All good lamas esteem it an honour to be able to say they have made a pilgrimage to the Kuren, and these devotees come from enormous distances--some from the Manchurian wildernesses in the far east, and others from the frontiers of Thibet.[6] There are many small shrines on the plateau on which the town stands, erected for the convenience of those ascetics who are desirous of commending themselves to the favour of Bhudda and to the respect of their fellows. I observed one of these deluded people performing a journey to a shrine, which was then about a quarter of a mile from him. He advanced by three measured steps one stage, made sundry prostrations, falling flat on his face on the stony ground, repeated prayers, and then advanced again. I know not from what distance he had come, or how long it was since he had commenced this slow and painful march; but, on a rough calculation, we made out that it would take him two days more, at the same rate of progress, to reach the goal. [6] Huc. The Lama-king of the Kuren is regarded by the Mongols as a god. He can never die--he only transmigrates. The whole of the Kalkas tribes are under his sway, and this personage is consequently an object of constant jealousy to the emperors of China, who keep an anxious watch over his proceedings. The lama system has been greatly humoured by the Chinese emperors from early times, and the theocracy of Mongolia and Thibet is mainly of their creation. The secular sovereignty of these nations became spiritual by an accident or an after-thought, and does not, like the Japanese, trace back into the dawn of history its descent from the gods. The last independent king of Thibet finding himself in great trouble from within and from without, escaped from the cares of government by becoming a lama. This happened about the year 1100 A.D., and, in a few years afterwards, Thibet became subject to China. When Kublai became Emperor of China he made a lama of Thibet king, and the kings who succeeded the Mongols in China followed up the idea of conciliating the lama power by making eight of them kings. These afterwards (A.D. 1426) took the title of grand lama, and the chief of them became the Dalai-lama of Thibet,[7] who from that time to this has been the head of the Bhuddist religion and the vassal king of Thibet. It would have been impossible, under any circumstances, for the Dalai-lama to have maintained a real surveillance over the widely-scattered tribes who acknowledged his spiritual sway; and in fact his authority over his distant dependents began to be greatly relaxed from the time that the emperors of China completed the subjection of all the tribes who now inhabit what is called Chinese Tartary. The Emperor Kang-hi, under whose reign this was accomplished, promoted the independence of the lama-king of the Kalkas with a view to severing the tie that bound them to their neighbours the Eleuths or Kalmuks, and in order to accustom the