We frequently questioned the Kalmucks respecting their wintering under a tent, and they always assured us that their kabitkas perfectly protected them from the cold. By day they keep up a fire with reeds and dried dung; and at night, when there remains only clear coal, they stop up all the openings to confine the heat. Their felts, besides, as I know from experience, are so well made, as to shelter them completely from the most furious tempests.
We have little to say of the education of the Kalmucks. Their princes and priests alone boast of some learning, but it consists only in a knowledge of their religious works. The mass of the people grovel in utter ignorance. Nevertheless, a very notable intellectual movement took place among the tribes in the beginning of the seventeenth century, at which period Zaia Pandity, one of their high priests, invented a new alphabet, and enriched the old Mongol language with many Turkish elements. Thereupon the Kalmuck nation had a literature of its own, and soon, under the influence of its numerous traditions, and its historical, sacred, and political books, it exhibited all the germs of a hopeful, nascent civilisation; nor was it rare in those days to find men of decided talent among the aristocracy. But Oubacha's emigration blighted all these fair hopes. The books were all carried off by the fugitives; the old traditions, so potent among Asiatic nations, gradually became extinct, the natural bond that knitted the various hordes together was broken, and the Kalmucks that remained in Europe soon relapsed into their old barbarian condition.
FOOTNOTE:
[47] The emperor subjoins in a note: "The nation of the Torgouths arrived at Ily in total destitution without victuals or clothing. I had foreseen this, and given orders to Chouhédé and others, to lay up the necessary provisions of all kinds, that they might be promptly succoured. This was done. The lands were divided, and to each family was assigned a sufficient portion for its support by tillage or cattle rearing. Each individual received cloth for garments, a year's supply of corn, household utensils, and other necessaries, and besides all this several ounces of silver to provide himself with whatever might have been forgotten. Particular places, fertile in pasturage, were pointed out to them, and they were given oxen, sheep, &c., that they might afterwards labour for their own sustenance and welfare."
CHAPTER XXVI.
BUDDHISM—KALMUCK COSMOGONY—KALMUCK CLERGY—RITES AND CEREMONIES—POLYGAMY—THE KHIRGHIS.
The Kalmucks, Like most of the other offshoots of the Mongol stock, are Buddhists, or rather Lamites. According to the opinion of all writers, Buddhism began in India, and Buddha, afterwards deified by his followers under the name of Dchakdchamouni, was its founder and first patriarch. Opposed by the fanaticism of the children of Brahma, the new creed made little progress, and appears to have been cruelly persecuted in the beginning. The learned researches of M. Abel Remusat have, however, demonstrated that there was a succession of twenty-eight Buddhist patriarchs in India. It was not until about A.D. 495, that Bodhidharma, impelled no doubt by the persecutions of the Brahmins, set out for China, where the doctrines of Buddha had already made considerable progress, as well as in Thibet and great part of Tartary. Eight centuries, nevertheless, elapsed before the successors of Bodhidharma emerged from their obscure and precarious condition: it was to the grand fortunes of the celebrated Genghis Khan they owed that royal splendour they afterwards enjoyed under the name of Dalai Lama.
According to Klaproth, the first traces of Buddhism are recorded in a Mongol book, entitled "The Source of the Heart," written in the time of Genghis Khan. It is there related that the conqueror, when about to enter the countries occupied by the Buddhists, sent an embassy to their patriarch with these words: "I have chosen thee for my high priest, and for that of my empire; repair to me; I give thee charge over the present and future weal of my people, and I will be thy protector." The desires of Genghis Khan were quickly fulfilled; from that time forth the patriarchs often resided at the conqueror's court, and their religion was at last adopted by the greatest Mongol warriors. In the reign of Genghis Khan's grandson, Buddhism was already become a power; and then it was that the high priests, assuming the title of Dalai Lama, fixed their residence in Thibet, where they continued to be treated as actual monarchs, until dissensions and rivalries destroyed all the prestige of their authority, and they became confounded with the other vassals of the empire of China.
When Buddhism installed itself in Thibet, that country was already peopled with Christians, and the Nestorians had many monasteries there. The religious tolerance of the Mongol monarchs was unlimited: all creeds enjoyed equal protection in their capital. The Christians were especially numerous in the imperial city, where they had a church with bells, and were long presided over by an Italian Archbishop. The effect of this general toleration, and of the potent action of the principles of Christianity, must necessarily have been to modify Buddhism to an important degree; and we believe, with M. Remusat, that we must refer to this period for the origin and explanation of the many points of analogy between it and the doctrines of Christians.