国立情報学研究所 - ディジタル・シルクロード・プロジェクト
『東洋文庫所蔵』貴重書デジタルアーカイブ
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| 0304 |
Tibet and Turkestan : vol.1 |
| チベットとトルキスタン : vol.1 |
引用情報
OCR読み取り結果
accepted as tribute money, with the dream that he
might be recognised as suzerain instead of the
Chinese throne, which was just then being emptied
of one dynasty (Ming) to be filled by another (now
reigning).
As soon as the wily lama saw the backs of the
Mongols, and knew that a firm command of China
was now practically in the hands of the Manchus,
he sent to the new sovereign of that mighty empire,
asking intervention on his part. This seems to have
angered Yuchi Khan, son of the Mongol prince who
had so recently been the patron of the land; or it
gave occasion to some rival monastery unfriendly to
the Chinese party. From whatever cause, Yuchi
Khan swept down upon Tibet, upset a number of
princelets and recalcitrant monks, and established
the Dalai Lama of that date (1645) as supreme ruler.
Neither these Mongols nor their Manchu succes-
sors, attempted to take in hand the direct and de-
tailed control of Tibetan administration; but the
Ambans, delegates-resident of China, must be con-
sulted in the selection of all important officials.
And even the divinely guided choice, by the head
monks, of the Dalai Lama is not effective until ap-
proved in Pekin. Something of this worldly aid
to inspired action has been seen in the election of
more than one Roman pontiff of modern date, while
in the past he who wore the crown of the Holy
Roman Empire boldly claimed and exercised a right
of approval, entirely analogous to that possessed by
the Chinese Emperor in respect to the Dalai Lama.
The patronage of art by corrupt churchmen, the
building by them of great monuments which became
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81
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92
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104
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127
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279
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290
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348
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360
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371
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457
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468
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478
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