CHAPTER IV.
Young Lama converted to Christianity—Lamasery of Tchortchi—Alms for the Construction of Religious Houses—Aspect of the Buddhist Temples—Recitation of Lama Prayers—Decorations, Paintings, and Sculptures of the Buddhist Temples—Topography of the Great Kouren in the country of the Khalkhas—Journey of the Guison-Tamba to Peking—The Kouren Of the Thousand Lamas—Suit between the Lama-King and his Ministers—Purchase of a Kid—Eagles of Tartary—Western Toumet—Agricultural Tartars—Arrival at the Blue Town—Glance at the Mantchou Nation—Mantchou Literature—State of Christianity in Mantchouria—Topography and productions of Eastern Tartary—Skill of the Mantchous with the Bow.
Although we had never visited the Lamasery of Tchortchi, we, nevertheless, knew a good deal about it from the information that had been given us. It was here that the young Lama was educated who came to teach M. Gabet the Mongol language, and whose conversion to Christianity gave such great hopes for the propagation of the gospel among the Tartar tribes. He was twenty-five years of age when he quitted his Lamasery, in 1837; there he had 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 hopes of his disciple; it was, therefore, very reluctantly that he had consented to a temporary separation, which he limited to a
month. Before his departure the pupil prostrated himself, according to custom, at the feet of his master, and begged him to consult for him the Book of Oracles. After having turned over some leaves of a Thibetian book, the old Lama addressed to him these words: “For fourteen years thou hast remained by thy master’s side like a faithful Chabi (disciple). Now, for the first time, thou art about to go from me. The future fills me with anxiety; be careful then to return at the appointed time. If thy absence is prolonged beyond one moon thy destiny condemns thee never more to set foot in our holy Lamasery.” The youthful pupil departed, resolved to obey to the letter the instructions of his tutor.
When he arrived at our mission of Si-Wan, M. Gabet chose, as the subject of his Mongol studies, an historical summary of the Christian religion. The oral and written conferences lasted nearly a month. The young Lama, subdued by the force of truth, publicly abjured Buddhism, received the name of Paul, and was ultimately baptized, after a long course of study. The prediction of the old Lama had its perfect accomplishment; Paul, since his conversion, has never again set foot in the Lamasery which he quitted.
About 2,000 Lamas inhabit the Lamasery of Tchortchi, which, it is said, is the favourite Lamasery of the Emperor, who has loaded it with donations and privileges. The Lamas in charge of it all receive a pension from the court of Peking. Those who absent themselves from it by permission, and for reasons approved by the superiors, continue to share in the distributions of money and the provisions that are made during their absence; on their return they duly receive the full amount of their share. Doubtless that air of ease pervading the Lamasery of Tchortchi is to be attributed to the imperial favours. The houses in it are neat, sometimes even elegant; and you never see there, as in other places, Lamas covered with dirty rags. The study of the Mantchou language is much cultivated there, an incontestable proof of the great devotion of the Lamasery to the reigning dynasty.
With some rare exceptions the imperial benefactions go very little way towards the construction of the Lamaseries. Those grand and sumptuous monuments, so often met with in the desert, are due to the free and spontaneous zeal of the Mongols. So simple and economical in their dress and manner of living, these people are generous, we might say, astonishingly prodigal in all that concerns religious worship and expenditure. When it is resolved to construct a Buddhist 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 the sacred basin in which the offerings are placed, they are received with joyful enthusiasm. There is no one but gives something. The rich place in the “badir” ingots of gold and silver; those who do not possess the precious metals, offer oxen, horses, or camels. The poorest contribute according to the extent of their means; they give lumps of butter, furs, ropes made of the hair of camels and horses. Thus, in a short time, are collected immense sums. Then, in these deserts, apparently so poor, you see rise up, as if by enchantment, edifices whose grandeur and wealth would defy the resources of the richest potentates. It was, doubtless, in the same manner, by the zealous co-operation of the faithful, that were constructed in Europe those magnificent cathedrals whose stupendous beauty is an abiding reproach to modern selfishness and indifference.
