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Tibet and Turkestan : vol.1 |
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uncertainty as to the result may well temper an ar-
dour for reform which often gratifies the sensibilities
of the reformer at the expense of his victim.
We (Christendom) have abolished Suttee—while
we have extended the opium trade. The occasional
immolation of a widow on the pyre was a dramatic
tragedy which offended us, while the commonplace
stage-setting of the hovelled opium-infamy spares
our nerves and thus protects itself. So it may be
when Tibetan institutions are held in the glaring
light of European examination; our sympathies,
which are but the furthest scouts of selfishness,
may cry an alarm, affrighted by evil in an *unfamil-
iar form*, and may strike at it hastily, not measur-
ing its true magnitude nor making survey of its
relations.
Imagine, in the European provinces of the year
1200 A.D., organisations whose powers should be
those of feudal lord and prelate combined; imagine
buildings which should be castle and cathedral in
one. Then you have, in part, the Tibetan monks
and their monasteries. Add to this imagination
something borrowed from the great overland traders,
lords of commerce, and you may then understand
the importance, in Tibetan society, of these bodies
of men who combine more functions than any
associations with which we are familiar.
With the complexity of function has come, of
course, a corresponding complexity of organisation.
First, there are the two great Orders—the Yellows
and the Reds—and several lesser ones. Each has
its General, supervising all the establishments of his
order. Each establishment has its head; its officials
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