servitors accompanied him. There, in another ceremony, he was re-installed as the incarnate Lama and abbot of the monastery. He also underwent, for a number of months, a series of meditations, pujas, and initiation ceremonies (Tib. wang-kur) with his teachers.
Being granted a laissez passer throughout Thibet, Kintup and I, with Gaffuru and Jamspel, travelled to the great inland sea of Chang Nam -tso, the highest body of salt water in the world, to study its very unusual tides, and to survey the area around. (See my article, 'Record of Tidal Activities of a Thibetan Sea ', Vol.xxv No.l Jan/Feb, Journal of the Geographical Society of Bengal). We also travelled to many other lakes and conducted a number of geographical and ethnological studies, which it is not necessary to enumerate here. Finally, on receipt of the third of Colonel Creighton's harsh missives demanding my recall, I reluctantly decided that it was no longer feasible, on whatever account, to prolong my stay and studies in the Forbidden Land. Bidding a melancholy adieu to the Grand Lama, the Lama Yonten and Tsering, I departed from Lhassa on the 10th of November, 1892.
I travelled south, following the course of the Bramhaputra river, to the beautiful Valley of the Full Moon, to Mr Holmes's monastery, situated on a picturesque hillside covered with aromatic juniper trees. I stayed with him for a week learning much about… let us just say, many things. He had decided to stay a year more in Thibet to complete his studies. But after that he would return to England [48] to finish his task of destroying Moriarty's criminal empire and removing his baleful influence once and for all from the cities of Europe. Only on the conclusion of this task would he finally return to Thibet.
'I have my orders,' said Holmes, 'and I must obey.' He did not elaborate about who had given those orders, and I did not ask.
The last sight of my dear friend will remain forever vivid in my mind. Attired in wine-red monastic robes, tall and imposing, he stood before a copse of dwarf pines by the monastery gate, accompanied by his disciples, who bowed low when I mounted my pony and rode away. Mr Holmes raised his right hand to bid me farewell and to give me his blessings. I never saw him again.
It has always been a dispiriting thing for me to leave the solitude and purity of the mountains and return to the real world, though this time my unique discoveries ensured that the world would greet me with medals, awards, appointments and all the other trappings of its respect and honour. Yet even in my new life of prosperity and prominence I have never forgotten the wise words of Sherlock Holmes – surely engraved in my heart as if on granite – reminding me of the sorrows and follies of this world, and man's inhumanity to man.
Just yesterday evening, I sent away my private carriage and driver, and walked home from the Great Eastern Hotel after the annual dinner of the Royal Asiatic Society of Bengal, where I had been invited to speak on Himalayan exploration to a group of sleek, well-fed gentlemen and their bored overdressed wives. Outside the hotel, hordes of starving children scrambled for leftover food from the hotel's garbage bins. I distributed what money I had on me amongst them. Then I turned away and walked through the dark back-streets.
It was a clear and moonless night. Once again I found myself looking up north, in the direction of the far Himalayas, at a sky blazing with stars… sic itur a mons ad astra… to paraphrase Virgil…
But enough, I weary the reader with my unrelenting cacoethes scribindi. Let the tale now end.
Epilogue
The Thirteenth Dalai Lama, the Grand Lama of Hurree's story, died on the thirteenth day of the tenth month of the Water-Bird year (17 December 1933). A year before his death he proclaimed to his subjects his last political testament and warning.
'It may happen,' he prophesied, 'that here, in Tibet, religion and government will be attacked from without and within. Unless we can guard our country, it will happen that the Dalai and Panchen Lamas, the Father and the Son, and all the revered holders of the Faith, will disappear and become nameless. Monks and their monasteries will be destroyed. The rule of law will be weakened. The land and property of government officials will be seized. They themselves will be forced to serve their enemies or wander the country like beggars. All beings will be sunk in great hardship and overpowering fear; and the nights and days will drag on slowly in suffering.'
But the Great Thirteenth's warnings were forgotten by a blinkered clergy and a weak aristocracy, who allowed his monumental works and reforms to decline and fall into disuse; so much so that the Chinese Communist Army marched into Tibet in October 1950 encountering only disorganised resistance. Then, the long endless nights began. After crushing all resistance the Chinese launched systematic campaigns to destroy the Tibetan people and their way of life. This movement reached its crescendo during the Cultural Revolution, but continues to this day, in varying degrees of violence and severity. Right now, in a deliberate policy to eradicate whatever vestige of Tibetan identity that survived previous genocidal campaigns, Beijing is flooding Tibet with Chinese immigrants; so much so that Tibetans are fast becoming a minority in their own country. In Lhasa Tibetans are an insignificant anomaly in a sea of Chinese. Even the Chinese police and military personnel, in and around the city, outnumber the Tibetan population. They are there to control and repress.
By latest estimates over six thousand monasteries, temples and historical monuments have been destroyed, along with incalculably vast quantities of priceless artistic and religious objects – and countless books and manuscripts of Tibet's unique and ancient learning. Over a million Tibetans have been killed by execution, torture and starvation, while hundreds of thousands of others have been forced to slave in a remote and desolate gulag in North-eastern Tibet, easily the largest of its kind in the world.
The refugees who escaped this nightmare tried to re-create in exile a part of their former lives. Monasteries, schools and institutions of music, theatre, medicine, painting, metal-work, and other arts and crafts began to grow in and around Dharamsala, the Tibetan capital-in-exile, and other places in India and countries around the world where Tibetan refugees found new homes.
It was in Dharamsala, where I worked for the Education Department of the government-in-exile, that I heard, one day, of some monks from the monastery of the White Garuda (in the Valley of the Full Moon) who had escaped to India. They had even managed to set up a small community of their own in a broken down British bungalow, just outside Dharamsala town. An hour's hard walk up the rocky mountain path brought me to the dilapidated bungalow. A few old monks were reading their scriptures, sitting cross-legged on a scraggly patch of lawn before the house. I enquired of one of them if I could talk to the person in charge.
Very soon a large but cheerful monk, who looked startiingly like the French comedian, Fernandel, came out of the house and enquired politely as to my business. I offered him the sack of fruits and vegetables that I had brought along as a gift, which was, I was happy to note, welcome to them. I was offered a rather rickety chair in their prayer-room, now empty as most of the younger monks had gone to collect firewood from the forest nearby. There was a small butter lamp burning in a make-shift altar on the mantelpiece over the old English fireplace. A calendar reproduction of the Dalai Lama's portrait in a cheap gilded frame, was the centre-piece of this altar. Beside it stood two gimcrack plastic vases stuffed with bright scarlet rhododendron blooms that covered the mountainsides at this time of the year.
I made the customary small-talk with the stout monk, who was seated across me on a packing crate. Tea was served, made, inevitably, with CARE milk powder that tasted overpoweringly of nameless chemical preservatives. After taking a couple of mandatory sips from my cup, I got down to business.
I asked him if any of the monks remembered having a white-man, an English sahib, as the incarnate Lama of their monastery. I was really not expecting anyone to remember much, especially as it was now over ninety years since Holmes's presence in the monastery in Tibet, and also as only very few of the older monks had managed to survive the exodus from their burning monastery to this bungalow in northern India. So it was a pleasant surprise when the big fellow replied in the affirmative.
Yes, he remembered being told of the English sahib who had been their abbot. One or two of the older monks would remember this story too, though the younger ones, the novices, would not know. I questioned him a bit more, especially about the date of Sherlock Holmes's arrival at the monastery and the duration of his first stay there. The monk's answers rang true each time.
'Sir,' said he kindly, 'if you are so curious about our trulku, I can show you something that may interest you.' He summoned a monk and sent him off to fetch something. The fellow soon returned from an interior room, bringing with him a rectangular package wrapped in old silk, which he handed over to the big monk.
