Ki-Chan related to us the strange manner in which the great affair of the English in 1839 had been managed at Peking. The Emperor convoked the eight Tchoung-Tang who constituted his privy council, and spoke to them of the events that had occurred in the south. He told them that some adventurers from the western seas had manifested themselves rebellious and insubordinate; that they must be taken and punished severely, in order to give an example to all who might be tempted to imitate their misconduct. After thus stating his opinion, the Emperor asked the advice of his council. The four Mantchou Tchoung-Tang prostrated themselves and said, “Tché, tché, tché, Tchou-Dze-Ti, Fan-Fou.” (Yes, yes, yes; such is the command of the master.) The four Chinese Tchoung-Tang prostrated themselves in their turn, and said, “Ché, ché, ché, Hoang-Chang-Ti, Tien-Ngen.” (Yes, yes, yes; it is the celestial benefit of the Emperor.) After this, nothing further had to be said, and the council was dismissed. This anecdote is perfectly authentic, for Ki-Chan is one of the eight Tchoung-Tang of the empire. He added that, for his part, he was persuaded that the Chinese were incapable of contending against the Europeans, unless they altered their weapons and changed their old habits; but that he should take care not to say so to the Emperor, because, besides that the suggestion would be futile in itself, it would perhaps cost him his life.
Our frequent conferences with the Chinese ambassador, the Regent, and the Cashmerian governor, contributed not a little to secure for us the confidence and consideration of the inhabitants of Lha-Ssa. On seeing the number of those who came to visit us,
and to be instructed in our holy religion, augment from day to day, we felt our hopes enlarge and our courage increase. Yet, amidst these consolations, one thought constantly vexed us; it was that we could not present to the Thibetians the inspiring spectacle of the pompous and touching festivals of Catholicism. We were convinced that the beauty of our ceremonies would have a powerful influence over the minds of these people, so eager after all that appertains to external worship.
The Thibetians, as we have already observed, are eminently religious; but, with the exception of a few contemplative Lamas, who withdraw to the summits of mountains and pass their lives in the hollows of rocks, they are very little disposed to mysticism. Instead of confining their devotion within their inner hearts, they like, on the contrary, display by outward acts; and accordingly pilgrimages, noisy ceremonies in the Lamaseries, prostrations on the tops of their houses, are practices extremely to their taste. They always have in their hands the Buddhist rosary, turning and twisting it, and incessantly murmur prayers, even when they are engaged in business.
There exists at Lha-Ssa a very touching custom, and which we felt a sort of jealousy at finding among infidels. In the evening, just as the day is verging on its decline, all the Thibetians stay business, and meet together, men, women and children, according to their sex and age, in the principal parts of the town, and in the public squares. As soon as groups are formed, everyone kneels down, and they begin slowly and in undertones to chant prayers.
The religious concerts produced by these numerous assemblages create throughout the town an immense solemn harmony, which operates forcibly on the soul. The first time we witnessed this spectacle, we could not help drawing a painful comparison between this pagan town, where all prayed together, and the cities of Europe, where people would blush to make the sign of the cross in public. The prayer which the Thibetians chant in these evening assemblies, varies according to the seasons of the year; that, on the contrary, which they repeat on their rosary, is always the same and only consists of six syllables—Om mani padme houm. This formula, which the Buddhists call, by abbreviation, the mani, is not only in everyone’s mouth, but you see it written everywhere about, in the streets, in the squares, and in houses. On all the flags that float above the doors, or from the summit of the public edifices, there is always a mani printed in Landza, Tartar, and Thibetian characters. Certain rich and zealous Buddhists maintain, at their own expense, companies of Lama sculptors, whose business it is to diffuse the mani. These singular missionaries travel, chisel and mallet in
hand, over hill, dale, and desert, engraving the sacred formula upon the stones and rocks.
According to the opinion of the celebrated orientalist Klaproth, “Om mani padme houm” is merely the Thibetian transcription of a Sanscrit formula brought from India to Thibet. Towards the middle of the seventh century of our era, the famous Hindoo Tonmi-Sambhodha introduced writing into Thibet; but as the Landza alphabet, which he had at first adopted, seemed to King Srong-Bdzan-Gombo too complex and too difficult to learn, he invited the learned personage to draw up an easier writing, better adapted to the Thibetian tongue. Accordingly, Tonmi-Sambhodha shut himself up for awhile, and composed the Thibetian writing now in use, and which is merely a modification of Sanscrit characters. He also initiated the king into the mysteries of Buddhism, and communicated to him the sacred formula “Om mani padme houm,” which spread rapidly through all the countries of Thibet and Mongolia.
This formula has, in the Sanscrit language, a distinct and complete meaning, which cannot be traced in the Thibetian idiom. Om is, among the Hindoos, the mystic name of the Divinity, with which all their prayers begin. It is composed of A, the name of Vishnu; of O, that of Siva; and of M, that of Brahma. This mystic particle is also equivalent to the interjection O, and expresses a profound religious conviction; it is, as it were, a formula of the act of faith; mani signifies a gem, a precious thing; padma, the lotus; padme, the vocative of the same word. Lastly, houm is a particle expressing a wish, a desire, and is equivalent to our Amen. The literal sense, then, of this phrase is this:
Om mani padme houm.
O the gem in the lotus, Amen.