The passage of the river was difficult and dangerous. If we had had to depend on the four Berthon boats we took with us, the crossing might have taken weeks. But the good fortune that attended the expedition throughout did not fail us. At Chaksam we found the Tibetans had left behind their two great ferry-boats, quaint old barges with horses' heads at the prow, capacious enough to hold a hundred men. The Tibetan ferrymen worked for us cheerfully. A number of hide boats were also discovered. The transport mules were swum over, and the whole force was across in less than a week.

But the river took its toll most tragically. The current is swift and boisterous; the eddies and whirlpools are dangerously uncertain. Two Berthon boats, bound together into a raft, capsized, and Major Bretherton, chief supply and transport officer, and two Gurkhas were drowned. It seemed as if the genius of the river, offended at our intrusion, had claimed its price and carried off the most valuable life in the force. It was Major Bretherton's foresight more than anything that enabled us to reach Lhasa. His loss was calamitous.

We left our camp at the ferry on July 31, and started for Lhasa, which was only forty-three miles distant. It was difficult to believe that in three days we would be looking on the Potala.

The Kyi Chu, the holy river of Lhasa, flows into the Tsangpo at Chushul, three miles below Chaksam ferry, where our troops crossed. The river is almost as broad as the Thames at Greenwich, and the stream is swift and clear. The valley is cultivated in places, but long stretches are bare and rocky. Sand-dunes, overgrown with artemisia scrub, extend to the margin of cultivation, leaving a well-defined line between the green cornfields and the barren sand. The crops were ripening at the time of our advance, and promised a plentiful harvest.

For many miles the road is cut out of a precipitous cliff above the river. A few hundred men could have destroyed it in an afternoon, and delayed our advance for another week. Newly-built sangars at the entrance of the gorge showed that the Tibetans had intended to hold it. But they left the valley in a disorganized state the day we reached the Tsangpo. Had they fortified the position, they might have made it stronger than the Karo la.

The heat of the valley was almost tropical. Summer by the Kyi Chu River is very different from one's first conceptions of Tibet. To escape the heat, I used to write my diary in the shade of gardens and willow groves. Hoopoes, magpies, and huge black ravens became inquisitive and confidential. I have a pile of little black notebooks I scribbled over in their society, dirty and torn and soiled with pressed flowers. For a picture of the valley I will go to these. One's freshest impressions are the best, and truer than reminiscences.

Nethang.

In the most fertile part of the Kyi Chu Valley, where the fields are intersected in all directions by clear-running streams bordered with flowers, in a grove of poplars where doves were singing all day long, I found Atisa's tomb.

It was built in a large, plain, barn-like building, clean and sweet-smelling as a granary, and innocent of ornament outside and in. It was the only clean and simple place devoted to religion I had seen in Tibet.

In every house and monastery we entered on the road there were gilded images, tawdry paintings, demons and she-devils, garish frescoes on the wall, hideous grinning devil-masks, all the Lama's spurious apparatus of terrorism.

These were the outward symbols of demonolatry and superstition invented by scheming priests as the fabric of their sacerdotalism. But this was the resting-place of the Reformer, the true son of Buddha, who came over the Himalayas to preach a religion of love and mercy.

I entered the building out of the glare of the sun, expecting nothing but the usual monsters and abortions—just as one is dragged into a church in some tourist-ridden land, where, if only for the sake of peace, one must cast an apathetic eye at the lions of the country. But as the tomb gradually assumed shape in the dim light, I knew that there was someone here, a priest or a community, who understood Atisa, who knew what he would have wished his last resting-place to be; or perhaps the good old monk had left a will or spoken a plain word that had been handed down and remembered these thousand years, and was now, no doubt, regarded as an eccentric's whim, that there must be no gods or demons by his tomb, nothing abnormal, no pretentiousness of any kind. If his teaching had lived, how simple and honest and different Tibet would be to-day!

The tomb was not beautiful—a large square plinth, supporting layers of gradually decreasing circumference and forming steps two feet in height, the last a platform on which was based a substantial vat-like structure with no ornament or inscription except a thin line of black pencilled saints. By climbing up the layers of masonry I found a pair of slant eyes gazing at nothing and hidden by a curve in the stone from gazers below. This was the only painting on the tomb.

Never in the thousand years since the good monk was laid to rest at Nethang had a white man entered this shrine. To-day the courtyard was crowded with mules and drivers; Hindus and Pathans in British uniform: they were ransacking the place for corn. A transport officer was shouting:

'How many bags have you, babu?'

'A hundred and seven, sir.'

'Remember, if anyone loots, he will get fifty beynt' (stripes with the cat-o'-nine-tails).

Then he turned to me.

'What the devil is that old thief doing over there?' he said, and nodded at a man with archÆological interests, who was peering about in a dark corner by the tomb. 'There is nothing more here.'

'He is examining Atisa's tomb.'

'And who the devil is Atisa?'

And who is he? Merely a name to a few dry-as-dust pedants. Everything human he did is forgotten. The faintest ripple remains to-day from that stone cast into the stagnant waters so many years ago. A few monks drone away their days in a monastery close by. In the courtyard there is a border of hollyhocks and snapdragon and asters. Here the unsavoury guardians of Atisa's tomb watch me as I write, and wonder what on earth I am doing among them, and what spell or mantra I am inscribing in the little black book that shuts so tightly with a clasp.

They have sent delegates and messengers of every rank to threaten and entreat and plead with us—emissaries of increasing importance as we have drawn nearer their capital, until the Dalai Lama despatched his own Grand Chamberlain and Grand Secretary, and, greater than these, the Ta Lama and Yutok ShapÉ, members of the ruling Council of Five, whose sacred persons had never before been seen by European eyes. To-morrow the Amban himself comes to meet Colonel Younghusband. The Dalai Lama has sent him a letter sealed with his own seal.

Every stretch of road from the frontier to Lhasa has had its symbol of remonstrance. Cairns and chortens, and mani walls and praying-flags, demons painted on the rock, writings on the wall, white stones piled upon black, have emitted their ray of protest and malevolence in vain.

The Lamas knew we must come. Hundreds of years ago a Buddhist saint wrote it in his book of prophecies, Ma-ong Lung-Ten, which may be bought to-day in the Lhasa book-shops. He predicted that Tibet would be invaded and conquered by the Philings (Europeans), when all of the true religion would go to Chang Shambula, the Northern Paradise, and Buddhism would become extinct in the country.

And now the Lamas believe that the prophecy will be fulfilled by our entry into Lhasa, and that their religion will decay before foreign influence. The Dalai Lama, they say, will die, not by violence or sickness, but by some spiritual visitation. His spirit will seek some other incarnation, when he can no longer benefit his people or secure his country, so long sacred to Buddhists, from the contamination of foreign intrusion.

The Tibetans are not the savages they are depicted. They are civilized, if medieval. The country is governed on the feudal system. The monks are the overlords, the peasantry their serfs. The poor are not oppressed. They and the small tenant farmers work ungrudgingly for their spiritual masters, to whom they owe a blind devotion. They are not discontented, though they give more than a tithe of their small income to the Church. It must be remembered that every family contributes at least one member to the priesthood, so that, when we are inclined to abuse the monks for consuming the greater part of the country's produce, we should remember that the laymen are not the victims of class prejudice, the plebeians groaning under the burden of the patricians, so much as the servants of a community chosen from among themselves, and with whom they are connected by family ties.

No doubt the Lamas employ spiritual terrorism to maintain their influence and preserve the temporal government in their hands; and when they speak of their religion being injured by our intrusion, they are thinking, no doubt, of another unveiling of mysteries, the dreaded age of materialism and reason, when little by little their ignorant serfs will be brought into contact with the facts of life, and begin to question the justness of the relations that have existed between themselves and their rulers for centuries. But at present the people are medieval, not only in their system of government and their religion, their inquisition, their witchcraft, their incantations, their ordeals by fire and boiling oil, but in every aspect of their daily life.

I question if ever in the history of the world there has been another occasion when bigotry and darkness have been exposed with such abruptness to the inroad of science, when a barrier of ignorance created by jealousy and fear as a screen between two peoples living side by side has been demolished so suddenly to admit the light of an advanced civilization.

The Tibetans, no doubt, will benefit, and many abuses will be swept away. Yet there will always be people who will hanker after the medieval and romantic, who will say: 'We men are children. Why could we not have been content that there was one mystery not unveiled, one country of an ancient arrested civilization, and an established Church where men are still guided by sorcery and incantations, and direct their mundane affairs with one eye on a grotesque spirit world, which is the most real thing in their lives—a land of topsy-turvy and inverted proportions, where men spend half their lives mumbling unintelligible mantras and turning mechanical prayers, and when dead are cut up into mincemeat and thrown to the dogs and vultures?'

To-morrow, when we enter Lhasa, we will have unveiled the last mystery of the East. There are no more forbidden cities which men have not mapped and photographed. Our children will laugh at modern travellers' tales. They will have to turn again to Gulliver and Haroun al Raschid. And they will soon tire of these. For now that there are no real mysteries, no unknown land of dreams, where there may still be genii and mahatmas and bottle-imps, that kind of literature will be tolerated no longer. Children will be sceptical and matter-of-fact and disillusioned, and there will be no sale for fairy-stories any more.

But we ourselves are children. Why could we not have left at least one city out of bounds?

Lhasa,
August 3.

We reached Lhasa to-day, after a march of seven miles, and camped outside the city. As we approached, the road became an embankment across a marsh. Butterflies and dragon-flies were hovering among the rushes, clematis grew in the stonework by the roadside, cows were grazing in the rich pastureland, redshanks were calling, a flight of teal passed overhead; the whole scene was most homelike, save for the bare scarred cliffs that jealously preclude a distant view of the city.

Some of us climbed the Chagpo Ri and looked down on the city. Lhasa lay a mile in front of us, a mass of huddled roofs and trees, dominated by the golden dome of the Jokhang Cathedral.

It must be the most hidden city on earth. The Chagpo Ri rises bluffly from the river-bank like a huge rock. Between it and the Potala hill there is a narrow gap not more than thirty yards wide. Over this is built the Pargo Kaling, a typical Tibetan chorten, through which is the main gateway into Lhasa. The city has no walls, but beyond the Potala, to complete the screen, stretches a great embankment of sand right across the valley to the hills on the north.

Lhasa,
August 4.

An epoch in the world's history was marked to-day when Colonel Younghusband entered the city to return the visit of the Chinese Amban. He was accompanied by all the members of the mission, the war correspondents, and an escort of two companies of the Royal Fusiliers and the 2nd Mounted Infantry. Half a company of mounted infantry, two guns, a detachment of sappers, and four companies of infantry were held ready to support the escort if necessary.

In front of us marched and rode the Amban's escort—his bodyguard, dressed in short loose coats of French gray, embroidered in black, with various emblems; pikemen clad in bright red with black embroidery and black pugarees; soldiers with pikes and scythes and three-pronged spears, on all of which hung red banners with devices embroidered in black.

The streets were almost deserted, perhaps by order of the authorities to prevent an outbreak. But as we returned small crowds had gathered in the doorways, women were peering through windows, but no one followed or took more than a listless interest in us. The monks looked on sullenly. But in most faces one read only indifference and apathy. One might think the entry of a foreign army into Lhasa and the presence of English Political Officers in gold-laced uniform and beaver hats were everyday events.

The only building in Lhasa that is at all imposing is the Potala.

It would be misleading to say that the palace dominated the city, as a comparison would be implied—a picture conveyed of one building standing out signally among others. This is not the case.

The Potala is superbly detached. It is not a palace on a hill, but a hill that is also a palace. Its massive walls, its terraces and bastions stretch upwards from the plain to the crest, as if the great bluff rock were merely a foundation-stone planted there at the divinity's nod. The divinity dwells in the palace, and underneath, at the distance of a furlong or two, humanity is huddled abjectly in squalid smut-begrimed houses. The proportion is that which exists between God and man.

If one approached within a league of Lhasa, saw the glittering domes of the Potala, and turned back without entering the precincts, one might still imagine it an enchanted city, shining with turquoise and gold. But having entered, the illusion is lost. One might think devout Buddhists had excluded strangers in order to preserve the myth of the city's beauty and mystery and wealth, or that the place was consciously neglected and defaced so as to offer no allurements to heretics, just as the repulsive women one meets in the streets smear themselves over with grease and cutch to make themselves even more hideous than Nature ordained.

The place has not changed since Manning visited it ninety years ago, and wrote:—'There is nothing striking, nothing pleasing, in its appearance. The habitations are begrimed with smut and dirt. The avenues are full of dogs, some growling and gnawing bits of hide that lie about in profusion, and emit a charnel-house smell; others limping and looking livid; others ulcerated; others starved and dying, and pecked at by ravens; some dead and preyed upon. In short, everything seems mean and gloomy, and excites the idea of something unreal.' That is the Lhasa of to-day. Probably it was the same centuries ago.

Above all this squalor the Potala towers superbly. Its golden roofs, shining in the sun like tongues of fire, are a landmark for miles, and must inspire awe and veneration in the hearts of pilgrims coming from the desert parts of Tibet, Kashmir, and Mongolia to visit the sacred city that Buddha has blessed.

The secret of romance is remoteness, whether in time or space. If we could be thrown back to the days of Agincourt we should be enchanted at first, but after a week should vote everything commonplace and dull. Falstaff, the beery lout, would be an impossible companion, and Prince Hal a tiresome young cub who wanted a good dressing-down. In travel, too, as one approaches the goal, and the country becomes gradually familiar, the husk of romance falls off. Childe Roland must have been sadly disappointed in the Dark Tower; filth and familiarity very soon destroyed the romance of Lhasa.

But romance still clings to the Potala. It is still remote. Like Imray, its sacred inmate has achieved the impossible. Divinity or no, he has at least the divine power of vanishing. In the material West, as we like to call it, we know how hard it is for the humblest subject to disappear, in spite of the confused hub of traffic and intricate network of communications. Yet here in Lhasa, a city of dreamy repose, a King has escaped, been spirited into the air, and nobody is any the wiser.

When we paraded the city yesterday, we made a complete circuit of the Potala. There was no one, not even the humblest follower, so unimaginative that he did not look up from time to time at the frowning cliff and thousand sightless windows that concealed the unknown. Those hidden corridors and passages have been for centuries, and are, perhaps, at this very moment, the scenes of unnatural piety and crime.

Within the precincts of Lhasa the taking of life in any form is sacrilege. Buddha's first law was, 'Thou shalt not kill'; and life is held so sacred by his devout followers that they are careful not to kill the smallest insect. Yet this palace, where dwells the divine incarnation of the Bodhisat, the head of the Buddhist Church, must have witnessed more murders and instigations to crime than the most blood-stained castle of medieval Europe.

Since the assumption of temporal power by the fifth Grand Lama in the middle of the seventeenth century, the whole history of the Tibetan hierarchy has been a record of bloodshed and intrigue. The fifth Grand Lama, the first to receive the title of Dalai, was a most unscrupulous ruler, who secured the temporal power by inciting the Mongols to invade Tibet, and received as his reward the kingship. He then established his claim to the godhead by tampering with Buddhist history and writ. The sixth incarnation was executed by the Chinese on account of his profligacy. The seventh was deposed by the Chinese as privy to the murder of the regent. After the death of the eighth, of whom I can learn nothing, it would seem that the tables were turned: the regents systematically murdered their charge, and the crime of the seventh Dalai Lama was visited upon four successive incarnations. The ninth, tenth, eleventh, and twelfth all died prematurely, assassinated, it is believed, by their regents.

There are no legends of malmsey-butts, secret smotherings, and hired assassins. The children disappeared; they were absorbed into the Universal Essence; they were literally too good to live. Their regents and protectors, monks only less sacred than themselves, provided that the spirit in its yearning for the next state should not be long detained in its mortal husk. No questions were asked. How could the devout trace the comings and goings of the divine Avalokita, the Lord of Mercy and Judgment, who ordains into what heaven or hell, demon, god, hero, mollusc, or ape, their spirits must enter, according to their sins?

So, when we reached Lhasa the other day, and heard that the thirteenth incarnation had fled, no one was surprised. Yet the wonder remains. A great Prince, a god to thousands of men, has been removed from his palace and capital, no one knows whither or when. A ruler has disappeared who travels with every appanage of state, inspiring awe in his prostrate servants, whose movements, one would think, were watched and talked about more than any Sovereign's on earth. Yet fear, or loyalty, or ignorance keeps every subject tongue-tied.

We have spies and informers everywhere, and there are men in Lhasa who would do much to please the new conquerors of Tibet. There are also witless men, who have eyes and ears, but, it seems, no tongues.

But so far neither avarice nor witlessness has betrayed anything. For all we know, the Dalai Lama may be still in his palace in some hidden chamber in the rock, or maybe he has never left his customary apartments, and still performs his daily offices in the Potala, confident that there at least his sanctity is inviolable by unbelievers.

The British Tommy in the meanwhile parades the streets as indifferently as if they were the New Cut or Lambeth Palace Road. He looks up at the Potala, and says: 'The old bloke's done a bunk. Wish we'd got 'im; we might get 'ome then.'

Lhasa,
August —.

We had been in Lhasa nearly three weeks before we could discover where the Dalai Lama had fled. We know now that he left his palace secretly in the night, and took the northern road to Mongolia. The Buriat, Dorjieff met him at Nagchuka, on the verge of the great desert that separates inhabited Tibet from Mongolia, 100 miles from Lhasa. On the 20th the Amban told us that he had already left Nagchuka twelve days, and was pushing on across the desert to the frontier.

I have been trying to find out something about the private life and character of the Grand Lama. But asking questions here is fruitless; one can learn nothing intimate. And this is just what one might expect. The man continues a bogie, a riddle, undivinable, impersonal, remote. The people know nothing. They have bowed before the throne as men come out of the dark into a blinding light. Scrutiny in their view would be vain and blasphemous. The Abbots, too, will reveal nothing; they will not and dare not. When Colonel Younghusband put the question direct to a head Lama in open durbar, 'Have you news of the Dalai Lama? Do you know where he is?' the monk looked slowly to left and right, and answered, 'I know nothing.' 'The ruler of your country leaves his palace and capital, and you know nothing?' the Commissioner asked. 'Nothing,' answered the monk, shuffling his feet, but without changing colour.

From various sources, which differ surprisingly little, I have a fairly clear picture of the man's face and figure. He is thick-set, about five feet nine inches in height, with a heavy square jaw, nose remarkably long and straight for a Tibetan, eyebrows pronounced and turning upwards in a phenomenal manner—probably trained so, to make his appearance more forbidding—face pockmarked, general expression resolute and sinister. He goes out very little, and is rarely seen by the people, except on his annual visit to Depung, and during his migrations between the Summer Palace and the Potala. He was at the Summer Palace when the messenger brought the news that our advance was inevitable, but he went to the Potala to put his house in order before projecting himself into the unknown.

His face is the index of his character. He is a man of strong personality, impetuous, despotic, and intolerant of advice in State affairs. He is constantly deposing his Ministers, and has estranged from himself a large section of the upper classes, both ecclesiastical and official, owing to his wayward and headstrong disposition. As a child he was so precociously acute and resolute that he survived his regent, and so upset the traditional policy of murder, being the only one out of the last five incarnations to reach his majority. Since he took the government of the country into his own hands he has reduced the Chinese suzerainty to a mere shadow, and, with fatal results to himself, consistently insulted and defied the British. His inclination to a rapprochement with Russia is not shared by his Ministers.

The only glimpse I have had into the man himself was reflected in a conversation with the Nepalese Resident, a podgy little man, very ugly and good-natured, with the manners of a French comedian and a face generally expanded in a broad grin. He shook with laughter when I asked him if he knew the Dalai Lama, and the idea was really intensely funny, this mercurial, irreverent little man hobnobbing with the divine. 'I have seen him,' he said, and exploded again. 'But what does he do all day?' I asked. The Resident puckered up his brow, aping abstraction, and began to wave his hand in the air solemnly with a slow circular movement, mumbling 'Om man Padme om' to the revolutions of an imaginary praying-wheel. He was immensely pleased with the effort and the effect it produced on a sepoy orderly. 'But has he no interests or amusements?' I asked. The Resident could think of none. But he told me a story to illustrate the dulness of the man, for whom he evidently had no reverence. On his return from his last visit to India, the Maharaja of Nepal had given him a phonograph to present to the Priest-King. The impious toy was introduced to the Holy of Holies, and the Dalai Lama walked round it uneasily as it emitted the strains of English band music, and raucously repeated an indelicate Bhutanese song. After sitting a long while in deep thought, he rose and said he could not live with this voice without a soul; it must leave his palace at once. The rejected phonograph found a home with the Chinese Amban, to whom it was presented with due ceremonial the same day. 'The Lama is gumar,' the Resident said, using a Hindustani word which may be translated, according to our charity, by anything between 'boorish' and 'unenlightened.' I was glad to meet a man in this city of evasiveness whose views were positive, and who was eager to communicate them. Through him I tracked the shadow, as it were, of this impersonality, and found that to many strangers in Lhasa, and perhaps to a few Lhasans themselves, the divinity was all clay, a palpable fraud, a pompous and puritanical dullard masquerading as a god.

For my own part, I think the oracle that counselled his flight wiser than the statesmen who object that it was a political mistake. He has lost his prestige, they say. But imagine him dragged into durbar as a signatory, gazed at by profane eyes, the subject of a few days' gossip and comment, then sunk into commonplace, stripped of his mystery like this city of Lhasa, through which we now saunter familiarly, wondering when we shall start again for the wilds.

From our camp here the Potala draws the eye like a magnet. There is nothing but sky and marsh and bleak hill and palace. When we look out of our tents in the morning, the sun is striking the golden roof like a beacon light to the faithful. Nearly every day in August this year has opened fine and closed with storm-clouds gathering from the west, through which the sun shines, bathing the eastern valley in a soft, pearly light. The western horizon is dark and lowering, the eastern peaceful and serene. In this division of darkness and light the Potala stands out like a haven, not flaming now, but faintly luminous with a restful mystic light, soothing enough to rob Buddhist metaphysics of its pessimism and induce a mood, even in unbelievers, in which one is content to merge the individual and become absorbed in the universal spirit of Nature.

No wonder that, when one looks for mystery in Lhasa, one's thoughts dwell solely on the Dalai Lama and the Potala. I cannot help dwelling on the flight of the thirteenth incarnation. It plunges us into medievalism. To my mind, there is no picture so romantic and engrossing in modern history as that exodus, when the spiritual head of the Buddhist Church, the temporal ruler of six millions, stole out of his palace by night and was borne away in his palanquin, no one knows on what errand or with what impotent rage in his heart. The flight was really secret. No one but his immediate confidants and retainers, not even the Amban himself, knew that he had gone. I can imagine the awed attendants, the burying of treasure, the locking and sealing of chests, faint lights flickering in the passages, hurried footsteps in the corridors, dogs barking intermittently at this unwonted bustle—I feel sure the Priest-King kicked one as he stepped on the terrace for the last time. Then the procession by moonlight up the narrow valley to the north, where the roar of the stream would drown the footsteps of the palanquin-bearers.

A month afterwards I followed on his track, and stood on the Phembu Pass twelve miles north of Lhasa, whence one looks down on the huge belt of mountains that lie between the Brahmaputra and the desert, so packed and huddled that their crests look like one continuous undulating plain stretching to the horizon. Looking across the valley, I could see the northern road to Mongolia winding up a feeder of the Phembu Chu. They passed along here and over the next range, and across range after range, until they reached the two conical snow-peaks that stand out of the plain beside Tengri Nor, a hundred miles to the north. For days they skirted the great lake, and then, as if they feared the Nemesis of our offended Raj could pursue them to the end of the earth, broke into the desert, across which they must be hurrying now toward the great mountain chain of Burkhan Buddha, on the southern limits of Mongolia.

Lhasa,
August 19.

The Tibetans are the strangest people on earth. To-day I discovered how they dispose of their dead.

To hold life sacred and benefit the creatures are the laws of Buddha, which they are supposed to obey most scrupulously. And as they think they may be reborn in any shape of mammal, bird, or fish, they are kind to living things.

During the morning service the Lamas repeat a prayer for the minute insects which they have swallowed inadvertently in their meat and drink, and the formula insures the rebirth of these microbes in heaven. Sometimes, when a Lama's life is despaired of, the monks will ransom a yak or a bullock from the shambles, and keep him a pensioner in their monastery, praying the good Buddha to spare the sick man's life for the life ransomed. Yet they eat meat freely, all save the Gelug-pa, or Reformed Church, and square their conscience with their appetite by the pretext that the sin rests with the outcast assassin, the public butcher, who will be born in the next incarnation as some tantalized spirit or agonized demon. That, however, is his own affair.

But it is when a Tibetan dies that his charity to the creatures becomes really practical. Then, by his own tacit consent when living, his body is given as a feast to the dogs and vultures. This is no casual or careless gift to avoid the trouble of burial or cremation. All creatures who have a taste for these things are invited to the ceremony, and the corpse is carved to their liking by an expert, who devotes his life to the practice.

When a Tibetan dies he is left three days in his chamber, and a slit is made in his skull to let his soul pass out. Then he is rolled into a ball, wrapped in a sack, or silk if he is rich, packed into a jar or basket, and carried along to the music of conch shells to the ceremonial stone. Here a Lama takes the corpse out of its vessel and wrappings, and lays it face downwards on a large flat slab, and the pensioners prowl or hop round, waiting for their dole. They are quite tame. The Lamas stand a little way apart, and see that strict etiquette is observed during the entertainment. The carver begins at the ankle, and cuts upwards, throwing little strips of flesh to the guests; the bones he throws to a second attendant, who pounds them up with a heavy stone.

I passed the place to-day as I rode in from a reconnaissance. The slab lies a stone's-throw to the left of the great northern road to Tengri Nor and Mongolia, about two miles from the city.

A group of stolid vultures, too demoralized to range in search of carrion, stood motionless on a rock above, waiting the next dispenser of charity.

A few ravens hopped about sadly; they, too, were evidently pauperized. One magpie was prying round in suspicious proximity, and dogs conscious of shame slunk about without a bark in them, and nosed the ground diligently. They are always there, waiting.

There was hardly a stain on the slab, so quick and eager are the applicants for charity. Only a few rags lay around, too poor to be carried away.

I have not seen the ceremony, and I have no mind to. My companion this morning, a hardened young subaltern who was fighting nearly every day in April, May, and June, and has seen more bloodshed than most veterans, saw just as much as I have described. He then felt very ill, dug his spurs into his horse, and rode away.