After some time, we began to make a certain sensation in the Lamasery; the Lamas talked a good deal to one another about the two Lamas of Jehovah, and the new doctrine they taught. It was remarked that we were never seen to prostrate ourselves before Buddha; that, thrice a day, we said prayers which were not Thibetian prayers; that we had a language of our own, which nobody else understood, but that with other people we talked Tartarian, Chinese, and a little Thibetian. Here was more than enough to excite the curiosity of the Lamanesque public. Every day we had visitors, and the conversation with them always and altogether turned upon religious questions. Among all the Lamas who visited us, we did not find one of the same incredulous stamp with Sandara the Bearded; they all, on the contrary, seemed sincerely religious and full of faith; many of them attached the utmost importance to the study and knowledge of truth; and we found the same men coming again and again to seek instruction from us in our holy religion. The instruction we communicated was altogether historical in its plan, everything being carefully excluded which could suggest dispute, or arouse the spirit of contention; we gave our friends a simple and concise outline of our religion, leaving them to derive thence, for themselves, conclusions against Buddhism. Proper names and dates, precisely set forth, produced more effect upon them than the most logical reasoning. When they had thoroughly mastered the names of Jesus, of Jerusalem, of Pontius Pilate, the date of four thousand years since the creation of the world, and the names of the twelve Apostles, they had no longer any doubts as to the Redemption, or as to the Preaching of the Gospel. The connection which they observed between the history of the Old Testament and that of the New, amounted, in their eyes, to demonstration. The mysteries and the miracles created no difficulty in their minds.