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| 0300 |
Tibet and Turkestan : vol.1 |
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persecution of Buddhism; a remarkable statement
when measured by the fact that for a long time all his
predecessors are said to have shown more or less zeal
for the Faith. One may well question whether this
may not be the monkish way of stating that the king
was not friendly to them. Our European records
are full of such solecisms: "Religion" and "the
Church" are, among Catholics, systematically con-
nected, and even a Catholic king, engaged in curb-
ing merely the excesses of the "Church," may
appear, in clerical records, as an oppressor of re-
ligion. However it may be, the objectionable king
was soon assassinated, and disorder followed for a
weary period covering generations of his successors.
Two rival thrones first divided the country east and
west; then thrones were multiplied as sons were
begot. While the temporal power waned, the
spiritual waxed. About the year 1040 A.D. (the pre-
ceding two centuries presenting only a confusion
of kingdoms, now divided, now reunited) a great
Buddhist teacher, Atesha, was invited into the coun-
try by one of the Western kings. He attained much
esteem throughout the country, reformed the calen-
dar, and by his wisdom undoubtedly increased popu-
lar respect for the priesthood.
Another two-century period rolls over the country,
which is still broken into fragments; Kublai Khan,
one of the greatest of the Mongol emperors, is on
China's throne. His forces make their victorious
way across the eastern frontier of Tibet, subjecting
portions of the national territory. The rest may
not have been thought worthy of sacking. Some
sort of overlordship seems to have been recognised
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