serious problem with the Manchu representative, whose xenophobia, I have been given to understand, is unusually virulent, even for the normally suspicious Chinese? So spare me such further speculations, I beg you.'
Early next morning, shivering and grunting in the morning chill, I slung my umbrella (tied on both ends with a piece of string like a rifle-sling) across my back, and climbed sleepy-eyed onto my pony.
For a week we rode by the banks of the Sutlej river, across a country that had an original beauty in spite of a certain barrenness. All kinds of small birds flitted about the gorse bushes and rocks, while lumbering saurus cranes picked for fish in the shallows. We also had our first encounter with the kiang (equus hemionus), the Thibetan wild ass. A large herd of this most graceful animal sauntered up to have a look at our caravan. Their curiosity satisfied, they turned all at once, as if at a single command, and trotted off in the most elegant manner.
Fortunately for these birds and beasts such opportunities afforded for shikar did not seem to delight Mr Holmes. It was an unusual attitude on his part as every other Englishman I knew revelled in the slaughter of tigers, deer, pigs, birds, fishes and what not. Mr Holmes's aversion to blood-sport raised him in the esteem of the Thibetans, and also Kintup and Jamspel who subscribed to the Buddhist and Jain doctrine of the sacredness of life in all its forms. We also came across a number of nomad encampments with their herds of sheep and the famous yaks of Tartary {bos grunnions).
Then, as we were approaching the tasam at Barga, a chain of glaciers, gleaming in the evening sun, came into view, and with it the towering Gurla Mandatha peak and the most holy mountain of Kailash. This mountain is sacred not only to Buddhists, who consider it to be the abode of the deity, Demchog (Skt. Chakrasamvara), but to Hindus as well, who regard it as the throne of Shiva. Because of this many Buddhist and Hindu ascetics and pilgrims have been drawn to the area for the past two thousand years or so, to worship the mountain, to practise austerities by it, and to go around it in holy perambulation. The Thibetans call Mount Kailash, Kang Tise, or Kang Rimpoche, the Precious Mountain, and it plays an important role even in the pre-Buddhist shamanist religion, Bon. Mount Meru, the central mountain axis of Hindu and Buddhist cosmology is probably founded on the unique physical and geographical properties of Kailash.
We were desirous of travelling around the mountain like pilgrims – I would dearly have loved to make observations and measurements of the mountain from various points – but Tsering had his instructions and was reluctant to waste even a single day. Finally we arrived at a compromise of sorts. We would forgo the trip around the mountain, but would make the journey past it and the sacred lake at a slower pace, so that we could, at least, have the leisure to appreciate the remarkable beauty of the place.
For a couple of days we rode across the great plains of Barga, by the mountains and the long stretch of glaciers, till we reached Manasarover. We set up our tents by the shores of this holy lake, which is probably the highest body of fresh water in the world. I made a number of scientific studies of the lake, the results of which have been published in my first account of this trip, entitled: Journey to Lhassa through Western Thibet (Elphenstone Publications. Calcutta. 1894. Rs 3.8 annas.) of which the Statesman was kind enough to remark: 'a monumental work of exploration and scientific survey.' This present account, for reasons of space and suitability, does not contain the scientific details of our travels and explorations. So readers desirous of such information are advised to purchase the above-mentioned book from any bookshop in the Empire.
The mountain is reflected in the waters of the Manasarover, which, along with the surrounding land, is of awesome beauty, probably unequalled in the world. I found additional joy in the knowledge that few explorers had ever laid eyes on it, much less studied it scientifically as I had the opportunity to do. I bathed in the lake like the other pilgrims, though my motives sprang more from considerations of hygiene than piety. It was freezing cold either way.
Our next stop after the lake was the settlement of Thokchen, or 'Great Thunder', which, belying its impressive name, consisted of a single house. The house was, furthermore, virulently lousy. We passed the night in our tents.
From then on we followed the Bramhaputra river or Tsangpo, as the Thibetans call it. Fed by numerous small streams, the river grew bigger and bigger as the days passed.
Except for a little rain and a couple of sharp hailstorms, we were fortunate to have generally fine weather. I usually rode with my blue and white umbrella open to shield myself from the sunlight, which, due to the altitude and the thinness of the air, was very strong. Unexpected gusts of wind would sometimes blow the umbrella inside-out, or away, to the vast amusement of Kintup and the other servants, who would ride wildly after it and hunt it down as if it were a rabbit or something. But the worst of the winter gales were over, and the summer dust storms yet to commence, so one could quite comfortably read a book sitting on one's pony, under the cool shade of an open umbrella – or as it so often happened to me, fall into a brown study.
'You are probably right, Huree,' Mr Holmes's voice broke into my reverie on one such occasion. 'Science alone cannot answer all the questions of life. Man's higher destiny can be discovered only through religion.'
'Precisely so, Sir.' I agreed, 'Though it troubles me… Good Heavens, Mr Holmes!' I cried. 'How the deuce an' all could you know my innermost thoughts?'
Sherlock Holmes chuckled, and leaning back on his saddle pulled the reins to make his pony accommodate its speed to mine.
'How do you think? Through magic? Clairvoyance maybe? Or just through a simple sequence of plain, logical reasoning?'
'For the life of me, Sir, I cannot see how reasoning could have enabled you to follow the course of my mental processes. My thoughts were all tightly locked up in my bally head like meat in a coconut. No, Sir! The only explanation is jadoo. Probably you enlisted the aid of some mind-reading djinn like Buktanoos or Dulhan, or Musboot – maybe even Zulbazan, son of Eblis.'
Sherlock Holmes laughed out loud. 'I really hate to disillusion you about my familiarity with the denizens of darkness, but the whole thing is absurdly simple. Let me explain. I have been watching you for the last ten minutes or so. You had Herbert Spencer's Principles of Biology open in your hand and were reading it with great interest. You then put the book down on the front of your saddle – open, somewhere in the middle -and you became thoughtful. Your eyes narrowed. Obviously you were thinking over what you had just read. If I am not mistaken, Spencer discusses certain theories of Mr Darwin and others somewhere in the middle of the book – about the continuing development of species from simple to complex forms. I could not be absolutely certain of this, but you helped to confirm my hypothesis by altering the manner of your reverie and observing the wild animals and birds around us in a deliberate and inquiring manner. Your views seemed to agree with that of Spencer's for you nodded your head on a couple of occasions.'
Mr Holmes lit his tartar pipe and, blowing out a stream of white smoke, continued. 'But then your thoughts were rudely interrupted. Do you remember the pitiful remnants of a gazelle killed by wolves that we passed just a littie while ago? It seemed to upset you. It is all very well to talk or write about 'the survival of thefittest' [29] in a warm comfortable drawing room in London; but actually encountering this aspect of nature even in the insignificant death of a poor gazelle,, is a humbling experience. The frown darkened on your face. What theories could explain the misery, the violence, and the brutality of life, you seemed to ask? You thought of your own brushes with violence and death. I noticed that you looked down at your right foot where you once lost a toe, and nearly your life, and shiver a littie. Your expression deepened into one of sadness, the melancholy that comes with the awareness of the permanence of our human tragedy.
'Then you noticed the gleaming towers of the monastery in the distance, and your thoughts seemed to lift a littlefrom their previous despondency. You gazed up at the open sky. Your expression was quizzical but not entirely melancholy. Probably you were asking yourself if religion had the answer to human suffering, where science did not. It was then that I ventured to agree with you.'
'Wah! Shabash! Mr Holmes. This is more astounding than any magic,' I exclaimed, amazed at this revelation of yet another facet of his genius. 'You followed my thought process with extraordinary precision. A most remarkable feat of reasoning, Sir.'
'Pooh. Elementary, my dear Hurree.'
'But how was it done, Mr Holmes?'
'The trick is to construct one's chain of reasoning from the initial premise of umm… let us say, 'dependent origination', to use this profound Buddhist concept. Then from a drop of water you could logically infer the possibility of a Pacific or a Niagara without having seen or heard of one or the other. So all life is a great chain, the nature of which is known whenever we are shown a single link of it.' [30]
The monastery was perched on a hill, below which was the settlement of Tradun. It was a
