In the second letter, addressed to Captain Kennedy, Csoma made known in detail all he had already learnt of the language of Tibet, and of the religion of Buddha, and explained his future plans, particularly in paragraphs 27 and 28. He gave a promise that he would devote himself entirely to that special study; he kept to the determination, and spent some of the best years of his life (between 1825 and 1834) in the attainment of his object. When once his task was finished, he remarked with melancholy emphasis to Dr. Gerard, as they met at the Buddhist monastery, he would then be “the happiest man on earth, and could die with pleasure, seeing that he had redeemed his pledge.” On examining what Csoma has written, we nowhere find the slightest trace to justify the assumption that he believed in any particular resemblance between the Tibetan language and his native tongue. This, therefore, could not be the reason that urged him to study it. Except in the case of one Tibetan word,—khyöd, anglice, you; in Hungarian, kend, kegyelmed,—we find no other marked out by Csoma for comparison as to any supposed similarity between these two languages. There were, however, weighty motives which induced him to devote himself to the literature of Tibet. The first was doubtless the wish of a grateful heart to do some service, if he could, to his English patrons. He felt that already, at the University of Göttingen, he was supported from the scholarship founded by English benevolence; and it was there, we may add also, that he first began to study English under Professor Fiorillo. When Csoma set out on his venturesome journey, he always found help and patronage, when in need, from Englishmen; and now again, when at Sabathú, he saw clearly that without English protection and liberality he could never hope to succeed. Secondly. He believed, no doubt, to be some day in a position to furnish a key to the learned of Europe for further exploration of an almost terra incognita, and this, indeed, he subsequently accomplished. Moreover, he hoped to promote his original objects, if, fortified with newly-acquired knowledge, he could reach Lassa, where the library of the Grand Lama would be accessible to him, and where he would be in a position to explore thoroughly those Tibetan works which elsewhere he sought for in vain, and which, according to his information and belief, contained the early history of the Mongols and the Huns. The Tibetan tongue, moreover, is the most generally known among nations professing the Buddhist faith. [21] It is the channel of communication between the educated and influential classes in the state and society, especially where the Dalai Lama of Lassa is the acknowledged head of the faith. This, therefore, is evidently the channel through which the civilisation of the West could most easily penetrate into those distant regions.