FROM TALI TO TSEKOU 



wick. Behind and above the idol a Krout deity was displayed 

 with spread wings, holding a serpent in his beak and talons. 

 To right and left of the altar the symbols showed traces of 

 affinity to Indian tradition — notably a painting, in which was 

 depicted a female with twelve faces, disposed in four rows of 

 three, one above another, and with ten arms, of which two 

 clasped a heart upon the breast. The walls on either hand were 

 decorated with saints, men to the right, and women to the left, 

 in blue, green, or yellow, each with an aureole. From the gallery 

 of the first floor drooped flags and bandrols, emblazoned with 

 Thibetan scrolls and characters. Elsewhere w^ere bronze candle- 

 sticks, copper bells, a Thibetan gong, and a fine censer. For 

 readers who have not studied the question, it would be of little 

 interest to draw attention to the similarity between the ritual and 

 ■ornaments in use by the Lamaserai of Kampou and those of the 

 Roman Catholic faith, — • altar, lamp, holy water, candlesticks, 

 ■censers, bells, saints with aureoles, the bird holding the serpent, 

 etc., are common to both. 



Corresponding ornaments and images from Lhaca were to be 

 found before the private altars, which each head Lama had in his 

 private lodging. Notwithstanding their religion, these brethren 

 had no scruples against trafficking in these objects, but the price 

 was prohibitive. Our visit concluded, nothing remained but to 

 take leave of the Kamapa (Star, symbol of the sect of Red 

 Hats), and to resume our journey, well pleased to have had 

 the opportunity and privilege of admission to their monastery. 

 This day, the 1 7th (August), was destined to maintain its 

 interesting character, and to be remembered as one of the 

 pleasantest in the entire record. For in the afternoon we 



■entered upon a little plain, which contained the village of Yetchd 

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