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 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 provinces. To obviate this danger, they made the unfortunate Tchankouel 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 favours by the Emperor, for having so happily terminated the war of Khachghar. He obtained the dignity of Batourou, a Tartar word signifying valorous. This title is the most honourable that a military Mandarin can obtain.
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 inquired of several Mandarins, how it was that the Batourou Yang had not exterminated the English: the answer everywhere was, that he had had compassion on them.
The numerous principalities of which Mongolia is composed, 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 possession 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 patronise lamanism, 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.
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 mentioned 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 tributaries of the Mongols; for, in return for the few beasts they 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 2,500 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 inmost heart schemes of conquest and