
greater." The Regent, who, as we have before mentioned,
had religious theories superior to those of the common herd,
told the Lama to be silent, and to allow us to proceed. We
continued the experiment, and fixed in the glass the poor
little beast, that struggled, with all its might, at the ex-
tremity of the nippers. We then requested the Regent to
apply his right eye, shutting his left, to the glass at the top
of the machine. "Tsong-Kaba !" exclaimed the Regent,
"the louse is as big as a rat." After looking at it for a
moment, he raised his head and hid his face with both
hands, saying it was horrible to look at. He tried to dis-
suade the others from examining it; but his influence failed
to make any impression. Every one, in his turn, looked
through the miscroscope, and started back with cries of
horror. The Lama secretary, seeing that his little animal
scarcely moved, advanced a claim in his favor. We re-
moved the nippers, and let the louse fall into the hands of
its owner. But, alas! the poor victim did not move. The


2O6 TRAVELS IN TARTARY,
Regent said laughingly, to his secretary, “I think your louse
is unwell; go and see if you can get it to take some physic,
otherwise it will not recover.”
No one wishing to see other living creatures, we continued
the entertainment, by passing a small collection of micro-
scopical pictures before the eyes of the spectators. Every
one was charmed, and exclaimed with admiration, “What
prodigious capacity the French have ” The Regent told
us, “Your railways and your aerial ships no longer astonish
me so much ; men who can invent such a machine as that,
are capable of anything.”
The First Kalon was so delighted with the productions
of our country, that he took a fancy to study the French
language. One evening we brought him, in accordance
with his wish, a French alphabet, each letter of which had
the pronunciation written beneath it in Thibetian characters.
He ran his eye over it, and when we proposed to give him
some explanations, he replied, that they were not necessary,
as what we had written was quite clear.
The next day, as soon as we appeared in his presence,
he asked us what was the name of our emperor. “Our
emperor is called Louis Philippe.” “Louis Philippe
Louis Philippe very well.” He then took his style, and
began to write. An instant afterwards he gave us a piece
of paper, on which was written, in very well formed char-
acters, LOUY-FILIPE.
During the brief period of our prosperity at Lha-Ssa, we
had also tolerably intimate communication with the Chinese
ambassador Ki-Chan. He sent for us twice or thrice, to
talk politics, or, as the Chinese phrase it, to speak idle words.
We were much surprised to find him so intimately acquainted
with the affairs of Europe. He spoke a good deal about
the English and Queen Victoria. “It appears,” said he,
“that this woman has great abilities; but her husband, in
my opinion, plays a very ridiculous part; she does not let
him meddle with anything. She laid out for him a magni-
ficent garden full of fruit-trees and flowers of all sorts, and
there he is always shut up, passing his time walking about.
They say that in Europe there are other countries where
women rule. Is it so? Are their husbands also shut up in
gardens? Have you in the kingdom of France any such
usage?” “No, in France the women are in the gardens, and


THIBET; AND CHINA.
207
the men in the state." "That is right, otherwise all is
disorder."
Ki-Chan inquired about Palmerston; and whether he
was still at the head of foreign affairs. "And Ilu,1 what
has become of him? Do you know him?" "He was re-
called; your fall involved his." "That is a pity. Ilu had

Portrait of Ki-Chan.
an excellent heart, but he was devoid of prompt resolution.
Has he been put to death or banished?" "Neither the
one nor the other. In Europe they do not proceed to such
extremities as you at Peking." "Ay, truly; your Man-
darins are more fortunate than we: your government is
better than ours: our Emperor cannot know everything,
and yet he judges everything, and no one may presume to
object. Our Emperor tells us, That is white; we prostrate
ourselves and answer, Yes, that is white; he then points to
the same thing, and says, That is black; we again prostrate
ourselves and reply, Yes, that is black." "But if you were
1 The Chinese name for Mr. Elliot, the English Plenipotentiary at Canton, at the
urunencemett of the Anglo-Chinese war.


208 TRAVELS IN TARTARY,
to say that a thing cannot be at once white and black ? '•
"The Emperor would perhaps say to a person who ex-
hibited such courage, You are right; but, at the same time,
he would have him strangled or beheaded. Oh, we have
not like you a general assembly of the chiefs (Tchoung-
Teou-Y; so Ki-Chan designated the Chamber of Deputies).
If your Emperor wished to act contrary to justice, your
Tchoung-Teou-Y would be there to stop him."
Ki-Chan related to us the strange manner in which the
great affair of the English in 1839 had been managed at
Peking. The Emperor convoked the eight Tchoung-Tang
who constituted his privy council, and spoke to them of the
events that had occurred in the south. He told them that
some adventurers from the western seas had manifested
themselves rebellious and insubordinate; that they must be
taken and punished severely, in order to give an example
to all who might be tempted to imitate their misconduct.
After thus stating his opinion, the Emperor asked the ad-
vice of his council. The four Mantchou Tchoung-Tang
prostrated themselves and said, "Tche, tch6, tch6, Tchou-
Dze-Ti, Fan-Fou." (Yes, yes, yes; such is the command of
the master.) The four Chinese Tchoung-Tang prostrated
themselves in their turn, and said, "Ch6, ch6, ch6, Hoang-
Chang-Ti, Tien-Ngen." (Yes, yes, yes; it is the celestial
benefit of the Emperor.) After this, nothing further had
to be said, and the council was dismissed. This anecdote
is perfectly authentic, for Ki-Chan is one of the eight
Tchoung-Tang of the empire. He added that, for his part,
he was persuaded that the Chinese were incapable of con-
tending against the Europeans, unless they altered their
weapons and changed their old habits; but that he should
take care not to say so to the Emperor, because, besides
that the suggestion would be futile in itself, it would perhaps
cost him his life.
Our frequent conferences with the Chinese ambassador,
the Regent, and the Cashmerian governor, contributed not
a little to secure for us the confidence and consideration of
the inhabitants of Lha-Ssa. On seeing the number of those
who came to visit us, and to be instructed in our holy re-
ligion, augment from day to day, we felt our hopes enlarge
and our courage increase. Yet, amidst these consolations,
one thought constantly vexed us; it was that we could not


THIBET, AND CHINA. , 20g
present to the Thibetians the inspiring spectacle of the
pompous and touching festivals of Catholicism. We were
convinced that the beauty of our ceremonies would have a
powerful influence over the minds of these people, so eager
after all that appertains to external worship.
The Thibetians, as we have already observed, are emi-
nently religious; but, with the exception of a few contem-
plative Lamas, who withdraw to the summits of mountains
and pass their lives in the hollows of rocks, they are very
little disposed to mysticism. Instead of confining their
devotion within their inner hearts, they like, on the contrary,
display by outward acts; and accordingly pilgrimages, noisy
ceremonies in the Lamaseries, prostrations on the tops, of
their houses, are practises extremely to their taste. They
always have in their hands the Buddhist rosary, turning and
twisting it, and incessantly murmur prayers, even when they
are engaged in business.
There exists at Lha-Ssa a very touching custom, and
which we felt a sort of jealousy at finding among infidels.
In the evening, just as the day is verging on its decline,
all the Thibetians stay business, and meet together, men,
women and children, according to their sex and age, in the
principal parts of the town, and in the public squares. As
soon as groups are formed, every one kneels down, and they
begin slowly and in undertones to chant prayers.
The religious concerts produced by these numerous as-
semblages create throughout the town an immense solemn
harmony, which operates forcibly on the soul. The first
time we witnessed this spectacle, we could not help drawing
a painful comparison between this pagan town, where all
prayed together, and the cities of Europe, where people
would blush to make the sign of the cross in public. The
prayer which the Thibetians chant in these evening assem-
blies, varies according to the seasons of the year; that, on
the contrary, which they repeat on their rosary, is always
the same and only consists of six syllables—Om manipadme
houm. This formula, which the Buddhists call, by abbre-
viation, the mani, is not only in every one's mouth, but you
see it written everywhere about, in the streets, in the squares,
and in houses. On all the, flags that float above the doors,
or from the summit of the public edifices, there is always a
mani printed in Landza, Tartar, and Thibetian characters.
4i


THIBET, AND CHINA.
211
they have piled one extravagance on another, to explain
their famous mani. The Lamas are wont to say that the
doctrine contained in these marvelous words is immense,
and that the whole life of a man is insufficient to measure
its breadth and depth. We were anxious to know what the
Regent thought of this formula. This is what he said on
the subject: "Living beings, in Thibetian semdchan, and in
Mongol ami/an, are divided into six classes—angels, demons,
men, quadrupeds, birds, and reptiles.1 These six classes of
living beings correspond to the six syllables of the formula
'Om mani padme houm.' Living beings, by continual
transformations, and according to their merit or demerit,
pass about in these six classes until they have attained the
apex of perfection, when they are absorbed and lost in the
grand essence of Buddha; that is to say, in the eternal and
universal soul, whence emanate all souls, and wherein all
souls, after their temporary evolutions, are destined to meet
and become fused.
"Living beings have, according to the class to which they
belong, particular means of sanctifying themselves, of rising
to a superior class, of obtaining perfection, and arriving, in
process of time, at the period of their absorption. Men
who repeat very frequently and devotedly' Om mani padme
houm,' escape falling, after death, into the six classes of
animate creatures corresponding to the six syllables of the
formula, and obtain the plenitude of being by their absorp-
tion into the eternal and universal soul of Buddha."
We know not whether this explanation, which was given
to us by the Regent himself, is generally adopted by the
learned Buddhists of Thibet arid Mongolia. We may, how-
ever, observe, as it appears to us, that it bears some analogy
with the literal meaning: Oh, the gem in the lotus, Amen.
The gem being the emblem of perfection, and the lotus of
Buddha, it may perhaps be considered that these words ex-
press the desire to acquire perfection in order to be united
with Buddha, to be absorbed in the universal soul. The
symbolic formula, Oh, the gem in the lotus, Amen, might
then be paraphrased thus: Oh, may I obtain perfection,
and be absorbed in Buddha. Amen.
According to the explanation of the Regent, the mani
1 The class of reptiles comprehends fish, moUusks, and all animals that are neither
quadrupeds nor birds.


212
TRAVELS IN TARTARY,
would be, as it were, the summary of a vast pantheism, the
basis of the whole belief of the Buddhists. The learned
Lamas say that Buddha is the necessary, the independent
Being, the Beginning and End of all things. The earth,
the stars, mankind, everything that exists is a partial and
temporal manifestation of Buddha. Everything was created
by Buddha; in this sense, that everything proceeds from
him, as light proceeds from the sun. All creatures sprung
from Buddha, have had a beginning, and will have an end;
but in the same way that they have necessarily sprung from
the universal essence, they will necessarily return to it. It
is as the rivers and the torrents produced by the waters of
the sea, and which, after a course, more or less long, pro-
ceed again to lose themselves in its immensity. So Buddha
is eternal; his manifestations also are eternal; but in this
sense, that there have been manifestations, and that there
always will be manifestations, though taken separately, they
have a beginning and an end.
Without inquiring too nicely whether this agrees or not
with what precedes, the Buddhists admit, besides, an un-
limited number of divine incarnations. They say that
Buddha assumes a human body, and comes to dwell among
men, in order to aid them in acquiring perfection, and to
facilitate for them their reunion with the universal soul.
These Living Buddhas constitute the numerous class of
Chaberons, whom we have frequently noticed before. The
most celebrated Living Buddhas are—at Lha-Ssa, the Tal6-
Iama; at Djachi-Loumbo, the Bandchan-Remboutchi; at
the Grand Kouren, the Guison-Tamba; at Peking, the
Tchang-Kia-Fo, a sort of grand almoner of the imperial court;
and in the country of the Ssamba, at the foot of the
Himalaya mountains, the Sa-Dcha-Fo. This last has, they
say, a somewhat singular mission. He prays night and day,
in order to get the snow to fall continuously on the summit
of the Himalaya; for, according to a Thibetian tradition,
there exists behind these lofty mountains a savage and cruel
people, who only await the subsidence of the snow to come
over and massacre the Thibetian tribes, and to take posses-
sion of the country.
Although all the Chaberons are, without distinction, Liv-
ing Buddhas, there is, nevertheless, among them, a hier-
archy, of which the Tal6-Lama is the head. All the rest


THIBET, AND CHINA.
213
acknowledge, or ought to acknowledge, his supremacy.
The present Tal6,Lama, as we have said, is a child of nine
years old, and he has now for six years occupied the palace
of the Buddha-La. He is a Si-Fan by birth, and was taken
from a poor and obscure family of the principality of Ming-
Tchen-Tou-Sse.
When the Tal6-Lama dies, or to speak Buddhickly, when
he has laid aside his human envelope, they proceed to the
election of his successor, in the following manner: Prayers
are directed to be offered up, and fasts to be performed in
all the Lamaseries. The inhabitants of Lha-Ssa especially,
as being the most interested in the affair, redouble their
zeal and devotion. Every one goes a pilgrimage round
the Buddha-La and the " City of Spirits." The Tchu-Kors
are perpetually turning in everybody's hands, the sacred
formula of the mani re-echoes day and night, in all the
streets of the town, and perfumes are burnt in profusion
everywhere. Those who think they possess the Tal6-Lama
in their family, give information of the belief to the authori-
ties of Lha-Ssa, in order that there may be established, in
the children so indicated, their quality of Chaberons. In
order to be able to proceed to the election of the Tal6-
Lama, there must be discovered three Chaberons, authenti-
cally recognized as such. The candidates come to Lha-
Ssa, and the Houtouktous of the Lamanesque states meet
in assembly. They shut themselves up in a temple of the
Buddha-La, and pass six days in retirement, fasting and
praying. On the seventh day, they take a golden urn,
containing three fish, likewise of gold, upon which are en-
graved the names of the three little candidates for the
functions of the divinity of the Buddha-La. They shake
the urn, the eldest of the Houtouktous draws out a fish,
and the child whose name is thus designated by lot is im-
mediately proclaimed Tal6-Lama. He is then conducted,
in great pomp, to the street of the City of Spirits, every
one devoutly prostrating himself on his passage, and is
placed in his sanctuary.
The two Chaberons in swaddling clothes, who have con-
tested for the place of Tal6-Iama, are carried back by their
nurses to their respective families; but to compensate them
for not having succeeded, government makes them a pres-
ent of 5oo ounces of silver.


214
TRAVELS IN TARTAKY,
The Tal6-Lama is venerated by the Thibetians and the
Mongols like a divinity. The influence he exercises over
the Buddhist population is truly astonishing; but still it is
going too far to say that his excrements are respectfully
collected, and made into amulets which devotees enclose
in pouches and carry round their necks. It is equally un-
true that the Tal6-Lama has his arms and head encircled
with serpents, in order to strike the imagination of his
worshippers. These assertions, which we read in some
geographies, are entirely without foundation. During our
stay at Lha-Ssa, we asked a good many questions on this
point, and every one laughed in our faces. Unless it could
be made out that, from the Regent to our argol merchant,
all conspired to hide the truth from us, it must be admitted
that the narratives, which have given circulation to such
fables, were written with but very little caution.
It was not possible for us to get a sight of the Tate-
Lama; not that there is any great difficulty made in admit-
ting the curious, or devotees, to see him, but we were pre-
vented by a rather singular circumstance. The Regent
had promised to take us to Buddha-Ia, and we were upon
the point of fulfilling this notable visit, when all of a sud-
den an alarm was started that we should give theTal6-Lama
the smallpox. This malady had in fact, just manifested
itself at Lha-Ssa, and the people declared that it had been
brought from Peking, by the great caravan which arrived a
few days before. As we had formed part of that caravan,
we were asked whether it would not be better to postpone
our visit, in order that we might not expose the Tal6-Lama
to the risk of catching the disease. The proposition was
too reasonable to admit of our making any objection.
The fear which the Thibetians have of the smallpox is
something inconceivable. They never mention its name
even, without a sort of stupor, as though they were speak-
ing of the greatest scourge that could by possibility deso-
late mankind. And, indeed, there is no year in which this
malady does not make fearful ravages at Lha-Ssa, and the
only remedy which has hitherto suggested itself to the
government as a preservative for the population against
this fearful epidemic, is to proscribe the wretched families
who are seized with it. As soon as the smallpox has de-
clared itself in a house, all the inhabitants must dislodge,


THIBET, AND CHINA.
215
and repair, whether they will or not, far from the city to
the summits of the mountains, or the depths of the valleys.
No one may hold any communication whatever with the
poor wretches, who soon die of hunger and privation, or
become the prey of wild beasts. We did not fail to make
the Regent acquainted with the precious means used by
the European nations to preserve themselves from the dis-
order; and one of the chief circumstances which procured
for us the good-will and protection of the Regent, was his
hope that we might one day introduce vaccination into
Thibet. The missionary who should be fortunate enough
to endow the Thibetians with so invaluable a blessing,
would assuredly acquire over their minds an influence ca-
pable of competing with that of the Tal6-Lama itself. The
introduction of vaccination into Thibet by the mission-
aries would, not improbably, be the signal of the downfall of
Ilamanism, and of the establishment of the Christian re-
ligion among these infidel tribes.
People afflicted with the itch and leprosy, are numerous
at Lha-Ssa. These cutaneous diseases are engendered by
the want of cleanliness, more peculiarly prevalent among
the lower classes of the population. Cases of hydrophobia
are not unfrequent among the Thibetians; and one is
only surprised that this horrible malady does not commit
greater ravages, when one bears in mind the terrible mul-
titudes of gaunt, famishing dogs that are always prowling
about the streets of Lha-Ssa. These animals, in fact, are
so numerous in that city, that the Chinese contemptuously
say, that the three great products of the capital of Thibet,
are Lamas, women, and dogs—Lama, Ya-Teou, Keou.
This marvelous infinitude of dogs arises from the extreme
respect which the Thibetians have for these animals, and
the use to which they apply them in burying the dead.
There are four different species of sepulture practised in
Thibet; the first, combustion; the second, immersion in
the rivers and lakes; the third, exposure on the summit of
mountains; and the fourth, which is considered the most
complimentary of all, consists in cutting the dead body in
pieces, and giving these to be eaten by the dogs. The
last method is by far the most popular. The poor have
only as their mausoleum the common vagabond dogs of the
locality; but the more distinguished defunct are treated


2\6
TRAVELS IN TARTAR Y.
with greater ceremony. In all the Lamaseries, a number
of dogs are kept ad hoc, and within them the rich Thibet-
ians are buried.1
1 Strabo, speaking of the customs of the nomadic Scythians, as retained among
the Sogdians and Bactrians, writes: "In the capital of Bactria, they breed dogs,
to which they give a special name, which name, rendered into our language, means
buriers. The business of these dogs is to eat up all persons who are oeginning to
fall into decay, from old age or sickness. Hence it is that no tomb is visible in the
suburbs of the town, while the town itself is all filled with h«man bones. It is said
that Alexander abolished this custom."
Cicero attributes the same custom to the Hyrcanians, in his " Tusculan Ques-
tions" I Lib. i. § 45): " In Hyrcania plebs pubhcos alit canes; opt i mates, domesli-
cos. Nobile autent genus canum illud scimus esse. Sed pro sua quisque facultate
p,int. a quibus lanietur : camque optimam illi esse censent sepulturam.'
Justin also says of the Parthians : " Sepultura vulgo aut avium aut canum aniatus
est. Nuda demum ossa terra obruunt."

Chinese and Tartar Female head-dresses.


218
TRAVELS IN TARTARY,
croft at Lha-Ssa. He talked to us at some length about his
old master, and the details he gave us confirmed all that
had already been related to us. The adventures of this
English traveler appearing to us too singular to be passed
over wholly in silence, we have thought proper to give a
short review of them.
According to the statements collected in the capital of
Thibet itself, Moorcroft arrived from Ladak at Lha-Ssa in
the year 1826; he wore the Mussulman dress, and spoke
the Farsie language, expressing himself in that idiom with
so much facility that the Cashmerians of Lha-Ssa took him
for one of their countrymen. He hired a house in the
town, where he lived for twelve years with his servant Nisan,
whom he had brought from Ladak, and who himself thought
that his master was a Cashmerian. Moorcroft had purchased
a few herds of goats and oxen, which he had confided to
the care of some Thibetian shepherds, who dwelt in the
gorges of the mountains, about Lha-Ssa. Under the pre-
text of inspecting his herds, the feigned Mussulman went
freely about the country, making drawings and preparing
his geographical charts. It is said that never having learnt
the Thibetian language, he abstained from holding direct
communication with the people of the country. At last,
having dwelt for twelve years at Lha-Ssa, Moorcroft took
his way back to Ladak, but whilst he was in the province
of Ngari, he was attacked by a troop of brigands who
assassinated him. The perpetrators of this murder were
pursued and arrested by the Thibetian government, who
recovered a portion of the property of the English traveler,
among which was a collection of geographical designs and
charts. It was only then, and upon sight of these objects,
that the authorities of Lha-Ssa found out that Moorcroft
was an Englishman.
Before separating from his servant, Moorcroft had given
him a note, telling him to show it to the inhabitants of Cal-
cutta, if he ever went to that city, and that it would suffice
to make his fortune. It was doubtless a letter of recom-
mendation. The seizure of the effects of Moorcroft created
such a disturbance in Thibet, that Nisan, afraid of being
compromised, destroyed his letter of recommendation. He
told us himself that this note was written in characters ex-
actly similar to ours.


THTBKT, AND CHINA.
219
The facts we have here related, we derive from the Re-
gent, from the Cashmerian governor, from Nisan, and from
several other inhabitants of Lha-Ssa. Before reaching this
town, we had never heard of Moorcroft; it was there we
first learned the name of this English traveler. From what
we have stated, it may be considered established that Moor-
croft really went to Lha-Ssa in 1826, that he resided there
for twelve years, and that he was afterwards assassinated
on the road to Ladak from Lha-Ssa.
Let us turn now, however, to other information, extremely
discrepant from that which was given us in the capital of
Thibet. According to the "Universal Geography" of
Charles Ritter,1 Moorcroft made first a journey in 1812,
which lasted two months; he was afterwards directed by
the Company to procure horses from Turkestan, wherewith
to improve the breed of horses in India. For this purpose
he undertook a second journey in November, 1819 ; he got
as far as Ladak, where he remained two years. In the
month of October, 1822, he left that town for Cashmere,
and on the 25th of August, 1825, died at Andkou, on the
way from Herat to Balk. The death of Moorcroft, at the
date and place stated by Charles Ritter, was announced by
his fellow-traveler, M. Tribeck, in a letter dated Balk, 6th
September, 1825, and addressed to Captain Wade, the resi-
dent at Loudiana.'
We confess that we cannot possibly reconcile such oppo-
site statements. If Moorcroft was really not at Lha-Ssa,
how is it that he was so well known there, and that the
people there speak of his residence among them in terms
so precise? What interest could the Thibetians have in
forging such a tale? On the other hand, if Moorcroft was
at Lha-Ssa, how can we explain that letter of M. Tribeck,
which announces that his fellow-traveler died in 1825,
exactly at the time when, according to the other hypothesis,
he was on his way to the capital of Thibet?
Without pretending to reconcile these contradictions, we
will cite a fact which concerns ourselves, and which will, per-
haps, seem to bear some relation to the affair of Moorcroft.
Some time after our arrival at Macao, we read the following
1 " Asia," vol. v., p. 8oo, German edition, 1833-1837.
,1 See "Asiatic Journal of London," vol. xxi., p. 786, and vol. xxii., p. 596. A
notice of Moorcrof t's manuscripts was inserted in the "Journal of the Geograph-
ical Society of London," 1831.


120
TRAVELS IN TARTARY,
article in the " Bengal Catholic Herald," ■ a journal printed
at Calcutta. "Canton the 12th September. The French
missionaries of our city have lately received the news of the
deplorable death of two fathers of their mission in Mongol-
Tartary." After a cursory sketch of the Mongol-Chinese
territory, the writer of the article proceeds thus :—" A French
Lazarist called Huc arrived, about three years ago, amongst
some Chinese families, who were established in the valley of
Black Waters, about two hundred leagues journey from the
Great Wall. Another Lazarist, whose name is unknown to
me,' joined him in the plan of forming a mission among
the Mongol Buddhists. They studied the Mongol language
with the Lamas of the neighboring Lamaseries. It seems
that they were taken for foreign Lamas, and were treated in
a friendly manner, particularly by the Buddhists, who are
very ignorant, and who mistook the Latin of their breviaries
for Sanscrit, which they do not understand, but for which
they have a secret veneration, because the rites of their
religious books, in Mongol, translated from the Sanscrit, are
printed in red ink.
"When the missionaries thought themselves sufficiently
learned in the language, they advanced into the interior,
with the intention of commencing their work of conversion.
From that time only uncertain rumors were heard about
them, but in May last, from the interior of Mongol-Tartary,
the news came that they had been tied to horses' tails and
so dragged to death. The real causes of this event are not
as yet known."
Whilst they were thus announcing our death so positively,
we were approaching the termination of our long journey,
and were close upon Canton, happily enjoying a healthfully
capable of refuting the news thus propagated concerning us.
But. if, by chance, we had perished among the mountains of
Thibet, if we had been murdered there, the world would
have remained convinced that we had been tied to horses'
tails and had died in Mongolia. It would probably have
never been believed that we had reached the capital of
Thibet; and if, at some later time, some European traveler
had visited Lha-Ssa, and had been informed of our abode in
that town, it would have been, perhaps, just as difficult to
reconcile these statements, as those respecting Moorcroft.
1 Vol. xii., No. 9, p. 12o. 1M. Gabet.


THIBET, AND CHINA.
221
Although the death of the English traveler is a matter which
we cannot clear up, we did not conceive that we could omit
to say what we knew of it, without pretending to invalidate,
by the accounts collected at Lha-Ssa, the documents set
forth in the scientific London journals.
We were scarcely a month at Lha-Ssa before the numer-
ous inhabitants of this town grew accustomed to speak with
respect and admiration of the holy doctrine of Jehovah, and
of the great kingdom of France. The peace and tranquil-
lity we enjoyed, the distinguished protection which theThi-
betian government extended to us, the sympathy with which
the people seemed to surround us, all inspired us with the
hope, that, by the aid of God, we might lay in the very
capital of Buddhism the foundation of a mission, the in-
fluence of which would soon extend itself among the no-
mad tribes of Mongolia. The moment seemed to have
come when the Tartar pilgrims might at length learn, at
Lha-Ssa, the only doctrine which can save men's souls, and
civilize nations.
As soon as we considered our position at Lha-Ssa con-
firmed, we turned our thoughts to the means of renewing
our communications with Europe in the speediest manner.
The path of the desert was impracticable. We had, cer-
tainly, managed to cross once, and as it were by a miracle,
these steppes infested by brigands and wild beasts; but it
was out of the question to think of organizing a service of
couriers along that frightful route. Supposing, besides, the
fullest security that could be desired, the mere length of the
journey was a thing to make one shudder. The road by
India seemed alone practicable. From Lha-Ssa to the first
English station is not quite a month's journey. By es-
tablishing one correspondent on the other side of the Hima-
laya mountains, and one at Calcutta, our communication
with France would become, if not prompt and easy, at
all events feasible. As this plan could only be put into
execution with the consent of the Thibelian government,
we communicated it to the Regent, who immediately en-
tered into our views, and it was agreed that in the summer
M. Gabet should undertake the journey to Calcutta, with a
Thibetian escort, which was to accompany him as far as
Boutan.
Such were the plans we were forming for the establish-


222
TRAVELS IN TARTARY,
ment of a mission at Lha-Ssa; but at this very moment the
enemy to all good was hard at work to ruin our projects,
and to remove us from a country which he seems to have
chosen for the seat of his empire. Having heard here and
there words of evil auspice, we comprehended that the Chi-
nese ambassador was secretly plotting our expulsion from
Thibet. The vague rumor of this persecution had, in fact,
nothing about it to surprise us. From the outset we had
foreseen that if difficulties assailed us, they would emanate
from the Chinese Mandarins. Ki-Chan, in fact, could not
bear to see the Thibetian government receive with so much
favor a religion and strangers, whom the absurd prejudices
of China have so long driven from her frontiers. Chris-
tianity and the French name excited too forcibly the sym-
pathy of the people of Lha-Ssa, not to arouse Chinese
jealousy. An agent of the court of Peking could not, with-
out anger, reflect on the popularity which strangers enjoyed
in Thibet, and on the influence which they might one day
exercise in a country which China has every interest in
keeping under her dominion. It was determined, therefore,
that the preachers of the religion of the Lord of Heaven
should be driven from Lha-Ssa.
One day, the ambassador, Ki-Chan, sent for us, and after
sundry attempts at cajolery, ended by saying that Thibet
was too cold, too poor a country for us, and that we had
better think of returning to our kingdom of France. Ki-
Chan addressed these words to us, with a sort of indifferent,
careless manner, as though he supposed there could be no
sort of objection to them. We asked him if, in speaking
thus, he proposed to us advice or command. "Both the
one and the other," he replied, coldly. "Since it is so, we
have first to thank you for the interest which you seem to
have in our welfare, in telling us that this country is cold
and miserable. But you must know, that men such as we
do not regard the good and conveniences of this world;
were it not so, we should have remained in our own king-
dom of France. For know, there is not anywhere a country
comparable with our own. As for the imperative portion
of your words, this is our answer: 'Admitted into Thibet
by the local authority, we recognize no right in you, or in
any other person, to disturb our abode here.'" "How!
you, who are strangers, presume still to remain here?"


224
TRAVELS IN TARTARY,
taught by our holy books. It is written: 'The yellow coat
has no country, the Lama no family.' Lha-Ssa being the
peculiar assembling-place and abode of men of prayer, that
title of itself should always secure for you liberty and pro-
tection." This opinion of the Buddhists, which constitutes
a religious man a cosmopolite, is not merely a mystic idea
written in books, but we have found it recognized in the
manners and customs of the Lamaseries; when a man has
had his head shaved, and assumes the religious habit, he
renounces his former name to take a new one. If you ask
a Lama of what country he is, he replies, "I have no coun-
try, but I pass my time in such a Lamasery." This manner
of thinking and acting is even admitted in China, amongst
the bonzes and other classes of religionists, who are called
by the generic name of Tchou-Kia-Jin (a man who has
left his family).
There was, respecting us, a controversy of several days'
duration, between the Thibetian government and the
Chinese ambassador. Ki-Chan, in order to insure better
success to his aim, assumed the character of defender of
the Tal6-Lama. This was his argument: Sent to Lha-Ssa
by his Emperor, to protect the Living Buddha, it was his
duty to remove from him whatever was calculated to injure
him. Certain preachers of the religion of the Lord of
Heaven, animated, no doubt, by excellent intentions, were
propagating a doctrine which, in the end, tended to destroy
the authority and power of the Tal6-Lama. Their avowed
purpose was to substitute their religious belief for Buddhism,
and to convert all the inhabitants of Thibet of every age,
condition, and sex. What would become of the Tal6-Lama
when he had no worshipers? The introduction into the
country of the religion of the Ix>rd of Heaven, does it not
lead directly to the destruction of the sanctuary of the
Buddha-La, and consequently, to the downfall of the
Lamanesque hierarchy and the Thibetian government?
"I," said he," who am here to protect the Tal6-Lama, can
I permit, at Lha-Ssa, men who propagate such formidable
doctrines? When those doctrines have taken root, and it is
no longer possible to extirpate them, who will be responsible
for such a misfortune? What shall I reply to the Grand
Emperor, when he shall reproach me with my negligence
and cowardice? You Thibetians," said he to the Regent,


THIBET, AND CHINA.
225
"you do not comprehend the gravity of this matter. Be-
cause these men are virtuous and irreproachable, you think
they are harmless—it is a mistake. If they remain long at
Lha-Ssa, they will spell-bind you. Among you, there is not
a man capable of disputing with them upon religion. You
will not be able to keep from adopting their belief, and
then the Tal6-Lama is undone."
The Regent did not enter at all into these apprehensions,
with which the Chinese ambassador endeavored to inspire
him. He maintained that our presence at Lha-Ssa could
not in any way be prejudicial to the Thibetian government.
"If the doctrine which these men hold," said he, "is a
false doctrine, the Thibetians will not embrace it; if, on the
contrary, it is true, what have we to fear? How can the
truth be prejudicial to men? These two Lamas of the
kingdom of France," he added, "have not done any harm;
they are animated with the best intentions towards us. Can
we, without good ground, deprive them of the liberty and
protection which we extend here to all strangers, and
particularly to men of prayer? Can we make ourselves
guilty of an actual and certain injustice, through an imagin-
ary fear of some possible evil to come?"
Ki-Chan reproached the Regent with neglecting the in-
terests of the Tal6-Lama, and the Regent on his part ac-
cused Ki-Chan of taking advantage of the minority of the
sovereign to tyrannize over the Thibetian government.
For our parts, in this unfortunate contest, we refused to
acknowledge the authority of the Chinese Mandarin, and
declared that we would not quit the country without a
formal order from the Regent, who assured us that they
should never extort from him any such thing.
The quarrel became more and more exacerbate every
day. Ki-Chan resolved to take on himself to expel us from
the country. Matters had come to such a crisis, that pru-
dence obliged us to yield to circumstances, and to oppose
no further resistance, for fear of compromising the Regent,
and of becoming, perhaps, the cause of lamentable dissen-
sions between China and Thibet. By further opposing this
unjust persecution, we might irritate too vehemently the
Chinese, and furnish pretexts for their project of usurping
the Thibetian government. If, on our account, a rupture
unhappily broke out between Lha-Ssa and Peking, we should
'5


226
TRAVELS IN TARTARY,
inevitably be held responsible for it; we should become
odious in the eyes of the Thibetians, and the introduction
of Christianity into these countries would be encountered
hereafter with greater difficulties than ever. We therefore
considered that it would be better to submit, and to accept
with resignation the crown of persecution. Our conduct
should prove to the Thibetians, that at least we had come
among them with peaceful intentions, and that we did not
intend to establish ourselves there by violence.
Another consideration helped to confirm our resolution.
It occurred to us that this very tyranny which the Chinese
exercised against us might perhaps be the ultimate occasion
of our missionaries establishing themselves in Thibet with
security. In our simplicity, we imagined that the French
government would not see with indifference this monstrous
assumption of China, in daring to persecute C+iristianity
and the French name even among foreign nations, and at a
distance of more than a thousand leagues from Peking. We
were persuaded that the representative of France at Canton,
could not omit to make emphatic remonstrances to the
Chinese authorities, and that he would obtain just reparation
for the violence with which we had been treated. In think-
ing thus, we poor and obscure missionaries were far from wish-
ing to give ourselves, in our own eyes, the least personal im-
portance; but we do not disguise it, we were proud in the
belief that our position as Frenchmen would be a sufficient
title for our obtaining the protection of the government of
our country.
After having maturely considered these points, we pro-
ceeded to the Regent. On learning that we had determined
to leave Lha-Ssa, he seemed sad and embarrassed. He
told us he greatly wished he had it in his power to secure
for us a free and tranquil abode in Thibet; but that alone,
and without the support of his sovereign, he had found
himself too weak to resist the tyranny of the Chinese, who
for several years past, taking advantage of the infancy of
the Tal6-Lama, had assumed unprecedented claims in the
country. We thanked the Regent for his good-will, and left
him to wait upon the Chinese ambassador.
We told Ki-Chan that, at a distance from all protection,
we had resolved to leave Lha-Ssa, since he was determined
to compel us to do so; but that we protested against this


THIBET, AND CHINA. 22g
my brother Joseph Gabet, and yet I did not enter China
till four years after him." "Oh, if that is all, it is easy to
correct it." "Yes, very easy. This report, you say, is for
your Emperor; is it not so?" "Certainly." "In that case,
it is your duty to tell the Emperor the truth and nothing
but the truth." "Oh, nothing but the truth; let us correct
the report. At what period did you enter China?" "In
the twentieth year of Tao-Kouang (184o)." Ki-Chan took
his pencil and wrote in the margin—twentieth year of Tao-
Kouang. "What moon?" "The second moon." Ki-
Chan hearing us speak of the second moon, laid down his
pencil and looked at us with a fixed stare. "Yes, I entered
the Chinese empire in the twentieth year of Tao-Kouang,
in the second moon; I passed through the province of
Canton, of which you were at that time viceroy. Why do
you not write? are you not to tell all the truth to the Em--
peror?" The face of Ki Chan contracted. "Do you see
now why I wished to talk to you in private?" "Yes, I
know the Christians are good people—does any one here
know of this matter?" "No, not any one." Ki-Chan took
the report, tore it up; he wrote a fresh one, entirely different
from the first. The dates of our first entry into China were
not exactly set forth, and there was a pompous eulogium on
our knowledge and sanctity. The poor man had been simple
enough to believe that we attached a great importance to
his Emperor's good opinion of us.
In accordance with the orders of Ki-Chan, we were to set
out after the festivals of the Thibetian new year. We had
only been at Lha-Ssa two months, and we had already passed
the new year twice, first the European new year, and then
the Chinese; it was now the turn of the Thibetian. Al-
though at Lha-Ssa, they reckon the year as in China, accord-
ing to the lunar system, yet the calendars of these two
countries do not agree: that of Lha-Ssa is always a month
behind that of Peking. It is known that the Chinese, the
Mongols, and most of the peoples of Eastern Asia, make use
in their chronological calculations of a sexagenary cycle,
composed of ten signs called trunks, and of twelve signs
which bear the name of branches. Among the Tartars and
Thibetians, the signs of the denary cycle are expressed by
the names of the five elements repeated twice, or by the


TRAVELS IN TARTARY,
names of the five colors with their shades. The names of
twelve animals denote the duodenary cycle.
DENARY CYCLE.
Mongol.
Thibetian*.
i. Moto.
Cheng.
\ ood.
2. Moto.
Cheng.
\ ood.
3- GaL
Me
Fire.
4- Gal.
Me
Fire.
5. Chere.
Sa. .
Earth.
6. Chere.
Sa. .
Earth.
7. Temur.
Dchak.
Iron.
8. Temnr.
Dchak.
Iron-
9. Oussou. .
Tchon.
Water.
1o. Oussou. .
Tchon.
Water.
DUODENARY CYCLE.
Mongol.
Thibetian.
1. Khouloukhana. Chi-wa.
Mouse.
2. Oukhere. .
Lang.
Ox.
3. Bara.
Tak.
Tiger.
4. Tole.
Yen. .
Hare.
5. Lou.
Dchouk. .
Dragon.
6. Mokhe. .
Phroul. .
Serpent.
7. Mori.
Rta.
Horse.
8. Khoui.
Lonk.
Ram.
9. Betchi. .
Preou.
Monkey.
10. Takia.
Chia.
Fowl.
11. Nokhe .
Dchi.
Dog.
12. Khakhe. .
Phak.
Pig-
To form the sexagenary cycle, the two first cycles are
combined in the following manner :—
SEXAGENARY CYCLE.
Mongol.
1. Moto khouloukhana. . Wooden mouse.
2. Moto oukere Wooden ox.
3. Gal bara Fire tiger.
4. Gal tole Fire hare.
5. Chere lou. .... Earth dragon.
6. Chere Mokhe Earth serpent.


232
TRAVELS IN TARTARY
Mongol. (Continued.)
49. Oussou khouloukhana. . . Water mouse.
5o. Oussou oukhere. . . . Water ox.
51. Moto bara. .... Wooden tiger.
52. Moto tole. .... Wooden hare.
53. Gal lou Fire dragon.
54. Gal mokhe Fire serpent.
55. Chere mori Earth horse.
56. Che>e khoui Earth ram.
57. Temur betchi Iron monkey.
58. Temur takia Iron fowl.
59. Oussou nokhe\ . . . Water dog.
6o. Oussou khakhi. . . . Water pig.
As this cycle returns periodically every sixty years, it may
be imagined that great confusion might occur in chronology,
if they had not a sure method of fixing the past sexagenary
cycles. To obviate this inconvenience, the sovereigns give
to each year of their reign a particular name, and by this
means the cyclic epochs are fixed in a way to leave no doubt.
Thus the Mongols say, " The twenty-eighth yearTao-Kouang,
which is that of the fiery ram (1848)." In China, the pres-
ent sexagenary cycle commenced with the year 18o5, and the
years Tao-Kouang date from 182o, the epoch when the
Emperor now reigning mounted the throne. It is to be
observed that Chun-Tchi, Khang-Hi, Young-Tching, Kien-
Long, Kia-King, Tao-Kouang, are not at all the names of
the six first Emperors of the Mantchou dynasty, but special
denominations to denote the years of their reign.
The Thibetians have adopted the use of the denary and
duodenary cycles. But by making them undergo more
numerous combinations than the Mongols, they obtain a
cycle of 252 years. The twelve first years merely bear the
names of twelve animals; then these same names are com-
bined with those of the five elements, repeated twice up to
the 72d year of the cycle. They then add to these com-
binations the word po (male), which carries them up to the
I3zd year; then the word mo (female), which takes it up
to the 193d year; finally, they alternate the words po and
mo to the end of the cycle.
This chronological system, too complicated for the use of


THIBET, AND CHINA.
233
the lower classes, is confined to the Lamaseries, where it is
studied and understood by the more learned lamas. The
masses live on from day to day, without an idea even of the
existence of this method of combining the cycles. Except
the Regent, we found no one at Lha-Ssa who could tell us
in what year we were. They seemed generally to be wholly
unaware of the importance of denoting dates and years by
particular names. One of the highest functionaries of
Lha-Ssa, a very celebrated Lama, told us that the Chinese
method of counting the years was very embarrassing, and
not at all comparable with the simplicity of the Thibetian
method; he thought it more natural to say plainly, this year,
last year, twenty or a hundred years ago, and so on. When
we told him that this method would only serve to make
history an inextricable confusion, "Provided we know," said
he, "what occurred in times gone by, that is the essential
point. What is the good of knowing the precise date of the
occurrences? Of what use is that?"
This contempt, or rather this indifference for chronology,
is observable, in fact, in most of the Iamanesque works;
they are frequently without order or date, and merely pre-
sent to the reader a hotch-potch of anecdotes piled one on
another, without any precision, either about persons or
events. Fortunately the history of the Thibetians being
continually mixed up with that of the Chinese and the
Tartars, one can apply the literature of these latter peoples
to the introduction of a little order and precision into the
Thibetian chronology.
During our stay at Lha-Ssa, we had occasion to remark
that the Thibetians are very bad chronologists, not only
with respect to leading dates, but even in the manner of
reckoning each day the age of the moon. Their almanac
is in a state of truly melancholy confusion, and this confu-
sion entirely proceeds from the superstitious ideas of the
Buddhists respecting lucky and unlucky days; all the days
reputed unlucky, which occur in the course of the moon,
are omitted, and do not count. Thus, for example, if the
fifteenth day of the moon is a day of ill-omen, they count
the fourteenth twice over, and pass on direct to the six-
teenth. Sometimes several days of ill-omen occur one
after the other; but that is of no consequence; they cut
them all off just the same, until they come to a lucky day.


THIBET, AND CHINA.
237
monkeys. Sometimes, when they have reached the top,
they fling out their arms as if about to swim, and let them-
selves slide down the rope with the velocity of an arrow.
The inhabitants of the province of Ssang are reputed the
most skilful in this kind of exercise.
The most singular thing we observed at Lha-Ssa, during
the new year's festival, is what the Thibetians call the Lha-
Ssa-Morou, that is, the total invasion of the town, and its
environs, by innumerable bands of Lamas. The Lha-Ssa-
Morou commences on the third day of the first moon. All
the Buddhist monasteries of the province of Oui open their
doors to their numerous inhabitants, and you see great
bodies of Lamas, on foot, on horseback, on asses, on oxen,
and carrying their prayer-books and cooking utensils, arriv-
ing tumultuously by all the roads leading to Lha-Ssa. The
town is soon overwhelmed at all points, by these avalanches
of Lamas, pouring from all the surrounding mountains.
Those who cannot get lodgings in private nouses, or in
public edifices, encamp in the streets and squares, or pitch
their little traveling tents in the country. The Lha-Ssa-
Morou lasts six entire days. During this time, the tribunals
are closed, the ordinary course of justice is suspended, the
ministers and public functionaries lose in some degree their
authority, and all the power of the government is abandoned
to this formidable army of Buddhist monks. There prevails
in the town an inexpressible disorder and confusion. The
Lamas run through the streets in disorderly bands, uttering
frightful cries, chanting prayers, pushing one another about,
quarreling, and sometimes having furious contests with
their fists.
Although the Lamas generally show little reserve or
modesty during these festive days, it is not to be supposed
that they go to Lha-Ssa merely to indulge in amusements
incompatible with their religious character; it is devotion,
on the contrary, which is their chief motive. Their pur-
pose is to implore the blessing of the Tal6-Lama, and to
make a pilgrimage to the celebrated Buddhist monastery
called Morou, which occupies the center of the town.
Hence the name of Lha-Ssa-Morou given to these six festive
days.
The monastery of Morou is remarkable for the splendor
and wealth displayed in its temples. The order and neat-


238
TRAVELS IN TARTARY,
ness which always prevail here, make it as it were, the
model and example for the other monasteries of the province.
West of the principal temple, there is a vast garden sur-
rounded by a peristyle. In this is the printing establish-
ment. Numerous workmen, belonging to the Lamasery,
are daily occupied in engraving blocks and printing Bud-
dhist books. Their process being the same as that of the
Chinese, which is sufficiently understood, we shall dispense
with describing it. The Lamas who pay their annual visit
to the festival of the Lha-Ssa-Morou, take the opportunity
to purchase the books they require.
In the district of Lha-Ssa alone, they reckon more than
thirty large Buddhist monasteries.1 Those of Khaldhan, of
Prelxnmg and Sera are the most celebrated and the most
populous. Each of them contains nearly 15,ooo Lamas.
Khaldhan, which means in Thibetian "celestial beati-
tude," is the name of a mountain situated east of Lha-Ssa
about four leagues. It is on the summit of this mountain
that the Lamasery of Khaldhan stands. According to the
Lamanesque books, it was founded in the year 14o9 of our
era, by the famous Tsong-Kaba, reformer of Buddhism, and
founder of the sect of the yellow cap. Tsong-Kaba fixed
his residence there, and it was there he quitted his human
envelope, when his soul was absorbed in the universal es-
sence. The Thibetians pretend that they still see his mar-
velous body there, fresh, incorruptible, sometimes speaking,
and, by a permanent prodigy, always holding itself in the
air withoutany support. We have nothing to say about this
belief of the Buddhists, because the too short stay we made
at Lha-Ssa did not permit us to visit the monastery of
Khaldhan.
The Lamasery of Preboung (ten thousand fruits) is situ-
ate two leagues west of Lha-Ssa; it is built on the site of a
lofty mountain. In the center of the monastery rises a
sort of kiosk, magnificently ornamented, and all shining
with gold and paintings. It preserved for the Tal6-Lama,
who repairs thither once a year, to explain to the monks
the contents of the sacred volumes. The Mongol Lamas,
who come to Thibet to perfect themselves in the science of
prayer, and to obtain the degrees of the Lamanesque hier-
archy, generally fix themselves at Preboung, which, on that
1 In the province of Qui there arc three thousand.


THIBET, AND CHINA.
239
account, is sometimes called in the country a Monastery of
the Mongols.
Sera is situated north of Lha-Ssa not more than half
a league from the town. The Buddhist temples and the
residences of the Lamas stand on the slope of a mountain
planted with hollies and cypresses. The road followed by
the pilgrims who come from Tartary passes by these houses.
At a distance, these monuments, ranged in the form of an
amphitheater one above the other, and standing out upon
the green base of the mountain, present an attractive and
picturesque sight. Here and there, in the breaks of the
mountain, and quite above the religious city, you see a great

The Tortche, or Sanctifying Instrument.
number of cells inhabited by contemplative Lamas, and
which you can only reach with great difficulty. The monas-
tery of Sera is remarkable for three large temples of several
stories high, all the rooms of which are entirely gilt. Hence
it is that the Lamasery has acquired the name of Sera, from
the Thibetian word ser, which signifies gold. In the chief
of these three temples, they religiously preserve the famous
tortche, or sanctifying instrument, which, in the belief of the
Buddhists, came from India through the air, to place itself,
of its own accord, in the monastery of Sera. This instru-
ment is of bronze, in form resembling a pestle; the middle,
by which you hold it, is in one piece, and cylindrical; the
two extremities swell out in oval form, and are covered with
symbolical figures. Every Lama must possess a small tortche,
made on the model of that which marvelously came from


240
TRAVELS IN TARTARY,
India. When they repeat their prayers, and during the
religious ceremonies, this instrument is indispensable to
them: they must sometimes hold it, sometimes lay it on
their knees; then take hold of it again, and turn it in their
hand, according to the rules of the ritual. The tortche of
Sera is the object of great veneration. The pilgrims never
fail to go and prostrate themselves before the niche, wher-
ever it lies. At the new year's festival, it is carried in pro-
cession, with great pomp, to Lha-Ssa, to be presented to
the adoration of the people of the town.
While the innumerable Lamas of Lha-Ssa-Morou were
celebrating with transport their noisy festival, we, our hearts
oppressed with sorrow, were occupied in the preparation
for departure. We took down the little chapel wherein we
had tasted such sweet, but alas, too short, consolation.
After having essayed to plow and sow a poor little corner
of this immense desert, we. were obliged to abandon it, say-
ing to ourselves that shortly, no doubt, the briar and the
thorn would spring forth in abundance, and suffocate those
precious germs of salvation, which were already beginning
to grow. Oh, how bitter and depressing were these thoughts!
We felt our hearts breaking, and we had only strength
enough to supplicate the Lord to send to these poor
children of darkness, missionaries more worthy of bearing
to them the light of the faith.
The evening before our departure, one of the secretaries
of the Regent entered our lodging, and presented to us, in
his name, two great ingots of silver. This attention on the
part of the first kalon affected us deeply, but we considered
we ought not to accept this sum. In the evening, on going
to his palace to bid him adieu, we took back to him the
two ingots. We laid them before him on a small table,
protesting to him that this proceeding resulted from no ill-
feeling on our part; that, on the contrary, we should always
remember, with gratitude, the good treatment we had re-
ceived from the Thibetian government, during the short
stay we had made at Lha-Ssa; that we had no hesitation
in expressing our belief that if it had depended on the
Regent, we should throughout have enjoyed in Thibet the
most tranquil and honorable repose; but that, as to this
money, we could not receive it without compromising our
conscience as missionaries and the honor of our nation.


242
TRAVELS IN TARTARY,
It seemed to us advisable to take this measure, when we
were about to commence a journey of a thousand leagues,
along frightful roads continually bordered with precipices.
We thought that, if it should be the will of God for us to
be buried amid the mountains of Thibet, our friends in
France would at least know what had become of us.
The same evening, Samdadchiemba came to bid us adieu.
On the day that the Chinese ambassador had resolved to
make us leave Thibet, our dear neophyte had been taken
from us. It is needless to say how hard and painful this
trial was; but to this measure, we could not, either the
Regent or ourselves, offer any objection. Samdadchiemba
was a native of the province of Kan-Sou, directly subject
to the Chinese authority. Although our influence with Ki-
Chan was not very great, yet we got him to promise that
Samdadchiemba should suffer no injurious treatment, and
should be sent back safe to his family. Ki-Chan promised
this, and we have since ascertained that he was true to his
word. The Regent was full of kindness towards our neo-
phyte. As soon as he was separated from us, he took care
that he should want for nothing; he even gave him a sum
of money to provide for his journey. With what circum-
stances allowed us to add to this, Samdadchiemba was
enabled to amass a small fortune, and to place himself in a
position to return in a fitting manner to his paternal dwelling.
We recommended him to go to his aged mother, and fulfil
the duties which filial affection dictates, to instruct her in the
mysteries of the Christian faith, and to cause her to enjoy
at her last moments the benefit of baptismal regeneration;
then, when he had closed her eyes, to return and pass his
days among the Christians.
To say the truth, Samdadchiemba was not an amiable
young man; sour, savage, and sometimes saucy, he was by
no means an agreeable fellow-traveler; yet he had in him a
groundwork of honesty and devotion, quite capable, in our
opinion, of compensating for the perversities of his nature.
We felt at parting from him a deep affliction, and all the
more so, that we had never suspected the existence, at the
bottom of our hearts, of so strong an attachment to this
young man. But we had made together a long and painful
journey; we had endured together so many privations, and
so much misery, that, unconsciously, our existence was, so


244
TRAVELS IN TARTARY,
of giving to his stories and general conversation a dramatic
and picturesque turn. He was very fond of philosophical
and religious discussions; he had even, he said, magnificent
projects of perfection for the time, when quiet and unem-
barrassed in his family, he should have nothing to do but to
play at chess with his friends, or go and see the play. He
believed neither in the Bonzes nor in the Lamas; as to the
doctrine of the Lord of Heaven, he scarcely knew what it
was, and required to be initiated in it before he embraced it.
Meanwhile, all his religion consisted in a fervent veneration
for the Great Bear. He affected aristocratic manners and
exquisite polish; unfortunately, he happened sometimes to
forget himself and to expose his altogether plebeian origin.
It is superfluous to add that his excellency the pacificator
of kingdoms was passionately fond of silver ingots; other-
wise it would have been difficult to recognize in him a
Chinese, much less a Mandarin. Ly-Kouo-Ngan had a
luxurious breakfast prepared for us; and his table seemed
to us all the finer, as for two years we had been used to live
almost like savages. The habit of eating with our fingers
had nearly made us forget the use of the Chinese chop-sticks.
When we had finished, Ly-Kouo-Ngan informed us that
everything was ready for departure, but, that before setting
out, it was his duty to go to the palace of the ambassador,
with his company of soldiers, to take leave. He asked us
if we would not accompany him. "By all means," we re-
plied, "let us go together to the residence of the ambas-
sador; you will fulfil your duty, and we a politeness."
We entered, our guide and ourselves, the apartment where
Ki-Chan sat. The fifteen soldiers drew up in file at the
threshold of the door, after prostrating themselves thrice
and striking the earth with their foreheads. The pacifi-
cator of kingdoms did the same, but the poor wretch could
not himself get up again without our assistance. Accord-
ing to our custom, we saluted by placing our caps under
our arms. Ki-Chan opened the discourse, and addressed a
short speech to each of us.
Addressing us first, he assumed a wheedling tone: "You,"
said he, "are going to return to your country; I do not
think you have any complaint to make of me; my conduct
towards you has been irreproachable. I do not allow you
to stay here, but this is the will of the Grand Emperor, not


THIBET, AND CHINA.
245
mine. I do not suffer you to go to India, because the laws
of the empire forbid it; if it were otherwise, I, old as I am,
would accompany you myself to the frontiers. The road
you are about to travel is not so horrible as you are led to
imagine; you will have, it is true, a little snow, you will pass
some high mountains, and some of the days will be cold.
You see I do not conceal the truth from you. Why should
I try to mislead you ? but at all events, you will have attend-
ants to wait upon you, and every evening you will have a
lodging for the night ready for you; you will have no need
to put up a tent. Is not this traveling better than that on
your way hither? You will be obliged to travel on horse-
back; I cannot give you a palanquin; there are none to be
got in this country. The report I am going to address to
the Grand Emperor will be sent in a few days. As my
couriers go day and night they will pass you. When you
have reached in safety the capital of Sse-Tchouen, the vice-
roy, Pao, will take charge of you, and my responsibility will
be at an end. You may depart in confidence and with joy-
ful hearts. I have sent on orders that you shall be well
treated throughout. May the star of happiness guide you
in your journey from beginning to end." "Although we
consider ourselves oppressed," replied we to Ki-Chan, "we
do not the less on that account offer up wishes for your pros-
perity. Since it is to dignities you aspire, may you recover
all those you have lost, and attain still higher." "Oh, my
star is unlucky! my star is unlucky !" cried Ki-Chan, taking
a vigorous pinch of snuff from his silver box.
Then addressing himself to the pacificator of kingdoms,
his voice assumed a grave and solemn tone. "Ly-Kouo-
Ngan," said he, "since the Grand Emperor allows you to
return to your family, you depart; you will have these two
fellow-travelers, and this circumstance ought to cause you
great joy, for the way, you know, is long and tedious. The
character of these men is full of justice and gentleness; you
will therefore live with them in perfect harmony. Take care
never to sadden their hearts, by word or deed. Another
important thing I have still to say: As you have served the
empire for twelve years on the frontiers of Gorkha, I have
commanded the paymaster to send you 5oo ounces of silver;
it is a present from the Grand Emperor." At these words
Ly-Kouo-Ngan, finding all at once an unwonted suppleness


246
TRAVELS IN TARTARY,
in his iegs, threw himself on his knees with vehemence:
"The heavenly beneficence of the great Emperor," said he,
"has always surrounded me on every side, but, unworthy
servant that I am, how could I receive a further signal favor
without blushing? I address my heartfelt supplications to
the ambassador, that I may hide my face from him, and
withdraw myself from this undeserved graciousness." Ki-
Chan replied: "Do you imagine the Grand Emperor will
thank you for your disinterestedness? What are a few
ounces of silver? Go, receive this small sum, as it is offered
to you; it will furnish you with tea to offer to your friends;
but when you get home, take care not to begin drinking
brandy again. If you wish to live a few years longer, you must
deny yourself brandy. I say to you this, because a Father
and Mother ought to give their children good advice." Ly-
Kouo-Ngan struck the earth thrice with his forehead, and
then rose up and placed himself beside us. Ki-Chan then
harangued the soldiers, and changed his tone for the third
time. His voice was sharp, abrupt, and sometimes border-
ing on anger. "And you soldiers!" At these words the
fifteen soldiers, as though moved by one string, fell together
on their knees, and retained that position all the time of
the harangue. "Let me see, how many are there of you?
You are fifteen, I think," and at the same time he counted
them with his finger; "yes, fifteen men; you, fifteen sol-
diers, are about to return to your own province; your service
is fulfilled; you will escort your Tou-Sse to Sse-Tchouen,
as also these two strangers. On the way you will serve them
faithfully, and take care to be always respectful and obedi-
ent. Do you clearly understand what I say?" "Yes, we
do." "When you pass through the villages of the Poba
(Thibetians) beware that you do not oppress the people.
At the stations take care not to rob or pillage the property
of any person. Do you clearly understand?" "Yes, we
do." "Do not injure the flocks, respect the cultivated
fields, do not set fire to the woods. Do you clearly under-
stand me?" "Yes, we do." "Among yourselves let there
always be peace and harmony. Are you not all soldiers of
the empire? Do not then abuse or quarrel with one another.
Do you understand clearly?" "Yes, we do." "Whoever
conducts himself badly, let him not hope to escape chastise-
ment; his crime will be investigated attentively, and severely


THIBET, AND CHINA. 247

Adieu of Ki-Chan.
punished. Do you clearly understand?" "Yes, we do."
"As you understand, obey and tremble." After this brief
but energetic peroration, the fifteen soldiers struck the
ground with their foreheads thrice and rose.
Just as we were leaving the residence of the ambassador,
Ki-Chan drew us apart, to say a few words in private. "In
a little while," said he, "I shall leave Thibet, and return
to China.1 In order that I may not be too much encum-
bered with luggage, on my departure, I am going to send
two large cases with you; they are covered with the hide
of a long-haired ox." He then told us the characters with
which they were marked. "These two cases," added he,
"I recommend to your care. Every evening, when you
reach the station, have them deposited in the place where
you yourselves pass the night. At Tching-Tou-Fou, capital
of Sse-Tchouen, you will commit them to the care of Pao-
Tchoung-Tang, viceroy of the prcince. Keep a good eye
1 Ki-Chan, in fact, is now viceroy of the province of Sse-Tchouen.


248
TRAVELS IN TARTARY,
on your own property, for in the route you will pursue,
there are many petty thieves." Having assured Ki-Chan
that we would observe his recommendation, we rejoined
Ly-Kouo-Ngan, who was waiting for us on the threshold of
the great entrance gate.
It was rather curious that the Chinese ambassador should
think fit to confide his treasure to us, whilst he had at his
disposal a Grand Mandarin, who was naturally called upon
by his position to render him this service. But the jealousy
which Ki-Chan felt towards strangers did not make him
forget his own interests. He considered, no doubt, that it
would be more safe to trust his cases to missionaries than to a
Chinese, even though the Chinese was a Mandarin. This
token of confidence gave us great pleasure. It was a hom-
age rendered to the probity of Christians, and, at the same
time, a bitter satire upon the Chinese character.
We proceeded to the house of Ly-Kouo-Ngan, where
eighteen horses, ready saddled, were awaiting us in the
courtyard. The three best were standing apart, reserved
for the Tou-Sse and ourselves. The fifteen others were for
the soldiers, and each was to take the one which fell to him
by lot.
Before we mounted, a strong-limbed Thibetian female,
very fairly dressed, presented herself: she was the wife of
Ly-Kouo-Ngan. He had been married to her six years, and
was about to leave her forever; he only had one child by
her, which had died in its infancy. As these two conjugal
halves were never again to see each other, it was but
natural that at the moment of so afflicting a separation,
there should be a few words of adieu. The thing was pub-
licly done, and in the following manner: "We are going
to part," said the husband, "do you stay here and sit
quietly in your room." "Go in peace," replied the wife,
"go hence in peace, and take care of the swellings in your
legs." She then put her hand before her eyes, to make
believe she was crying. "Look here," said the pacificator
of kingdoms, turning to us, "they are odd people these
Thibetian women. I leave her a well-built house, and
plenty of furniture almost new, and yet she is going to cry
—is she not content?"
After this adieu, so full of unction and tenderness, every
one mounted, and the party set out down the streets of


THIBET, AND CHINA.
249
Jlna-Ssa, taking care to select those less encumoered with
lamas.
When we were out of the town, we perceived a large
group awaiting us. They were those inhabitants of Lha-
Ssa with whom we had had more intimate acquaintance,
during our stay in that town. Many of them had begun to
learn the truths of Christianity, and seemed to us sincerely

Parting of Li-Kouo-Ngan with his wife.
disposed to embrace our holy religion; they had assembled
on our road to salute us and offer us a farewell khata. We
observed, amongst them, the young physician, still wearing
on his breast the cross we had given him. We dismounted,
and addressed to these Christian hearts a few words of con-
solation; we exhorted them courageously to renounce the
superstitious worship of Buddha, to adore the Cod of the
Christians, and ever to have full trust in his infinite mercy.
Oh, how cruel was that moment, when we were obliged to
part from these well-beloved Catechumens, to whom we
had as yet only pointed out the path of eternal salvation


TRAVELS IN TARTARY.
without being able to guide their first steps! Alas! we
could do nothing further for them, except to implore Divine
Providence to have compassion on these souls redeemed by
the blood of Jesus Christ.
As we were remounting, we saw a horseman advancing
towards us at full gallop. It was the governor of the Cash-
merians, who had resolved to accompany us as far as the
river Bo-Tchou. We were extremely touched by so friendly
an attention, which, however, did not surprise us at all on
the part of a sincere and devoted friend, who had given us
repeated proofs of his attachment during our stay at Lha-Ssa.
The arrival of the governor of the Cashmerians occasioned
us to ride on slowly, for we had much to say. At length,
after an hour's march, we reached the borders of the Bo-
Tchou. We found there a Thibetian escort, which the
Regent had ordered to conduct us to the frontiers of China;
it was composed of seven men and a Grand Lama, bearing the
title of Dheba (governor of a district). With the Chinese
escort, we formed a caravan of twenty-six horsemen, with-
out counting the drivers of a large herd of oxen that carried
our baggage.
Two large ferry-boats were ready to receive the horsemen
and the horses; the latter jumped in at a single bound,
and drew up in a line, one beside the other. It was easy
to see this was not the first time they had performed this
maneuver. The men then entered, with the exception of
the Dheba, Ly-Kouo-Ngan, and ourselves. We saw that they
were going to convey us across the river in a rather more
aristocratic manner; we looked in every direction, but saw
no means of transit. "How, then, are we to go over?"
"Ixx>k below there," they replied, "see the boat coming."
We turned our eyes in the direction indicated, and we per-
ceived, in fact, a boat and a man coming across the fields,
but, contrary to the usual practice, it was the boat that was
carried by the man, and not the man by the boat. This
boatman, running with his back laden with a large boat, was
a thing monstrous to behold. As soon as he reached the
river side, he quietly set down his load, and pushed the
lwat into the water without the least effort. It was clearly
one thing or the other: either the man was of prodigious
strength, or the boat of extreme lightness. We looked at
*he man, and saw nothing extraordinary in him; we ap-


THIBET, AND CHINA.
251
proached the boat, examined it, touched it, and the prob-
lem was solved. This large boat was made of ox-hide
solidly sewn together; inside, a few light bamboo sticks
served to keep it in shape.
After having heartily shaken hands with the Cashmerian
governor, we entered the boat, but we nearly burst it the
first step we made. They had forgotten to tell us that we
must only tread on the bamboo rods. When we were all
embarked, the boatman pushed off with a long pole, and in
the twinkling of an eye we were on the other side of the
river; we sprang ashore, and the owner taking the boat on
his back, went off across the fields.
These hide-boats have the disadvantage of not remaining
long in the water without rotting. Each time they are done
with, the boatmen take care to turn them upside down on
the beach, to let them dry. Perhaps by varnishing them
well, they might be preserved from the action of the water,
and rendered capable of enduring a longer navigation.
When we were mounted, we cast a last look on the town
of Lha-Ssa, still visible in the distance, and said in our
hearts: "Oh, my God, thy will be done !" and followed in
silence the progress of the caravan. It was the 15 th of
March, 1846.

Scene on the River Bo-tchou.



Bridge of Ghiamda.
CHAPTER VIII.
Chinese Account of Thibet—Mountain of Loumma-Ri—Arrival at Ghiamda—Visit
of Two Military Mandarins—Accident on a Wooden Bridge—The Unicorn—Pas-
sage of a Glacier—Appearance of Lha Ri—Ascent of Chor-Kon-La—Frightful
Road to Alan-To—Village of Lang-Ki-Tsoung— Famous Mountain of Tanda—
Catastrophe of Kia-Yu-Kiao— Passage of the Celebrated Plateau of Wa-Ho—
Arrival at Tsiamdo.
Leaving Lha-Ssa we traveled for several days, amid a
large valley entirely cultivated, and where we remarked on
every side numerous Thibetian farms, generally surrounded
252


THIBET, AND CHINA.
253
by trees. The labors of agriculture had not yet com-
menced, for in Thibet the winters are always long and
severe. Herds of goats and bellowing oxen were wandering
dejectedly about the dusty fields, biting every now and then
at the hard roots of the tsing-kou, with which the ground was
covered; this species of barley is the chief culture of these
poor regions.
The entire valley is composed of a number of small fields,
separated from one another by thick low fences, made of
large stones. The clearing of this stony ground doubtless
costs the original cultivators much fatigue. These enormous
stones had to be dug out of the ground one after the other,
and rolled with labor to the borders of the fields.
At the time of our passing, the country presented a dull
and melancholy aspect. The landscape, however, was
animated at intervals by caravans of Lamas, who, singing
and dancing, were going to the solemn festival of the Lha-
Ssa-Morou. Shouts of joy and laughter issued now and
then from the farmhouses on the roadside, and informed us
that the rejoicings for the new year were not yet at an end.
Our first stage was a short one. We stopped some time
before sunset, at Detsin-Dzoug, a large village, six leagues
(6o lis) distant from Lha-Ssa.
A large house had been previously got ready for the ac-
commodation of the caravan. As soon as we had alighted,
we were introduced, by the governor of the village, to a
room, in the midst of which flamed a magnificent fire of
argols, in a large earthen basin. We were invited to seat
ourselves on thick cushions of green Pou-Ixm, and we were
served immediately with buttered tea. We were, in fact,
surrounded by such care and attention, that our hearts
began to open. This kind of traveling seemed marvelous
to us. What a contrast to the hard and laborious life we
had spent in the desert, where a halt was only an aggrava-
tion of misery to us. To travel without being obliged to
pitch a tent, and to see to the animals, without being put
to any straits for fuel and food, seemed the realization of a
brilliant Utopia. As soon as we dismounted, to find a warm
room, and a large pitcher of buttered tea, was for us ab-
solute sybaritism.
Soon after our arrival we received the official visit of the
Grand Lama, whom the Regent had appointed to accom-


256
TRAVELS IN TARTARY,
road is a post-house. Thence a journey of 4o lis
takes you to the convent of Tsai-Li 4o lis.
"AtTsai Li, there is a Dheba who supplies travelers
with wood and hay; this district is separated only
by a river from the territory of Lha-Ssa; you reach
this last place, after a journey of 2o lis; there is a
military commandant there 2o lis.
Total 6o lis."
We set out from Detsin-Dzoug before daybreak, for we
had a long way to go. We followed the same valley we
had entered, on quitting the town of Lha-Ssa. But as we
advanced, the mountains, with which this large plain is sur-
rounded, rose insensibly in the horizon, and seemed to draw
near us; the valley grew narrower and narrower; the ground
became more and more stony; the farms less frequent;
and the population lost by degrees that appearance of refine-
ment and civilization which is always observable in the en-
virons of large towns. After a rapid and uninterrupted
march of 8o lis we stopped to take a little repose and re-
freshment in a large and ruinous Buddhist convent, which
served as a residence for some old ragged Lamas. The
poverty in which they lived rendered them unable to offer
to the staff of the caravan anything but tea with milk, a pot
of beer, and a small roll of butter. However, by adding to
these provisions some biscuit and a leg of mutton which
the cook of Ly-Kouo-Ngan had been civil enough to prepare
for us on the previous evening, we realized a sufficiently
substantial repast.
As soon as we had satisfied our appetite and refreshed
our limbs, we thanked these poor religious Buddhists with
a khata, or scarf of blessings, and then remounted our
horses. It was already late, and we had yet 4o lis to go
before we reached our night stage. It was pitch-dark when
we arrived at Midchoukoung. Our first care was to summon
our Thibetian grooms, and bid them get ready our beds as
soon as possible. We considered that after a long journey
on a bad horse, we might dispense with ceremony. After
partaking of a light repast, and saying our prayers, we
wished a good night to the Pacificator of Kingdoms, and to


THIBET, AND CHINA.
the Lama musician, and proceeded to bury ourselves under
the coverlid.
Next day, when we put our heads out of bed, the sun was
already shining in all its splendor, yet all was quiet in the
courtyard of the inn; we could hear neither the bellowing
of the yaks, nor the neighing of the horses, nor anything
indicating preparations for the departure of a caravan. We
rose, and after rubbing our eyes, opened the door of our
room to see how matters stood. We found Ly-Kouo-Ngan
and the Lama Dsiamdchang seated in a corner of the court-
yard, quietly basking in the rays of the sun. As soon as
they saw us they approached, and told us in an infinitely
roundabout manner, that we should be obliged to halt for
one day, as there were difficulties in procuring horses and a
change of oxen. "This is very bad news," said they; "this
mischance is very unfortunate, but we cannot help it; the
circumstances of the new-year's festival is the sole cause of
this delay." "On the contrary," said we, "this is excellent
news; we are in no sort of hurry. Let us go quietly, and
rest frequently on the way, and all will go well." These
words relieved our two guides from a great embarrassment.
These good people imagined that we should quarrel with
them, because it was necessary to make a day's halt; they
were prodigiously mistaken. If, in our previous travels,
delays had been sources of grievous vexation to us, the
reason was that we had an object in view, and that we were
eager to attain it. But now this was not the case, and we
wished, as much as possible, to travel like gentlemen. We
felt, besides, that it was not logical to go at a running pace
from a place from which we had been expelled.
Midchoukoung is a stage where you change your oulah,
that is, the horses, beasts of burden, and guides. These
services are kept up by the Thibetian government, all the
way from Lha-Ssa to the frontiers of China. The Chinese
or Thibetian public officers, who make official inspections of
the roads, are alone allowed to avail themselves of these
sources. The government of Lha-Ssa gives them a passport
upon which is stated the number of men and animals that
the villages, subject to the contribution of the oulah, must
furnish.
The Chinese account of Thibet gives the following account
of this compulsory service: "As respects the local service
17


THIBET, AND CHINA.
259
the way, for example, some Thibetian tribes who are not at
all disciplined to this kind of contribution. It is in vain
they point out to these rude and fierce mountaineers the
road-bill sealed with the seal of the Tal6-Lama and that of
the Chinese ambassador; they remain inexorable. To every-
thing that is said to them, as an inducement to submit to
the law, they have but this answer: "For a guide you will
give so much; for a horse, so much; for a yak, so much;"
until, at last, Chinese diplomacy is pushed into a corner,
and the oulah is paid. The inhabitants of the district of
Midchoukoung treated us with great politeness and courtesy:
the chiefs of the village had a spectacle got up for us, by a
troop of buffoons, who were assembled for the new-year's
festival. The large courtyard of the inn, where we lodged,
served for a theater: first, the artists, masked, and fantasti-
cally dressed, performed for some time, wild, deafening
music, in order to summon to the play the inhabitants of
the neighborhood. When all were come, and arranged in
a circle round the stage, the Dheba of Midchoukoung ap-
proached in a solemn manner to offer to our two guides,
and to ourselves, a scarf of blessings, and invited us to take
our places on four thick cushions which had been placed at
the foot of a large tree, that rose from an angle of the
court. As soon as we were seated, all the troop of players
put themselves in motion, and executed to the sound of
music a sort of satanic round, the rapidity of which nearly
made our heads swim; then came leaping, jumping, pirouet-
ting, feats of strength, combats with wooden sabers; the
whole accompanied alternately by songs, dialogues, music,
and imitations of the cries of wild beasts. Among this
troop of comedians, there was one more grotesquely masked
than the others, who acted as a sort of clown to the ring,
monopolizing the jests and repartees. We had not knowl-
edge enough of the Thibetian language to appreciate his
sallies; but judging from the stamping of feet, and the shouts
of laughter of the audience, he seemed to acquit himself
wonderfully as a wit. Altogether, the exhibition was amus-
ing enough; the Thibetians were perfectly enthusiastic.
When they had danced, leaped, and sung for upwards of
two hours, the performers ranged themselves in a semicircle
around us, took off their masks, and put their tongues in their
cheeks at us, with profound bows. Each of us presented to


26o
TRAVELS IN TARTARY,
the chief of the troop a scarf of blessings, and the curtain
fell.
In the afternoon, we invited Ly-Kouo-Ngan to a short
walk. Notwithstanding the indifferent elasticity possessed
by his legs, he acceded to our proposal with good grace,
and we proceeded together to explore the country. The
village of Midchoukoung is populous; but everything an-
nounces that its inhabitants are living in anything but a
state of comfort. The houses are generally built of stones
strongly cemented with glazed earth; a great many are
crumbling away, the ruins serving as a retreat for troops of
large rats. Some small Buddhist altars, carefully lime-
washed, are the only constructions that exhibit any cleanli-
ness, and their whiteness presents a remarkable contrast
with the gray, smoky hue of the village. Midchoukoung
has a Chinese guard, composed of four soldiers and an under
corporal. These men keep a few horses, and their bar-
racks serve as a stage for the couriers who carry the des-
patches of the Chinese government.
On reentering the inn, we found in the courtyard, which
in the morning had been used as a theater, a noisy assembly
of men and beasts. They were occupied in collecting our
oulah, which was settled at twenty-eight horses, seventy
oxen, and twelve guides. At the commencement of the
night, the Dheba came to inform us that all was done in
accordance with the sacred ordinance of the Tal6-Lama,
and that on the morrow we could depart at an early or late
hour as we pleased. At the dawn of day we mounted our
horses, and bade adieu to Midchoukoung. After some hours'
journey, we left, as through the extremity of a large funnel,
the great valley in which we had been traveling since we
left Lha-Ssa, and emerged into a wild uncultivated region.
For five days we journeyed on in a labyrinth, now to the
right, now to the left, and sometimes retracing our steps,
in order to avoid abysses and inaccessible mountains. We
were perpetually in the depths of ravines, or on the pre-
cipitous and rocky banks of torrents; our horses rather
leaped than walked. The most vigorous animals, not ac-
customed to these dreadful places, could not resist for any
length of time the fatigues of such a route. For half a day
only could we travel with any pleasure and security. We
came again to the river we had crossed on quitting Lha-


THIBET, AND CHINA.
261
Ssa; it was tranquilly flowing over a slightly inclined bed, and
its broad banks offered an easy and even path to travelers.
Amid these wild regions, you find no place wherein to pass
the night, except cold, damp hovels, exposed to all the
winds of heaven. However, you arrive there so overcome
by fatigue, that you always sleep profoundly.
Before reaching the town of Ghiamda, we crossed the
mountain Loumma-Ri. "This mountain," says the Chinese
itinerary, "is high and somewhat declivitous; it extends
over a space of about forty lis. The snow, ice, and menac-
ing peaks which travelers meet with on the way, before
reaching this mountain, and which intimidate the heart and
dim the eye, may cause this to be regarded, in comparison,
as a plain easily traversed." The summit of Mount Loum-
ma-Ri, although very lofty, is, in fact, very easy of access.
We reached it by an easy slope, without being obliged to
dismount once, a very remarkable circumstance in the moun-
tains of Thibet. We found, however, on the other side of
the mountain a somewhat serious difficulty, on account of
the snow, which fell that day in abundance. The animals
frequently slipped, sometimes their hind feet came suddenly
in contact with their fore feet, but they never fell. The
only result to the horsemen was a sort of jerking swing, to
which we grew gradually accustomed.
The Pacificator of Kingdoms took it into his head to
dismount, and walk, to warm himself a little; but after a
few stumbling steps, he staggered for an instant on his poor
legs, fell, and made in the snow a broad, deep furrow. He
rose in a fury, ran to the nearest soldier, and loaded him
with curses and cuts of his whip, because he had not dis-
mounted to support him. All the Chinese soldiers imme-
diately jumped from their steeds, and fell at the feet of their
colonel, making excuses. All, in fact, had been deficient
in their duty; for, according to the Chinese code of polite-
ness, when a chief sets his foot on the ground, all the
subalterns must on the instant dismount.
When we were at the base of the mountain of Loumma-
Ri, we continued our march along a little river, which
meandered through a forest of firs so thick that the light of
day scarce penetrated it; the snow lay deeply on the broad
branches of the trees, whence the wind shook them in thick
flakes on the caravan. These small avalanches, falling un-


262
TRAVELS IN TARTARY,
expectedly upon the horsemen, made them start, and utter
cries of surprise; but the animals, which, doubtless, had
crossed the forest before in similar weather, were in no
degree affected. They continued at their ordinary pace,
without taking fright, contenting themselves with quietly
shaking off the snow from their ears whenever it incom-
moded them.
We had scarcely emerged from the forest when we were
all obliged to dismount, for the purpose of scaling, during
a full hour, some horrible rocks. When we had reached
the summit, we laid the bridles on the necks of the horses,
and left the animals to the sagacity of their instinct as a
guide over this rapid and precipitous descent. The men
descended, now backwards, as down a ladder, now seated,
and letting themselves slide down the snow; every one ex-
tricated himself victoriously from this dangerous position,
and arrived at the bottom, without breaking or bruising
arms or legs.
We still went on five lis more, in a narrow valley, and
then perceived, at the foot of a high mountain, a large
collection of houses, amongst which rose two Buddhic
temples of colossal proportions. This was the station of
Ghiamda. A little before reaching the town, we found on
the road, a company of eighteen soldiers, drawn up in file,
and having at their head two petty Mandarins, decorated
with the white button. Mandarins and soldiers had their
sabers drawn and their bows in their shoulder-belts. It
was the garrison of Ghiamda, which, under arms and in
full uniform, awaited Ly, the Pacificator of Kingdoms, to
pay him military honors. When the caravan had come
within proper proximity, the eighteen soldiers and the two
Mandarins fell on their knees, turning the points of their
sabers to the ground, and crying out with one voice, "To
the Tou-Sse, Ly-Kouo-Ngan, the humble garrison of
Ghiamda wishes health and prosperity." At these words,
Ly-Kouo-Ngan, and the soldiers of his suite, stopped their
horses, dismounted, and ran to the garrison, to invite them
to rise. On both sides there was an infinity of bowing,
during which we quietly continued our journey. On en-
tering the town, we had, in our turn, our little official re-
ception. Two Thibetians, in holiday attire, seized, to do
us honor, the bridles of our horses, and conducted us to


THIBET, AND CHINA.
263
the house which had been prepared for our reception.
There the Dheba, or chief magistrate of the district, awaited
us; he offered us a scarf of blessings, and led us into an
apartment where was a table already laid out with tea,
butter, cakes, and dried fruits. In all these marks of
friendship and attention, we could not help discerning the
effect of orders forwarded by the Regent. Whilst we were
doing honor to this modest collation we were informed
that we should be obliged to stop two days at Ghiamda,
because the Dheba of the district, having received only
that morning the announcement of our approaching ar-
rival, had not had time to send for the animals, which were
grazing, at a great distance from the town. This news
was very welcome to us; but it plunged Ly-Kouo-Ngan
and the Lama Dsiamdchang into despair. We essayed
to console them, by telling them, that when one cannot
direct events, one bears them with resignation. Our two
conductors acknowledged our doctrine to be very fine in
theory, but the practise was not to their taste. However,
they were obliged to admit afterwards, that this delay was
very opportune, as, during the two days that we remained
at Ghiamda, the sky was so overcast, the north wind blew
with so much violence, and the snow fell so abundantly,
that, in the opinion of the Ghiamdians, we could not have
proceeded with safety in such boisterous weather. In fact,
judging from what passed in the valley, it was easy to im-
agine that a frightful storm must have laid waste the moun-
tains.
The day after our arrival at Ghiamda we received a visit
from the two Chinese officers stationed in the town. The
one bore the title of Pa-Tsoung, and the other that of Wei-
Wei. The Pa-Tsoung was a fine man, strongly made, with
a sounding voice and quick movement. A large scar across
his face, and great black mustaches, contributed not a
little to give him a highly military look. For four years
he had served in the Kachkhar as a private soldier, and
had returned thence with the title of Pa-Tsoung and the
decoration of the peacock's feather. The Wei-Wei, a young
man of two-and-twenty, was also a well-built person, but
his languid and effeminate mien presented a singular con-
trast with the manly bearing of his colleague. His face
was pale, flabby, and extremely delicate, his eyes were con-


THIBET, AND CHINA. 265
the rain had ceased, yet the weather was by no means fine;
a cold and thick fog enveloped the valley and intercepted
the view of the surrounding mountains. We resolved, how-
ever, to proceed, for the people of the place agreed in say-
ing that, for the time of year, the weather was all that could
be expected. "So long as you are in the valley," they said,
"you will not see very distinctly, but once on the heights,
the obscurity will disappear; as a general rule, whenever
there is a fog in the valley, snow is falling on the mountains."
These words were far from encouraging. We were fain,
however, to be resigned to our position, fortifying ourselves
against the snow, for every one assured us that from
Ghiamda to the frontiers of China, every day, without a
single exception, we should have it on our road. Just as
we were mounting, the Dheba of Ghiamda made us a present
of two pairs of spectacles to protect our eyes from the
dazzling whiteness of the snow. We could not, at first, help
laughing at the sight of these optical instruments, so entirely
novel to us was their form.
The place occupied by glass in ordinary spectacles, was
here occupied by a sort of gauze horsehair work, carved out
like a half walnut-shell. To fasten these two lids against
the eyes, there was on each side a string which passed be-
hind the ears, and was then tied under the chin. We
thanked the excellent Dheba most heartily; for under the
circumstances, the present was inestimable. On crossing
the mountain of Loumma-Ri, we had already suffered much
from the reflection of the snow.
On quitting the town, we found, as on entering it, the
soldiers of the garrison awaiting Ly-Kouo-Ngan, in order to
give him the military salute. These men, ranged in file, in
the fog, and holding in their hands a saber that gleamed in
the obscurity, had so odd an appearance, that almost all
the horses in the caravan shied at them. These military
salutes were renewed, on the way, wherever there was a
Chinese garrison, to Ly-Kouo-Ngan's extreme exasperation.
As he was unable, on account of his diseased legs, to dis-
mount and remount with facility, these ceremonies were a
regular torment to him. It was in vain that at each point
he sent forward one of his soldiers to direct the garrison not
to come out to receive him. This made them only more
eager and more earnest for display, thinking that it was


THIBET, AND CHINA.
267

The Unicorn.
represented in the sculptures and paintings of the Buddhic
temples. Even in China, you often see it in the landscapes
that ornament the inns of the northern provinces.' The
inhabitants of Atdza spoke of it, without attaching to it any
greater importance than to the other species of antelopes
which abound in their mountains. We have not been for-
tunate enough to see the unicorn during our travels in Upper
Asia. But all we were there told about it serves to confirm
the curious details which M. Klaproth has published on this
subject in the new Journal Asiatique. We think it not
irrelevant to give here an interesting note which that learned
orientalist has added to his translation of the "Itinerary of
Lou-Hoa-Tchou."
"The unicorn of Thibet is called, in the language of this
country, serou; in Mongol, kere; and in Chinese, tou-kio-
1 We had for a long time a small Mongol treatise on natural history, for the use
of children, in which a unicorn formed one of the pictorial illustrations.


THIBET, AND CHINA.
269
and somewhat flat at the sides. It had fifteen rings, but
they were only prominent on one side.
Mr. Hodgson, an English resident in Nepaul, has at
length achieved the possession of a unicorn, and has put
beyond doubt the question relative to the existence of this
species of antelope, called tchirou, in Southern Thibet,
which borders on Nepaul. It is the same word with serou,
only pronounced differently, according to the varying dia-
lects of the north and of the south.
The skin and the horn, sent to Calcutta by Mr. Hodgson,
belonged to a unicorn that died in a menagerie of the Rajah
of Nepaul. It had been presented to this prince by the
Lama of Digourtchi (Jikazze), who was very fond of it.
The persons who brought the animal to Nepaul informed
Mr. Hodgson that the tchirou mostly frequented the beau-
tiful valley or plain of Tingri, situated in the southern part
of the Thibetian province of Tsang, and watered by the
Arroun. To go from Nepaul to this valley, you pass the
defile of Kouti or Nialam. The Nepaulese call the valley
of Arroun Tingri-Meidam, from the town of Tingri, which
stands there on the left bank of the river; it is full of salt-
beds, round which the tchirous assemble in herds. They
describe these animals as extremely fierce, when they are
in their wild state; they do not let any one approach them,
and flee at the least noise. If you attack them, they resist
courageously. The male and the female have generally the
same aspect.
The form of the tchirou is graceful, like that of all the
other animals of the antelope tribe, and it has likewise the
incomparable eyes of the animals of that species; its color
is reddish, like that of the fawn in the upper parts of the
body, and white below. Its distinctive features are, first a
black horn, long and pointed, with three slight curvatures,
and circular annulations towards the base; these annulations
are more prominent in front than behind; there are two
tufts of hair which project from the exterior of each nostril,
and much down round the nose and mouth, which gives the
animal's head a heavy appearance. The hair of the tchirou
is rough, and seems hollow, like that of all the animals north
of the Himalaya that Mr. Hodgson had the opportunity of
examining. The hair is about five centimeters long, and so
thick that it seems to the touch a solid mass.


270
TRAVELS IN TARTARY,
Beneath the hair, the body of the tchirou is covered with
a. very fine and delicate down, as are almost all the quad-
rupeds that inhabit the lofty regions of the Himalaya
mountain, particularly the famous Cashmere goats.
Doctor Abel has proposed to give to the tchirou the
systematic name of Antelope Hodgsonii, after the name of
the learned person who has placed its existence beyond a
doubt.'
At Atdze we changed our oulah, although we had only
fifty lis to go before we reached the residence of Lha-Ri.
We required fresh animals accustomed to the dreadful road
we had below us. One single mountain separated us from
Lha-Ri, and to cross it it was, we were told, necessary to
set out early in the morning, if we wished to arrive before
night. We consulted the Itinerary, and we found there the
following agreeable account of the place: "A little further
on you pass a lofty mountain, the summits of which rise in
peaks. The ice and snow never melt here throughout the
year. Its chasms resemble the declivitous shores of the
sea; the wind often fills them with snow; the paths are
almost impracticable, the descent is so rapid and slippery."
It is obvious that this brief but emphatic sketch did not
hold out to us any very agreeable pleasure trip for the mor-
row. Oh, how readily we would have given up our places
to some of those intrepid tourists, whom the love of ice and
snow, or rocks and precipices, leads every year amidst the
Alps, those mountains of Thibet in miniature.
Another thing, very little calculated to encourage us, was,
that the people of the caravan, the villagers, everybody
seemed anxious and uneasy. They asked one another
whether the snow, which had fallen in abundance for five
days, and had not had time to settle, would not render the
mountains impassable; whether there was not a danger of
being buried in the chasms, or of being overwhelmed by the
avalanches; whether, in a word, it would not be prudent to
wait a few days, in the hope that the snow would be dis-
persed by the wind, or partly melted by the sun, or con-
1 The unicorn antelope of Thibet is probably the oryx-capra of the ancients. It is
still found in the deserts of Upper Nubia, where it is called Ariel. The unicorn
(Hebrew, reem; Greek, monoceros), that is represented in the Bible, and in Pliny's
Natural History," cannot be identified with the oryx-capra. The unicorn of holy
writ would appear rather to be a pachydermous creature, of great strength and for-
midable ferocity. According to travelers, it still exists in Central Africa, and the
Arabs call it Aboukarn.


THIBET, AND CHINA.
271
solidated by the cold. To all these questions, the answers
were anything but encouraging. In order to guard against
the effects of mere pusillanimity of presumption, we held,
before going to bed, a council, to which we summoned the
old mountaineers of the country. After long deliberation,
it was decided first, that if, on the morrow, the weather
was calm and serene, we might set out without temerity;
secondly, that in the supposition of departure, the long-
haired oxen laden with the baggage, and conducted by some
people of the district, should precede the horsemen, in
order to trace out for them, in the snow, a more easy path.
The matter being thus determined, we tried to take a little
rest, relying little on the advantages of this plan, and much
on the Divine protection.
When we rose, a few stars were still shining in the
heaven, contending with the first rays of light; the weather
was wonderfully beautiful. We quickly made our prepara-
tions for departure, and as soon as the last shades of night
were dissipated, we began to ascend the formidable Mountain
of Spirits {Lha-Ri). It rose before us like a huge block
of snow, whereon we perceived not a single tree, not a blade
of grass, not a dark spot to interrupt the uniformity of the
dazzling whiteness. As had been arranged, the long-haired
oxen, followed by their drivers, went first, advancing one
after the other; next came the horsemen, in single file, in
their steps, and the long caravan, like a gigantic serpent,
slowly developed its sinuosities on the mountain side. At
first the descent was by no means rapid, for we encountered
frightful quantities of snow, that threatened every instant
to bury us. We saw the oxen at the head of the column,
advancing by leaps, anxiously seeking the least perilous
places, now to the right, now to the left, sometimes disap-
pearing all at once in some deep rut, and struggling amidst
those masses of moving snow, like porpoises amid the bil-
lows of the ocean. The horsemen who closed the cavalcade
found a more solid footing. We advanced slowly along
the steep and narrow furrows traced out for us between the
walls of snow, that rose to the height of our breasts. The
air resounded with the bellowing of the oxen; the horses
panted loudly, and the men, to keep up the courage of
the caravan, raised, every now and then, a simultaneous
shout like that of mariners at the capstan. Gradually the


268 TRAVELS IN TARTARY,
cheou; which means the one-horned animal, or kio-touan,
the straight horn. The Mongols sometimes confound the
unicorn with the rhinoceros, called in Mantchou, bodi-gour-
gou; and in Sanscrit, khadga; calling the latter also, kere.”
The unicorn is mentioned, for the first time, by the Chi-
nese, in one of their works, which treats of the history of
the first two ages of our era. It is there said that the wild
horse, the argali, and the kio-touan are animals foreign to
China; that they belong to Tartary, and that they use the
horns of the latter to make the bows called unicorn bows.
The Chinese, Mahometan, and Mongol historians agree
in the following tradition, relative to a fact which took place
in 1224, when Tchinggiskhan was preparing to attack Hin-
dostan. “This conqueror having subdued Thibet,” says
the Mongol history, “set out to penetrate into Enedkek
(India.) As he was ascending Mount Djadanaring, he per-
ceived a wild beast approaching him, of the species called
serou, which has but one horn on the top of the head.
This beast knelt thrice before the monarch, as if to show
him respect. Every one being astonished at this event, the
monarch exclaimed: “The Empire of Hindostan is, they
say, the birthplace of the majestic Buddhas and the Bud-
dhistavas, and also of the powerful Bogdas or princes of
antiquity. What then can be the meaning of this dumb
animal saluting me like a human being?' Having thus
spoken, he returned to his country.” Although this circum-
stance is fabulous, it demonstrates, nevertheless, the ex-
istence of a one-horned animal on the upper mountains of
Thibet. There are further, in this country, places deriving
their names from the great number of these animals, which,
in fact, live there in herds; for example, the district of
Serou Dziong, which means, the village of the land of uni-
corns, and which is situate in the eastern part of the province
of Kham, towards the frontier of China.
A Thibetian manuscript, which the late Major Lattre had
an opportunity of examining, calls the unicorn the one-
horned tsopo. A horn of this animal was sent to Calcutta:
it was fifty centimeters' in length, and twelve centimeters
in circumference from the root; it grew smaller and smaller,
and terminated in a point. It was almost straight, black,
* A centimeter is 39-10o of an inch.


THIBET, AND CHINA. 269
and somewhat flat at the sides. It had fifteen rings, but
they were only prominent on one side.
Mr. Hodgson, an English resident in Nepaul, has at
length achieved the possession of a unicorn, and has put
beyond doubt the question relative to the existence of this
species of antelope, called tohirou, in Southern Thibet,
which borders on Nepaul. It is the same word with serou,
only pronounced differently, according to the varying dia-
lects of the north and of the south.
The skin and the horn, sent to Calcutta by Mr. Hodgson,
belonged to a unicorn that died in a menagerie of the Rajah
of Nepaul. It had been presented to this prince by the
Lama of Digourtchi (Jikazze), who was very fond of it.
The persons who brought the animal to Nepaul informed
Mr. Hodgson that the tehirou mostly frequented the beau-
tiful valley or plain of Tingri, situated in the southern part
of the Thibetian province of Tsang, and watered by the
Arroun. To go from Nepaul to this valley, you pass the
defile of Kouti or Nialam. The Nepaulese call the valley
of Arroun Tingri-Meidam, from the town of Tingri, which
stands there on the left bank of the river; it is full of salt-
beds, round which the tehirous assemble in herds. They
describe these animals as extremely fierce, when they are
in their wild state; they do not let any one approach them,
and flee at the least noise. If you attack them, they resist
courageously. The male and the female have generally the
same aspect.
The form of the tehirou is graceful, like that of all the
other animals of the antelope tribe, and it has likewise the
incomparable eyes of the animals of that species; its color
is reddish, like that of the fawn in the upper parts of the
body, and white below. Its distinctive features are, first a
black horn, long and pointed, with three slight curvatures,
and circular annulations towards the base; these annulations
are more prominent in front than behind; there are two
tufts of hair which project from the exterior of each nostril,
and much down round the nose and mouth, which gives the
animal's head a heavy appearance. The hair of the tohirou
is rough, and seems hollow, like that of all the animals north
of the Himalaya that Mr. Hodgson had the opportunity of
examining. The hair is about five centimeters long, and so
thick that it seems to the touch a solid mass.


272
TRAVELS IN TARTARY,
route became so steep, so precipitous, that the caravan
seemed suspended from the mountain's side. It was im-
possible to remain on horseback; every one dismounted,
and each clinging to his horse's tail, resumed his march
with renewed ardor. The sun, shining in all its splendor,
darted its rays on these vast piles of snow, and caused
them to emit innumerable sparks, the flashing of which
dazzled the eyes. Fortunately, our visuals were sheltered
by the inestimable glasses that the Dheba of Ghiamda had
given us.
After long and indescribable labor, we arrived, or rather,
were hauled up to the summit of the mountain. The sun
was already on the decline. We stopped for an instant,
both to readjust the saddles and fasten the baggage, and
to remove from the soles of our boots the masses of snow
that had accumulated upon them, and become consolidated
into the form of cones reversed. Every one was trans-
ported with joy. We felt a sort of pride in being mounted
so high, and in finding ourselves standing on this gigantic
pedestal. We took a pleasure in following with our eyes the
deep and tortuous path that had been hollowed out in the
snow, and the reddish tint of which was markedly outlined
in the otherwise spotless white of the mountain.
The descent was more precipitous than the ascent, but it
was much shorter, and did not require the exertion we had
been obliged to make on the other side of the mountain.
The extreme steepness of the way assisted us, on the con-
trary, in the descent, for we had merely to let ourselves go;
the only danger was that of rolling down too fast, or of step-
ping out of the beaten path, and being thus forever buried
in the bottom of some abyss. In a country such as this,
accidents of this description are by no means chimerical.
We descended easily then, now standing, now seated, and
without any other mischance than a few falls and some
protracted slides, more calculated to excite the merriment
than the fear of travelers.
Shortly before arriving at the base of the mountain, the
whole caravan halted on a level spot, where stood an Obo,
or Buddhic monument, consisting of piled up stones, sur-
mounted by flags and bones covered with Thibetian sen-
tences. Some enormous and majestic firs, encircling the
Obo, sheltered it with a magnificent dome of verdure.


274
TRAVELS IN TARTARY.
mode of conveyance at once so commodious, so expedi-
tious, and, above all, so refreshing.
At the foot of the glacier, each caught his horse as soon
as he could, and we continued our journey in the ordinary
style. After a somewhat rapid descent, we left behind us
the Mountain of Spirits, and entered a valley, sprinkled here
and there with patches of snow, that had withstood the
rays of the sun. We rode for a few minutes along the frozen
banks of a small river, and reached at length the station of
Lha-Ri. We had, at the gate of this town, as at Ghiamda,
a military reception. The Dheba of the place came to
offer us his services, and we proceeded to occupy the lodg-
ing that had been prepared for us, in a Chinese pagoda,
called Kouang-Ti-Miao,' which means the temple of the
god of war. From Lha-Ssa to Lha-Ri, they reckon 1,o1o
lis (1o1 leagues); we had been fifteen days traveling the
distance.
As soon as we were installed in our residence, it was
agreed unanimously, among Ly-Kouo-Ngan, the Lama
Dsiamdchang, and ourselves, that we should stop one day
at Lha-Ri. Although the oulah was all ready, we considered
it better to make a brief halt, in order to reinstate, by a
day's repose, the strength we should require for climbing
another formidable mountain, that lay in our way.
The large village of Lha-Ri is built in a gorge, surrounded
by barren and desolate mountains; this district does not
exhibit the least signs of cultivation, so that the people have
to get their flour from Tsing-Kou. The inhabitants are
nearly all shepherds; they breed sheep, oxen, and, espe-
cially, goats, the fine silky hair of which is used in the
fabric of poulou of the first quality, and of those beautiful
manufactures, so well known by the name of Cashmere
shawls. The Thibetians of Lha-Ri are much less advanced
in civilization than those of Lha-Ssa; their physiognomy is
hard and rugged; they are dirty in their clothing; their
houses are merely large, shapeless hovels, made of rough
1 Kouang-Ti, was a celebrated general who lived in the third century of our era,
and who, after many and famous victories, was put to death with his son. The
Chinese, mdeed, say that he did not really die, but that he ascended to heaven, and
took his place among the Gods. The Mantchous, who now reign in China, have
named Kouang-Ti the tutelary spirit of their dynasty, and raised a great number of
temples in his honor. He is ordinarily represented seated, having on his left hand
his son Kouang-Ping, standing, and on his right, his squire, a man with a face so
very dark, as to be almost black.


THIBET, AND CHINA.
275
stone, and rudely plastered with lime. You remark, how-
ever, on the side of the mountain, a little above the village,
a vast Buddhic monastery, the temple of which is fine
enough. A Kampo is the superior of this Lamasery, and,
at the same time, temporal administrator of the district.
The numerous Lamas of Lha-Ri lead an idle, miserable
life; we saw them, at all hours of the day, squatting in the
different quarters of the town, trying to warm, in the rays of
the sun, their limbs, half covered with a few red and yellow
rags,—it was a disgusting sight.
At Lha-Ri, the Chinese government maintained a maga-
zine of provisions, under the management of a learned
Mandarin, bearing the title of Leang-Tai (purveyor), and
decorated with the button of white crystal. The Leang-Tai
has to pay the various garrisons quartered on his line of
road. There are, between Lha-Ssa and the frontiers of
China, six of these provision magazines. The first and
most important is at Lha-Ssa; the Leang-Tai of which
town superintends the five others, and receives an annual
salary of seventy ounces of silver, whereas his colleagues
have only sixty. The maintenance of the provisional mag-
azine at Lha-Ssa cost the Chinese government 40,ooo
ounces of silver per annum; while that at Lha-Ri costs
only 8,ooo ounces. The garrison of the latter town consists
of 13o soldiers, having at their head a Tsien-Tsoung, a Pa-
Tsoung, and a Wei-Wei.
The day after our arrival at Lha-Ri, the Leang-Tai, or
purveyor, instead of coming to pay an official visit to the
staff of the caravan, contented himself with sending us, by
way of card, a leaf of red paper on which were inscribed
the letters of his name; he added, by the mouth of his
messenger, that a severe illness confined him to his room.
Ly-Kouo-Ngansaid to us, in a whisper, and with a sly laugh,
"The Leang-Tai will recover as soon as we are gone."
When we were left alone, he said, " Ah, I knew how it would
be: every time a caravan passes, Leang-Tai-Sue (the name
of the Mandarin) is at death's door; that is well under-
stood by everybody. According to the usages of hospitality,
he should have prepared for us to-day a feast of the first
class, and it is to avoid this that he feigns illness. The
Leang-Tai-Sue is the most avaricious man imaginable; he
never dressed better than a palanquin bearer; he eats tsamba


276
TRAVELS IN TARTARY,
like a barbarian of Thibet. He never smokes, he never plays,
he never drinks wine; in the evening his house is not lighted;
he gropes his way to bed in the dark, and rises very late
in the morning, for fear of being hungry too early. Oh, a
creature like that is not a man; 'tis a mere tortoise-egg!
The ambassador Ki-Chan is resolved to dismiss him, and
he will do well. Have you any Leang-Tais of this kind in
your country?" "What a question! The Leang-Tais of
the kingdom of France never go to bed without a candle,
and when the oulah passes through their town, they never
fail to get ready a good dinner." "Ah, that is the thing!
those are the rites of hospitality! but this Sue-Mou-Tchou—"
at these words we burst into a hearty fit of laughter. "By
the by," asked we, "do you know why the Leang-Tai-Sue
is called Sue-Mou-Tchou; the name seems to us somewhat
ignoble?" "Ignoble, indeed; but it has reference to a
very singular anecdote. Leang-Tai-Sue, before he was sent to
Lha-Ri, exercised the functions of Mandarin in a small district
of the province of Kiang-Si. One day, two laborers pre-
sented themselves at his tribunal, and besought him to give
judgment in the matter of a sow, which they both claimed.
% Judge Sue pronounced thus his decision: 'Having separated
truth from fiction, I see clearly that this sow belongs neither
to you, nor to you; I declare, therefore, that it belongs to
me: respect this judgment.' The officers of the court pro-
ceeded to take possession of the sow, and the judge had it
sold in the market. Since that occurrence, Mandarin Sue
has been always called Sue-Mou-Tchou (Sue the sow)."
The recital of this story made us deeply regret that we must
depart without seeing the physiognomy of this interesting
individual.
We left the town of Lha-Ri in changeable weather; our
first day's march was only sixty lis, and offered nothing re-
markable, except a large lake which they say is eight lis in
breadth and ten in length: it was frozen, and we crossed
it easily, thanks to a slight coating of snow with which it
was covered. We lodged in a miserable hamlet, called
Tsa-Tchou-Ka, near which are hot springs. The Thibetians
bathe there, and do not fail to attribute to them marvelous
properties.
The next day was a day of great fatigue and tribulation;
we crossed the mountain Chor-Kou-La, which, for its height


THIBET, AND CHINA.
277
and ruggedness, may well rival that of Lha-Ri. We began
its ascent, our hearts full of anxiety, for the clouded and
lowering sky that hung over us seemed to presage wind or
snow; the mercy of God preserved us from both the one
and the other. Towards mid day, there rose a light north
wind, the cutting cold of which soon chapped our faces;
but it was not strong enough to raise the thick coat of snow
which covered the mountain.
As soon as we had reached the summit, we rested for a
moment under the shade of a large stone obo, and dined on
a pipe of tobacco. During this frugal repast, the Mandarin
Ly-Kouo-Ngan told us, that in the time of the wars of
Kien-Long against Thibet, the Chinese troops, exasperated
by the fatigues and privations of a long journey, mutinied
as they were passing Chor-Kou-La. "On this plateau,"
said he, "the soldiers arrested their officers, and after hav-
ing bound them, threatened to precipitate them into this
gulf, unless they promised them increased pay. The gen-
erals, having agreed to do right to the claims of the army,
the sedition was appeased, the Mandarins were set at liberty,
and they quietly continued their march to Lha-Ri. As
soon as they arrived in this town, the generals made good
their promise, and increased the pay; but, at the same time,
these insubordinate soldiers were mercilessly decimated."
"And what did the soldiers say?" inquired we of Ly-Kouo-
Ngan. "Those upon whom the lot did not fall laughed
heartily, and declared that their officers had shown great
ability."
On quitting the summit of Chor-Kou-La, you follow a
somewhat inclined path, and continue for several days on
an extensive, high ground, the numerous ramifications of
which stretch afar their pointed tops and the sharp needles
of their peaks. From Lha-Ssa to the province of the Sse-
Tchouen, through all this long route, nothing is to be seen
but immense chains of mountains, intersected with cataracts,
deep gulfs, and narrow defiles. These mountains are now
all heaped up together, presenting to the view the most
varied and fantastic outlines; now they are ranged sym-
metrically, one against the other, like the teeth of a huge
saw. These regions change their aspect every instant, and
offer to the contemplation of travelers landscapes of infinite
variety; yet, amidst this inexhaustible diversity, the con-


THIBET, AND CHINA.
281
their thickness and solidity. The roof is likewise formed of
trunks, covered with large pieces of bark, arranged like slates.
These houses exactly resemble enormous cages, the bars of
which are closely fixed against each other. If between the
joints they discover any cracks they stop these up with ar-
gols. They sometimes build in this fashion very large houses,
of several stories high, very warm, and always free from
damp. Their only inconvenience is their having very un-
even and disagreeable floors. If the inhabitants of Lang-
Ki-Tsoung ever take it into their heads to give balls, they
will, it is most likely, be obliged to modify their plan of
house construction. Whilst we were waiting patiently and
in silence in our big cage until they should please to serve
up supper, the Dheba of Lang-Ki-Tsoung, and the corporal
of the Chinese guard, came to tell us that they had a little
point to settle with us. "What point?" cried Ly-Kouo-
Ngan, with an important air, "what point?" "Oh, I see,
the oulah is not ready." "It is not that," answered the
Dheba. "Never at Lang-Ki-Tsoung has any one to wait
for his oulah; you shall have it this evening, if you like, but
I must warn you that the mountain of Tanda is impassable;
for eight consecutive days, the snow has fallen in such abun-
dance that the roads are not yet open." "We have passed
the Chor-Kou-La, why should we not with equal success
pass the Tanda?" "What is the Chor-Kou-La to the
Tanda? these mountains are not to be compared with each
other. Yesterday, three men, of the district of Tanda, chose
to venture upon the mountain, two of them have disappeared
in the snow, the third arrived here this morning alone and
on foot, for his horse was also swallowed up. However,"
said the Dheba, "you can go when you like; the oulah is
at your service, but you will have to pay for the oxen and
horses that will die on the way." Having thus stated his
ultimatum, the Thibetian diplomatist put out his tongue at
us, scratched his ear, and withdrew. Whilst the Pacificator
of Kingdoms, the Lama Dsiamdchang, and a few other
experienced persons belonging to the caravan, were discuss-
ing earnestly the question of departure, we took up the
Chinese Itinerary, and read there the following passage:
"The mountain of Tanda is extremely precipitous and diffi-
cult of ascent; a stream meanders through a narrow ravine:
during the summer it is miry and slippery, and during the


284
TRAVELS IN TARTARY,
cent became so steep, that neither men nor animals had
strength enough to climb up. The horses stumbled at al-
most every step, and if they had not been kept up by the
large masses of snow, on more than one occasion they
would have been precipitated into the valley of Lang-Ki-
Tsoung. M. Gabet, who had not yet recovered from the
illness which our first journey had occasioned him, could
scarcely reach the top of Tanda; not having sufficient
strength to grasp the tail of his horse, he fell from exhaus-
tion, and became almost buried in the snow. The Thibet-
ian escort went to his assistance, and succeeded, after
long and painful exertion, in getting him to the top, where
he arrived more dead than alive; his face was of a livid
paleness, and his heaving breast sent forth a sound like the
death-rattle.
We met on the top of the mountain the Lama pilgrims,
who had preceded us; they were all lying in the snow, hav-
ing beside them their long iron-feruled sticks. Some asses,
laden with baggage, were packed one against the other,
shivering in the cold wind, and hanging down their long
ears.. When all had sufficiently recovered breath, we re-
sumed our march. The descent being almost perpen-
dicular, we had only to sit down, and leave it to our own
weight to secure our making a rapid journey. The snow,
under these circumstances, was rather favorable than other-
wise; it formed on the asperities of the ground a thick
carpet which enabled us to slide down with impunity. We
had only to deplore the loss of an ass, which, choosing to
get out of the beaten path, was precipitated into an abyss.
As soon as we reached Tanda, the Mandarin, Ly-Kouo-
Ngan, shook off the snow which covered his clothes, put
On his hat of ceremony, and proceeded, accompanied by
all his soldiers, to a small Chinese pagoda we had seen on
our entrance into the village. It is reported that at the
time of the wars of Kien-Long against the Thibetians, one
of the Leang-Tai, charged with victualing the Chinese
army, crossed during the winter the mountain of Tanda on
his way to Lha-Ri. On passing the brink of an abyss filled
with snow, a long-haired ox let fall a coffer of silver with
which it was laden. On seeing this, the Leang-Tai sprang
from his horse, threw himself upon the coffer, which he
grasped in his arms, and rolled, without relaxing his hold


THIBET, AND CHINA.
285
of the treasure, to the bottom of the gulf. Tradition adds,
that in the spring, the snow having melted, they found the
Leang-Tai standing on his coffer of money. The Emperor
Kien-Long, in honor of the devotion of this faithful com-
missary, who had so faithfully abided by his trust, named
him the Spirit of the Mountain of Tanda, and raised a pa-
goda to him in the village. The Mandarins who journey to
Lha-Ssa never fail to visit this temple, and to prostrate them-
selves thrice before the idol of the Leang-Tai. The Chi-
nese emperors are in the habit of deifying in this manner

Pagoda of Tanda.
civil or military officers whose life has been signalized by
some memorable act, and the worship rendered to these
constitutes the official religion of the Mandarins.
On leaving the village of Tanda, you travel for sixty lis
on a plain called Pian-Pa, which, according to the Chinese
Itinerary, is the most extensive in Thibet. If this statement
be correct, Thibet must be a very detestable country; for,
in the first place, this so-called plain is constantly inter-
cepted by hills and ravines, and in the second place, it is so


THIBET, AND CHINA.
287
dinary, bearing dispatches from the ambassador Ki-Chan to
Peking. He had quitted Lha-Ssa only six days before, so
that he had already traveled more than 2,ooo lis (2oo
leagues). Ordinarily, the dispatches only occupy thirty
days between Lha-Ssa and Peking. This speed will, doubt-
less, seem in no way prodigious when compared with that of
the couriers of Europe; but, making allowance for the ex-
cessive difficulties of the journey, it will perhaps be consid-
ered surprising. The express couriers, who carry the mails
in Thibet, travel day and night; they always go in twos,
a Chinese soldier and a Thibetian guide. At about every
hundred lis, they find on the road a change of horses, but
the men are not relieved so often. These couriers travel
fastened to their saddles by straps; they are in the habit of
observing a day of rigorous fast before mounting their horses,
and all the time they are on duty, they content themselves
with swallowing two raw eggs at every stage. The men who
perform this arduous labor rarely attain an advanced age;
many of them fall into the abysses or remain buried in the
snow. Those who escape the perils of the road fall victims
to the diseases which they readily contract in these dread-
ful regions. We had never been able to conceive how these
couriers traveled by night among these mountains of Thibet,
where almost at every step you find frightful precipices.
You see at Chobando two Buddhic monasteries, where
numerous Lamas reside, belonging to the sect of the Yellow
Cap. In one of these monasteries there is a great printing
press, which furnishes sacred books to the Lamaseries of the
province of Kham. v
From Chobando, after two long and arduous days' march,
in the turnings and windings of the mountains, and through
immense forests of pine and holly, you reach Kia-Yu-Kiao.
This village is built on the rugged banks of the river Souk-
Tchou, which flows between two mountains, and the waters
of which are wide, deep, and rapid. On our arrival we
found the inhabitants of Kia-Yu-Kiao in a state of profound
grief. Not long before, a large wooden bridge, thrown over
the river, had broken down, and two men and three oxen
that were upon it at the time perished in the waters. We
could still see the remains of this bridge, built of large
trunks of trees; the wood, completely rotten, showed that
the bridge had fallen from decay. At sight of these sad


288
TRAVELS IN TARTARY,
ruins, we thanked Providence for having kept us three days
on the other side of the mountain of Tanda. If we had
arrived at Kia-Yu-Kiao before the fall of the bridge, it would
probably have sunk under the weight of the caravan.
Contrary to our expectation, this accident caused us no
delay. The Dheba of the place hastened to construct a
raft, and on the morrow we were able, at daybreak, to re-
sume our march. The men, baggage, and saddles crossed
the river on the raft, the animals swimming.
Thirty lis from Kia-Yu-Kiao, we came to a wooden bridge,
suspended over a frightful precipice. Having our imagi-
nations still full of the accident at Kia-Yu-Kiao, we felt at
sight of this perilous pass, a cold shudder of terror pervade
all our limbs. As a matter of precaution, we made the
animals pass first, one after the other; the bridge trembled
and shook under them, but held firm; the men went next.
They advanced gently on their toes, making themselves as
light as possible. All passed safely, and the caravan pro-
ceeded again in its usual order. After having surmounted
a rocky and precipitous hill, at the foot of which roared an
impetuous torrent, we stayed for the night at Wa-Ho-Tchai,
a station composed of a barracks, a small Chinese temple,
and three or four Thibetian huts.
Immediately after our arrival the snow began to fall in
great flakes. In any other place, such weather would have
been merely disagreeable; at Wa-Ho-Tchai, it was calam-
itous. We had next day to travel a stage of 15o lis, on a
plateau famous throughout Thibet. The Itinerary gave us
the following details as to this route: "On the mountain
Wa-Ho there is a lake. That people may not lose them-
selves in the thick fogs which prevail here, there have been
fixed on the heights wooden signals. When the mountain
is covered with deep snow you are guided by these signals;
but you must take care not to make a noise; you must
abstain from even uttering a word, otherwise the ice and
snow will fall upon you in abundance, and with astonishing
rapidity. Throughout the mountain you find neither beast
nor bird, for it is frozen during the four seasons of the year.
On its sides, and within 1oo lis distance there is no dwelling.
Many Chinese soldiers and Thibetians die there of cold."
The soldiers of the garrison of Wa-Ho-Tchai, finding that
the weather seemed really made up for snow, opened the


290
TRAVELS IN TARTARY,
make a noise in crossing the mountain Wa-Ho? "Oh,
that is perfectly clear," answered he; "it is the Spirit of the
Mountain, the Hia-Ma-Tching-Chin" (the deified toad).
"A deified toad!" "Oh, yes; you know that on the top
of Wa-Ho there is a lake." "We have just read so in the
Itinerary." "Well, on the borders of this lake there is a
great toad. We can scarcely ever see him, but you often
hear him croaking 1oo lis round. This toad has dwelt on
the borders of the lake since the existence of heaven and
earth. As he has never quitted this solitary spot, he has
been deified, and has become the Spirit of the Mountain.
When any one makes a noise and disturbs the silence of his
retreat, he becomes exasperated against him, and punishes
him by overwhelming him with hail and snow." "You seem
to speak quite in earnest; do you think that a toad can be
deified and become a spirit?" "Why not, if he makes a
point every night of worshiping the Great Bear?" When
Ly-Kouo-Ngan came to his singular system of the Great
Bear, it was futile to reason with him. We contented our-
selves with smiling at him and holding our tongues. "Ah!"
said he, "you laugh at me because I speak of the Seven
Stars; and, indeed, as you do not believe in their influence,
it is wrong in me to speak to you of them. I ought merely
to have told you that the toad of Wa-Ho was deified, be-
cause he had always lived in solitude, on a wild mountain,
inaccessible to the foot of man. Is it not the passions of
man that pervert all the beings of the creation, and prevent
them from attaining perfection? Would not animals in the
course of time become spirits if they did not breathe an
air poisoned by the presence of man?" This argument
seeming to us somewhat more philosophical than the first,
we vouchsafed the honor of a serious answer. Ly-Kouo-
Ngan, who possessed a fair judgment, when he was not con-
fused with this Great Bear, doubted at length the power of
the deified toad, and the protection of Kiang-Kian Mao-
Ling. Just as we were going to repeat our evening prayer,
Ly-Kouo-Ngan said to us: "Whatever may be the actual
case with the toad and Kiang-Kian, this is certain, that our
journey to-morrow will be fatiguing and perilous; since you
are Lamas of the Lord of Heaven, pray to him to protect
the caravan." "That is what we do every day," answered
we; "but on account of to-morrow's journey, we shall do



Proul-Tamba, a celebrated Thibetian Chief.
CHAPTER IX.
Glance at Tsiamdo—War Between the Living Buddha?.—We Meet a Small Caravan
—Calcareous Mountains—Death of the Mandarin Pev—The Great Chief Proul-
Tamba—Visit to the Castle of Proul-Tamba —Buddhist Hermit—War Among
the Tribes—Halt at Angti—Thibetian Museum—Passage of the Mountain
Angti—Town of Djaya—Death of the Son of the Mandarin Pey—Musk Deer
—River with Gold Sands—Plain and Town of Bathang—Great Forest of Ta-
So—Death of Ly-Kouo-Ngan—Interview with the Mandarins of Lithang—
Various Bridges of Thibet—Arrival on the Frontiers of China—Residence at
Ta-Tsien-Lou—Departure for the Capital of the Province of Sse-Tchouen.
The Chinese government has established at Tsiamdo 1
a magazine of provisions, the management of which is con-
fided to a Liang-Tai. The garrison is composed of about 3oo
soldiers and four officers, a Yeou-Ki, a Tsien-Tsoung, and
two Pa-Tsoung. The maintenance of this military station,
and of the garrisons dependent upon it, amounts annually
to the sum of 1o,ooo ounces of silver.
Tsiamdo, the capital of the province of Kham, is built
in a valley surrounded by high mountains. Formerly it
was enclosed by a rampart of earth, now broken down
everywhere, and the remnants of which are taken away
every day to repair the floors of the houses. Tsiamdo, in-
deed, has little need of fortifications; it is sufficiently de-
1 On Andriveau-Goujon's map, this place is called Chamiton.
293


294
TRAVELS IN TARTARY,
fended by two rivers, the Dza-Tchou and the Om-Tchou,
which, after flowing, the one to the east, the other to the
west of the town, unite on the south, and form the Ya-
Long-Kiang, which crosses, from north to south, the prov-
ince of Yun-Nan and Cochin-China, and falls at length
into the sea of China. Two large wooden bridges, one
over the Dza-Tchou, the other over the Om-Tchou, to the
right and left of the town, lead to two parallel roads, the
first called the Sse-Tchouen road, the other the Yun-Nan
road. The couriers who convey the mails from Peking to
Lha-Ssa, and all the civil and military servants of the Chi-
nese government, are obliged to use the Sse-Tchouen
road; that of Yun-Nan is almost deserted. You only see
there, from time to time, a few Chinese merchants, who
purchase, from the Mandarins of their provinces, the privilege
of going to Thibet to sell their merchandise.
The military stations which the court of Peking has es-
tablished in the states of the Tal6-Lama were at one time
maintained and managed by the joint authorities of Sse-
Tchouen and Yun-Nan. This combination having been,
for a long time, the source of dissensions, and quarrels be-
tween the Mandarins of the two provinces, it was determined
that the viceroy of Sse-Tchouen should be sole director of
the Chinese resident in Thibet.
Tsiamdo presents the appearance of an ancient town in
decay; its large houses, constructed with frightful irregu-
larity, are scattered confusedly over a large tract, leaving
on all sides unoccupied ground or heaps of rubbish. Ex-
cept a few buildings of later date, all the rest bear the stamp
of great antiquity. The numerous population you see in
the different quarters of the town are dirty, uncombed, and
wallow in profound idleness.
We could not divine what were the means of existence
of the inhabitants of Tsiamdo; they are without arts, in-
dustry, and, we may add, almost without agriculture. The
environs of the town present, generally speaking, nothing
but sands, unfavorable to the cultivation of corn. They
grow, however, some poor crops of barley, but these are,
doubtless, insufficient for the supply of the country. Possi-
bly musk, skins of wild beasts, rhubarb, turquoises, and
gold-dust provide the population with the means of a petty
commerce, and thus with the necessaries of life.


296 travels in tartauv,
(lays, and all parties had consented to a truce, in hopes
of effecting a reconciliation. Thibetian and Chinese nego-
tiators had been sent by the Tal6-Lama and the ambassa-
dor Ki-Chan conjointly. The youthful Houtouktou of
Djaya had been summoned to this congress, and feaiful of
treachery, he had come with a formidable escort of his bra-
vest partisans. Several conferences had been held without
producing any satisfactory result. Neither the one nor the
other of the two pretenders would withdraw his claims;
the parties were irreconcilable, and everything presaged
that the war would be soon resumed with fresh fury. It
appeared to us that the party of . the young Houtouktou
had every chance of success, because it was the most
national, and consequently the most popular and strongest.
Not that his title was really better founded or more valid
than that of his competitor, but it was*easy to see that the
old Houtouktou ofTsiamdo had hurt the pride of his tribes
by invoking the arbitration of the Chinese, and relying upon
the aid of the government of Peking. All foreign interven-
tion is odious and detestable. This is truth, alike in Europe
and in the mountains of Thibet, wherever people care for
their independence and their dignity.
Our residence at Tsiamdo was quite exempt from the ir-
ritation and rage that reigned about us. We were treated
with all those marks of attention and kindness which we
had experienced on all our journey since our departure from
Lha-Ssa. Both the young and the old Houtouktou sent us
a scarf of blessing, with a good provision of butter and
quarters of mutton.
We stayed at Tsiamdo three days; for our guide, the
Pacificator of Kingdoms, had great need of rest. The
fatigues of this arduous route had sensibly affected his
health. His legs were so swollen that he could not mount
or dismount from his horse without the assistance of several
persons. The physicians and sorcerers of Tsiamdo, whom
he consulted, gave answers, the clearest meaning of which
was, that if the malady diminished, it would be no great
matter; but that if it should grow worse, it might become
a serious affair. The most reasonable counselors advised
Ly-Kouo-Ngan to continue his journey in a palanquin. A
Chinese Mandarin of the place offered to sell him his own,
and to engage carriers. This advice was perfectly prudent;


THIBET, AND CHINA.
30I
soon as we arrived, they announced to us the death of the
Liang-Tai, named Pei, who had overtaken us at Tsiamdo.
It was two days before, that his caravan had passed through
Bagoung. Having reached the barracks, the bearers of
the Mandarin, after setting down the palanquin, had opened
the curtains, as usual, to invite his excellency to enter the
apartment that had been prepared for him. But in the
palanquin, they only found a corpse. In accordance with
the Chinese usages, the son of the departed could not leave
the body of his father in a foreign land, but must take it to
his family, in order to deposit it in the sepulcher of his
ancestors. Now, we were still in the heart of Thibet, and
the family of the Mandarin Pei was 'in the province of
Tche-Kiang, altogether at the extremity of China. The
route, as has been seen, was difficult and long; but hesita-
tion in the matter was out of the question: filial piety had
to surmount all obstacles. A coffin, ready made, was, by
chance, in the guard-house. The son of the Mandarin
bought it at a high price from the soldiers; he deposited
therein the remains of his father. They adapted the shafts
of the palanquin to the coffin, and the carriers, in considera-
tion of increased pay, agreed to carry to the frontiers of
China, a dead instead of a living man. The caravan had
quitted Bagoung the evening preceding our arrival.
The announcement of this death astonished and affected
all of us. •
Ly-Kouo-Ngan particularly, who was in no satisfactory
state of mind, was thunderstruck. The fear he felt pre-
vented him from taking any supper; but, in the evening,
another matter occurred to divert his attention from these
sad thoughts of death. The chief of the Thibetian village
came to the guard-house, to announce to the travelers,
that it had been resolved in that country, that thereafter
they would not supply the oulah gratuitously; that for a
horse, people must pay one ounce of silver, and for a yak
half an ounce. "The caravan which passed yesterday,"
added he, "was obliged to agree to this." ... To make
it manifest that this regulation would not admit of any
discussion, he abruptly put his tongue in his cheek at us,
and withdrew.
A manifesto so plain and definite was a complete thun-
derbolt to the Pacificator of Kingdoms. He entirely forgot


302
TRAVELS IN TARTARY,
the melancholy death of the poor Liang-Tai, in the thought
of this frightful catastrophe which threatened his purse.
We charitably participated in his affliction, and tried, as well
as we could, to conform our words to his somber thoughts.
But, in reality, it was a matter of utter indifference to us.
If they refused to supply us with the means of continuing
our journey, we should merely have to stay in Thibet,
which, after all, was a result to which we should without
difficulty become reconciled. Meantime, we went to bed,
and left the people of the escort to discuss politics and
social economy.
The next day, when we rose, we found neither oxen nor
horses in the court of the barracks. Ly-Kouo-Ngan was in
utter despair. "Shall we have the oulah? " inquired we;
"shall we depart to-day?" "These barbarians," answered
he, "do not comprehend the merit of obedience. I have
resolved to address myself to Proul-Tamba; I have sent a
deputation to him; I have known him a long time, and I
hope he will procure the oulah for us." This Proul-Tamba
was a person of whom we had already heard a great deal.
He was at the head of the party of the young Tchaktchouba
of Djaya, and consequently the avowed enemy of Chinese
influence. He was, we were informed, learned as the most
learned Lamas of Lha-Ssa. No one came up to him in
valor; never in battle had he experienced defeat. Ac-
cordingly, among aTl the tribes of the province of Kham,
his name alone had potency, and acted like a talisman on
the minds of the multitude. Proul-Tamba was, in some
measure, the Abd-el-Kader of these wild mountaineers.
The dwelling of Proul-Tamba was distant from Bagoung
not more than five or six lis. The deputation that had
been sent to him soon returned, and announced that the
great chief himself was coming. This unexpected news put
in commotion the whole Thibetian village, and the soldiers.
Every one said to every one, excitedly, "The great chief is
coming, we are going to see the great chief!" Ly-Kouo-
Ngan hastened to attire himself in his best clothes, his silk
boots, and his hat of ceremony. The Chinese soldiers,
also improved, as well as they could, their toilet. Whilst
the Thibetians ran to meet their chief, Ly-Kouo-Ngan
selected from his baggage a magnificent khata, or scarf of
blessing, and then posted himself on the threshold of the


3o6
TRAVELS IN TARTARY,
At the end of the saloon were three colossal statues of
Buddha, before which were placed large butter lamps and
censers. In a corner of the temple, they had prepared a
low table, with four thick cushions, covered with red stuff.
Proul-Tamba graciously invited us to take our places, and
as soon as we were seated, the chatelaine made her appear-
ance in state costume, that is to say, with her face fright-
fully daubed over with black, her copious tresses adorned
with spangles, red coral beads, and small mother-of-pearl
buttons.
In her right hand she carried a majestic tea-pot, the vast
circumference of which rested on her left arm. Each of us
presented his cup, which was filled with a bumper of tea,
on the surface of which floated a thick coat of butter: the
tea was of the best quality. While we were sipping the hot
fluid, our hostess reappeared, bearing two dishes of gilt
wood, the one full of raisins, the other of nuts. "These
are fruits of our country," said Proul-Tamba to us; "they
grow in a fine valley not far distant. In the Western
Heaven, have you fruits of this kind?" "Oh, yes, plenti-
fully; and you cannot conceive how much pleasure you
give us in presenting to us these fruits, for they recall to us
our country," and, as we spoke, we took a handful of raisins
from the gilt plate. Unfortunately, they were only re-
markable for a tough and sour skin, and for a number of
pips, which cracked under our teeth like gravel. We turned
to the nuts, which were of a magnificent size, but were
again deceived; the kernel was so solidly fixed in its hard
shell, that it was as much as we could do to extract a few
morsels with the tips of our nails. We returned to the
raisins, then again to the nuts, traveling from one plate to
the other in search, but vainly, of something wherewith to
quiet the gnawings of our stomach. We were growing con-
vinced that Mrs. Proul-Tamba had resolved to play us a
trick, when we saw two vigorous Thibetians approach, carry-
ing another table, on which was a whole kid, and a superb
haunch of venison. This unexpected apparition gladdened
our hearts, and an involuntary smile must have announced
to our Amphitryon how favorably his second service was
received. They removed the skins of raisins and the nut
shells; Thibetian beer took the place of the buttered tea,
and we set to work with incomparable energy. When we


THIBET, AND CHINA.
307
had triumphantly achieved this Homeric repast, we offered
to the grand chief a scarf of blessing, and remounted our
horses. Not far from the feudal castle of the illustrious
Proul-Tamba, we came to a calcareous hill, with great aper-
tures on its summit, and on its rugged sides numerous
Buddhic sentences cut in gigantic characters. All the Thi-
betians stopped, and prostrated themselves thrice to the

The Hermit of the Mountain.
ground. This mountain was the retreat of a hermit Lama,
for whom all the tribes of the province of Kham entertained
profound veneration. According to the statement of the
natives, this holy Lama had withdrawn, twenty-two years
before, to one of the caverns of the mountain; since that
time, he had remained in it, without quitting it once, pass-
ing day and night in prayer, and in the contemplation of
the ten thousand virtues of Buddha. He allowed no one to
visit him. Every three years, however, he gave a grand


3o8
TRAVELS IN TARTARY,
audience of eight days, and, during that period, the devout
might present themselves freely at his cell, and consult him
about things past, present, and to come. At this time,
large offerings failed not to pour in from every quarter: the
sainted Lama kept none for himself, but distributed them
among the poor of the district. What did he want with
riches and the good things of this world? His cell, dug
out of the living rock, never required the least repair; his
yellow robe, lined with sheepskin, served him alike in all
seasons of the year. On every sixth day only did he take
a repast, consisting of a little tea and barley-meal, which
charitable persons in the vicinity passed to him by means
of a long cord, which descended from the top of the grotto
to the foot of the mountain.
Several Lamas had placed themselves under the direction
of this hermit, and had resolved to adopt his manner of life.
They dwelt in cells, dug near that of their master. The
most celebrated of his disciples was the father of the great
Proul-Tamba. He, also, had been a famous warrior, and
ever at the head of the people of this country. Having
reached an advanced age, and seeing his son capable of
being his successor, he had conferred on him the title of
Grand Chief. Then shaving his head, and assuming the
sacred habit of the Lamas, he had retired into solitude,
leaving to younger and more vigorous hands the charge
of terminating the contest which had commenced between
the two Houtouktous of the province of Kham.
The sun had not set when we reached the station of Wang-
Tsa, fifty lis from Bagoung. Wang-Tsa is a small village
built at the foot of a hill of black loam, covered with thickets
of holly and cypress. The houses, built of the black soil,
communicate to the village an extremely somber and fune-
real aspect. At Wang-Tsa, we began to observe traces of
the civil war, which was laying waste these countries. The
Chinese barracks, built of large fir planks, had been entirely
burned; its remains, half-charred, which lay about, served
throughout the evening to keep up a magnificent fire. Upon
setting out next morning, we observed a singular alteration
in the caravan. The horses and oxen were the same that
we had taken from Bagoung, but all the Thibetian guides
had vanished; not one of them remained: women of Wang-
Tsa had taken their place. Upon inquiring the meaning of


THIBET, AND CHINA.
309
this new and surprising arrangement: "To-day," answered
the Lama Dchiamdchang, "we shall reach Gaya, which is
a hostile village. If the Bagoung men went there, there
would inevitably be a fight, and the inhabitants of Gaya
would seize the animals of the caravan. The oulah being
conducted by women, we have nothing to fear. Men, who
would have the cowardice to fight with women, and take the
animals confided to their care, would be despised by the
whole world. Such is the usage of these countries." We
were not a little surprised to find, among the wild moun-
tains of Thibet, sentiments so like those of our own country.
This was pure French chivalry. We were eager to see in
what courteous and gallant fashion the ladies of Wang-Tsa
would be received by the gentlemen of Gaya.
After passing a lofty mountain, covered with large
masses of rock, partly buried in old layers of snow, we en-
tered a valley thoroughly cultivated, and of a mild tempera-
ture. We perceived in the distance, in a hollow, the houses
of Gaya. They were high, flanked with watch-towers, and
not unlike castles. When we were some hundred paces
from this large village, there issued from it all at once a for-
midable squadron of cavalry, who dashed forward to meet
the caravan. The horsemen, armed with fusils and long
lances, seemed quite disposed for a skirmish. Their martial
humor, however, vanished, when they perceived that the
caravan was conducted by women; and they contented
themselves with hearty shouts of laughter, and with expres-
sions of contempt at the cowardice of their foes. As we
entered Gaya, men, women, and children, were all in mo-
tion, and sending forth cries, that seemed to ks anything but
amicable. No mischance, however, occurred. We dis-
mounted in the court of a large three-storied house, and as
soon as they had unsaddled the horses, and unyoked the
long-haired oxen, the ladies of Wang-Tsa drank hastily a
cup of buttered tea, which was courteously handed round to
each, and immediately returned with their oulah.
We found at Gaya a tolerably comfortable lodging, but
we did not know on what conditions we should proceed.
The important question of the oulah occupied every one's
mind, yet no one ventured to put the question openly, and
we went to bed, leaving the consideration of serious matters
to the morrow.


THIBET, AND CHINA.
313
for this by the rapidity of his movements. By dint of work-
ing about right and left, skipping and jumping, he always
arrived as soon as any one else; he was, they said, the most
expert horseman and the most intrepid warrior of the tribe.
When they had once hoisted him on his horse, where he
held on, at once standing and seated, he was invincible.
In the popular assemblies, which the mountaineers of these
regions are in the habit of holding very frequently, and
always in the open air, to discuss all questions of public and
private interest, the chief Bomba always made himself re-
markable by the ascendency of his eloquence and his reso-
lute character. When they were discussing at Angti the
tax on the oulah, no one was seen, no one heard, but the
astonishing Bomba. Perched on the shoulders of a big, tall
Thibetian, he pervaded, like a giant, the tumultuous as-
sembly, and dominated it, by word and gesture, still more
than by his factitious stature.
The chief of Angti omitted no opportunity of giving us
special proofs of kindness and sympathy. One day, he
invited us to dine with him. This invitation served the
double end of exercising towards us the duty of hospitality,
and, in the next place, of piquing the jealousy of the Chinese,
whom he hated and despised with all his soul. After dinner,
which offered nothing remarkable but a profusion of un-
cooked and boiled meat, and tea richly saturated with butter,
he asked us to go and see a saloon full of pictures and
armor of every description. The pictures which lined the
walls consisted of portraits, rudely colored, representing
the most illustrious ancestors of the family of Bomba. We
observed there a numerous collection of Lamas of every
age and dignity, and some warriors in war costume. The
arms were numerous and in great variety. There were
lances, arrows, two-edged sabers, spiral and scythe-shaped;
tridents; long sticks with large iron rings, and matchlocks,
the stocks of which were of most singular shapes. The
defensive arms were round bucklers of the hide of the wild
yak, ornamented with red copper nails; armlets and greaves
of copper, and coats of mail of iron wire, of a thick and
close web, but, notwithstanding, very "elastic. The chief
Bomba told us that these coats of mail were the armor of
very ancient times, which had been put aside since the use
of the gun had become general in their country. The


316
TRAVELS IN TARTARY,
and a Pa-Tsoung. These military gentlemen wore anything
but a satisfied aspect. They seemed to be very indifferently
pleased in this country, a prey to all the horrors of civil
war. The warlike attitude of the mountaineers left them no
rest, day or night. It was in vain they tried to preserve
neutrality, or rather to have the appearance of belonging to
both parties; they none the less found themselves constantly
between two fires. It would appear, indeed, that Djaya has
never furnished to the Chinese an easy and agreeable resi-
dence. At all times, Chinese domination has met with in-
vincible resistance from the fierce tribes around it. The
Chinese Itinerary, which was written in the reign of the
Emperor Kien-Long, expresses itself thus concerning these
countries: "The Thibetians, who inhabit the district of
Djaya, are of a haughty and fierce character; all attempts
to subdue them have been fruitless, they are considered very
ferocious; it is their natural character." What the Chinese
writer calls "fierce character," is nothing more in reality
than ardent patriotism, and a very just hatred of a foreign
yoke.
A day's rest having sufficiently repaired our strength, we
quitted Djaya. It is unnecessary to add that the Chinese
were obliged to pay, and in ready money, for the hire of the
oulah. The Thibetians of the country were too ferocious to
furnish us gratuitously with oxen and horses. We traveled
for two days, through a country extremely low, where we
frequently found small villages and black tents grouped in
the valleys. We were often obliged to traverse wooden
bridges, in order to cross sometimes calm and quiet streams,
and at other times torrents, the impetuous waters of which
rolled on with a terrible noise. Shortly before our arrival
at the station of Adzou-Thang, we overtook the party which
was accompanying the coffin of the deceased Liang-Tai to
Eagoung. The son also had just died in a black tent, after
a few hours' frightful agony. The caravan, having no chief,
was in a complete state of disorganization; most of the
soldiers of the escort had dispersed, after pillaging the
baggage of their Mandarin; three only had remained, who
were devising the best means of effecting the conveyance of
the two bodies to China. They despaired of being able to
continue their journey in so small a number; so that the
arrival of our caravan extricated them from a great difficulty.


THIBET, AND CHINA.
319
what was right and what was wrong. As to us, on the con-
trary, we sympathized with these men and their rude, spirited
temperament; their manners, it is true, were not refined,
but their natural disposition was generosity and frankness
itself, and in our eyes matter was of more moment than
manner. At length we reached Kiang-Tsa, and the Chinese
now began to breathe more freely, for we were entering
upon a less hostile district. Kiang-Tsa is a very fertile
valley, the inhabitants of which seem to live in plenty.
We remarked among them, besides the soldiers of the
garrison, a great number of Chinese from the provinces
of Sse-Tchouen and Yun-Nan, who keep a few shops
and exercise the primary arts and trades. A few
years, they say, enable them, in this country, to amass a
tolerably large fortune. The two military Mandarins of
Kiang-Tsa, who had been companions in arms of Ly-Kouo-
Ngan, were alarmed at the deplorable state in which they
found him, and advised him strongly to continue his journey
in a palanquin. We joined our entreaties to theirs, and we
were fortunate enough to triumph over the avarice of the
Pacificator of Kingdoms. He appeared at last to compre-
hend that a dead man had no need of money, and that first
of all he should see to the saving of his life. The son of
the Mandarin Pei seemed to have died just in the nick of
time for placing at Ly-Kouo-Ngan's disposal, his palanquin
and his eight Chinese bearers, all of whom were at Kiang-
Tsa. We halted for one day to repair the palanquin and
to give the bearers time to prepare their traveling sandals.
The countries which we passed to the south of Kiang-
Tsa, seemed to us less cold and less barren than those we
had journeyed through previously. The ground perceptibly
declined; we were still, indeed, completely surrounded by
mountains, but they gradually lost their savage and mourn-
ful aspect. We no longer saw those threatening forms,
those gigantic masses of granite with sharp and perpendic-
ular declivities. High grass and forests showed themselves
on every side, cattle became more numerous, and every-
thing announced that we were rapidly advancing towards
more temperate climes; only the tops of the mountains
still preserved their crowns of snow and ice.
Four days after our departure from Kiang-Tsa, we reached
the banks of the Kin-Cha-Kiang (River of Gold-dust),


320
TRAVELS IN TARTARY,
which we had already crossed on the ice with the Thibetian
ambassador, two months before our arrival at Lha-Ssa.
Amid the beautiful plains of China, this magnificent river
rolls on its blue waves with an imposing majesty; but
among the mountains of Thibet, it is ever bounding about,
throwing the great mass of its waters to the bottom of
gorges and valleys, with terrible impetuosity and noise. At
the spot where we came to the river, it was enclosed be-
tween two mountains, the sharp flanks of which, rising per-
pendicularly on its banks, made for it a narrow but extremely
deep bed; the waters ran rapidly, sending forth a low and
lugubrious sound. From time to time, we saw huge masses
of ice approach, which, after having whirled round in a
thousand eddies, at last were dashed to pieces against the
sharp projections of the mountain.
We followed the right bank of the Kin-Cha-Kiang for
half a day. Towards noon, we reached a small village,
where we found everything prepared beforehand for cross-
ing the river. The caravan divided itself among four flat
boats, and, in a little while, we were on the opposite bank.
Near it, at the entrance to a narrow valley, was the station
of Tchon-Pa-Loung. The Dheba of the place furnished us,
by way of supper, with some excellent fresh fish; and, for
sleeping, with a very snug wind-tight chamber, and thick
mattresses stuffed with the hair of the musk deer.
Next day we traveled along a small river, which subse-
quently joins the River of Gold-dust. Our hearts were
lighter than usual, for we had been told that we should ar-
rive the same day in a charming country. As we went
along, we accordingly looked first on one side and then on
the other, with an uneasy curiosity; from time to time we
rose on our stirrups in order to see further; but the land-
scape was a long time before it became poetical. On our
left we had still the aforesaid river, prosaically running over
great stones, and on our right a large red mountain, dismal,
bare, and cut up in all directions by deep ravines; masses
of white clouds, driven onward by a cutting wind, flitted
over the sides of the mountain, and formed, ahead of us, a
somber horizon of mist.
Towards midday, the caravan halted at some ruins, to
drink a cup of tea and eat a handful of tsamba; we then
clambered to the top of the red mountain, and from the


THIBET, AND CHINA.
321
height of this great observatory, admired on our right the
magnificent, the enchanting plain of Bathang.' We found
ourselves all at once transported, as it were by magic, into
the presence of a country which offered to our view all the
wonders of the richest and most varied vegetation. The
contrast, above all, was striking. On one side, a somber,
barren, mountainous region, almost throughout a desert;
on the other, on the contrary, a joyous plain, where numer-
ous inhabitants occupied themselves in fertile fields, in the
labors of agriculture. The Chinese Itinerary says: "The
canton of Bathang is a beautiful plain, a thousand lis in
length, well watered by streams and springs; the sky there
is clear, the climate pleasant, and everything gladdens the
heart and the eyes of man." We quickly descended the
mountain, and continued our journey in a real garden, amid
flowering trees and verdant rice fields. A delicious warmth
gradually penetrated our limbs, and we soon felt our furred
dresses oppressive; it was nearly two years since we had
perspired, and it seemed very odd to be warm without be-
ing before a good fire.
Near the town of Bathang, the soldiers of the garrison
were drawn up in line, to do military honors to the Pacifi-
cator of Kingdoms, who, perched up, at the bottom of his
palanquin, went through the ranks in a very unwarlike
manner. The Thibetian population, who were all on foot,
accompanied the caravan to a beautiful Chinese pagoda
which was to serve for our lodging. The same evening, the
Mandarins of the Chinese garrison and the Grand Lamas
of the town came to pay us a visit, and to offer us some
beef and mutton, butter, corn, candles, bacon, rice, nuts,
raisins, apricots, and other products of the country.
At Bathang there is a magazine of provisions, the fourth
from Lha-Ssa; it is, like all the others, managed by a liter-
ary Mandarin, bearing the title of Liang-Tai. The Chinese
garrison, consisting of three hundred soldiers, is commanded
by a Cheou-Pei, two Tsien-Tsoung, and a Pa-Tsoung. The
annual maintenance of the Chinese troops, who belong to
this post, amounts to nine thousand ounces of silver, with-
out reckoning the rations of rice and tsamba. We observed,
among the population of Bathang, a very great number of
Chinese; they are engaged in various arts and trades;
1 Bathang signifies in Thibetian, plain of cows,
21


322
TRAVELS IN TARTARY,
several of them, indeed, occupy themselves with agriculture,
and make the most of the Thibetian farms. This plain,
which you find, as by enchantment, amid the mountains of
Thibet, is wonderfully fertile: it produces two harvests each
year. Its principal products are, rice, maize, barley, wheat,
peas, cabbages, turnips, onions, and several other varieties of
vegetable. Of fruits, you find grapes, promegranates,
peaches, apricots, and watermelons. Honey is also very
abundant there. Lastly, you find there mines of cinnabar
(sulphur of mercury), from which they extract a large
quantity of mercury. The Thibetians get the mercury in
all its purity, by disengaging the sulphur by combustion, or
by combining it with slack-lime.
The town of Bathang is large and very populous, and its
inhabitants seem to be well off. The Lamas there are very
numerous, as they are in all the Thibetian towns. The
principal Lamasery, which they call the Grand Monastery
of Ba, has for its superior a Khampo, who holds his spiritual
authority from the Tal6-Lama of Lha-Ssa.
The temporal power of the Tal6-Lama ends at Bathang.
The frontiers of Thibet, properly so called, were fixed in
1726 on the termination of a great war between the Thi-
betians and the Chinese. Two days before you arrive at
Bathang, you pass, on the top of the Mang-Ling mountain,
a stone monument, showing what was arranged at that time
between the government of Lha-Ssa and that of Peking, on
the subject of boundaries. At present, the countries situate
east of Bathang are independent of Lha-Ssa in temporal
matters. They are governed by the Tou-Sse, a sort of
feudal princes, originally appointed by the Chinese Emperor,
and still acknowledging his paramount authority.
These petty sovereigns are bound to go every third year
to Peking, to offer their tribute to the Emperor.
We halted at Bathang three days, the illness of our guide
Ly-Kouo-Ngan being the cause of this delay. The daily
fatigues of this long journey had so overpowered the poor
Mandarin, that he was in an almost hopeless state. His
best plan was to take advantage of the fine-climate of Ba-
thang, and to let the caravan proceed on its way. His
friends advised him to do so, but without success. He
insisted upon continuing his journey, and sought, in every
way, to deceive himself as to the serious nature of his malady.


3,24
TRAVELS IN TARTARY,
foot of the mountain, the snow was succeeded by torrents
of cold rain, which seemed to filter through into the very
marrow of our bones. As a climax of misfortune, we were
obliged to pass the night in a habitation, the roof of which,
cracked in several places, gave free passage to the wind and
rain. We were, however, so exhausted with fatigue that
this did not prevent our sleeping. The next day we awoke
in the mire; we found our bedclothes entirely soaked, and
our limbs stiff with cold. We were obliged to rub ourselves
violently with pieces of ice, in order to restore circulation
to the blood. The abominable village, which afforded us
this horrible lodging, bears the name of Ta-So. On emerg-
ing from the valley of Ta-So, you ascend, by a narrow gorge,
an elevated plain, which we found covered with snow. Here
we entered a magnificent forest, the finest we had seen in
the mountains of Thibet. The pines, cedars, and hollies
entwined their vigorous branches, and formed a dome of
verdure impenetrable to the sun, and under which there is
much better protection from the rain and snow than in the
houses of Ta-So. The trunks and branches of these large
trees are covered with thick moss, which extends in long
and extremely delicate filaments. When this stringy moss
is new, it is of a beautiful green hue; but when it is old, it
is black, and bears an exact resemblance to long tufts of
dirty and ill-combed hair. There is nothing more gro-
tesque or fantastic than the appearance of these old pines,
with this very long hair suspended from their branches.
The prickly holly that grows on the mountains of Thibet
is remarkable for the extraordinary development it attains.
In Europe, it never exceeds the size of a shrub, but here
it always grows to the size of a large tree. If it does not
rise as high as the pine, it equals it m the size of its trunk,
and it is even superior to it in the richness and abundance
of its foliage.
This day's march was long and fatiguing. The night
had set in when we reached the station of Samba, where
we were to change the oulah. We were just going to bed,
when we missed a Thibetian, belonging to the escort, pre-
cisely the very man who had been assigned as our servant.
We sought him, but without success, in every corner of the
small village in which we had arrived. We concluded he had
lost his way in the forest. We at first thought of sending


326
TRAVELS IN TARTARY,
the chamber of Ly-Kouo-Ngan; he rushed out again pale
and with haggard eyes. "Ly-Kouo-Ngan is dead!" said
he to us, in a low tone. We rushed into the room, and saw
the unfortunate Mandarin, stretched on his bed, his mouth
open, his teeth clenched, and his eyes shrunk up by death.
We placed our hands on his heart, which gently moved. He
had yet a spark of life in him, but all hope was vain; the
dying man had altogether lost the use of his senses; there
was another rattle or two in his throat, and he expired.
The humors with which his legs were swollen had gone up
to his chest, and suffocated him.
The death of our guide had not been unexpected; there
was nothing in it to surprise us, but it occurred in such a
sudden, melancholy manner, that every one of us was greatly
agitated. As for ourselves, in particular, we were afflicted
at it beyond all expression. We bitterly regretted that it
had not been our good fortune to assist at the last moments
of this unfortunate man, whom we had so desired to bring
from the darkness of paganism into the light of the faith.
Oh, how impenetrable are the decrees of God! Some hope,
however, mingled with our but too just grounds for fear.
As this poor soul had been sufficiently enlightened as to the
truths of religion, it is permissible to suppose that God, of
his infinite mercy, perhaps accorded to him, in his last
moments, the grace of the baptism of volition.
That day the caravan did not proceed on its march, the
animals were unsaddled and sent out to pasture; and then
the soldiers of the escort made all the necessary prepara-
tions, according to the Chinese rites, for conveying the body
of their Mandarin to his family. We will not enter here
into the details of what was done in this matter, for what-
ever concerns the manners, customs and ceremonies of the
Chinese will find a place elsewhere. We will merely say
that the defunct was enveloped in a large white pall, which
had been given him by the Living Buddha of Djachi-
Loumbo, and which was covered with Thibetian sentences,
and with images of Buddha, printed in black.
The Thibetians, and other Buddhists, have unlimited
confidence in the printed winding-sheets which are dis-
tributed by the Tal6-Lama and the Bandchan-Remboutchi.
They are persuaded that those who are fortunate enough to
be buried in them cannot fail to have a happy transmigration.


THIBET, AND CHINA.
327
By the demise of Ly-Kouo-Ngan, the caravan found it-
self without a leader and without a guide. There was, to
be sure, the Lama Dsiamdchang, to whom the power should
have fallen by right, and by legitimate succession; but the
Chinese soldiers being very little disposed to acknowledge his
authority, we passed from the monarchic state to the republi-
can, democratic form. This state of things lasted at most
half-a-day. Perceiving that the men of the caravan, both
Thibetians and Chinese, were not yet prepared for so perfect
a government, and considering that anarchy was developing
itself in every direction, and that matters threatened to go
to rack and ruin, consulting only the public interest and
the safety of the caravan, we assumed the dictatorship. We
immediately issued several decrees, in order that everything
might be in readiness for us to proceed on the morrow at
daybreak. The necessity of being governed was so com-
pletely understood, that no one made any opposition, and
we were obeyed punctually.
At the appointed time we left Samba. The caravan
bore a sad and melancholy aspect. With its three corpses,
it absolutely resembled a funeral procession. After three
days' march across mountains, where we generally found
wind, snow, and cold, we arrived at the station of Lithang
(copper plain). The Chinese government keeps here a
magazine of provisions, and a garrison consisting of 1oo
soldiers. The Mandarins of Lithang are: a Liang-Tai, a
Cheou-Pei, and two Pa-Tsoung. A few minutes after our
arrival, these gentlemen came to pay us a visit. In the first
place, the illness and death of our guide were discussed
at full length; then we were required to state our quality,
and by what authority and in what position we were in the
caravan. By way of answer, we simply showed him a large
scroll, fortified with the seal and signature of the ambas-
sador Ki-Chan, and containing the instructions which had
been given to Ly-Kouo-Ngan about us. "Good, good,"
said these persons to us, "the death of Ly-Kouo-Ngan will
make no change in your position; you shall be well treated
wherever you go. Up to this time you have always lived
peaceably with the men of the caravan, doubtless this good
understanding will continue to the end." We hoped so too.
Yet, as considering human frailty, difficulties might pos-
sibly arise on the way, particularly among the Chinese sol-


528
TRAVELS.IN TARTARY,
diers, we wished to have with us a responsible Mandarin.
We made this request, and were informed that of the four
Mandarins who were at Lithang, not one could be spared
to conduct us; that we could go along quietly enough as
far as the frontiers, with our Thibetian and Chinese escort;
and that there we should readily find a Mandarin to conduct
us to the capital of Ssa-Tchouen. "Very well," said we,
"as you cannot give us a Mandarin we shall travel as we
think fit, and go where we please. We are not even sure
that on quitting this place we shall not return to Lha-Ssi.
You see that we deal freely with you; reflect upon the
point." Our four magistrates rose, saying that they would
deliberate on this important matter, and that in the evening
we should have an answer.
During our supper, at Pa-Tsoung, one of the four Man-
darins, presented himself in his state robes. After the usual
compliments, he told us that he had been selected to com-
mand our escort as far as the frontiers; that he had
never, in his dreams of ambition, imagined he should have
the honor of conducting people such as we; that he was
ashamed on the first day of seeing us, to have to ask us a
favor; it was, that we would rest for two days at Lithang,
in order to recover our strength, which must be exhausted
by so long and arduous a journey. We perceived that our
friend had need of two days to arrange some affairs of his
own, previous to a journey which he had not expected.
"Ah," we replied, "already how full of solicitude is your
heart for us. We will rest then two days as you wish it."
Authority having been thus reorganized, our dictatorship
was at an end. But we thought we perceived that this was
anything but agreeable to our people, who would much
rather have had to do with us than with a Mandarin.
The town of Lithang is built on the sides of a hill which
rises in the middle of a plain, broad but almost sterile.
Nothing grows there but a little barley, and a few poor herbs,
which serve for pasturage to some miserable herds of goats
and yaks. Seen from a distance, the town has some promise,
two large Lamaseries, richly painted and gilt, which are
built quite on the top of the hill, especially contribute to
give it an imposing aspect. But, when you pass through
the interior, you find nothing but ugly, dirty, narrow streets,
so steep that your legs must be accustomed to mountain


THIBET, AND CHINA.
329
traveling, to keep their equilibrium. This side of the River
of Gold-dust, you observe among the tribes a rather remark-
able modification in the manners, customs, costume, and
even in the language. You see that you are no longer in
Thibet, properly so called. As you approach the frontiers
of China, the natives have less ferocity and rudeness in their
character; you find them more covetous, flattering, and
cunning; their religious faith is no longer so vivid, nor so
frank. As to the language, it is no longer the pure Thibet-
ian that is spoken at Lha-Ssa, and in the province of Kham:
it is a dialect closely connected with the idiom of the Si-Fan,
and in which you remark various Chinese expressions. The
Thibetians of Lha-Ssa who accompanied us had the greatest
difficulty in the world in understanding and being under-
stood. The costume, for the most part, only differs as to
the head-dress. The men wear a hat of gray or brown felt,
somewhat similar to our own felt hats when they first come
from the hatter's board and have not been .rounded to the
form. The women form with their hair a number of small
tresses, which flow over their shoulders. They then place
on their heads a large silver plate, somewhat similar to a
dinner-plate. The more elegant wear two of these, one on
each side, so that the two ends meet above the head. The
precept of daubing the face with black does not apply to
the women of Lithang. This kind of toilet operates only
in the countries temporally subject to the Tal6-Lama.
The most important of the Lamaseries of Lithang possesses
a great printing press for Buddhic books, and it is hither
that, on holidays, the Lamas of the neighboring countries
come for their supplies. Lithang carries on also a large
trade in gold-dust, in chaplets of black beads, and in cups
made with the roots of the vine and box-tree. As we de-
parted from Lithang, the Chinese garrison was under arms,
to render military honors to Ly-Kouo-Ngan. They acted
just as if he had been alive. When the coffin passed, all the
soldiers bent their knees and exclaimed: "To the Tou-Sse,
Ly-Kouo-Ngan, the poor garrison of Lithang wishes health
and prosperity." The petty Mandarin, with the white
button, who had become our guide, saluted the garrison in
the name of the deceased. This new commander of the
caravan was a Chinese of Moslem extraction; but one could
find nothing about him which seemed to belong in the least


THIBET, AND CHINA.
333
the Regent, in which we thanked him for having assigned us
so devoted an escort, and which had throughout kept in our
memory the good treatment we had received at Lha-Ssa.
On parting from these good Thibetians we could not help
shedding tears, for insensibly, and as it were without our
knowledge, ties had been formed between us which it was
painful to sever. The Lama Dchiamdchang secretly told
us that he had been charged to remind us, at the moment
of separation,- of the promise we had made to the Regent.
He asked us if they might reckon on seeing us again at Lha-
Ssa. We replied that they might, for at that time we were
far from anticipating the nature of the obstacles that were
to prevent our return to Thibet.
The next morning, at daybreak, we entered our palan-
quins, and were conveyed, at the public expense, to the
capital of the province of Sse-Tchouen, where, by order of
the Emperor, we were to undergo a solemn judgment be-
fore the Grand Mandarins of the Celestial Empire.
POSTSCRIPT.
After a few months journey through China, we arrived
at Macao, in the early part of October, 1846. Our long
and painful journey was at an end; and at last we were
able, after so many tribulations, to enjoy a little quiet and
repose. During two years we applied our leisure moments
to the preparation of the few notes made in our journey.
Hence these " Reminiscences of Travel," which we address
to our European brethren, whose charity will no doubt be
interested in the trials and fatigues of the missionaries.
Our entrance into China, for the purpose of returning to
our mission in Mongol-Tartary, compels us to leave un-
finished the labor we had undertaken. It remains for us
to speak of our relations with the Chinese tribunals and
Mandarins, to give a sketch of the provinces we have trav-
ersed, and to compare them with those which we had
occasion to visit in our former travels in the Celestial Em-
pire. This omission we will endeavor to supply in the lei-
sure hours we may be able to snatch from the labors of
the sacred ministry. Perhaps we shall be in a position to


338
INDEX.
Jeuy-Ting (Hotel of Justice and
Mercy), i 291.
Judgment-hall, in the, ii 181.
Justice, notions of, i.283.
Kaldan, monastery of, ii 43.
Kalon, First, ii. 179, 180, 185, 202, 203,
zoö.
Kalons, (ministers), ii.165-171.
Kan-Sou, a Tartaro-Thibetan town,
i 254, 312, 313.
Kang, i9, Io.
Kao-Tan-Dze, i 305-307, inhabitants
of are all exiles, i 306.
Katchi, or Mussulmans, from Cash-
mere, ii. 157, 158, governor of the,
189, 190, 198.
Khachghar, i 278, 279.
Khalkhas, i 35, 36, 84, 95, 186, 282.
Khalmouks, ii Ior.
Kham, ii.304, 307, 308, Tsiamdo, capi-
tal of the province of, 293, chief to
the province of, 304, hermit Lama
of, 307.
Khan Balik, i 270.
Khang-Hi (Emperor), i 131-132, 180,
273; ii 48.
Khara-Oussou (black waters), ii 137.
Khata, or Scarf Blessings, ii 26, 51,
53.
Khoubilai, i 264.
Ki-Chan, a mandarin, ii 172, 173, 175,
176, 182, 183, 185, 193-196, 207-208,
222-229, 244, adieu of, 244-247, seal
of, ii. 327.
Kia-Yu-Kiao, bridge of, ii 288,
Kiaktha, i 74, 75.
Kiang-Tsa, a fertile valley, ii. 319.
Kin-Cha-Kiang (river of golden sand),
ii. 122, 123, 319, 320, 323.
Kin-Tchai, or Chinese ambassadors,
at Lha-Ssa, ii. 159.
Kingdoms, Pacificator of, ii 261, 296.
Klaproth, M., ii.267.
Kolo robbers, ii 13o.
Kolos, tribes of the, ii Ior.
Kouang-Ti, a celebrated general, ii
274 footnote.
Koukou-Khoton, i 114.
Kou-Kou-Noor, i 98, 254, 255, 276;
Prince of, ii 5-6, pastures of, 11,
97-106, 109.
Kou-Kouo (bean of St. Ignatius), i
171.
Kounboum, Lamasery of, ii. 6, 22, 25,
28, 31, 33, 45, 46, 48–54, 60, 62, 67-69,
71, 83, 88, 91, 96-97.
*
Lama Bokte manifesting his power,
i 209.
Lama, paintings, i 94; comedian, ii
55, rope-maker, 87.
Lamanesque, books, ii 53; ceremony,
barbarous, i2O6, costume, 12.
Lamas, Lamasery of the thousand, i
99, wandering, 133, quarrelling, 224;
Yellow Cap, ii. 32, Red Cap,42, their
favorable tendency towards Chris-
tianity, 62, rushing to arms, 91.
Lamaseries, i Ioo.
Lamasery of the Five Towers, i 82,
130, of Tchortchi, 89, go, of the
Thousand Lamas, 99.
Land of Grass, i 9.
Land of Spirits (Lha-Ssa), ii 42, 43,
55, 102, 251.
Lang-Ki-Tsoung, ii 280.
Language, Thibetian, religious, ii
2O4.
Lao-Ya-Pou (Village of the Old Duck)
i 322.
Lazarists, i 1, 2.
Leang-Tai (Purveyor), a Mandarin,
ii. 275.
Leeches, ii. 56-57.
Leprosy, ii. 215.
Lha-Ssa (Land of Spirits), i 32; ii 42,
43, 55, Ioz, 142-178, 181, 206, 209, 251,
determined to leave, 226, departure
from, 240.
Lha-Ssa-Morou, Thibetian new
year's festival, ii. 237,238.
Lha-Ri (Mountain of Spirits), ii.271.
Lha-Ri, a large village, ii.274–276.
Li, i 9 footnote.
Liang-Tai, Chinese commissary, ii
297, 301, 302,316.
Lice, i 160.
Lithang, town of, ii. 328, Lamaseries
of, 329, printing press at, 329.


340
In Dex.
Old Duck, village of the (Lao-Ya-
Pou), i 322.
Ortuous, Toudzelaktsi of the, i 178,
179-184, 188, 194, 196, 197,227, 242.
Oui, the kingdom of, ii 41, 102.
Oulah, local service, ii. 257-260, 266,
276,301, 305,
Ouniot, is, 22.
Packing, iS,
Paga-Gol (Little River), i 158, 166,
crossing the, i.171, 173-178,
Palingenesis, i 189.
Pampou, ii.141, 142.
Paper money, i z71.
Passports, demanded, i298, 309.
Pa-Tsoung, ii. 328.
Pawnbroker, ii.22.
Peace, Pyramid of, ii 92-93.
Pebouns, of India, ii. 155-157.
Peking, ambassador, of, ii. 181.
Pié-lié-Keou, i 3.
Pilgrimages, i. 37.
Pilgrims, Lama, ii.284.
Playing cards, invented in China, i
271.
Points of difference, two, ii. 204.
Polei-Tchou (river of the Lord), ii
123.
Polygamy, a blessing to the Tartars,
i 203.
Pope, the, and the Talé-Lama, simi-
larity between, ii.165.
Pouhain-Gol, a river, ii Iro, 116.
Prayers, nocturnal, ii 65.
Preboung, Lamasery of, ii.238.
Predictions, ii.168.
Printing press at Lithang, ii. 329.
Prisoners, ii. 187.
Prostration exercise, i 222, 225.
Protection, Regent promises, ii. 223–
225.
Proul-Tamba, Thibetian chief, ii
302-307.
Psalm, in double chorus, i93.
Rache-Tchurin, Lamasery of i 212–
217, 221, 225.
Rain, i 38.
Rala-Tchembe, the merchant, ii. 131,
134-
Red Cap Lamas, ii 42.
Reformer of Buddhism, Tsong-Kaba-
Rembout.chi, ii. 6, 166, 167, 169,171.
Regent, The, ii. 179-181, 185-215, 223,
225, 240-241, his farewell, 241, resid-
ing in his house, ii 199.
Religion, potent, even though false,
ii 27.
Rémusat, M. Abel, i 265.
Report, to Chinese Emperor, ii. 228.
Residing in the Regent's house, ii
199.
Roaring monster, i 258.
Robbers, ii. 129-132.
Rope bridge, with movable pulley, ii
330.
Rope-making, ii 87.
Rope-maker, Lama, ii. 87.
Sain-Oula, i 15.
Salt, i 226,
Samba, village of, ii. 324, 325, 327.
Samdadchiemba, i 8, 12, 13, 14, 24, 55.
59; ii Io, 67, 182-184, 198; revisits
his home, i 318; bidding us adieu,
ii 242.
Sandara, the bearded, ii. 7-10, 18, 22,
23, 25, 50, 54, 60, 62,71, an incipient
apostle, 8, a dissipated knave, 9,
an actor 55, his reputation at Koun-
boum, 54, his mother, 59, adven-
tures of, 59.
Sanscrit, Thibetian writing a modi-
fication of, ii. 210,
San-Tchouen (Three Valleys), i. 255.
San-Yen-Tsin, i 3ro, hurricane near,
311.
Scarf Blessings, or Khata, ii 26, 51,
53.
Sea-monsters, i 41.
Season of land vapors, ii. 86.
Sera, Thibetian town, ii. 239, 240, the
Lamas of, 175.
Sexagenary cycle, ii.229.
Sheep, butchered, i 233-235.
Shepherds, i 241.
Si-Fan, or Eastern Thibetans, ii. 78-
80, 93.
Si-Ning Fou, i. 323-336; ii. 53.
Si-Wan, i go.
Si-wang, i z.


index.
34I
Sięſa (supernaturalisms), i.211,212.
Silk handkerchief, i 12o.
Simon Magus, i212.
Sinico-Thibetian caravan, ii. 314.
Slave, of the Tartars, i 186.
Slavery among the Mongol Tartars,
i 187.
Smallpox, ii.214.
Snuff-box, M. Huc's, ii 135.
Soldiers, shepherd, i 4o.
Sparrow, a cosmopolite. i 199, also
called Kio-nio-eul (bird of the fam-
ily), 199.
Spectacles, of gauze horsehair work,
ii. 265, 292.
Spies, ii.178.
Spinach, nettle as a substitute for, ii
85
Spirits, dance of the. ii. 236.
Sse-Tchouen, province of, ii. 58, 124,
333.
Strawberry of the mountain, ii 86.
Sue-Mou-Tchou, a Mandarin, ii. 276.
Suen-hoa-Fou, i 2.
Supernaturalism (siºſa), i.211, 212.
Talé-Lama, the, and the Pope. simi-
larity between, ii. 165, seal of the,
92, 131, 132, palace of the, 147, 212–
214, temporal power of, ending at
Bathang, 322.
Tamerlan, i 265.
Tanda, village of, ii.284, 285, spirit of
the Mountain of, 285.
Tang-Keou-Eul, a small town, i 326;
ii 1-8, 11-14, 33, 53,60, 96.
Tant-Lamountains, ii 132-134.
Tao-Kouang, i 5.
Tartar tea, i 35, women 7o, kings bur-
ied in caverns, 83, agriculturist, 1ot,
the roguish, 125, eaters, 140, hospi-
tality, 148, idiom, able to speak the,
254, nations, 262.
Tartary, climate of, i zog, 274,285.
Tartars, i 39, 45-51, 118, education of,
68, laws among, 71, polygamy a
blessing to the, 203, divorce fre-
quent among the, 204, drawing
water, 241, Torgot, 276.
Ta-So, village of, ii. 324.
Ta-Tsien-Lou, frontier town of China,
ii 330, 332.
Tavern of Eternal Equity, i 119.
Tchagan-Kouren, i. 144, 146, 147.
Tchakar, i 42, 43.
Tchanak-Kampo, representative of
the Tale-Lama, ii. Io9–108, 115.
Tchang-Lieou-Chouv(Village of Ever
Flowing Water), i 304.
Tchinggiskhan, i 264, 265.
Tchogortan, little Lamasery of, ii 68
-71, 77, 83, 88–91, 94, 97.
Tchon-Pa-Loung, ii. 320.
Tchong-Wei, a place of commercial
importance, i 303.
Tchortchi, Lamasery of, i 89, 90.
Tchu-Kor (turning prayer), i.223.
Temperature, sudden changes of, in
Tartary, i 209.
Thakar, i 24.
Theater, ii. 259.
Thibet, Chinese description of, ii
255.
Thibetian embassy, ii 4, 96, manner
of saluting, 58, study of, 6–8, 21, 50,
53, physicians, 95, women, their
face bedaubed, 149-150, enjoy great
liberty, 151, new year, 229, 234-240,
escort 250,
Thibetians, pottery of, 151, monetary
system of, 154, insurrection of the,
at Lha-Ssa, 160, their mode of sa-
lutation, 164, Zealous to study
Christianity, 200, religious zog.
Three great families legend, origin
of the, 82.
Three Valleys (San-Tchouen), i 255.
Timkouski, M., i 49.
Timour, i 66, 265.
Toad, the deified, ii. 290.
Tobacco, and wine, abstain from, i
13.
Tolon-Noor, i 6, 13, 26–32, foundries
of, 31.
Tongue, ii.188, 194, 281,301, 305.
Toolholos, i 67.
Torgot, princes, i277, Lamas of, 277,
278.
Torgot-Tartars, i 276.
Toudzelaktsi (Minister of State), i
176-178, 185.


342
INDEX.
Toulain-Gol, river, it 116.
Toumet, Western, i 1o3, 1o4.
Travellers, sending^orses to, ii 63.
Tree, of the Tec Thousand Images,
ii 4o, 46-48.
Tsaidam, territory of, ii 116, 117;
river, i 276.
Tsiamdo, capital of the province of
Kham, ii 293-499, civil war at, 295,
Lamasery at, 295, Chinese caravan
at, 297.
Tsong-Kaba-Remboutchi, reformer
of Buddhism, ii 6, 4o-46, 48, 59, 166,
167, 169; 171.
Turkish Eating House, i 121.
Unicorn, ii 266-27o.
Vapors, land, season of, ii 86.
Venison, i 101.
Vermin, i159.
Wa-Ho-Tchai, a mountain, ii 288-291.
Wang-Tsa, a small village, ii 308, 309,
women of, 3o8, 3o9.
Warlike Mongols, i 135.
Wearing other people's clothes, i 127.
Western Toumet, i 1o3, 1o4, i3g.
White Enclosure, town of, i 147.
White Knight (genius of the moun-
tain), ii 312.
Wild cattle in the ice, ii 124.
Wine, and tobacco, abstain from, i
13-
Winter clothing, i 126.
Wolves, i 86, 285.
Women, Thibetan, their faces be-
daubed, ii 149-15o, enjoy great lib-
erty, ii 151.
Wrestling matches, i 84.
Writing, Thibetian, a modification of
Sanscrit, ii 210.
Va-Loung-Kiang, a river, ii 33o.
Yak (long haired cattle), ii 78.
Yan-Pa-Eul, i 9, 14.
Yang, Mandarin (Batourou), i 2791
28o.
Yang-Dze-Kiang (blue river), ii 124.
Yao-Ming-Ti-Chan, Mountain that
claims life, ii 286.
Yarou-Dsangbo, the river, ii 41.
Yellow Cap Lamas, ii 42.
Yellow River, i 146, 152 footnote, 156,
the divinity of the, i 153, 256, 26o,
261.
Yellow robe, 1 12.
Youen-Yang (wild duck), i 165.
Yue-Ping festival, i 61.
Yun-Nan, Chinese province, ii 41, 58.


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