spontaneous, and not directed by any external action or sign of authority." The existing Punjun or Teshoo Lama is described by Huc from report, in 1816, as a man of about sixty years of age. It is, therefore, very probable that he is the same person who was seen by Turner in infancy; and if so, he has fulfilled the promise of mark, then precociously exhibited. He has great fame throughout Tibet and all Tartary, his partisans claiming for him spiritual power at least equal to that of the Dalai Lama, and never naming him without deep reverence. His influence has waxed the more from the fact that three successive Dalai Lamas have perished before attaining majority. He is said to be of majestic port, and surprising vigour for his age. All pilgrims to the holy sites of Tibet visit Jachee Loombo, and, after making their offerings to the Teshoo, are enrolled in the brotherhood of Gylongs instituted by him, of which all Tartar Buddhists aspire to be members, and which, doubtless, will one day play an important part in the history of that part of Asia. The votaries of Teshoo Lama are satisfied that he is acquainted with all languages, and converses with the pilgrims of all countries, "each in the tongue in which he was born." His predecessor, Panjun Irtinnee, being a native of Ladakh, was able to converse with Mr Bogle in Hindustanee, and as the bystanders believed their unknown language to be English, this strongly confirmed their belief in the polyglot powers of their chief. Prophecies of coming events, all tending to the glorification of Punjun Remboochee, are in the mouths of all; and that personage is said to be preparing himself, by the practice of military exercises, and the accumulation of horses, for his warlike career. The Lama next in influence and sanctity appears to be the Geesoo-Tamba, whose residence is at Oorga or Kooren, among the Khalka Tartars, beyond the great Gobi desert, on the banks of the Toola river, which flows northward into the Siberian Lake Baikal. This potentate, from his special influence over the Mongol tribes, is an object of great jealousy at Pekin. In 1839 he alarmed that court by announcing an intended visit. Great stringency was employed in reducing the number of his retinue, but his progress through Mongolia was a continued ovation, the Tartars thronging on all sides to meet and worship him. Geesoo Tamba's visit was hurried over, and, according to the rule in such cases, he died on his way back.[13] Most of the living Buddhas, even in the Tartar convents, are natives of Tibet, and the influence of the Chinese Emperor has been exerted to arrange that the Geesoo Tamba shall always seek his transmigration there.