our heads with his hand, and returned us the scarves we had in the first place presented him, tying them around our necks. His holiness graciously inquired after our health, and asked if we had not suffered great privations and hardships on the way. We gave a brief account of our troubles in the snows and of our miraculous escape at Tashi-rabka. "By the grace of the Three Holies,"[1] I added, "we have overcome all difficulties, and now our delight is boundless in being able to present ourselves at last at your Holiness's feet." The minister expressed his regrets at our sufferings and his pleasure on our safe arrival after an absence of three years. He had to go to prayers, but before leaving he gave orders that all proper attentions be shown us. Large dishes of biscuits, bread, fruit, and meat were then placed before us, and tea was poured into our cups from the minister's own pot, as a mark of his special favour.
December 28.—After we had finished taking tea the page Ka-chan Gopa called us to the minister's presence, to whom we gave a detailed account of our journey. After listening with attention, he observed, "Pundib la, I fail to see why you chose such a dangerous route as that by the Kangla chen and Tashi-rabka, for you had the passport issued to you three years ago by which you were permitted to return to Tsang by way of Khamba djong. Did not the officials at that place treat you well when you passed there on your way back to India?" I replied saying that I had feared that difficulties might have been raised by the Sikkim Durbar at the instance of the Phodang lama, who had of late been making trouble in Sikkim. The minister again remarked that there had been no necessity for our undertaking such a difficult and perilous journey through the Tingri djong country, when we had the Grand Lama's (Panchen Rinpoche's) passport authorizing us to cross the Lachan pass, which was very easy and free from snow. After a short conversation he retired to his contemplation room (oratory).
December 29.—We had an interview with the minister in the Nihog[2] on the roof of the Tsug-la-khang, over which a canopy had
- ↑ Kon-chog sum, i.e. Buddha, the Law and the Brotherhood (Sangha). Protestant missionaries have, very wrongly, I think, used the word Kon-chog as a translation of our word God, which is as untranslatable into Tibetan as it appears to be into Chinese, unless the Mohammedan expression Chen chu, "the real Lord," be used.—(W. R.)
- ↑ Or Ngi-hok, an open quadrangle on the roof of a house, enclosed on all sides by walls, in two of which are door-like openings (S. C. D.). Jaeschke explains the word nyi-yol by "any screen or shelter from the sun’s rays: awning, curtain, parasol, pent-house."
