The unfortunate thing in the Land of the Lamas is that a boy finds very few occupations or callings, apart from religion, into which ne can enter. His friends, playmates and associates are all in the local lamasery: and there centres all the life and interest and business of the community. Outside the lamasery there is nothing doing. He may attend the cattle, but as a rule the cattle in Tibet can look after themselves.
He may watch the corn while it is being ground, but usually his sister docs that, He may gather cow manure to keep the home fires burning, but this can be done even after he has become a "Pup of Virtue." Lamaism corns the only door open to a boy on the Roof of the World.
Further, the lamaseries in Lamaland -are exceedingly wealthy, as ultimately the wealth of nomads finds its way somehow into the temple, A nomad dies, a lama dies, an ajo dies, an incarnation dies, and all their wealth and property passes automatically into the temple treasury—this has been going on for hundreds of years. Naturally the religious institutions all over the For-hidden Land have accumulated enormous wealth and property, not only in motley but in men, It has been said there are no beg-yars in the Land of the Lamas as orphans and poor children are all collected into the local Iamasery. As a rule this is true in Minya and Kham, Relatives take possession of the girls; the boys become drabas when ther they like it or no, The lamasery being left an occasional fortune it can afford to feed an unlimited number of Virtue Patterns as the wealthy gudra all over the Roof of the World make Very generous donations, sometimes Chinewe reay-louds-of bazloy, bags of salt, and skins of rich yak butler.' The storehouses in many of the large lamaseries simply groan with the heavy burdens of food. The Institution, therefore, can afford to take in and feed large numbers of boys, who for their daily dzamba do numerous menial tasks around the holy buildings. When the lamas and drabas go to some private house or nomadic encampment to read prayers the Aittle Pups of Virtue carry the drums, trum~ ets, cymbals and books. Again when worship' is being performed in the temple the little Patterns of Virtue pass along the rows of drabas seated on their carpets, pouring out the rich butter tea and replenishing the stock of barley flour.
These boys, hundreds of them, have be: come indispensable in many of the larger lamaseries, some institutions requiring a boy for every monk. The priest looks after the boy and the boy attends the priest. The feeding of these hundreds of boys in no way becomes a burden to the temple. In every large lamasery there are numerous heavy Iron couldrons constantly filled with enormous quantities of Chinese tea, The lama ever seems to be wet but he is always very dey. Four and five times every day he con~ sumes large quantities of black, heavy, Chinese tea, and these enormous boilers seem to be working night and day.
Communism never evolved such a system as may be seen in any of the large institu tions in every part of Lamaland. The black tea is mixed with rich yak butter, salt being added, and this is mixed with barley four, the whole forming a very simple, yet nutritious food, Knives, forks, spoons, cups, saucers and plates are foregone, the only thing necessary being a rough wooden dzamba bowl, sometimes lined with silver. The young Pup of Virtue licks this clean after every meal, stacks it away in the folds of his xed garment, the bowl always being on hand when occasion demands.
Lamaism in no way makes it difficult for the young Virtue Pattern to enter the mystic system. Nothing whatever is demanded apart from a shaved head, the initial four vows and a willingness to be all things to all men. The boy, if he has parents or relatives, is escorted to the lamasery, and handed over, He may weep, but not for long, as crowds of other boys are all round him. If his parents have some money they may request that he be attached to a parti cular draba or Jama, or a special friend as a favour may adopt' the The system begins by training the boy in all the menial duties connected with a great religious institution. He sweeps courtyards, dusts idols, changes holy water, arranges incense, replenishes butter lamps, brings down books, waits on attendants, and is more or less the servant of all. During the performing of religious rites' and ceremonies he is always on hand. Whatever connected with Lamaism that is dark, secret, mysterious and mystic is soon known to the lad of parts. If his eyes are open and he is willing to learn the Pup of Virtue will soon become master of his trade. All he has to do is to observe and obey; the system, to which there is very little initiation, does the rest. Occultism, practised all over the Land of the Lamas, is, as a rule, not connected with any of the
Text read from the printed page and cleaned; old type leaves the occasional error.