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in the petty wars between Kulū and Ladakh which preceded the Ḍōgrā war. And
during the Ḍōgrā war itself it suffered even more severely. It is evident that Brom-ston
must have some connection with Spiti and this monastery, from the fact that his name is
found in certain localities in the vicinity. Thus, as we have seen, one of the temples of
the Tabo monastery is called after him. Moreover, on our way from Kaze to Ki, we had
to ford a brook called Brom-ston-chu ; then, a little farther on, we passed by a rock called
Brom-ston-gyi-sna, "Brom-ston's nose" or "the shrubbery of Broms-ton" (Plate XX).
From the historical work dPag-bsam-ljon-bzang we learn that Brom-ston erected four
monasteries, one of them at Ke in Mangyul (Mang-yul-gyi-Ke-ru). Mangyul is a
name often used to signify the Western Tibetan Empire. Ke is a misprint for Ki.
Whoever knows how carelessly Western Tibetan names are treated by Lhasa writers, does
not wonder at their spelling Ke instead of Ki.

But the Ki monastery has been restored since the turbulent times of the Ḍōgrā
war. (Plate XXI). It is a typical example of ancient monasteries of a certain period.
In this type we find the principal temple on the top of a little conical hill, and the cells of
the monks round about and below it. The aspect of the whole establishment is unusually
pleasing, especially as it is situated in a wilderness of bare and barren rocks. Monas-
teries of the same type are found in Khrig-rtse, Me-ru, Chem-re, Ling-shed, dKar-rgya
of Zangs-dkar, and probably in several other places.

As all the old books and idols had been destroyed by Ghulām Khān,¹ the outfit
of the Ki monastery is rather modern. The door is carved in present day Tibetan style,
and the library contains modern blockprints. In the central hall, I noticed two stucco
idols ; one was called Yum-chen-mo, "great mother," probably a form of Tārā, the
other sPyan-ras-gzigs (Avalokiteśvara). There are several more stucco statues in the
library opposite the temple, the most remarkable being Thse-dpag-med (Amitāyus),
Shākya thub-pa, bLo-bzang ye-shes, the Pan-chen, who resided at Trashilhumpo from
1663 to 1737 ; Padma-sambhava with two of his fairies, one being called Lha-sha-
man-da-re-ba (Mandārava) the other mKha-'agro-ye-shes-gtso-rgyal.

On the 4th August, we made preparations for our journey through the desert across
the Pharang Pass, and on the 5th, we moved our camp four miles in the direction of the
pass, especially as I wished to be near to Mr. Howell, the Assistant Commissioner, who
was encamped at Lhanartsa, Spiti, at an elevation of about 14,000 feet.

On the way, not far from Kyibar (map Kibber), I noticed an ancient ruin of a
temple built of sun-dried bricks, its walls sloping inward, as is always the case in
Rin-chen-bzang-po's temples. It is called Lha-bla-mai-dgon-pa, and thus by its name it
directly points to the great priest-king of Guge, Lha-bla-ma-ye-shes-'od, whose name
we had found in an inscription at Poo. Local tradition says that King Lha-bla-ma or, as
another man understood it, the gods (lha) and the lamas (blama) built it in one night.

At Lhanartsa I spent two enjoyable and instructive days with the Assistant Com-
missioner. Here I had an attack of malarial fever, and Mr. Howell did everything in