accompaniment of incessant cups of chang, as a religious duty when
they visit their 'flocks' in the winter.

The Deskyid gonpo contains 150 lamas, all of whom have been educated
at Lhassa. A younger son in every household becomes a monk, and
occasionally enters upon his vocation as an acolyte pupil as soon as
weaned. At the age of thirteen these acolytes are sent to study at
Lhassa for five or seven years, their departure being made the
occasion of a great village feast, with several days of religious
observances. The close connection with Lhassa, especially in the
case of the yellow lamas, gives Nubra Buddhism a singular interest.
All the larger gonpos have their prototype in Lhassa, all ceremonial
has originated in Lhassa, every instrument of worship has been
consecrated in Lhassa, and every lama is educated in the learning
only to be obtained at Lhassa. Buddhism is indeed the most salient
feature of Nubra. There are gonpos everywhere, the roads are lined
by miles of chod-tens, manis, and prayer-mills, and flags inscribed
with sacred words in Sanskrit flutter from every roof. There are
processions of red and yellow lamas; every act in trade, agriculture,
and social life needs the sanction of sacerdotalism; whatever exists
of wealth is in the gonpos, which also have a monopoly of learning,
and 11,000 monks closely linked with the laity, yet ruling all
affairs of life and death and beyond death, are all connected by
education, tradition, and authority with Lhassa.

We remained long on the blazing roof of the highest tower of the
gonpo, while good Mr. Redslob disputed with the abbot 'concerning the
things pertaining to the kingdom of God.' The monks standing round
laughed sneeringly. They had shown a little interest, Mr. R. said,
on his earlier visits. The abbot accepted a copy of the Gospel of