For a couple of days we rode across the great plains of Barga, by the mountains and the long stretch of glaciers, till we reached Manasarover. We set up our tents by the shores of this holy lake, which is probably the highest body of fresh water in the world. I made a number of scientific studies of the lake, the results of which have been published in my first account of this trip, entitled: Journey to Lhassa through Western Thibet (Elphenstone Publications. Calcutta. 1894. Rs 3.8 annas.) of which the Statesman was kind enough to remark: 'a monumental work of exploration and scientific survey.' This present account, for reasons of space and suitability, does not contain the scientific details of our travels and explorations. So readers desirous of such information are advised to purchase the above-mentioned book from any bookshop in the Empire.
The mountain is reflected in the waters of the Manasarover, which, along with the surrounding land, is of awesome beauty, probably unequalled in the world. I found additional joy in the knowledge that few explorers had ever laid eyes on it, much less studied it scientifically as I had the opportunity to do. I bathed in the lake like the other pilgrims, though my motives sprang more from considerations of hygiene than piety. It was freezing cold either way.
Our next stop after the lake was the settlement of Thokchen, or 'Great Thunder', which, belying its impressive name, consisted of a single house. The house was, furthermore, virulently lousy. We passed the night in our tents.
From then on we followed the Bramhaputra river or Tsangpo, as the Thibetans call it. Fed by numerous small streams, the river grew bigger and bigger as the days passed.
Except for a little rain and a couple of sharp hailstorms, we were fortunate to have generally fine weather. I usually rode with my blue and white umbrella open to shield myself from the sunlight, which, due to the altitude and the thinness of the air, was very strong. Unexpected gusts of wind would sometimes blow the umbrella inside-out, or away, to the vast amusement of Kintup and the other servants, who would ride wildly after it and hunt it down as if it were a rabbit or something. But the worst of the winter gales were over, and the summer dust storms yet to commence, so one could quite comfortably read a book sitting on one's pony, under the cool shade of an open umbrella — or as it so often happened to me, fall into a brown study.
'You are probably right, Huree,' Mr Holmes's voice broke into my reverie on one such occasion. 'Science alone cannot answer all the questions of life. Man's higher destiny can be discovered only through religion.'
'Precisely so, Sir.' I agreed, 'Though it troubles me ... Good Heavens, Mr Holmes!' I cried. 'How the deuce an' all could you know my innermost thoughts?'
Sherlock Holmes chuckled, and leaning back on his saddle pulled the reins to make his pony accommodate its speed to mine.
'How do you think? Through magic? Clairvoyance maybe? Or just through a simple sequence of plain, logical reasoning?'
'For the life of me, Sir, I cannot see how reasoning could have enabled you to follow the course of my mental processes. My thoughts were all tightly locked up in my bally head like meat in a coconut. No, Sir! The only explanation is jadoo. Probably you enlisted the aid of some mind-reading djinn like Buktanoos or Dulhan, or Musboot — maybe even Zulbazan, son of Eblis.'
Sherlock Holmes laughed out loud. 'I really hate to disillusion you about my familiarity with the denizens of darkness, but the whole thing is absurdly simple. Let me explain. I have been watching you for the last ten minutes or so. You had Herbert Spencer's Principles of Biology open in your hand and were reading it with great interest. You then put the book down on the front of your saddle — open, somewhere in the middle —and you became thoughtful. Your eyes narrowed. Obviously you were thinking over what you had just read. If I am not mistaken, Spencer discusses certain theories of Mr Darwin and others somewhere in the middle of the book — about the continuing development of species from simple to complex forms. I could not be absolutely certain of this, but you helped to confirm my hypothesis by altering the manner of your reverie and observing the wild animals and birds around us in a deliberate and inquiring manner. Your views seemed to agree with that of Spencer's for you nodded your head on a couple of occasions.'
Mr Holmes lit his tartar pipe and, blowing out a stream of white smoke, continued. 'But then your thoughts were rudely interrupted. Do you remember the pitiful remnants of a gazelle killed by wolves that we passed just a littie while ago? It seemed to upset you. It is all very well to talk or write about "the survival of thefittest"1 in a warm comfortable drawing room in London; but actually encountering this aspect of nature even in the insignificant death of a poor gazelle,, is a humbling experience. The frown darkened on your face. What theories could explain the misery, the violence, and the brutality of life, you seemed to ask? You thought of your own brushes with violence and death. I noticed that you looked down at your right foot where you once lost a toe, and nearly your life, and shiver a littie. Your expression deepened into one of sadness, the melancholy that comes with the awareness of the permanence of our human tragedy.
'Then you noticed the gleaming towers of the monastery in the distance, and your thoughts seemed to lift a littlefrom their previous despondency. You gazed up at the open sky. Your expression was quizzical but not entirely melancholy. Probably you were asking yourself if religion had the answer to human suffering, where science did not. It was then that I ventured to agree with you.'
'Wah! Shabash! Mr Holmes. This is more astounding than any magic,' I exclaimed, amazed at this revelation of yet another facet of his genius. 'You followed my thought process with extraordinary precision. A most remarkable feat of reasoning, Sir.'
'Pooh. Elementary, my dear Hurree.'
'But how was it done, Mr Holmes?'
'The trick is to construct one's chain of reasoning from the initial premise of umm ... let us say, "dependent origination", to use this profound Buddhist concept. Then from a drop of water you could logically infer the possibility of a Pacific or a Niagara without having seen or heard of one or the other. So all life is a great chain, the nature of which is known whenever we are shown a single link of it.'2
The monastery was perched on a hill, below which was the settlement of Tradun. It was a regular bustling metropolis for those parts, consisting of over twenty houses, besides a number of nomad tents scattered over the bleak plains. We were somewhat close to the kingdom of Nepaul from here, and I noted three distant ice peaks rising from that direction.3
It took us another three weeks to get to Shigatse. We were fortunate to be able to visit the great monastery of Tashi Lhunpo and see its treasures; but we avoided going anywhere near the Chinese consulate, which was to the west of the town. Kintup and I had too many unhappy memories of the place from our last visit. We heard all kinds of rumours in the bazaar about the intrigues of the Manchu Amban in Lhassa and his assistant here in Shigatse, and the imminence of an invading Chinese army. But we could place no credence on any of these stories.
From Shigatse it was about a ten-day journey to Lhassa.
1. A phrase coined by Spencer in 1852.
2. Holmes expresses something very similar in his article 'The Book of Life', which Watson mentions (rather disparagingly) in A Study in Scarlet, his first published account of his meeting with the great detective. It is remarkable that neither Watson nor the generations of Holmesian scholars should have noticed the clear spiritual bent in Holmes's character.
3. Annapurna, Dhaulagiri, and Manaslu.
15
The City of the Gods
We reached Lhassa in the late afternoon of the 17th of May, 1892. When we came around the last bend on the pilgrim road from Gyangtse, we had our first view of the great Potala palace floating high above the green barley fields of the Kyichu (Happy River) valley.
The Potala was initially constructed in the Water-Bird year (1645) by the fifth Grand Lama, or Dalai Lama, to give his actual title. There is evidence to suggest that the central structure, the 'Red Palace', had been in existence since t
he seventh century, the time of the ancient Thibetan kings. The building is named after Mount Potalaka in South India, one of the holy mountains of the Hindu god Shiva. Buddhists, however, believe that the mountain is sacred to Avalokitesvara, the Buddha of Compassion, whom they maintain is the Grand Lama, in his divine form. The Potala palace would be a formidable structure anywhere in the great metropolises of the world, but in the bleak wilderness of the Thibetan landscape such a monumental creation of human genius and energy assumed awe-inspiring dimensions.
Only one white man, Thomas Manning, had ever set eyes on it before;1 and in our Department only K.21 had seen it before me. I humbly thanked my Maker for granting me this privileged sight. I could see that the scene had a similar effect on my companions. Tsering, Kintup and the other Buddhists dismounted and prostrated themselves on the ground in reverence. Even Gaffuru, the staunch Mohameddan, was moved to offer a respectful salaam towards it. Mr Holmes's eyes seemed to fill with a calm bliss as they gazed at the distant Potala. His stern brows, ever knotted in intense cerebration, gradually relaxed, permitting a gentle smile to break out on his face.
All the trials and hardships of the journey seemed to magically lift off our shoulders. With light hearts and good cheer we proceeded to the holy city.
Following the pilgrim road we proceeded through an avenue of trees, passing gardens and orchards that supply the Lhassa markets with vegetables and fruits, across parks, past fields and shaggy stretches of woodland. The air was delightfully free from dust, that plague of Shigatse, and this was doubtless due to the marshes and far reaching network of streamlets which give Lhassa its refreshing green and luxuriant vegetation. Although the sparkling streams are teeming with fat trout, no fishing may be done here, nor any killing of birds, lest a transmigrated human-life may thus be sacrificed. The banks of these numerous brooklets are a mass of blossoms of wild flowers trying to outvie each other in gaudy tints: scented potentilla, magenta and blue daisies, buttercups, primulas and harebells. Up the valley one could see the fields of ripening barley stretching like a sea for miles. Harvesters had commenced work, singing in light-heartedness, the women wearing garlands of yellow clematis.
We passed a small funeral party. The dead body was carried doubled up in a sitting posture and wrapped in a blanket. Most probably it was being taken to a cemetery outside the city where it would be disposed of in the rather gruesome but traditional manner by being cut to pieces and fed to vultures and ravens. As Manning, in the account of his travels, quaintly puts it, 'They eat no birds, but, on the contrary, let the birds eat them.'
We entered the city by the famous western gate, which is actually a large stupa with a passage through it. With us was a group of noisy pilgrims from Tsang province, which helped not to draw too much attention to our small caravan. Our guide, Tsering, led us through streets crowded with pilgrims, monks, beggars, swaggering bravos and silk-clad gendemen. Ladies wearing fantastic head-dresses rode by, accompanied by their servants, while their less fortunate sisters walked, some carrying small wooden barrels of water on their backs. Nomads, clad from head to foot in sheepskin, held each other's hands for safety. Women from Khams, or Eastern Thibet, with hair braided into a hundred and eight separate plaits, spun large prayer wheels in pious, if mechanical ritual. Merchants from Turkestan, Bhootan, Nepaul, China and Mongolia displayed in their stalls a rich array of goods: tea, silk, fur, brocades, turquoise, amber, coral, wines and dried fruits and even humble needles, thread, soap, calico, spices and trinkets from the distant bazaars of India. Lhassa is a surprisingly cosmopolitan town, with merchants and travellers from not only the countries I have just mentioned, vide supra, but also Armenians, Cashmiris and Muscovites.
Finally after what seemed like endless twists and turns through narrow streets and dark alleys, we came before a high wall surrounding a mansion. Tsering banged his fist on the massive wooden gate and shouted for attention. A moment later the gate opened and we rode into a large courtyard. The gate shut quickly behind us. Mr Holmes and I were ushered into a well-appointed chamber, decorated in the Thibetan fashion with religious paintings (thangka) and ritual objects, and the floor covered with rich carpets and divans. We were served tea and Huntley & Palmer's chocolate-cream biscuits.
Tsering left to report our arrival to the Grand Lama's secretary. He requested us to remain in the house till he returned and not to go out in the streets. Anyhow, both Mr Holmes and I were tired, the exhaustion of the journey finally catching up with us. After a warm bath and a good dinner, served by silent, well-trained servitors, we went to bed. The beds were soft, the sheets clean, and the quilts warm. We slept like the proverbial logs.
I had just finished my morning ablutions, chanted a brief Brahmo Somajist hymn (of a theistical nature), and popped the first betel nut of the day into my mouth, when Sherlock Holmes appeared at the door.
'Ah! I see that you are up, Hurree,' he said cheerily. 'That is fortunate, for Tsering has news for us. He's waiting in the dining room.'
After breakfast we resumed our disguises and followed Tsering to the Norbu Lingka (Jewel Park), the summer residence of the Grand Lama. It was about two miles out of the city. The long, straight road leading to it was lined on either side with tall willows. During the spring and summer months the Grand Lama lives and conducts his business from this charming retreat which, with its gardens, lakes, menageries, pavilions and comfortable residential buildings, he finds more pleasant and habitable than the cold, gloomy chambers of the Potala.
The Jewel Park is surrounded by a high wall. We arrived at the front gate, which was guarded by a few armed soldiers. Clearly we were expected, for some grooms quickly appeared and relieving us of our ponies hustled us through the gates. We walked through a charming grove of conifers and willows till we got to the middle of the park, where the Grand Lama has his private garden and residence. It was surrounded by a high, yellow wall, with two gates guarded by giant warrior monks. We passed through the front gates into a magical garden, covered with fruit trees and gnarled, twisted junipers, reminiscent of a Japanese print. Throughout the ground there were fierce Thibetan mastiffs, straining at their chains, magnificent specimens of the breed. A sparkling brook wound its way through these trees to finally flow into a placid lotus-covered lake. Strange birds of exotic plumage fluttered about the branches. I even noticed a bright green Indian parrot sitting on the top of a peach tree solemnly chanting the mantra 'Om Mani Padme Hum'.
The actual palace was a modest-sized building which quite suited the bucolic nature of the surroundings. Monk attendants ushered us into a large reception room richly carpeted, whose walls were covered with finely executed murals of religious themes. The furnishing, though, was occidental, with comfortable arm chairs and low Regency tables. An ornate ormolu clock ticked softly on a Queen Anne sideboard, beside which stood a small man dressed in wine-red monastic robes, his bare head shorn in the prescribed manner. As he came forward to greet us, I noticed that his small dark eyes, with their typical epicanthic folds, were plainly short-sighted. He wore round spectacles of Chinese design, made of thick bilaur or crystal. His voice, though high, was strong and clear.
'Welcome to Thibet, Mr Sherlock Holmes, and you too, Babuji.'
1. Huree is mistaken. John Grueber and Albert D'Orville visited Lhassa in 1661 and saw the Potala palace, although the construction was not fully completed till 1695.
16
Tea at the Jewel Park
So startled was I by this unexpected revelation of Mr Holmes's secret, that I hardly heard the Lama's words of welcome to myself.
'You have the advantage of me, Sir,' said Sherlock Holmes softly,' ... in more ways than one.'
'You will forgive me. I am the Lama Yonten, Chief Secretary to His Holiness the Dalai Lama. Please, please be seated.' He waved us to the brocade-covered arm-chairs and summoned servants, who poured us tea out of a Crown Derby teaset. After the servants had left the room, the Lama resumed his conversation.
'You will, no doubt, be
wondering how we came to know of your true identity,'he continued.'The explanation is simple, though it may not convince one not of our faith. You will see much ignorance and superstition in this land, Mr Holmes, but there are still some who have the power of the Third Eye. The Great Seer of Taklung, the "Tiger's Prophecy", is one such. His inner vision pierced the mists of time to find you.'
'I was aware that of late my reputation had been enhanced somewhat, thanks to my friend Watson's lively accounts of my work, but that it had transcended physical laws is somewhat surprising—though nonetheless flattering. Still, there is Tertullian's famous reason, certum est quia impossibile est! said Mr Holmes shrugging his shoulders.
The Lama Yonten smiled, his face creasing like old leather. 'Mr Holmes, I assure you that no one in Thibet was even aware of your existence before the Great Seer discovered you in his vision. Indeed it came as a great surprise to me that he should have chosen a chilingpa, an outsider.'
'Chosen? For what?'
'To protect the life of my master, Mr Holmes,' said the Lama simply.
He walked over to the curtained window at the rear end of the room and, pulling apart the drapes slightly, beckoned to us. We joined him and looked out at an exquisite garden menagerie. Two beautiful gazelles grazed contentedly besides a spiral-horned argali (Ovis orlentalis himalayaca) and a few musk deer (Moschus chrysogaster). A shaggy bactrian camel (Camelus bactrianus) gazed sadly up at the trees which were crowded with parrots, beautiful Cobalt Warblers of Severtzoff (Leptopoecile sophice), colourful tits, and a red-headed species of some kind of wagtail that I could not identify. A few monkeys — the tailless variety from Bhootan —sat peacefully on the branches, grooming each other. At the back of the garden near the walls were a number of ratherflimsy cages that contained the more ferocious members of this littie zoo: two sleeping leopards, a red panda (Ailurus fulgens), a badger (Tib. dumba), and a large Bengal tiger that paced up and down in its somewhat fragile looking cage, growling now and then as if fretting its captivity.1
The Mandala of Sherlock Holmes Page 15