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 lately come from Cashmere; at another time for two Indian
To cut short the various chatter circulated about us, we 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 kingdom called France, and that we had come to Thibet to preach the Christian religion, of which we were the ministers. The person to whom we made this declaration was cold and impenetrable as became a bureaucrat. He phlegmatically 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, “Yak poze” (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 regardless 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 constraint, 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. Everyone is allowed to enter Lha-Ssa; everyone 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. It is probable that the English would not be excluded more than any other nation, had not their invasive march into Hindostan inspired the Talé-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 Talé-Lama, [155] might furnish further analogies. The Thibetian government, being purely Lamanesque, seems in some sort framed upon the ecclesiastical government of the Pontifical states. The Talé-Lama is the political and religious head of all the Thibetian countries; in his hands is all the legislative, executive, 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 Talé-Lama dies, or, in the
language of the Buddhists, when he transmigrates, a child is selected who is to continue the imperishable 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 Talé-Lama. By-and-by we will enter more fully into the form and rules of this singular election. As the Talé-Lama is not only the religious and political sovereign of the Thibetians, but also their visible deity, it is obvious that he cannot, 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 charter or constitution to regulate his conduct.
After the Talé-Lama, whom the Thibetians also call Kian-Ngan-Remboutchi (sovereign treasure), comes the Nomekhan, or Spiritual Emperor. The Chinese give him the name of Tsan-Wang, king of Thibet. This personage is nominated by the Talé-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 ministers called Kalons. The Kalons are chosen by the Talé-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 Talé-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 Talé-Lama, and recognise his sovereign authority. Generally they are of a warlike turn, and frequently engage with their neighbours, 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 Talé-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 Talé-Lama is superior to that of the Bandchan-Remboutchi.