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other side of which sat their venerable teacher. After three bows, they proceeded with bent body and the tongue stuck out — the mark of profound obeisance — and, stopping in front of the table, held their heads close to the Lama. The latter, with the palm of his right hand, gently touched their heads by way of blessing, in acknowledgment of their courtesy. In the case of an individual of social position, the Lama used both hands in administering the blessing. I may explain here the Tibetan mode of blessing. Tibetan Lamas use four kinds of blessing, according to the rank of the person to whom it is administered. These orders of blessing, which are at the same time those of greeting, which they call chakwang in Tibet, are first the 'head to head blessing,' which consists in touching the other's head with one's own forehead; second the 'double-handed blessing;' third, the 'single-handed blessing;' both of which are self-explanatory. The fourth is resorted to by a Lama of the highest order toward his inferiors and laymen, and consists in touching the head of the recipient with the tufted end of a stick, which constitutes a special article used in Buddhist ritual. This last ceremony is performed only by the Dalai Lama in Lhasa, and Panchen Rinpoche in Shigatse. Gelong Rinpoche received me with the double-handed blessing. I found in him a stoutly built, strikingly-featured, grey-haired old man of noble bearing, who, because of his well-preserved physique, did not at first glance look like a person who had passed the best part of his life in religious meditation. But closer observation of what he did and said convinced me that he was a man of true charity, dearly loving his fellow-creatures, and I approached him with a feeling of profound respect. The first thing he said to me was that I was not a man to wander about in a dreary wilderness, and he asked me what had brought me to him. The dialogue that then followed