I heard during my stay in Tibet a strange story the authenticity of which admitted of no doubt. It was kept as a great secret and occurred about two years ago. At that time the Dalai Lama received as a present a suit of Episcopal robes from the Tsar, a present forwarded through the hands of the Tsar’s emissary. It was a splendid garment glittering with gold and was accepted, I was told, with gratitude by the Grand Lama. The Tsar’s act in giving such a present to him is open to a serious charge. If the Tsar presented the suit as a specimen of an embroidered fabric, then that act amounted to sacrilege, for the Bishop’s ceremonial robe is a sign of a high religious function, and when a person receives it from the superior Head of the holy church it means that that person has been installed in the seat of a Bishop. On the other hand if the Tsar presented the suit from religious considerations his act is equally inexplicable and deserves condemnation, for he must have been perfectly aware that Lamaism is an entirely distinct religion from the State religion of Russia, and that the chief of the Tibetan religion therefore has nothing to do with such an official garment. It was really a strange transaction. On the part of the recipient there were extenuating circumstances. The fact is, he must have been entirely ignorant as to the real nature of the present. He must have accepted it merely as a costly garment with no special meaning attached to it. I am certain he would have rejected the offer at once had he had even a faint inkling of its nature. He was therefore a victim of ignorance and perhaps of imposition, for the Tsan-ni Kenbo, who knew all about this present, must have made some plausible explanations to the Dalai Lama when the latter asked him about it. Shata, the Premier and bosom friend of the Tsan-ni, probably played some part in the imposture.
PRIME MINISTER.
Who is Shata? Shata, whose name I have before mentioned, is the eldest of the Premiers, and comes from one of the most illustrious families of Tibet. His house stood in hereditary feud with the great monastery Tangye-ling whose head, Lama Temo Rinpoche, acted as Regent before the present Dalai Lama had been installed. At that time the star of Shata was in the decline. He could not even live in Tibet with safety, and had to leave the country as a voluntary exile. As a wanderer he lived sometimes at Darjeeling and at other times in Sikkim. It was during this period of his wandering existence that he observed the administration of India by England, and heard much about how India came to be subjugated by that Power. Shata therefore is the best authority in Tibet about England’s Indian policy. His mind was filled with the dread of England. He was overawed by her power and must have trembled at the mere idea of the possibility of her crossing the Himālayas and entering Tibet, which could hardly hope to resist the northward march of England, when once the latter made up her mind to invade the land. He must have thought during his exile that Tibet would have to choose between Russia and China in seeking foreign help against the possible aggression of England. Evidently therefore he carried home some such idea as to Tibetan policy when affairs allowed him to return home with safety, that is to say, when his enemy had resigned the Regency and surrendered the supreme power to the Dalai Lama. Shata was soon nominated a Premier, and the power he then acquired was first of all employed and abused in destroying his old enemy and his followers. The maladministration and unjust practices of which those followers had been guilty during the ascendancy of their master furnished a sufficient cause for bringing a serious charge against the latter. The poor Temo Rinpoche was arrested for a crime of which he was innocent, and died a victim to his enemy, as already told.
Shata is an unscrupulous man and is resourceful in intrigues. But he is nevertheless a man of vigorous mind and does not hesitate about the means, when once he makes up his mind to compass anything.
He is the best informed man in Tibet, comparatively speaking, in diplomatic affairs, and so he must possess a certain definite view about the foreign policy of Tibet, and his pro-Russian tendency must have come from his strong conviction, though this conviction rested on a slender base. This tendency was of course stimulated and encouraged by the Tsan-ni Kenbo, who did not neglect to work upon the other’s inclination when he saw that it was highly favorable to him. Shata on his part must have rendered help to his Mongolian friend when the latter wished to offer the strange present to the Dalai Lama. I do not say that the other Ministers approved of Shata’s acts in this significant transaction, or even of his pro-Russian policy. On the contrary some of them may have deprecated both as being opposed to the interests of Tibet. But they could hardly speak out their minds, and even if they did they could not restrain Shata, for the simple reason that the executive authority practically rests in the hands of the Senior Premier. He very seldom consulted his colleagues, still less was he inclined to accept advice coming from them. Under the circumstances they must have connived at the acceptance of the bishop’s apparel, even if they knew about it.
China’s loss of prestige in Tibet since the Japano-Chinese war owing to her inability to assert her power over the vassal state has much to do with this pro-Russian leaning. China is no longer respected, much less feared by the Tibetans. Previous to that war and before China’s internal incompetence had been laid bare by Japan, relations like those between master and vassal bound Tibet to China. The latter interfered with the internal affairs of Tibet and meted out punishments freely to the Tibetan dignitaries and even to the Grand Lama. Now she is entirely helpless. She could not even demand explanations from Tibet when that country was thrown into an unusual agitation about the Temo Rinpoche’s affair. The Tibetans are now conducting themselves in utter disregard or even in defiance of the wishes of China, for they are aware of the powerlessness of China to take any active steps against them. They know that their former suzerain is fallen and is therefore no longer to be depended upon. They are prejudiced against England on account of her subjugation of India, and so they have naturally concluded that they should establish friendly relations with Russia, which they knew was England’s bitter foe.
It is evident that the Dalai Lama himself favors this view, and it may safely be presumed that unless he was favorably disposed towards Russia he would never have accepted the bishop’s garment from the Tsar. He is too intelligent a man to accept any present from a foreign sovereign as a mere compliment.
The Dalai Lama’s friendly inclination was clearly established when in December, 1900, he sent to Russia his grand Chamberlain as envoy with three followers. Leaving Lhasa on that date the party first proceeded towards the Tsan-ni Kenbo’s native place, whence they were taken by the Siberian railway, and in time reached S. Petersburg. The party was received with warm welcome by that court, to which it offered presents brought from Tibet. It is said that on that occasion a secret understanding was reached between the two Governments.