n his part, not less struck with the marvellous
qualities of Tsong-Kaba, did not hesitate to adopt him as his disciple,
and for this purpose took up his abode in the land of Amdo, where,
however, he only lived a few years. After having initiated his pupil in
all the doctrines recognised by the most renowned saints of the West, he
fell asleep one day, on a stone, on the summit of a mountain, and his
eyes opened not again.

Tsong-Kaba, deprived of the holy stranger's lessons, became all the more
eager for religious instruction, and ere long he formed the resolution of
abandoning his tribe, and of going to the further west, to drink at their
very source the pure precepts of sacred science. He departed, staff in
hand, alone, and without a guide, but his heart filled with superhuman
courage. He first proceeded due south, and reached, after long and
laborious journeying, the frontiers of the province of Yun-Nan, quite at
the extremity of the Chinese empire. Then, instead of pursuing the
previous direction, he turned towards the north-west, along the banks of
the great river Yarou-Dsangbo. He reached, at length, the sacred town of
the kingdom of Oui. {48} As he was about to continue on his way, a _Lha_
(spirit), all radiant with light, stayed him, and prohibited his further
progress. "Oh, Tsong-Kaba," said he, "all these vast regions belong to
the great empire which has been granted to thee. It is here thou art
ordained to promulgate the rites of religion and its prayers. It is here
will be accomplished the last evolution of thy immortal life."
Tsong-Kaba, docile to the supernatural voice, entered the _Land of
Spirits_ (Lha-Ssa), and selected an humble dwelling, in the most solitary
quarter of the town.

The monk of the tribe of Amdo soon attracted disciples; and before long,
his new doctrine and the innovations which he introduced into the
Lamanesque ceremonies, created considerable excitement. At length,
Tsong-Kaba resolutely put himself forward as a reformer, and began to
make war upon the ancient worship. His partisans increased from day to
day, and became known as the Yellow Cap Lamas, in contradistinction to
the Red Cap Lamas, who supported the old system. The king of the country
of Oui, and the Chakdja, the Living Buddha, and chief of the local
Lamanesque hierarchy, became alarmed at this new sect that was
introducing confusion into religious ceremonies. The Chakdja sent for
Tsong-Kaba, in order to ascerta