und Kirche[1] published thirty-five years ago,and also a compilation and out of print. Since the publication of these two works much new information has been gained, though scattered through more or less inaccessible Russian, German, French, and Asiatic journals. And this, combined with the existing opportunities for a closer study of Tibet and its customs, renders a fuller and more systematic work now possible.
Some reference seems needed to my special facilities for undertaking this task. In addition to having personally studied "southern Buddhism" in Burma and Ceylon; and "northern Buddhism" in Sikhim, Bhotān and Japan; and exploring Indian Buddhism in its remains in "the Buddhist Holy Land," and the ethnology of Tibet and its border tribes in Sikhim, Asam, and upper Burma; and being one of the few Europeans who have entered the territory of the Grand Lāma, I have spent several years in studying the actualities of Lāmaism as explained by its priests, at points much nearer Lhāsa than any utilized for such a purpose, and where I could feel the pulse of the sacred city itself beating in the large communities of its natives, many of whom had left Lhāsa only ten or twelve days previously.
On commencing my enquiry I found it necessary to learn the language, which is peculiarly difficult, and known to very few Europeans. And afterwards, realizing the rigid secrecy maintained by the Lāmas in regard to their seemingly chaotic rites and symbolism, I felt compelled to purchase a Lāmaist temple with its fittings; and prevailed on the officiating priests to explain to me in full detail the symbolism and the rites as they proceeded. Perceiving how much I was interested, the Lāmas were so oblig-
- ↑ Berlin, 1859.
