Arrived at Nakchukha, he at once caused the lady to be brought to him; but when he saw her, he at first could not understand what she was saying, for although she spoke Tibetan, it was in a dialect differing from that in vogue at Lhasa. At last he succeeded in gathering the drift of what she had to say, which was to this effect. She had come to Tibet in order to acquaint herself with the sacred teachings of Tibetan Buḍḍhism. With that object she wanted to make a pilgrimage to Lhasa and to return home by way of Darjeeling. She then showed to the Minister a passport she had obtained from the Emperor of China. The Minister told her that personally he highly appreciated the lady’s purpose, but he was under strict orders from the Grand Lama’s Government to forbid the entrance of the lady and of any other foreigner within his dominions. Should she, in disregard of this intimation, dare to push her way into the interior, she would be sure to meet with some terrible mishap, perhaps death, for the Grand Lama’s Government could not extend its protection to a foreigner who, in defiance of its well-meant warning, should attempt a journey through the wild districts of Tibet. His Government did not like the idea of being entangled needlessly in trouble with another country, and therefore absolutely demanded the withdrawal of the lady from Tibet. As a messenger of the Grand Lama’s Government, especially despatched for this purpose, he must ask the lady to retrace her steps. The Minister dwelt on this point courteously but firmly.
The lady on her part equally remained unyielding in her original declaration, and persisted on repeating her request, not for one or two days only, but even for four or five days in succession. When the Minister pointed out how foolhardy she was in her desire, and why she should rather return the way she had come under the protection of the Grand Lama’s Government, which would, in that case, escort her back as far as some safe place, the lady demanded an explanation as to why a person, possessing a passport obtained from the Emperor of China, could not travel through Tibet, which was a protectorate under that Emperor. The Minister admitted the suzerainty of the Chinese Emperor, but said that, at the same time, they were not obliged to obey the Emperor’s will in everything, and that especially in the matter of seclusion they were determined to oppose even the Emperor, should he try by force to set aside this traditional policy. He further added, as he told me, that if the lady should still persist in her intention, he would be constrained to put her two Tibetan guides under arrest, and punish them according to the laws of the land. This punishment would be waived, however, if the lady desisted from her purpose and withdrew from Tibet.
After all these protracted negotiations, the lady was at last induced to give up her point, and in about half a day’s time after their last meeting she came to acquaint him with the change in her resolution. As it was ascertained that the lady and her guides were subject to much discomfort, having suffered robbery on the way, the Minister kindly gave her some necessaries before she left Tibet for China.
After having narrated all these things the Minister once more gave vent to his feeling of wonder at the inexplicable eagerness which foreigners were wont to show in their desire to visit his country. I for my part replied discreetly that neither did I know why they should wish to enter it, but that I had heard that such attempts on the part of foreigners were not a novelty. The Minister himself knew that cases of strangers making attempts similar to that of the British lady were not rare, and our conversation next turned to this part of Tibetan history.
The first authentic story of the arrival of a foreigner in Tibet is recorded in the year 1328, when a priest of Pordenone, named Friar Odoric, entered Tibet as a propagandist of the Roman Catholic Church. His attempt failed, chiefly because the Tibetans of the time had nothing in particular to learn from Odoric, for Tibet possessed many priests of its own, who were able to perform many things differing little from those recorded of Jesus Christ in their miraculous character. Indeed Odoric himself seems to have profited by what he saw in Tibet, instead of imparting anything new to the natives. He took notes of many wonderful things performed by Tibetan priests, and took them home, but he burnt most of those notes, for fear that their publication might compromise the interests of his own religion. So only a fragment of the account of his travels was preserved.
Some persons attribute this destruction of his own notes by Odoric to the inaccuracies which he had subsequently discovered, and claim that he destroyed them in order not to mislead future generations. This explanation has generally been accepted in preference to the other—that the Tibetan Buḍḍhism of the fourteenth century possessed a larger number of miracles than those of Christianity. That the latter was the more correct explanation of the two may be inferred, however, from the fact that the Roman Catholic Church, while devoting great energy to propagating its doctrines in China, kept itself aloof from Tibet, having come to the conclusion that that country was beyond its evangelising power.
In 1661 two brothers named Grueber and D’Orville, probably Frenchmen, entered Tibet. It is doubtful whether they proceeded as far as Lhasa, though it is stated that they went from Pekin to Lhasa and thence through Nepāl to India. When Warren Hastings was the Viceroy of India, he conceived the idea of establishing a regular trade connexion between India and Tibet, and dispatched a commissioner, named George Bogle, to the latter country in the year 1774. Bogle was accompanied by his wife. He failed to reach Lhasa, but remained at Shigatze, and his account of the journey is still extant in print. In 1781 Hastings again dispatched a commissioner, this time under Captain Turner, who stayed in Tibet for two years. Only one English explorer reached Lhasa from India. That man was Thomas Manning, and it was in 1811.
About that time trade between India and Tibet had grown active, but with the termination of Hasting’s viceroyalty and his return to England the trade began to flag for lack of encouragement, till it ceased altogether. All channels of communications have since that time become almost closed between the two countries. Meanwhile other Christian missionaries had begun pushing on their work with great activity, even up to Lhasa, which they entered freely, and also to other places, some of them not far from that city, and this movement on the part of foreign propagandists put the Grand Lama’s Government on its guard. Coming down as late as 1871, a Russian Colonel named Prejevalsky entered Tibet across its eastern border through Kham, and reached a place about five hundred miles from Lhasa. But he was compelled to return thence homeward, at the bidding of Tibet’s hierarchical Government. Apparently he at first passed through the Chinese region of Tibet, but was stopped as soon as he had set his feet in the Dalai Lama’s dominions. This Russian Officer, undaunted by his first failure, next tried to enter Tibet from the north, and this time he reached a place about one hundred and seventy miles from Lhasa on the boundary line between the Chinese and the Tibetan territories, but was again obliged to withdraw.
In 1879 an Englishman named Captain Hill entered Tibet from the direction of Ta-chien-lu, but he also had to withdraw from Ba-lithang on the boundary between the Chinese and Tibetan dominions. It was at this place also that the Japanese priests, Messrs. Nōmi and Teramoto, were driven back. My host the Minister once incidentally referred to Mr. Nōmi’s attempt, and said that two priests from a country named Japan reached Ba-lithang some years ago, but they were ordered to withdraw, as it was not sufficiently clear whether they were really Buḍḍhist priests or persons of other callings.
The last exploration I would mention here is that undertaken in 1881 and 1882 by Saraṭ Chanḍra Ḍās, my own teacher, of whom mention has been made several times already. This Hinḍū had obtained in a very ingenious way a pass from the Tibetan Government, and, armed with it, he first proceeded as far as Shigatze, where he remained for two months; after awhile he returned to India. That was in 1881. The result of his exploration was reported to the British Government, and he was for a second time asked to undertake another trip into Tibet in the following year, having secured as before a Tibetan passport. On his second visit he first reached Shigatze and afterward entered Lhasa. As I heard from a Tibetan, he conducted his mission with extreme caution, seldom venturing abroad in the daytime, and when obliged to do so he took every care to avoid attracting the attention of the natives. He spent most of his time in a room of a temple, and there secretly carried out his investigations. In this way he stayed in Lhasa for twenty days; then he went back to his sphere of work in other parts of Tibet and at last returned to Darjeeling after an absence of less than a year.