| 122. Interior of the Palace of the Tashi Lama. The little corner near the two windows is the place where Tashi Lama passes his free time. |
Of the two supreme pontiffs of the yellow-caps Köppen says: “Of these the Panchen Rinpoche at Tashi-lunpo is usually supposed to be an incarnation of the Dhyani Buddha of the present age of the world, Amitabha, but also an incarnation of the Bodhisattvas, Manjusri and Vajrapani, and lastly almost as a re-birth of the reformer Tsong Kapa, the founder of the yellow-caps; the Dalai Lama, on the other hand, is always held to be a re-incarnation of the Bodhisattva Avalokiteshvara (Padmapani)....” In the same work the functions of teacher and king are divided between the two Lamaist popes, the former being especially assigned to the Panchen, the latter to the Dalai Lama. And this is also signified by the titles of the two potentates, for the former is called Panchen Rinpoche, “the Great Precious Teacher,” and the latter Gyalpo Rinpoche, “the Precious King.” In consequence of this idea the Dalai Lama has at length become the temporal ruler of the greater part of Tibet, though he owes his position more to the situation and historical connections of his capital than to this scholastic theory of sanctity, just as the Vicar of Christ on the seven hills owes his supremacy to the importance of the city of Rome. The great teacher (the Tashi Lama) has therefore for the present to content himself with a comparatively small territory, combined with a reputation for sanctity and omniscience, and the privilege of acting as tutor and guardian to an infant Dalai Lama.
And Waddell says of the respective spheres of the two popes: “The Tashi-lunpo Grand Lamas are considered to be, if possible, holier even than those of Lhasa, as they are less contaminated with temporal government and worldly politics and more famous for their learning.”
I shall show later that this relation between the two Lamaist popes underwent great modifications in favour of the Tashi Lama during the period of my last journey. The expectations of the English, that they would gain an influence in Tibet through the friendship of the Tashi Lama, were to a certain extent justified; but they had not taken into consideration that the temporal power lost by the Dalai Lama by no means passed over to the Tashi Lama, whose temporal authority was confined within the boundaries of the province Chang, and even there was limited by the universal supremacy of China. The Dalai Lama accordingly had much to lose, the Tashi Lama little or nothing. The Dalai Lama was an ambitious intriguer, who by his incautious policy provoked the offensive measures of Lord Curzon so disastrous for Tibet, and thereby lost almost everything. And if the Tashi Lama had already enjoyed a greater reputation for holiness and learning than his colleague in Lhasa, his renown and his spiritual influence were much enhanced when the result of the war proved that the fine promises of the Dalai Lama were all lies and humbug, and only tended to secure more firmly the heavy yoke of the Chinese on the necks of the Tibetans. Shortly before my visit the Tashi Lama had had an opportunity of reminding the Lamaist hierarchy of his illustrious existence. When he reached the age of twenty-five he sent presents of money to all the monasteries of Tibet, inviting all the monks to a great banquet in their own convents at his expense; a special embassy of monks was despatched to Ladak, and others to Lhasa, Sekiya, Tashi-gembe, and other places. The twenty-fifth anniversary of his birth was celebrated throughout the Lamaist world.
But we will return to the audience. Lamas, walking on their toes and silent as phantoms, handed us tea and fruits continually. The Tashi Lama drank a sip from his plain cup with me, as though to show that he did not consider himself too holy to sit at table with an unbeliever. Some Lamas who stood in the room at a distance were now and then dismissed by a wave of the hand when he wished to put some question he did not want them to hear. This was particularly the case when he requested me not to let the Chinese know that he had entertained me, though it could hardly escape their penetration.
| 123. View of a Part of Tashi-lunpo, with the Façade of a Mausoleum of a Grand Lama. |
I seized the opportunity to beg for certain favours. I asked permission to photograph him. Oh, certainly, I might come again with my camera, if I liked. I asked to be allowed to see the whole of Tashi-lunpo, and to draw and photograph in the cloister town at my pleasure. “Yes, by all means; I have already ordered the lamas to show you everything.” And, finally, I begged for a passport for future journeys in his country, for an official of the Labrang, and some reliable men as escort. This, too, was granted me, and all was to be in order when I had fixed the day of my departure. All these promises were fulfilled to the smallest detail, and if China had not just at this time seized Tibet more tightly than ever in its dragon’s claws, the Tashi Lama would certainly have been powerful enough to throw every door open to me. But at any rate his friendship and favour were an excellent recommendation in all my subsequent journeys, and extricated me from many a difficult situation. Pilgrims from all parts of Tibet had seen with their own eyes how well I was received. They had boundless respect for the Tashi Lama, reposed in him the most sincere confidence, and reasoned as follows: “Whoever this stranger may be, he must be an eminent lama in his own country, or the Panchen Rinpoche would never have treated him as his equal.” And then these pilgrims returned to their black tents in distant provinces and related to others what they had seen, and when we arrived with our small caravan all knew who we were. Eighteen months later it came about that chiefs and monks said: “Bombo Chimbo, we know that you are a friend of the Tashi Lama, and we are at your service.”
When we had conversed for two hours, I made a move to leave him, but the Tashi Lama pushed me back on to the chair and said: “No, stay a little longer.” And this was repeated till quite three hours had passed. How many millions of believers would have given years of their lives for such a privilege! The pilgrims who had travelled hundreds of miles to get a sight of him must be content with a nod of the head and a blessing from a distance.
Now was the time to present my offering. The elegant English medicine chest was taken out of its silk cloth, opened and exhibited, and excited his great admiration and lively interest—everything must be explained to him. The hypodermic syringe in its tasteful aluminium case with all its belongings especially delighted him. Two monks of the medical faculty were sent for several days running to our camp to write down in Tibetan the contents of the various tabloid boxes and the use of the medicines. But I warned them, as well as the Tashi Lama, against making a trial of their effect before consulting Major O’Connor’s physician in Gyangtse. There was not much danger, however, for the lamas believe that their medical knowledge is much superior to that of Europeans.
Wonderful, never-to-be-forgotten Tashi Lama! Never has any man made so deep and ineffaceable impression on me. Not as a divinity in human form, but as a man, who in goodness of heart, innocence, and purity approaches as near as possible to perfection. I shall never forget his expression: it displayed unbounded kindness, humility, and philanthropy; and I have never seen such a smile, a mouth so delicately formed, so noble a countenance. His smile never left him: he smiled like a sleeper dreaming of something beautiful and desirable, and whenever our eyes met, his smile grew broader, and he nodded kindly and amiably, as much as to say: “Trust in my friendship implicitly, for my intentions are good towards all men.”