And may we not proceed to lay down a proposition of a more positive character? This very legend of Tsong-Kaba, which we heard in the very place of his birth, and from the mouth of several Lamas, does it not materially strengthen our theory? Setting aside all the marvellous features which have been added to the story by the imagination of the Lamas, it may be fairly admitted that Tsong-Kaba was a man raised above the ordinary level by his genius, and also, perhaps, by his virtue; that he was instructed by a stranger from the West; that after the death of the master the disciple, proceeding to the West, took up his abode in Thibet, where he diffused the instruction which he himself had received. May it not be reasonably inferred that this stranger with the great nose was an European, one of those Catholic missionaries who at the precise period penetrated in such numbers into Upper Asia. It is by no means surprising that the Lamanesque traditions should have preserved the memory of that European face, whose type is so different from that of the Asiatics. During our abode at Kounboum, we, more than once, heard the Lamas make remarks upon the singularity of our features, and say, roundly, that we were of the same land with the master of Tsong-Kaba. It may be further supposed that a premature death did not permit the Catholic missionary to complete the religious education of his disciple, who himself, when afterwards he became an apostle, merely applied himself, whether from having acquired only an incomplete knowledge of Christian doctrine, or from having apostatized from it, to the introduction of a new Buddhist Liturgy. The feeble opposition which he encountered in his reformation, would seem to indicate that already the progress of Christian ideas in these countries had materially shaken the faith of Buddha. We shall by-and-by inquire whether the numerous analogies between the Buddhists and the Catholics are an obstacle or an aid to the propagation of the faith in Tartary and Thibet. The reformation of Tsong-Kaba triumphed in all the regions comprised between the Himalaya mountains, the frontiers of Russia, and the Great Wall of China. It even made its way into some provinces of the Celestial Empire, into Kan Sou, for example, Chan-Si, Petche-Li, and all Mantchouria. The bonzes have retained the ancient rites, with the exception only of a few innovations which have been adopted in particular localities. There is now a regular distinction understood between the two classes of Lamas, the yellow and the grey; that is to say, those who follow the reformation and those who persist in the elder worship. These two sects, which no doubt at one time treated each other as rivals, and made war upon each other, now live in perfect harmony. The Bonzes and the Lamas regard themselves as all of the same family.