In the reign of Asoca, about the 4th century before Christ, Buddhism was introduced, and after remaining for some time, under Tartar princes, the religion of the country, was again succeeded by Hindooism.

The first Mahomedan king of Cashmere is believed to be "Shahmar," who came to the throne in A.D. 1341, and during the succeeding reigns Thibet appears to have been first subdued, and was annexed for a time to the kingdom.

The next monarch, who appears notably on the stage, was "Sikunder," who, influenced by a certain Syud Alee Humudanee and other religious fanatics recently arrived in the country, began to destroy the Hindoo temples and images by fire, and to force the people to abjure idolatry. Previous to this influx of zealots, the country was in a transition state as regards religion and Mahomedanism then began to make some head in the valley.

After this period nothing of very great importance occurred in the kingdom of Cashmere until the year 1584, when the great Akbar summoned the then king "Yusuf Shah" to present himself in person at the court of Lahore. Finding his orders not complied with, he despatched an army of 50,000 men to enforce obedience, and Yusuf Shah, preferring apparently to die than fight, delivered himself up, and was sent to Lahore.

The imperial army was afterwards, however, repulsed in attempting to subdue the country, and it was not finally conquered for two years, when Akbar, overcoming all resistance, took possession of the province.

The purity of the emperor's motives in annexing the territory, and his opinion of his conquest, are amusingly shown in the following letter to his minister Abdullah Khan: —

"On the mirror of your mind, which bears the stamp of Divine illumination, be it manifest and evident, that at the time when my imperial army happened to be in the territories of the Punjab, although I at first had no other views than to amuse myself with sports and hunting in this country, yet the conquest of the enchanting kingdom of Cashmere, which has never yet been subdued by monarchs of the age, which for natural strength and inaccessibility is unrivalled, and which, for beauty and pleasantness, is a proverb among the most sagacious beholders, became secretly an object of my wishes, BECAUSE I received constantly accounts of the tyranny of the rulers of that region. Accordingly, in a very short time, my brave warriors annexed that kingdom to my dominions. Though the princes of that country were not remiss in their exertions, yet, as my intentions were established on the basis of equity, it was completely conquered.

"I myself also visited that happy spot, the possession of which is a fresh instance of the Divine favour, and offered up my praise and thanksgiving to the supreme Lord of all things. As I found myself delighted with the romantic bowers of Cashmere, the residence of pleasure, I made an excursion to the mountains of that country and Thibet, and beheld, with the eyes of astonishment, the wonders of the picture of Nature."

This visit was in A.D. 1588.

The emperor then appears to have entered the valley by the Peer Punjal Pass, and to have been received with every demonstration of joy by the people in whom he took such a fatherly interest. The loyalty of his children, however, was but short-lived, for about the year 1591 he again writes to Abdullah: —

"I must acquaint your Highness, that just at this time certain persons, under the predominance of an unlucky destiny, raised an insurrection in Cashmere and breathed the air of rebellion and dissatisfaction at the bounty of Providence.

"As soon as the intelligence of this tumult arrived, regardless of deluges of rain, I hastened away by forced marches, but before the troops could get through the passes and enter into that kingdom, certain Omrahs, attached to my interests, who had been obliged by compulsion to join in that rash enterprise, availing themselves of an opportunity, brought me the head of the rebel commander.

"As my forces were near, I visited a second time that ever-verdant garden, and gratified my mind and senses with the beauties of that luxuriant spot."

With a view to keeping the capital in order, the Fort of Huree Purbut was built, about A.D. 1597, at a cost of over 1,000,000L.

Means were at the same time adopted of rendering the Cashmerians less warlike, and of breaking their independent spirit. To effect this, it is generally believed in Cashmere that the Emperor Akbar caused a change to be made in the dress of the people. Instead of the ancient, well-girdled tunic, adapted to activity and exercise, he introduced the effeminate long gown of the present day, a change which may have led to the introduction of the kangree, or pot of charcoal, now used in the valley.

During Akbar's reign much was done towards the improvement of the province. The country was adorned with palaces and gardens, and various trees and shrubs were introduced and cultivated.

About the beginning of the seventeenth century, Akbar visited Cashmere for the third and last time, being succeeded, after a reign of fifty-two years, by his son Selim, or Jehangeer, A.D. 1605.

Jehangeer, during the early part of his reign, visited Cashmere many times, and the valley having been surveyed and brought to order by Akbar, nothing remained for his successor but to enjoy the delights of the country in company with his empress, the famous Noor Jehan. In 1621, and in 1624, he repeated his visit, when he built many summerhouses and palaces at Atchabull, Shalimar, &c., and in A.D. 1627 he visited the valley for the last time. He was succeeded in that year by Shah Jehan, who, in 1634, also visited his territories; and, besides improving the country by the introduction of fruit-trees, flowers, &c. from Cabul, he invaded Thibet, and taking the Fort of Ladak, annexed the country to Cashmere.

In 1645 he again visited the valley, and also in the following years, being accompanied by many poets and savants; among the former was a certain Hajee Mahomet Jan, a Persian, who composed a poem on the country; but the difficulties of the road appear to have impressed his mind rather more than the beauties of the scenery. He compares the sharpness of the passes to "the swords of the Feringees," and their tortuous ascents to "the curls of a blackamoor's hair!"

In 1657, Shah Jehan, being deposed by his son Aurungzib, was confined in the Fort of Agra for life; and in the year 1664 the new emperor also paid a visit to his Cashmerian dominions. Of this magnificent expedition, M. Bernier, the monarch's state physician, gives an amusing and detailed description, purporting to be

"A relation of a voyage made in the year 1664, when the Great Mogul, Aureng-Zebe, went with his army from, Dehly to Lahor, from Lahor to Bember, and from thence to that small kingdom of Kachemere, or Cassimere, called by the Mogols the Paradise of the Indies, concerning which the author affirms that he hath a particular history of it, in the Persian tongue."

"The weighty occasion and cause of this voyage of the Emperor's, together with an account of the state and posture of his army, and some curious particulars observable in voyages of the Indies," are thus given by M. Bernier: — "Since that Aureng-Zebe began to find himself in better health, it hath been constantly reported that he would make a voyage to Kachemere, to be out of the way of the approaching summer heats, though the more intelligent sort of men would hardly be persuaded, that as long as he kept his father, Chah-Jean (Shah Jehan), prisoner in the Fort of Agra, he would think it safe to be at such a distance. Yet, notwithstanding, we have found that reason of State hath given place to that of health, or rather, to the intrigues of Rauchenara Begum, who was wild to breathe a more free air than that of the Seraglio, and to have her turn in showing herself to a gallant and magnificent army, as her sister had formerly done during the reign of Chah-Jean."

The Emperor appears to have made preparations on this occasion for a voyage of a year and a half.

He had with him, not only thirty-five thousand horse, or thereabouts, and ten thousand foot, but also "both his artilleries, the great or heavy, and the small or lighter.

For the carriage of the Emperor's baggage and stores, no less than 30,000 coolies were required, although, for fear of starving that little kingdom of Kachemere," he only carried with him the least number of ladies and cavaliers he could manage, and as few elephants and mules as would suffice for the convenience of the former.

Crossing the Peer Punjal, some of the ladies of the Seraglio unfortunately paid the penalty of their too ardent desires to show themselves off to "a gallant and magnificent army," for "one of the elephants fell back upon him that was next, and he upon the next, and so on to the fifteenth, so that they did all tumble to the bottom of the precipice. It was the good fortune of those poor women, however, that there were but three or four of them killed; but the fifteen elephants remained upon the place." The historian rather ungallantly adds, "When these bulky masses do once fall under THOSE VAST BURDENS they never rise again, though the way be ever so fair."

On reaching the summit of the pass after this accident, the expedition appears to have encountered more misfortunes, for "there blew a wind so cold that all people shook and ran away, especially the silly Indians, who never had seen ice or snow, or felt such cold."

Aurungzib appears to have remained three months in the valley on this occasion.

After his death there is no mention of his successors having visited Cashmere, and the local governors became in consequence, in common with those of other provinces of the tottering Mogul throne, little short of independent rulers. Under the tender mercies of most of these, the unfortunate Cashmeeries appear to have fared but badly.

In 1745, however, a series of misfortunes from another source burst forth upon the inhabitants of the happy valley. A dreadful famine first broke out, during which it is said that slaves sold for four pice (three half-pence) each. The famine produced its natural result, a pestilence, which swept away many thousands of the people; an eclipse also added to their terror, and storms of rain followed by floods carried away all the bridges.

In the year 1752, the country passed from the possession of the Mogul throne, and fell under the rule of the Duranees, and during many years was convulsed by a series of wars and rebellions, and subject to numerous different governors. In A.D. 1801, Runjeet Singh began to come into notice, and, having consolidated the nation of the Sikhs, had, in the year 1813 become one of the recognised princes of India. In that year Futteh Shah entered into a treaty with him for a subsidiary force for the invasion of Cashmere. The price of this accommodation was fixed at 80,000L. yearly; but, before the expiration of the second year, the Lion of the Punjab, on pretence of the non-fulfilment of the treaty, invaded the valley on his own account at the head of a considerable army. He was repulsed, however, and forced to retreat to Lahore with the loss of his entire baggage. In A.D. 1819, encouraged by recent successes against Moultan, Runjeet Singh collected an army "as numerous as ants and locusts," and invaded the valley a second time, and being successful, the country again fell under the sway of a Hindoo Sovereign.

It, however, remained for some time afterwards in a disturbed state; and for signal services against the rebellious frontier chiefs, who were averse to Runjeet Singh's rule, Gulab Singh (the late Maharajah) obtained possession of the territory of Jumoo, now included in the kingdom of Cashmere.

Runjeet Singh, dying in 1839, was succeeded by his son and grandson, successively, both of whom died shortly after their accession; and the state of anarchy and confusion which ensued among the Sikh Sirdars was terminated by Shere Singh being installed as Maharajah of Lahore.

Under his rule, in 1842, Gulab Singh further brought himself into notice by reducing the kingdom of little Thibet with the army under Zorawur Singh, and on the termination of the Sikh Campaign of the Sutlej — Duleep Singh being established on the throne of Lahore — he was admitted, "in consideration of his good conduct," to the privileges of a separate treaty with the British Government.

The result of these privileges was, that he was shortly afterwards put in possession, for "a consideration," of the entire kingdom of Cashmere.

As indemnification for the expenses of the Sikh Campaign, the British Government had demanded from the Lahore State the sum of a crore and a half of rupees, or 1,500,000L. The whole of this amount, however, was not forthcoming, and it was agreed by Article 4 of the treaty of 9th March, 1846, with the Maharajah Duleep Singh, that all the hill-country between the rivers Indus and Beas, including the province of Cashmere, should be ceded to the Honourable East India Company, in perpetual sovereignty, as an equivalent for one million sterling.

Article 12 of the same treaty guaranteed to Gulab Singh, in consequence of his services to the Lahore State, its recognition of his independence in such territories as might afterwards be agreed upon; and on the 16th March, 1846, the British Government, by special treaty, made over for ever, in independent possession to Maharajah Gulab Singh and the heirs male of his body, the greater part of the territories previously mentioned in Article 4. In consideration of this transfer, the Maharajah was to pay to the British Government, within the year, the sum of seventy-five lakhs of rupees (750,000L.). To acknowledge the supremacy of that Government, and, in token of such supremacy, to present it annually the following tribute, viz.: — One horse, twelve perfect shawl goats of approved breed (six male and six female), and three pairs of Cashmere shawls.

Thus, "on the 16th day of March, in the year of our Lord 1846, corresponding with the 17th day of Rubbeeoolawul, 1262, Hijree, was DONE at Umritsur," the treaty of ten articles, by which Gulab Singh was raised to the rank and dignity of an independent ruler.

For seventy-five lakhs of rupees the unfortunate Cashmeeries were handed over to the tender mercies of "the most thorough ruffian that ever was created — a villain from a kingdom down to a half-penny," and the "Paradise of the Indies," after remaining rather less than a week a British possession, was relinquished by England for ever.

The End.



NOTES

[1] — VIDE Appendix A

[2] — ROADS — I. There are four authorized routes for European visitors to Cashmere.

FIRST. The principal road from the plains by Bimbhur and Rajaoree. This road over the "Peer Punjal" range is not open until May, and is closed by snow at the beginning of November: it is the old imperial route, and the stages are marked by the remains of serais.

[3] — A hill conveyance something similar to a hammock, suspended from a pole, with straps for the feet and back, and carried by two bearers.

[4] — M. Jacquemont, in his "Letters from Kashmir and Thibet," carried away no doubt by the ardour of Botanical research, mentions having made a similar discovery, in the following glowing terms: — "The mountains here produce rhubarb; celestial happiness!"

[5] — The Pass of the Peer Punjal is 13,000 feet above the level of the sea; the highest peak of the range being 15,000.

[6] — Supposed to designate "The City of the Sun;" Surya meaning in Sanscrit "the Sun," and Nugger "a City."

[7] — Cashmere seems to have been regarded for many ages merely as a source of wealth to its absentee lords or present governors, and to have suffered more than ever, since falling under the dominion of Hindoo rulers.

Of the first of this dynasty, who subdued and took possession of the valley in the year 1819, Vigne remarks, in his Travels, "Runjeet Singh assuredly well knew that the greater the prosperity of Kashmir, the stronger would be the inducement to invasion by the East India Company. 'Apres moi le deluge' has been his motto, and its ruin has been accelerated not less by his rapacity than by his political jealousy, which suggested to him at any cost the merciless removal of its wealth and the reckless havoc he has made in its resources."

[8] — The Tukt-i-Suliman, an old Hindoo temple, the throne of Solomon the magnificent, the prophet, the mighty magician, whom all pious Mussulmans believe to have been carried through the air on a throne supported by Dives or Afrites, whom the Almighty had made subservient to His will. — Vigne. The summit stands 1,000 feet above the level of the plain, and the date of its erection is believed to be 220 B.C. VIDE Appendix A.

[9] — "There is no God but God;" "In the name of God."

[10] — This was written without being aware that the native name of Mutton is a corruption of Martund, by which name the temple is also designated.

The meaning of Martund being in Sanscrit "the Sun," additional grounds have thus been furnished for determining the origin of the ruin. VIDE Appendix A.

[11] — On this subject a good deal of difference of opinion seems to exist, and from Moore's descriptions of the furniture of his terrestrial paradise, which have added so much to the fame of the valley, it appears probable that his "muse," thinking it useless to search abroad for materials which existed in abundance at home, supplied him with what he supposed to be Eastern celestial creations, entirely from his native shores. Vigne, however, says, "I do not think that the beauty of the Kashmirian women has been overrated. They are, of course, wholly deficient in the graces and fascinations derivable from cultivation and accomplishment; but for mere uneducated eyes, I know of none that surpass those of Kashmir." On the other hand, M. Jacquemont, who found "celestial happiness" in a plant of rhubarb, is unable to discover any beauty whatever in the Cashmerian ladies, and has no patience with his neighbour's little flights of fancy in depicting their perfections. "Moore," he writes, in his "Letters from India," "is a perfumer, and a liar to boot. Know that I have never seen anywhere such hideous witches as in Cashmere. The female race is remarkably ugly." Instead of adding to such conflicting evidence, I have endeavoured to subpoena a credible witness to speak for herself; and the right of private judgment being thus reserved to the reader, Gulabie will no doubt be charitably dealt with, and will find her proper position somewhere within the limits of a "hideous witch" and a "celestial being."

[12] — This place is mentioned in the "Tuzuk Jehangeery," or "Precepts of Jehangeer," in a way which shows that the Conqueror of the World had not included himself among his victories.

The name appears on a Persian inscription as Wurnagh, but is called by the natives Vernagh, and is mentioned by Jehangeer in his journal as Tirnagh: —

"The source of the river Bhet (Jhelum)[*] lies in a fountain in Cashmeer, named Tirnagh, which, in the language, of Hindostan, signifies a snake — probably some large snake had been seen there. During the lifetime of my father (Akbar) I went twice to this fountain, which is about twenty kos from the city of Cashmere. Its form is octagonal, and the sides of it are about twenty yards in length.

"I accompanied my father to this spot during the season of flowers. In some places the beds of saffron-flowers extend to a kos. Their appearance is best at a distance, and when they are plucked they emit a strong smell. My attendants were all seized with a headache, and though I was myself at the time intoxicated with liquor, I felt also my head affected. I inquired of the brutal Cashmeerians who were employed in plucking them, what was their condition, and they replied that they never had a headache in their lifetime."

[*] — The Jhelum is called in Cashmere, Behat — a contraction of the Sanscrit VEDASTA, which the Greeks slightly altered to Hydaspes.

[13] — The title of Noor-ul-deen is also mentioned by Jehangeer in his Journal from Lahore to Cabul, and its origin is thus accounted for in his own words:

"Now that I had become a king, it occurred to me that I ought to change my name, which was liable to be confounded with that of the Caesars, of Rome.

"The Secret Inspirer of thoughts suggested to me that, as the business of kings is the conquest of the world, I ought to assume the name of Jehangeer, or Conqueror of the World; and that as my accession to the throne had taken place, about sunrise, I ought therefore to take the title of Noor-ul-deen, or the Light of Religion. I had heard during the time of my youth from several learned Hindoos, that after the expiration of the reign of Akbar, the throne would be filled by a kin, named Noor-ul-deen. This circumstance made an impression on me, and I therefore assumed the name and title of Jehangeer Badshah."

[14] — These ruins appear to be in the greatest dilapidation of any in the valley. The date of their erection is believed to be A.D. 852.

[15] — See Appendix A.

[16] — VIDE Appendix A.

[17] — These monuments would appear to be of the kind designated Chod-tens and Dung-tens, which have been thus described: — "In the monuments which are dedicated to the celestial Buddha, the invisible being who pervades all space, no deposit was made; but the Divine Spirit, who was light, was supposed to occupy the interim. Such are the numerous Chod-tens in Tibet dedicated to the celestial Buddha, in contradistinction to the Dung-tens, which are built in honour of the mortal Buddhas, and which ought to contain some portion of their relies, real or supposed. The first means an offering to the Deity, the latter a bone or relic receptacle. In the Sanscrit these are termed Chaitya and Dagoba." — Cunningham.

[18] — This appears to have been one of the Dagobas or bone-holders, which are erected either over the corse of a Lama or the ashes of some person of consequence. "The tribute of respect is paid in Tibet to the manes of the dead in various ways. It is the custom to preserve entire the mortal remains of the sovereign Lamas only. As soon as life has left the body of a Lama, it is placed upright, sitting in an attitude of devotion, his legs being folded before him, with the instep resting on each thigh, and the sides of the feet turned upwards. The right hand is rested with its back upon the thigh, with the thumb bent across the palm. The left arm is bent and held close to the body, the hand being open and the thumb touching the point of the shoulder. This is the attitude of abstracted meditation.

"The bodies of inferior Lamas are usually burnt, and their ashes preserved with the greatest care, and the monuments in which they are contained are ever after looked upon as sacred, and visited with religious awe." — Turner.

[19] — jo khula kariga so kui nahin kariga

[20] — "Tibet may be considered the head-quarters of Buddhism in the present age, and immense volumes are still to be found in that country (faithful translations of the Sanskrit text), which refer to the manners, customs, opinions, knowledge, ignorance, superstition, hopes and fears of a great part of Asia, especially of India in former ages." — Csoma de Koros, PREFACE TO TIBETAN GRAMMAR.

[21] — These stones would appear to be peculiar to Thibet, although the sentence inscribed upon them has been occasionally discovered elsewhere. Mention of it is thus made in the Journal of the Asiatic Society of Bengal: — "On the main road from the Valley of Nipal to Tibet stands a diminutive stone, 'Chaitya.' Upon this is inscribed a variety of texts from the Buddha Scriptures, and amongst others the celebrated Mantra, or charmed sentence of Tibet. The system of letters called Lantza in Tibet, and there considered foreign and Indian, though nowhere extant in the Plains of India, is the common vehicle of Sanscrit language among the Buddhists of Nipal Proper, by whom it is denominated Ranja, in Devanagri ra.mjaa

"Ranja, therefore, and not, according to a barbarian metamorphosis, Lantza, it should be called by us, and by way of further and clearer distinction, the Nipalese variety of Devanagri. Obviously deducible as this form is from the Indian standard, it is interesting to observe it in practical collocation with the ordinary Thibetan form, and when it is considered that Lantza or Ranja is the common extant vehicle of those original Sanscrit works of which the Thibetan books are translations, the interest of an inscription traced on one slab in both characters cannot but be allowed to be considerable. The habit of promulgation of the doctrines of their faith by inscriptions patent on the face of religious edifices, stones, &c., is peculiar to the Buddhists of Thibet. The Mantra is also quite unknown to the Buddhists of Ceylon and the Eastern peninsula, and forms the peculiar feature of Thibetan Buddhism."

[22] — This was the only explanation of the mounds of inscribed stones which I was able to obtain from a native source; and some foundation for the story may be traced in the legend — which will be found in Appendix B — upon which M. Klaproth has founded the only explanation of the mystic inscription, which I have been as yet able to discover.

By the Lamas themselves I never heard these mounds alluded to otherwise than by the words "Mani panee." Cunningham, however, who had ample opportunity of ascertaining their meaning and origin, terms them "Manis" (in another form of spelling, "Munees"), and thus describes them: — "The Mani — a word naturalized from the Sanscrit — is a stone dyke, from four to five feet high, and from six to twelve in breadth; length from ten or twenty feet to half a mile The surface of the Mani is always covered with inscribed slabs; these are votive offerings from all classes of people for the attainment of some particular object. Does a childless man wish for a son, or a merchant about to travel hope for a safe return; each goes to a Lama and purchases a slate, which he deposits carefully on the village 'Mani,' and returns to his home in full confidence that his prayers will be heard."

[23] — This was in all probability intended to represent the form of the lotus. VIDE Appendix B.

[24] — Of this custom Turner remarks, alluding to Thibet Proper: — "Here we find a practice at once different from the modes of Europe, and opposite to those of Asia. That of one female associating her fate and fortune with all the brothers of a family, without any restriction of age or numbers. The choice of a wife is the privilege of the elder brother; and singular as it may seem, a Thibetan wife is as jealous of her connubial rites as ever the despot of an Indian Zenana is of the favours of his imprisoned fair."

[25] — "As the inscription of course begins at opposite ends on each side, the Thibetans are careful in passing that they do not trace the words backwards." — Turner.

[26] — This is Mount "Everest," which has been called, the King of the South. The King of the North, "Nunga Purbut," is 26,629 feet above the level of the sea.

[27] — VIDE illustration, Hemis Monastery.

[28] — The only information I here again received was "Um mani panee!" The wheel consisted of a roll of the thinnest paper, six inches in diameter, and five and a half in width, closely printed throughout with the eternally recurring words, which all appeared so ready to pronounce and none seemed able to explain. The roll was sixty yards long, and was composed of a succession of strips, one foot nine inches in length, and all joined together. The whole was inclosed in a coarse canvas cover, open at both ends, and marked with what was no doubt the official seal of the particular society for the diffusion of ignorance at Lassa, from which it had originally emanated. Each of the strips contained the mystic sentence, one hundred and seventy times, so that I was thus at once put into possession of all the valuable intelligence to be derived from "Um mani panee," repeated between seventeen and eighteen thousand times. VIDE Appendix B.

[29] — The origin of this divinity is probably derived from the legend of Khoutoukhtou, which will be found in Appendix B.

[30] — The most remarkable of these were "Ser" and "Mer," otherwise called "Nanoo" and "Kanoo;" respectively 23,407 and 23,264 feet above the level of the sea.

[31] — The true version of the story appears to be that Gulab Singh had quarrelled with the Rajah of Cashmere, his rightful master, and entered into the service of the Rajah of Kushtwar. After about three years, hearing that Runjeet Singh was preparing an expedition against Cashmere, he went to him and offered his services. Being accepted, he was successful against his old enemy, and took possession of the country for Runjeet Singh; after which he wrote to the Rajah of Kushtwar, falsely telling him that the Maharajah was going to send a force against him also. The Rajah and his people prepared for resistance, and Gulab Singh then forged a paper containing an invitation from the chief men in the army of Kushtwar to the Maharajah, encouraging him to come forward and invade the country.

This paper Gulab then forwarded to the Rajah himself, with a note, in which he told him that it was folly to talk of resistance when the chief men of his country were opposed to him. The Rajah, who had been in possession of Kushtwar for twenty-seven years, was completely deceived, and repaired, by invitation, with only a few followers to Gulab's camp. Here he was kept for three months upon an allowance of 10L. a-day, which was afterwards reduced to 10S., and Gulab Singh in the meantime took possession of Kushtwar without opposition.

[32] — The value which a Kashmirian sets upon his Kangri may be known by the following distich: —

"Oh Kangri! Oh Kangri! You are the gift of Houris and Fairies; When I take you under my arm You drive away fear from my heart." — Vigne.

[33] — "Won't the old bearers get something, your honour?"

[34] — According to M. Voysey, in his Asiatic Researches, "A single flower in the screen contains a hundred stones, each cut to the exact shape necessary, and highly polished; and, although everything is finished like an ornament for a drawing-room chimney-piece, the general effect produced is rather solemn and impressive than gaudy.

"In the minute beauties of execution, the flowers are by no means equal to those on tables and other small works in Pietra dura at Florence. It is the taste displayed in outline and application of this ornament, combined with the lightness and simplicity of the building, which gives it an advantage so prodigious over the gloomy portals of the chapel of the Medici. The graceful flow, the harmonious colours, combined with the mild lustre of the marble on which the ornamentation is displayed, form the peculiar charm of the building, and distinguish it from any other in the world. The materials are Lapis Lazuli, Jasper, Heliotrope or blood stone, Chalcedony, and other agates, Cornelian, Jade, &c."

[35] — A coin of the value of thirty-two shillings.

[36] — Hardy's "Eastern Monachisms."

[37] — Csoma de Koros.

[38] — VIDE page 202.

[39] — Muir's "Life of Mahomet."

[40] — M. Dietrici.

[41] — Padma pani, fils celeste du Bouddha divin du monde actuel, est, dans cette qualite, entre en fonction depuis la mort du Bouddha terrestre Sakya mouni, comme son remplacant, charge d'etre apres lui le protecteur constant, le gardien et le propagateur de la foi bouddhique renouvelee par Sakya. C'est pour cette raison qu'il ne se borne pas a une apparition unique comme les Bouddhas, mais qu'il se soumet presque sans interruption a une serie de naissances qui dureront jusqu'a l'avenement de Maitreya, le futur Bouddha.

On croit aussi qu'il est incarne dans la personne du "Dalai Lama," et qu'il paraitra en qualite de Bouddha, le millieme de la periode actuelle du monde.

Le Tibet est sa terra de predilection; il est le pere de ses habitants, et la formule celebre: Om mani padme hom, est un de ses bienfaits. — RELATION DES ROYAUMES BOUDDHIQUES, par Chy Fa Hian, traduit par M. Remusat.

[42] — Le mot Khoubilkhan, en Mongol, designe l'incarnation d'une ame superieure.

[43] — Khoutoukhtou, en Mongol, signifie "UN SAINT MAITRE."

[44] — Le plus petit "Kalpa" est de seize millions huit cent mille ans, et le grand "Kalpa" est d'un milliard trois cents quarante-quatre millions d'annees.

[45] — Je ne l'ai encore trouvee cette phrase dans aucun ouvrage chinois ou japonais, et notre savant collegue M. Bournouf, m'a dit aussi qu'il ne l'a jamais rencontree dans les livres palis, birmans et siamois.

[46] — um maani padmi

[47] — Amongst these were sheets of gilt leather, stamped with the black eagle of the Russian armorial; talents of gold and silver, bags of genuine musk, narrow cloths of woollen the manufacture of Thibet, and silks of China.

THE END