us that it contained the whole mysticism of their religion, and was inscribed not only on the temples, but on other buildings. Besides the usual temples[1] in those localities far removed from them, duguni, i.e. oratories, are arranged in the huts. Lastly, on the passes and high mountains large heaps of stones, called obo, are piled up in honour of the guardian spirits. These 'obo' are held in superstitious reverence, and a Mongol never passes one without adding a stone, rag, or tuft of camels' hair, as an offering. In summer religious services are held at them, and the people meet here on holidays.
The Dalai Lama of Tibet, residing at Lhassa, is the head of the whole Buddhist hierarchy, and sovereign of Tibet, acknowledging fealty, however, to China; but this submission is merely nominal, and is only outwardly shown by gifts sent three times a year to the Emperor.[2]
Equal to the Dalai Lama in sanctity, but not in political importance, is another Tibetan saint, Pan-tsin-Erdeni;[3] the third and last personage in Buddhism is the Kutukhtu of Urga. Next in rank come the remaining Kutukhtus or Gigens, who live at the different temples dispersed throughout Mongolia or
- ↑ Called in Mongolia sumo, less frequently kit or datsan.
- ↑ The Chinese Government maintains a division of troops and an envoy plenipotentiary at Lhassa [which seems somewhat inconsistent with merely 'nominal' subjection. — Y.]
- ↑ See p. 11, supra. — Y.
ence to their meaning, he quotes Koeppen's remarks in the 'Lamaische Hierarchie und Kirche,' p. 59, which are most striking. See 'The Abode of Snow,' by Andrew Wilson. Blackwood, London, 1875. pp. 329-332. — M. (See Supplementary Note.)
