superior. It admits of two cla.s.ses of monks, the red and the yellow. The former may marry, and they recognize the authority of the Bantsine, who resides in Techow Loumba, and is chief of the civil administration in Thibet. We, the yellow lamas, have taken the vow of celibacy, and our direct chief is the Dalai-Lama. This is the difference which separates the two religious orders, the respective rituals of which are identical."

"Do all perform mysteries similar to that which I have just witnessed?"

"Yes; with a few exceptions. Formerly these festivals were celebrated with very solemn pomp, but since the conquest of Ladak our convents have been, more than once, pillaged and our wealth taken away. Now we content ourselves with simple garments and bronze utensils, while in Thibet you see but golden robes and gold utensils."

"In a visit which I recently made to a gonpa, one of the lamas told me of a prophet, or, as you call him, a buddha, by the name of Issa. Could you not tell me anything about him?" I asked my interlocutor, seizing this favorable moment to start the subject which interested me so greatly.

"The name Issa is very much respected among the Buddhists," he replied, "but he is only known by the chief lamas, who have read the scrolls relating to his life. There have existed an infinite number of buddhas like Issa, and the 84,000 scrolls existing are filled brim full of details concerning each one of them. But very few persons have read the one-hundredth part of those memoirs. In conformity with established custom, every disciple or lama who visits Lha.s.sa makes a gift of one or several copies, from the scrolls there, to the convent to which he belongs. Our gonpa, among others, possesses already a great number, which I read in my leisure hours. Among them are the memoirs of the life and acts of the Buddha Issa, who preached the same doctrine in India and among the sons of Israel, and who was put to death by the Pagans, whose descendants, later on, adopted the beliefs he spread,--and those beliefs are yours.

"The great Buddha, the soul of the Universe, is the incarnation of Brahma. He, almost always, remains immobile, containing in himself all things, being in himself the origin of all and his breath vivifying the world. He has left man to the control of his own forces, but, at certain epochs, lays aside his inaction and puts on a human form that he may, as their teacher and guide, rescue his creatures from impending destruction. In the course of his terrestrial existence in the similitude of man, Buddha creates a new world in the hearts of erring men; then he leaves the earth, to become once more an invisible being and resume his condition of perfect bliss. Three thousand years ago, Buddha incarnated in the celebrated Prince Sakya-Muni, reaffirming and propagating the doctrines taught by him in his twenty preceding incarnations. Twenty-five hundred years ago, the Great Soul of the World incarnated anew in Gautama, laying the foundation of a new world in Burmah, Siam and different islands. Soon afterward, Buddhism began to penetrate China, through the persevering efforts of the sages, who devoted themselves to the propagation of the sacred doctrine, and under Ming-Ti, of the Honi dynasty, nearly 2,050 years ago, the teachings of Sakya-Muni were adopted by the people of that country. Simultaneously with the appearance of Buddhism in China, the same doctrines began to spread among the Israelites. It is about 2,000 years ago that the perfect Being, awaking once more for a short time from his inaction, incarnated in the newborn child of a poor family. It was his will that this little child should enlighten the unhappy upon the life of the world to come and bring erring men back into the path of truth; showing to them, by his own example, the way they could best return to the primitive morality and purity of our race. When this sacred child attained a certain age, he was brought to India, where, until he attained to manhood, he studied the laws of the great Buddha, who dwells eternally in heaven."

"In what language are written the princ.i.p.al scrolls bearing upon the life of Issa?" I asked, rising from my seat, for I saw that my interesting interlocutor evidenced fatigue, and had just given a twirl to his prayer-wheel, as if to hint the closing of the conversation.

"The original scrolls brought from India to Nepaul, and from Nepaul to Thibet, relating to the life of Issa, are written in the Pali language and are actually in Lha.s.sa; but a copy in our language--I mean the Thibetan--is in this convent."

"How is Issa looked upon in Thibet? Has he the repute of a saint?"

"The people are not even aware that he ever existed. Only the princ.i.p.al lamas, who know of him through having studied the scrolls in which his life is related, are familiar with his name; but, as his doctrine does not const.i.tute a canonical part of Buddhism, and the worshippers of Issa do not recognize the authority of the Dalai-Lama, the prophet Issa--with many others like him--is not recognized in Thibet as one of the princ.i.p.al saints."

"Would you commit a sin in reciting your copy of the life of Issa to a stranger?" I asked him.

"That which belongs to G.o.d," he answered me, "belongs also to man. Our duty requires us to cheerfully devote ourselves to the propagation of His doctrine. Only, I do not, at present, know where that ma.n.u.script is.

If you ever visit our gonpa again, I shall take pleasure in showing it to you."

At this moment two monks entered, and uttered to the chief lama a few words unintelligible to me.

"I am called to the sacrifices. Will you kindly excuse me?" said he to me, and with a salute, turned to the door and disappeared.

I could do no better than withdraw and lie down in the chamber which was a.s.signed to me and where I spent the night.

In the evening of the next day I was again in Leh--thinking of how to get back to the convent. Two days later I sent, by a messenger, to the chief lama, as presents, a watch, an alarm clock, and a thermometer. At the same time I sent the message that before leaving Ladak I would probably return to the convent, in the hope that he would permit me to see the ma.n.u.script which had been the subject of our conversation. It was now my purpose to gain Kachmyr and return from there, some time later, to Himis. But fate made a different decision for me.

In pa.s.sing a mountain, on a height of which is perched the gonpa of Piatak, my horse made a false step, throwing me to the ground so violently that my right leg was broken below the knee.

It was impossible to continue my journey, I was not inclined to return to Leh; and seeking the hospitality of the gonpa of Piatak was not, from the appearance of the cloister, an enticing prospect. My best recourse would be to return to Himis, then only about half a day's journey distant, and I ordered my servants to transport me there. They bandaged my broken leg--an operation which caused me great pain--and lifted me into the saddle. One carrier walked by my side, supporting the weight of the injured member, while another led my horse. At a late hour of the evening we reached the door of the convent of Himis.

When informed of my accident, the kind monks came out to receive me and, with a wealth of extraordinary precautions of tenderness, I was carried inside, and, in one of their best rooms, installed upon an improvised bed, consisting of a mountain of soft fabrics, with the naturally-to-be-expected prayer-cylinder beside me. All this was done for me under the personal supervision of their chief lama, who, with affectionate sympathy, pressed the hand I gave him in expression of my thanks for his kindness.

In the morning, I myself bound around the injured limb little oblong pieces of wood, held by cords, to serve as splints. Then I remained perfectly quiescent and nature was not slow in her reparative work.

Within two days my condition was so far improved that I could, had it been necessary, have left the gonpa and directed myself slowly toward India in search of a surgeon to complete my cure.

While a boy kept in motion the prayer-barrel near my bed, the venerable lama who ruled the convent entertained me with many interesting stories.

Frequently he took from their box the alarm clock and the watch, that I might ill.u.s.trate to him the process of winding them and explain to him their uses. At length, yielding to my ardent insistence, he brought me two big books, the large leaves of which were of paper yellow with age, and from them read to me the biography of Issa, which I carefully transcribed in my travelling notebook according to the translation made by the interpreter. This curious doc.u.ment is compiled under the form of isolated verses, which, as placed, very often had no apparent connection with, or relation to each other.

On the third day, my condition was so far improved as to permit the prosecution of my journey. Having bound up my leg as well as possible, I returned, across Kachmyr, to India; a slow journey, of twenty days, filled with intolerable pain. Thanks, however, to a litter, which a French gentleman, M. Peicheau, had kindly sent to me (my grat.i.tude for which I take this occasion to express), and to an ukase of the Grand Vizier of the Maharajah of Kachmyr, ordering the local authorities to provide me with carriers, I reached Srinagar, and left almost immediately, being anxious to gain India before the first snows fell.

In Mure I encountered another Frenchman, Count Andre de Saint Phall, who was making a journey of recreation across Hindostan. During the whole course, which we made together, to Bombay, the young count demonstrated a touching solicitude for me, and sympathy for the excruciating pain I suffered from my broken leg and the fever induced by its torture. I cherish for him sincere grat.i.tude, and shall never forget the friendly care which I received upon my arrival in Bombay from the Marquis de Mores, the Vicomte de Breteul, M. Monod, of the Comptoir d'Escompte, M.

Moet, acting consul, and all the members of the very sympathetic French colony there.

During a long time I revolved in my mind the purpose of publishing the memoirs of the life of Jesus Christ found by me in Himis, of which I have spoken, but other interests absorbed my attention and delayed it.

Only now, after having pa.s.sed long nights of wakefulness in the coordination of my notes and grouping the verses conformably to the march of the recital, imparting to the work, as a whole, a character of unity, I resolve to let this curious chronicle see the light.

_The Life of Saint Issa_

"Best of the Sons of Men."

I.

1. The earth trembled and the heavens wept, because of the great crime committed in the land of Israel.

2. For there was tortured and murdered the great and just Issa, in whom was manifest the soul of the Universe;

3. Which had incarnated in a simple mortal, to benefit men and destroy the evil spirit in them;

4. To lead back to peace, love and happiness, man, degraded by his sins, and recall him to the one and indivisible Creator whose mercy is infinite.

5. The merchants coming from Israel have given the following account of what has occurred:

II.

1. The people of Israel--who inhabit a fertile country producing two harvests a year and affording pasture for large herds of cattle--by their sins brought down upon themselves the anger of the Lord;

2. Who inflicted upon them terrible chastis.e.m.e.nts, taking from them their land, their cattle and their wealth. They were carried away into slavery by the rich and mighty Pharaohs who then ruled the land of Egypt.

3. The Israelites were, by the Pharaohs, treated worse than beasts, condemned to hard labor and put in irons; their bodies were covered with wounds and sores; they were not permitted to live under a roof, and were starved to death;

4. That they might be maintained in a state of continual terror and deprived of all human resemblance;

5. And in this great calamity, the Israelites, remembering their Celestial Protector, implored his forgiveness and mercy.

6. At that period reigned in Egypt an ill.u.s.trious Pharaoh, who was renowned for his many victories, immense riches, and the gigantic palaces he had erected by the labor of his slaves.

7. This Pharaoh had two sons, the younger of whom, named Mossa, had acquired much knowledge from the sages of Israel.

8. And Mossa was beloved by all in Egypt for his kindness of heart and the pity he showed to all sufferers.

9. When Mossa saw that the Israelites, in spite of their many sufferings, had not forsaken their G.o.d, and refused to worship the G.o.ds of Egypt, created by the hands of man.

10. He also put his faith in their invisible G.o.d, who did not suffer them to betray Him, despite their ever growing weakness.

11. And the teachers among Israel animated Mossa in his zeal, and prayed of him that he would intercede with his father, Pharaoh, in favor of their co-religionists.