Institutions of the Inhabitants of Boutan. 497 



would be displeased if we went shooting, but meat and fowls were constantly 

 supplied to our table, and we often saw animals killed for the use of the 

 Gylongs themselves. The spirit of the late superior Lama of Boutan made 

 its appearance at Lassa, and the identity of the person on such occasions, 

 we were informed, is thus determined. On the first discovery of the child, 

 the servants and effects of the deceased Lama are sent for, and laid before 

 him, when if he recognises the former, and challenges the latter as his own, 

 no doubt remains, and lie is universally acknowledged and received as the 

 true and individual Lama, whose body they had perhaps a few years before 

 consumed to ashes. His return from Heaven is not confined to any de- 

 terminate period, but usually happens witliin the course of ten or eleven 

 years, or rather, perhaps, as it may suit the convenience of those he left 

 behind on earth. It is easy to conceive that the institution of this principle 

 of faith had its rise in political as well as religious motives, to maintain 

 under a proper subjection to the court of the Delai Lama the different 

 countries where this faith is professed ; for it must be remembered that tlie 

 Lama-groo is declared supreme in temporal as well as spiritual matters, al- 

 though the influence of his former capacity seems considerably on the de- 

 cline at Teshulombo, from the authority assumed by the Chinese, as well 

 as at Tacissudon, from the disposition to independence manifested by the 

 present Rajah. The name of the young Lama from Lassa is certainly in 

 the mouth of every one, even of the children of Boutan, and he is without 

 exception acknowledged to possess an inherent right to the absolute do- 

 minion of the whole country, and that the Deib Rajah is no more than 

 his prime minister, vizier, or dewan ; and this claim was no doubt suffi- 

 ciently enforced when Boutan was more dependent on Thibet, and obliged 

 to receive both chief priest and governor in the person of the young Lama; 

 but at present, I am persuaded to think the Rajah would not be inclined to 

 admit the temporal control, or to share any part of the real authority with 

 another, nor is it likely that the young Lama will at any time hereafter 

 find himself in a condition to assert such a claim. He is occasionally 

 present at ceremonials, but at other times seldom conversed with or seen ; 

 and as he grows up to manliood, there is little doubt that the policy of the 

 government will provide that he be still secluded from any interference in 

 public concerns, and wholly confined to the contemplation of his spiritual 

 dignity. He does not even reside at Tacissudon, but is kept at a small 



