Those who make the pilgrimage to Djachi-Loumbo, seculars or Lamas, men or women, all enrol themselves in the society of Kalons, inst.i.tuted by the Bandchan-Remboutchi. Almost all the Buddhists aspire to the happiness of becoming members of this a.s.sociation, which will give rise, some day, to some important event in Upper Asia. All minds, even now, are vividly occupied with the presentiment of a grand catastrophe. Here are some of the strange prophecies that are current on this subject.

When the saint of Djachi-Loumbo, when the Bandchan-Remboutchi dies, he will not transmigrate as heretofore, in Further Thibet. His new incarnation will take place to the north of Lha-Ssa, in the steppes inhabited by the Ourianghai, in the country called Thien-Chan-Pe-Lou, between the Celestial Mountains and the chains of the Altai. While he remains there, a few years incognito, preparing himself by retirement, prayer, and good works, for the great events of the future, the religion of Buddha will continue to grow weaker and weaker in all men's hearts; it will only exist in the bosoms of the brotherhood of the Kalons. At this disastrous epoch the Chinese will gain influence in Thibet; they will spread themselves over the mountains and through the valleys, and will seek to possess themselves of the empire of the Tale-Lama. But this state of things will soon pa.s.s away; there will he a general rise of the people; the Thibetians will take up arms, and will ma.s.sacre in one day all the Chinese, young and old, and not one of them shall repa.s.s the frontiers.

A year after this sanguinary day, the Chinese Emperor will raise innumerable battalions, and will lead them against the Thibetians. There will be a terrible reaction; blood will flow in torrents, the streams will be red with gore, and the Chinese will gain possession of Thibet.

But this triumph will not be of long duration. Then it will be that the Bandchan-Remboutchi will manifest his power. He will summon all the Kalons of the holy society. Those who shall have already died will return to life, and they will all a.s.semble in a vast plain of Thien-Chan-Pe-Lou. There the Bandchan will distribute arrows and fusils to all of them, and will form of this mult.i.tude a formidable army of which he himself will take the command. The society of Kalons will march with the Saint of Saints, and will throw themselves on the Chinese, who will be cut to pieces. Thibet will be conquered, then China, then Tartary, and finally, the vast empire of the Oros. The Bandchan will be proclaimed universal sovereign, and under his holy influence Lamanism will be soon restored to its pristine vigour, superb Lamaseries will rise everywhere, and the whole world will recognise the infinite power of Buddhic prayers.

These predictions, of which we content ourselves with giving a mere summary, are related by every one in most minute detail; but what is most surprising is, that no one seems to entertain the least doubt of the full accomplishment of the events they foretell. Every one speaks of them as of things certain and infallible. The Chinese residing at Lha-Ssa seem likewise to attach credit to the prediction, but they take good care not to trouble their heads much about it; they hope that the crisis will not come for a long while, that by that time they may be dead, or at least be able to antic.i.p.ate it. As for the Bandchan-Remboutchi, they say he is preparing himself vigorously for the grand revolution of which he is destined to be the soul. Although already advanced in years he often practices military exercises: every moment which is not absorbed by his high functions as Living Buddha he employs in making himself familiar with his future position of generalissimo of the Kalons. They affirm that he shoots an arrow very skilfully, and that he handles with great dexterity the lance and the matchlock. He breeds large herds of horses for his future cavalry, and packs of enormous dogs, which, combining prodigious strength with superior intelligence, are destined to play an important part in the grand army of the Kalons.

These absurd and extravagant ideas have so made their way with the ma.s.ses, and particularly with those who belong to the society of the Kalons, that they are very likely, at some future day, to cause a revolution in Thibet. It is never without result that people thus preoccupy their minds with the future. After the death of the Grand Lama of Djachi-Loumbo, a reckless adventurer will only have to proceed to Thien-Chan-Pe-Lou, boldly proclaim himself Bandchan-Remboutchi, and summon the Kalons together-nothing more will, probably, be required to raise these fanatical people.

An actual and immediate result of this society of the Kalons is to give the Bandchan-Remboutchi an importance which seems by slow degrees to be compromising the supremacy of the Tale-Lama. This result is the more feasible, that the sovereign of Lha-Ssa is a child of nine years old, and that his three predecessors have fallen victims to a violent death before attaining their majority, which is fixed by the laws at twenty years of age. The Bandchan-Remboutchi, who seems to be an able and ambitious man, will not have failed to take advantage of these four minorities to confiscate to his own advantage a portion of the spiritual and temporal power of the Tale-Lama.

The violent death of the three Tale-Lamas, the immediate predecessors of the reigning sovereign, gave rise, in the year 1844, to an event which occupied the attention of all Thibet, Tartary, and even China, and which, on account of its importance, deserves, perhaps, a brief notice here.

The unprecedented phenomenon of three Tale-Lamas dying successively in the flower of their age, had plunged the inhabitants of Lha-Ssa into a state of mournful consternation. Gradually, dark rumours began to circulate, and soon the words "crime," "a.s.sa.s.sination," were heard. The thing went so far that they related in the streets of the town and the Lamaseries all the circ.u.mstances of these dismal events. It was said that the first Tale-Lama had been strangled, the second crushed by the roof of his sleeping apartment, and the third poisoned with his numerous relations, who had come to settle at Lha-Ssa. The superior Lama of the Grand Lamasery of Kaldan, who was very much attached to the Tale-Lama, had suffered the same fate. The public voice denounced the Nomekhan as the author of all these crimes. The four ministers had no doubt about the matter, knowing the whole truth; but they found themselves unable to avenge the death of their sovereign; they were too weak to struggle with the Nomekhan, who was supported by numerous and powerful friends.

This Nomekhan was a Si-Fan, a native of the princ.i.p.ality of Yang-Tou-Sse, in the province of Kan-Sou. The supreme dignity of Tou-Sse was hereditary in his family, and a great number of his relations, settled at Lha-Ssa for several generations, exercised great influence over the affairs of Thibet. The Nomekhan of Yang-Tou-Sse was still very young when he was invested with an authority inferior only to that of the Tale-Lama. They say that a few years after his elevation to power, he manifested his ambitious sentiments and a boundless desire for domination. He used his own great wealth and the influence of his relations, to surround himself with dependents wholly devoted to his interest. He took particular care to secure partisans among the Lamas; and, to this end, he took under his immediate protection the famous Lamasery of Sera, situated half a league from Lha-Ssa, and containing upwards of 15,000 Buddhist monks. He loaded it with presents, granted it infinite privileges and revenues, and placed, in its different departments, a great number of his creatures. The Lamas of Sera failed not to acquire great enthusiasm for the Nomekhan; they regarded him as a saint of the first degree, and compiled an enumeration of his perfections as extensive and pompous as that of the perfections of Buddha. Supported by the powerful party he had got together, the Nomekhan withdrew all bounds from his projects of usurpation. It was then that he caused the three young Lamas to be murdered in succession, in order to keep for himself the position of Regent. Such was the Nomekhan of Yang-Tou-Sse, or rather, such was he represented to us during our stay at Lha-Ssa.

It was not easy, as may be seen, to overthrow a personage whose power was so solidly based. The Kalon ministers, unequal to an open struggle with the Nomekhan, resolved to dissimulate, and to work, meanwhile, in secret, at the downfall of this execrable man. The a.s.sembly of the Houtouktou elected a new Tale-Lama, or rather indicated the child into whose body the soul of the Living Buddha had transmigrated. He was enthroned at the summit of the Buddha-La. The Nomekhan, like the other dignitaries, proceeded to throw himself at his feet, worshipped him with all devotion, but with the full resolution, doubtless, to make him undergo a fourth transmigration, when he should think proper.

The Kalons secretly adopted measures to prevent a new catastrophe. They consulted with the Bandchan-Remboutchi of Djachi-Loumbo, and it was determined that, to check the infamous projects of the Nomekhan, they should call to their aid the irresistible power of the Emperor of China.

A request was accordingly drawn up and signed by the Bandchan and the four Kalons, and privately sent to Peking by the emba.s.sy of 1844. For three special reasons the government of Peking could not dispense with granting to the Thibetians the protection they demanded under these grave circ.u.mstances. In the first place the Tartaro-Mantchou dynasty had solemnly declared itself protector of the Tale-Lama; in the second place, the Nomekhan, as being a native of Yang-Tou-Sse, in the province of Kan-Sou, was in some degree amenable to the Chinese Emperor; finally, politically speaking, it was an excellent opportunity for the court of Peking to establish its influence in Thibet, with a view to the realisation of its protects of usurpation.

The request sent to Peking by the Bandchan-Remboutchi and the four Kalons, was received with all the favour that could be desired, and the government there determined to send to Lha-Ssa an amba.s.sador of energy and prudence, capable of overthrowing the power of the Nomekhan. The Emperor thought of the Mandarin Ki-Chan, and charged him with this difficult mission.

Before proceeding further, it will not, perhaps, be superfluous to give a sketch of this Ki-Chan, a very celebrated personage in China, who has played an important part in the affair of the English at Canton. Ki-Chan is of Tartaro-Mantchou origin; he commenced his career as a scrivener in one of the six grand tribunals of Peking. His rare capacity was soon remarked, and although he was still very young, he rapidly mounted all the steps of the magistracy. At the age of twenty-two he was governor of the province of Ho-Nan; at the age of twenty-five he was its viceroy, but he was dismissed from this charge for not having been able to foresee an overflow of the Yellow River, which caused great disasters in the province that was entrusted to him. His disgrace did not last long; he was reinstated in his former dignity, and sent, successively, in quality of viceroy, to the provinces of Chan-Tong-Sse Tchouen, and Pe-Tche-Ly.

He was decorated with the red b.u.t.ton, the peac.o.c.k's feather, and the yellow tunic, with the t.i.tle of Heou-Ye (imperial prince). At length, he was nominated Tchoung-Tang, the highest dignity to which a Mandarin can ever aspire. They have only eight Tchoung-Tangs in the empire; four Mantchous and four Chinese; these compose the privy council of the Emperor, and have the right of direct correspondence with him.

Towards the close of the year 1839, Ki-Chan was sent to Canton, as viceroy of the province, and with the t.i.tle of imperial commissioner he had full powers to treat, in the name of his government, with the English, and to re-establish the peace which had been disturbed by the foolish and violent proceedings of his predecessor Lin. That which most emphatically proves the capacity of Ki-Chan is, that on his arrival at Canton he recognised the infinite superiority of the Europeans over the Chinese, and saw that war was impossible. He, accordingly, forthwith commenced negociations with Mr. Elliott, the English plenipotentiary, and peace was concluded, on the consideration of the cession of the small island of Hong-Kong. To cement the good understanding that had been established between the Emperor Tao-Kouang and Queen Victoria, Ki-Chan gave the English authorities a magnificent banquet, at which was present M. de Rosamel, the commander of the corvette _Danaide_, which had arrived a few days before in the roads of Macao. Every one was enchanted with the graceful and affable manners of the commissioner-general.

A few days only elapsed before the intrigues worked at Peking by the former imperial commissioner, Lin, occasioned the disallowance by the Emperor of the treaty that had just been concluded at Canton. Ki-Chan was accused of having allowed himself to be corrupted by English gold, and of having sold to the "sea devils" the territory of the Celestial Empire. The Emperor sent him a furious letter, declaring him worthy of death, and ordering him to repair to Peking forthwith. The poor imperial commissioner had not his head cut off, as every one expected. The Emperor, in his paternal mildness, gave him his life, and merely degraded him from all his t.i.tles, withdrew all his decorations, confiscated his property, razed his house, sold his wives by public auction, and banished him to the depths of Tartary. The numerous and influential friends whom Ki-Chan had at court, did not desert him in his reverses; they laboured with courage and perseverance to reinstate him in the good graces of the Emperor. In 1841, he was, at length, recalled, and sent to Lha-Ssa as envoy-extraordinary in the matter of the Nomekhan. He departed, decorated with the blue b.u.t.ton, instead of the red one, which he wore before his fall; they restored to him the peac.o.c.k's feather, but the privilege of wearing the yellow tunic was still withheld. His friends at Peking clubbed together and built for him a magnificent house. The post of Kin-Tchai, amid the mountains of Thibet, was still considered banishment; but it was a step towards a glorious and complete reinstatement. Immediately upon his arrival at Lha-Ssa, Ki-Chan concerted with the Bandchan-Remboutchi, and had the Nomekhan arrested.

He then proceeded to examine all the persons attached to the service of the accused, and, in order to facilitate their declaration of the truth, he had long bamboo needles thrust under their nails; by this means, as the Chinese phrase it, "truth was separated from falsehood," and the conduct of the Nomekhan was brought to light. The wretched man avowed his crimes voluntarily, in order to avoid the torture. He acknowledged himself guilty of taking away three lives from the Tale-Lama; of having used violent means to make him transmigrate, the first time by strangulation, the second time by suffocation, and the third by poison.

A confession was drawn up in the Tartar, Chinese, and Thibetian languages; the Nomekhan and his accomplices signed it; the Bandchan-Remboutchi, the four Kalons, and the Chinese amba.s.sador set their seals to it; and it was immediately forwarded to Peking by a courier-extraordinary. All this was done in secret. Three months afterwards, the capital of Thibet was thrown into a state of the greatest agitation; there was seen placarded on the great gate of the Nomekhan's palace, and in the princ.i.p.al streets of the town, an imperial edict, in three languages, on yellow paper, and with borders representing winged dragons. After a long flourish about the duties of kings, and of sovereigns, great and small, and an exhortation to the potentates, monarchs, princes, magistrates, and people of the four seas, to walk in the paths of justice and virtue, under pain of incurring the wrath of heaven and the indignation of the Grand Khan, the Emperor recounted the crimes of the Nomekhan, and condemned him to perpetual banishment on the banks of the Sakhalien-Oula, in the depths of Mantchouria. At the end was the usual formula: "Tremble and obey."

The inhabitants of Lha-Ssa collected round these strange placards, which they were unused to see on the walls of their town. The report of the condemnation of the Nomekhan spread rapidly among the people. Numerous groups began to form, who discussed the point with vehemence, but in whispers. All faces were animated, and from every quarter there rose a deep murmur. This agitation among the Thibetian people arose not so much from the merited downfall of the Nomekhan, as from the interference of the Chinese authorities, an interference which every one felt to be very humiliating.

At the Lamasery of Sera, opposition manifested itself with an altogether different sort of energy. As soon as they had notice there of the imperial edict, the insurrection was spontaneous and general. Those 15,000 Lamas, who were all devoted to the cause of the Nomekhan, armed themselves hastily with lances, fusils, sticks, whatever came first to hand, and threw themselves into Lha-Ssa, which was only half a league distant. The thick clouds of dust which they raised in their disorderly course, and the terrible shouts they sent forth, announced their arrival to the inhabitants of Lha-Ssa-"The Lamas of Sera! Here are the Lamas of Sera!" Such was the cry which resounded through the town, and inspired all hearts with fear. The Lamas burst like an avalanche upon the house of the Chinese amba.s.sador, and dashed in the door with shouts of "Death to Ki-Chan! death to the Chinese!" But they found no one upon whom they could vent their rage. The amba.s.sador, forewarned in time of their arrival, had run and concealed himself in the house of a Kalon, and the people of his train were dispersed over the town. The mult.i.tude of Lamas then divided itself into several bands, some took their way to the palace of the Nomekhan, and others besieged the dwellings of the Kalons, demanding loudly that they should give up to them the Chinese amba.s.sador.

There was, on this point, a long and fierce contest, in which one of the four Thibetian ministers was torn to pieces, and the others received wounds more or less dangerous.

Whilst they were contending with the Kalons for possession of the person of Ki-Chan, the most numerous party of the Lamas had broken into the prison where the Nomekhan was confined, and wanted to bear him in triumph to the Lamasery of Sera. The Nomekhan, however, strongly opposed this intention, and exerted all his influence to calm the excitement of the Lamas. He told them that their inconsiderate revolt aggravated his position instead of ameliorating it. "I am," said he, "the victim of a conspiracy. I will go to Peking; I will explain the whole affair to the Emperor, and will return in triumph amongst you. At present we have only to obey the imperial decree. I will depart, as I have been commanded.

Do you go back quietly to your Lamasery." These words did not shake the resolution of the Lamas, but, night falling, they returned tumultuously to Sera, promising themselves a better plan for the morrow. When day broke, the Lamas began to move about in their vast monastery, and to prepare themselves for a fresh invasion of the town of Lha-Ssa, but, to their great astonishment, they perceived in the plain, round about the Lamasery, numerous tents and a mult.i.tude of Chinese and Thibetian soldiers, armed to the teeth, and prepared to bar their pa.s.sage. At this sight, all their valour evaporated: the marine conch was sounded, and these extempore soldiers, throwing aside their arms, re-entered their cells, took their books under their arms, and quietly proceeded to the choir, to recite, as usual, their matins.

A few days afterwards, the Nomekhan, accompanied by a strong escort, took the road to Sse-Tchouen, and proceeded like a sheep, to the place of exile that had been a.s.signed him. They could never understand at Lha-Ssa how the man, who had not hesitated to murder three Tale-Lamas, had not chosen to take advantage of the insurrection of the Lamas of Sera.

Certain it is, that, with a single word, he might have annihilated all the Chinese at Lha-Ssa, and most probably set all Thibet in a blaze; but the Nomekhan was not formed to play such a part; he had the cowardly energy of an a.s.sa.s.sin, but not the audacity of a revolutionist.

Ki-Chan, encouraged by his triumph, wanted to extend his power to the Thibetian accomplices of the Nomekhan. This claim, however, did not suit the Kalons, who told him that to them alone belonged the right of judging men who in no wise were subject to China, and against whom they had not asked for the protection of the Emperor. The Kin-Tchai did not press the point; but, not to appear to yield to the Thibetian authorities, he replied to them officially, "that he left to them these inferior a.s.sa.s.sins, who were below the notice of the representative of the Emperor."

A new Nomekhan was elected in the place of the exile. The person selected for this important charge was the Chaberon of the Lamasery of Ran-Tchan, a young man of eighteen years of age. The Tale-Lama and the new Nomekhan being minors, at the time that we arrived at Lha-Ssa, the regency was entrusted to the first Kalon. All the solicitude of the Regent was applied to the erection of barriers against the encroachments and usurpation of the Chinese amba.s.sador, who sought, by all possible means, to avail himself of the present feebleness of the Thibetian government.

[Picture: Chapter Endpiece]

[Picture: The Spies]

CHAPTER VI.

Visit of Five Spies-Appearance before the Regent-Ki-Chan makes us undergo an Examination-Supper at the expense of the Government-A night of imprisonment with the Regent-Confidential communications of the Governor of the Katchi-Domiciliary Visit-Seals affixed to all our effects-Sinico-Thibetian Tribunal-Inquiry about the Geographical Maps-Homage paid to Christianity, and to the French name-The Regent a.s.signs to us one of his Houses-Erection of a Chapel-Preaching of the Gospel-Conversion of a Chinese Doctor-Religious Conferences with the Regent-Recreation with a Magnifying Gla.s.s-Conversations with Ki-Chan-Religious character of the Thibetians-Celebrated formula of the Buddhists-Buddhist Pantheism-Election of the Tale-Lama-The Small-pox at Lha-Ssa-Sepultures in use among the Thibetians.

As soon as we had presented ourselves to the Thibetian authorities, declaring our characters and the object which had brought us to Lha-Ssa, we availed ourselves of the semi-official position we had thus taken, to enter into communication with the Thibetian and Tartar Lamas, and thus, at last, to begin our work as missionaries. One day, when we were sitting beside our modest hearth, talking of religious questions with a Lama who was well versed in Buddhist learning, a Chinese dressed in exquisite style suddenly appeared before us, saying that he was a merchant and very desirous of buying our goods. We told him we had nothing to sell. "How, nothing to sell?" "Not anything, except indeed those two old saddles, which we do not want any longer." "Ah, exactly; that is just what I am looking for; I want saddles." Then, while he examined our poor merchandise, he addressed to us a thousand questions about our country and the places we had visited before we came to Lha-Ssa. Shortly afterwards there arrives a second Chinese, then a third, and at last two Lamas, in costly silk scarves. All these visitors insisted upon buying something from us; they overwhelmed us with questions, and seemed, at the same time, to scrutinise with distrust all the corners of our chamber.

We might say, as often as we liked, that we were not merchants-they insisted. In default of silk, drapery, or hardware, they would like our saddles; they turned them round and round in every way, finding them now perfectly magnificent, now abominable. At last, after long haggling and cross-questioning, they went off, promising to return.

The visit of these five individuals occasioned much serious reflection; their manner of acting and speaking was not at all natural. Although they came one after the other, yet they seemed perfectly to understand each other, and to aim at the same end by the same means. Their desire of buying something from us was evidently a mere pretext for disguising their intentions: these people were rather swindlers or spies, than real merchants. "Well," we said, "let us wait quietly; sooner or later we shall see clearly into this affair."

As it was dinner time, we sat down to table, or rather, we remained at the fireside, contemplating the pot, in which a good cut of beef had been boiling for some hours. Samdadchiemba, in his quality of steward, brought this to the surface of the liquid by means of a large wooden spoon, seized it with his nails, and threw it on the end of a board, where he cut it into three equal pieces; each then took his portion in his cup, and with the aid of a few rolls baked in the ashes, we tranquilly commenced our dinner without troubling ourselves very much about swindlers or spies. We were at our dessert-that is to say, we were about to rinse our cups with some b.u.t.tered tea, when the two Lamas, the pretended merchants, made their re-appearance. "The Regent," they said, "awaits you in his palace; he wants to speak to you." "But," cried we, "does the Regent, perchance, also want to buy our old saddles?" "It is not a question about either saddles or merchandise. Rise at once, and follow us to the Regent." The matter was now beyond a doubt; the government was desirous of meddling with us-to what end? Was it to do us good or ill, to give us liberty, or to shackle us? to let us live or to make us die? This we could not tell. "Let us go to the Regent," we said, "and trust for the rest to the will of our heavenly Father."

After having dressed ourselves in our best, and put on our majestic caps of fox-skin, we said to our apparitor, "We are ready." "And this young man," he said, pointing to Samdadchiemba, who had turned his eyes upon him with no very affectionate expression. "This young man, he is our servant, he will take care of the house in our absence." "No, no, he must come too; the Regent wishes to see all three of you." Samdadchiemba shook, by way of making his toilet, his great robe of sheepskin, placed, in a very insolent manner, a small black cap over his ear, and we departed all together, after padlocking the door of our lodging.

We went at a rapid pace for about five or six minutes, and then arrived at the palace of the First Kalon, the Regent of Thibet. After having crossed a large courtyard, where were a.s.sembled a great number of Lamas and Chinese, who began to whisper when they saw us appear, we were stopped before a gilt door, the folds of which stood ajar; our leader pa.s.sed through a small corridor on the left, and an instant after the door was opened. At the farther end of an apartment, simply furnished, we perceived a personage sitting with crossed legs on a thick cushion covered with a tiger's-skin: it was the Regent. With his right hand he made us a sign to approach. We went close up to him, and saluted him by placing our caps under our arms. A bench covered with a red carpet stood on our right; on this we were invited to sit down-we complied immediately. Meantime the gilt door was closed, and there remained in the saloon only the Regent and seven individuals, who stood behind him-namely, four Lamas of a modest and composed bearing, two sly-looking, mischievous-eyed Chinese, and a person whom, by his long beard, his turban, and grave countenance, we recognised to be a Mussulman. The Regent was a man of fifty years of age; his large features, mild and remarkably pallid, breathed a truly royal majesty; his dark eyes, shaded by long lashes, were intelligent and gentle. He was dressed in a yellow robe, edged with sable; a ring, adorned with diamonds, hung from his left ear, and his long, jet black hair was collected together at the top of his head, and fastened by three small gold combs. His large red cap, set with pearls and surmounted by a coral ball, lay at his side on a green cushion.

When we were seated, the Regent gazed at us for a long while in silence, and with a minute attention. He turned his head alternately to the right and left, and smiled at us in a half mocking, half friendly manner. This sort of pantomime appeared to us at last so droll, that we could not help laughing. "Come," we said in French, and in an undertone, "this gentleman seems a good fellow enough; our affair will go on very well."

"Ah!" said the Regent, in a very affable tone, "what language is that you speak? I did not understand what you said?" "We spoke the language of our country." "Well, repeat aloud what you said just now." "We said, 'This gentleman seems a good-natured fellow enough.'" The Regent, turning to those who were standing behind him, said, "Do you understand this language?" They all bowed together, and answered that they did not understand it. "You see, n.o.body here understands the language of your country. Translate your words into the Thibetian." We said, that in the physiognomy of the First Kalon there was expressed much kindliness. "Ah!

you think I have much kindliness; yet I am very ill-natured. Is it not true that I am very ill-natured?" he asked his attendants. They answered merely by smiling. "You are right," continued the Regent; "I am kind, for kindness is the duty of a Kalon. I must be kind towards my people, and also towards strangers." He then addressed to us a long harangue, of which we could comprehend only a few sentences. When he had finished, we told him that, not being much accustomed to the Thibetian language, we had not fully penetrated the sense of his words. The Regent signed to a Chinese, who, stepping forward, translated to us his harangue, of which the following is the outline. We had been summoned without the slightest idea of being molested. The contradictory reports that had circulated respecting us since our arrival at Lha-Ssa, had induced the Regent to question us himself, in order to know where we came from. "We are from the western sky," we said to the Regent. "From Calcutta?" "No; our country is called France." "You are, doubtless, Peling?" "No, we are Frenchmen." "Can you write?" "Better than speak." The Regent, turning round, addressed some words to a Lama, who disappearing, returned in a moment with paper, ink, and a bamboo point. "Here is paper," said the Regent; "write something." "In what language-in Thibetian?" "No, write some letters in your own country's language." One of us took the paper on his knees, and wrote this sentence: "What avails it to man to conquer the whole world, if he lose his soul?" "Ah, here are characters of your country! I never saw any like them; and what is the meaning of that?"

We wrote the translation in Thibetian, Tartar, and Chinese, and handed it to him. "I have not been deceived," he said; "you are men of great knowledge. You can write in all languages, and you express thoughts as profound as those we find in the prayer-books." He then repeated, slowly moving his head to and fro, "What avails it to man to conquer the whole world if he lose his own soul?"

While the Regent and his attendants were indulging in their raptures at our wonderful knowledge, we heard on a sudden, in the courtyard of the palace, the cries of the crowd and the sonorous noise of the Chinese tamtam. "Here is the amba.s.sador of Peking," said the Regent, "he wishes to examine you himself. Tell him frankly what concerns you, and rely on my protection; it is I who govern the country." This said, he quitted the saloon with his retinue through a small secret door, and left us alone in this judgment-hall.

The idea of falling into the hands of the Chinese made at first a disagreeable impression upon us; and the picture of those horrible persecutions which at different times have afflicted the christendoms of China, seized upon our imagination; but we soon recovered our spirits in the reflection that we were alone, and isolated as we were in the midst of Thibet, could not compromise any one. This thought gave us courage.

"Samdadchiemba," we said to our young neophyte, "now must we show that we are brave men, that we are Christians. This affair will perhaps proceed to great lengths; but let us never lose sight of eternity. If we are treated well, we shall thank G.o.d for it; if we are maltreated, we shall thank him nevertheless, for we shall have the happiness of suffering for the faith. If we are killed, the martyrdom will be a splendid crowning of all our labours. To arrive, after a journey of only eighteen months, in heaven, were not that a good journey? were not that happiness? What do you say, Samdadchiemba?" "I have never been in fear of death; if I am asked whether I am a Christian, you will see if I tremble."

This excellent frame of mind in Samdadchiemba filled our hearts with joy, and completely dissipated the unpleasant impressions which this misadventure had occasioned. We thought for a moment of considering the questions that would probably be put to us, and the answers we should give; but we rejected this counsel of mere human prudence, reflecting that the moment had come for us to keep strictly to the injunction which our Saviour addressed to his disciples, that "when they were brought before the synagogues, governors, and kings, they should take no thought how or what they should speak;" only it was agreed that we should salute the Mandarin in the French way, and that we should not kneel before him.

We thought that, having the honour to be Christians, missionaries, and Frenchmen, we might very fairly insist on standing erect before any Chinese whatsoever.

After waiting a few moments, a young Chinese, elegantly dressed, and of very graceful manners, came to inform us that Ki-Chan, grand amba.s.sador of the grand Emperor of China, wished to examine us. We followed our amiable apparitor, and were ushered into a saloon decorated in the Chinese style, where Ki-Chan was seated upon a sort of throne, about three feet high, and covered with red cloth. Before him was a small table of black laque, upon which were an inkstand, some pens, some sheets of paper, and a silver vase filled with snuff. Below the throne were four scribes, two on the right, and two on the left; the rest of the saloon was occupied by a great number of Chinese and Thibetians, who had put on their holiday dresses to attend the inquiry.

Ki-Chan, although sixty years old, seemed to us full of strength and vigour. His face is, without contradiction, the most n.o.ble, elegant, and intellectual we have seen amongst the Chinese. When we took off our caps to him, and made him one of our best bows, "'Tis well, 'tis well," he said; "follow your own customs. I have been told you speak correctly the language of Peking. I want to talk with you for a moment." "We make many blunders in speaking, but your marvellous understanding will know how to remedy the obscurity of our words." "Why, that is pure Pekinese.

You Frenchmen possess a great facility for all learning. You are Frenchmen, are you not?" "Yes, we are Frenchmen." "Oh, I know the French; there were formerly a great many of them at Peking; I used to see some of them." "You must have known them, too, at Canton, when you were imperial commissioner?" This reminiscence furrowed the forehead of our judge; he took an abundant pinch of snuff out of his box, and threw it up his nose in a very bad humour. "Yes, that is true; I have seen many Europeans at Canton. You are of the religion of the Lord of Heaven, are you not?" "Certainly we are; moreover, preachers of that religion." "I know, I know; you have come hither, doubtless, to preach that religion?"

"We have no other object." "Have you already travelled over a great number of countries?" "We have travelled over all China, Tartary, and now we are in the capital of Thibet." "With whom did you live when you were in China?" "We do not answer questions of that sort." "And if I command you to do so?" "We should not obey." Here the irritated judge struck the table with his fist. "You know," we said, "that Christians have no fear; why seek, then, to intimidate us?" "Where did you learn Chinese?" "In China." "In what place?" "A little everywhere." "And the Tartar, you know it? where did you learn it?" "In Mongolia, in the Land of Gra.s.s."

After some other trifling questions, Ki-Chan, telling us that we must be tired, invited us to seat ourselves. Then suddenly changing his tone and manner, he addressed Samdadchiemba, who, with his hand on his hip, had been standing a little behind us. "And you," he said, in a dry and angry voice, "whence are you?" "I am from Ki-Tou-Sse." "What is Ki-Tou-Sse?

who knows that?" "Ki-Tou-Sse is in San-Tchouen." "Ah, you are from San-Tchouen, in the province of Kan-Sou. Son of the central nation, on your knees!" Samdadchiemba turned pale, his hand left his hip, and his arm modestly glided down along his leg. "On your knees," repeated the Mandarin, in a thundering voice. Samdadchiemba fell on his knees, saying, "On my knees, standing or sitting, 'tis all the same to me: a man of labour and fatigue, as I am, is not accustomed to take his ease."

"Ah, you are from Kan-Sou," said the judge, taking large pinches of snuff; "ah! you are from Kan-Sou; you are a child of the central nation!

Very well; in that case, it is within my province to deal with you. Son of the central nation, answer your father and mother, and take heed how you tell lies. Where did you meet with these two foreigners? How did you become attached to their service?" Samdadchiemba gave, with perfect self-confidence, a long history of his life, which seemed to interest the auditory; he then related how he had made our acquaintance in Tartary, and the reasons that had induced him to follow us. Our young neophyte spoke with dignity, and, moreover, with a prudence which we had not expected. "Why did you adopt the religion of the Lord of Heaven? Don't you know that this is forbidden by the grand Emperor?" "The _entirely humble_ {172} adopted that religion, because it is the only true religion. How could I suppose that the grand Emperor proscribed a religion which orders man to do good and to avoid evil?" "That is true, the religion of the Lord of Heaven is holy; I know it. Why did you enter the service of these foreigners? Don't you know that the laws forbid that?" "How should an ignorant man, as I am, know who is a foreigner, and who not? These men always showed kindness to me, always exhorted me to practise virtue; why was I not to follow them?" "How much wages do they pay you?" "If I accompany them, it is to save my soul, and not to get money. My masters have never let me want rice and clothes, and with that I am satisfied." "Are you married?" "As I was a Lama, before entering the religion of the Lord of Heaven, I have never been married."

The judge then laughingly addressed an indelicate question to Samdadchiemba, who lowered his eyes and remained silent. One of us rising, said to Ki-Chan: "Our religion not only prohibits the commission of impure actions, but also the thinking or speaking of them; it is even not permitted to us to listen to indecent expressions." These words p.r.o.nounced with calmness and solemnity, raised a slight blush on the face of his excellency the amba.s.sador of China. "I know," he said, "I know the religion of the Lord of Heaven is holy; I know it, for I have read its books of doctrine; he who should strictly keep all its precepts would be a man without reproach." He made a sign to Samdadchiemba to rise; then, turning to us, he said: "It is night, you must be tired; it is time to take supper; you may go; to-morrow, if I want you, I will send for you."

The amba.s.sador Ki-Chan was quite right, it was very late, and the various emotions which had been furnished to us in the course of the evening had not by any means supplied the place of supper. On leaving the Sinico-Thibetian pretorium, we were accosted by a venerable Lama, who informed us that the First Kalon awaited us. We crossed the court, illuminated by some red lanterns; turned on the right, to a perilous staircase, which we ascended, prudently holding on by our conductor's robe; then, after traversing a long terrace, in the dubious light of the stars, we were introduced to the Regent. The large and lofty room was splendidly lighted by b.u.t.ter-oil lamps, the walls, the ceiling, even the floor, were all covered with gilding and brilliant colours. The Regent was alone; he bade us sit down near himself on a rich carpet, and endeavoured to express by his words, and still more by his gestures, how deep an interest he felt in us. Above all, we clearly understood that he was making arrangements to keep us from starving. Our pantomime was interrupted by the arrival of a person, who left, upon entering, his slippers at the door; it was the governor of the Cashmerian Mussulmen.