 The mission is deeply indebted to the officers of the government of India, the Dalai Lama of Tibet, officials of his cabinet, and the Chinese government. It was solely through their cooperation that this trip was made possible. The undertaking originated at Gangtok, Sikim, where the political officer for Bhutan, Sikim and Tibet has his residency and administrative office. Travel to Gansi was slow and tedious over the Himalayan barrier. From there, the only formidable obstacle was the crossing of the Brahmaputra River, after which they arrived at Lhasa, the hub of Tibetan life. The two American officers stayed three months in Lhasa, continued to Jakundo and then on to Lanchao in the Kansu province of northern China. They covered an approximate distance of 1,300 miles, which measured in time and over 100 days in the saddle. Just prior to our departure from Sikim, we displayed the gifts sent by the President of the United States to the Dalai Lama of Tibet. At the British mission to bid us Godspeed were Sir Basil Gould, British political officer, Prime Minister Bhutan, Rani Dorji, and the daughter of the Maharaja of Sikim. She is examining one of the gifts, a chronographic watch which tells the time of day, day of week, month of year, and moon phases. Kanshinjunga, a famous landmark in this locale, is the second highest mountain in the Himalayas. It's snow-clad peak towers 28,000 feet into the skies of Sikim. Natula Pass. Our caravan begins its hazardous journey across the Himalayas into the hidden country beyond, and we cross the boundary into Tibet. Because of the difficulty of transportation, we carry only the bare essentials, as we expect to live on the country along the way. A pack train loaded with potatoes for India passes us on the trail. Potatoes are one of the minor exports of the country. Tibet, hidden beyond the impregnable walls of the Himalayas, is a land of mystery and mysticism. Its rugged and primitive beauty can be enjoyed only by those who will endure strenuous travel to almost inaccessible regions. Traveling across the treacherous passes, the bleak and forbidding desert waste, we see what has made every phase of the Tibetans' life a struggle. Yet three million hearty, courageous people call this land their home. In some sections, they live almost entirely on a diet of meat, and only the privileged families can enjoy barley, as that food must be transported under great difficulties from the distant valleys. In the valleys, meat becomes a luxury, and the main diet is barley mixed with buttered tea and called samba. According to geologists, in centuries past, most of Tibet was glacier country. As it became habitable, nomads from all directions threaded their way through the narrow passes and built their homes in the few fertile valleys. The first overnight stop is at Chimbetung. The British have established travelers' quarters for 13 days along the road into the interior. These stations are spaced one day's travel apart. All transportation is on foot or by riding animal. The trails of Tibet are too narrow for wheeled vehicles, even if they attempted to use them. With night to law behind us, our caravan of 35 mules and 15 native travelers moves on. The road to Lhasa, like other roads across Tibet and Central Asia, is a well-worn trail. Over these routes for centuries, caravans have carried the merchandise of the east. Tea, rice, gold, musk, silk, jade and furs. At Yatung, a British guard of honor turns out to greet us. They are native Indian troops under British command equipped with infield rifles. We meet a gaily dressed bridal party on its way to India, where a Lhasa debutante is to be married to the son of a Rajah. Marriages, like other phases of Tibetan social life, must receive the blessing and approval of the Buddhist church. After a slight rest at Yatung, we are given a send-off by the honor guard. We pass a typical village situated on the narrow plain at the foot of the ever-present and towering mountains. The tallest one, 24,000 feet high, is called Chomo Hari, meaning Queen of the Snows. A shipment of wool and marmot hides transported in typical Tibetan style passes us on its way to the markets of India. Wool is the cheap export and principal source of revenue. The wool is traded to India for manufactured goods and to China and neighbors on the east for porcelain, horses, precious satins and brocades. On the 13th day we reach Gyansi, the last British trade and mail post on the road to Lhasa, and are met by an honor guard of Seapoy Mounted Infantry. Our American flag and the British flag are raised together in a gesture of friendship. Our first official welcome was rendered by Major Gloin and Tibetan Notables. These gifts from the native officials represent a considerable sacrifice on their part, and have far greater value than the Occidental conception of such presence. No other offering could have been more welcome than the meat, eggs, barley and butter. We return their hospitality by inviting our Tibetan friends to a reception held at the home of Major Gloin, the acting British trade agent. The throaty wail of the ceremonial horns herald the opening of the annual ritual called Rinzi Tare, the most important ceremony at Gyansi Monastery. This, like all other religious ceremonies, is dramatic proof to the people that the priests of the Lama Church have overpowered and subdued the evil spirits. This particular pageant makes a bid for prosperity during the coming year. By the time we witnessed the ceremonies at Gyansi, we began to feel that religion is the predominant influence that controls the people of this vast land. The wizard priests wearing beautiful robes of Chinese brocade hundreds of years old and elaborate headdresses crowned with ornamental coil serpents engage the evil spirits, eventually overpowering them, thereby assuring the people of continued prosperity. Our charming host, the Abbot Administrator of the Monastery, the skeleton dancers representing evil spirits who assail helpless mankind, the dance of the lion spirits, and the dwarfs representing the friendly spirits of India. Major Gloin's honor guard gives us a military send-off. Our horses are small but sturdy. The only difficulty is trying to look dignified, riding them. The eastern magistrate of Gyansi also comes out to see us off. A yak caravan carrying barley. The very existence of the Tibetans depends upon the yak. It furnishes food in the form of butter, milk, and meat, besides transportation and fuel. The long hair is woven into cloth for tents, and the tough hide is made into a variety of leather products. Our travel on fairly even ground was short-lived, and we start our ascent into difficult and mountainous sections. Riding up to Karula Pass, one of the last barriers before Lhasa, at the summit prayer flags whip in the wind. Every pass is adorned with flags like these. One of our escorts puts up a flag of thanksgiving to the mountain gods for a safe crossing. And we begin the descent into the valley. We cannot praise too highly the animals of this country. Their appearance belies their sturdiness, and they are capable of carrying amazing loads. They are considered the most sure-footed in the world, and often we entrusted our lives to their instinctive sense of balance. Brahmaputra, one of the three great rivers of Tibet. We are met by officials to expedite our crossing. All along the route the Tibetans had been advised of our coming, and have given us a welcome of honor. Wool caravans and pack trains are ferried across in long, flat-bottomed barges. Crossing the river is as difficult as most other transportation problems. The animals bewildered and stubborn must be coaxed, coerced, and physically shoved into the ferrying barge. In the rainy season, the boatman cannot maneuver the unwieldy barges, and transportation depends upon the coracle, a small tub-like boat made of willows and covered with skin. However, during this time of the year, only the privileged passengers ride in them. The clumsy barges, with their heavy loads, are tediously rode across with the help of eddy currents. Tibetans are inherently sociable, and on the slightest provocation pause in their labors to visit over a cup of tea. Native drivers congregate at the ferry crossing. Tea is the chief drink of the country, made of barley, salt, and butter. It gives them resistance to hunger and cold. They drink anywhere from 30 to 50 cups a day. A monk who became our permanent guide presents us with greeting scars from the Dalai Lama and a letter from the foreign office. The scarf is the Tibetans' calling card. During our stay we exchanged hundreds of them. Escorted by our guide, we proceed towards Lhasa. Two miles from the city of Lhasa, the American officers, Captain Brooke Dolan and Major Elia Tolstoy, are welcomed by British, Chinese, and Indian notables, and the official representatives of the church and state of Tibet. Later at the Tibetan reception, we are presented with gifts from the Dalai Lama and his court, ceremonial scarves, rice, and tea. The Dalai Lama sends his own bodyguard, the Trappchi Regiment, to greet us. This is a rare occasion, the first time in history when an honor guard has turned out to greet Americans. It creates great excitement. We review their infantry and their practical native attire. As we approach the city, we enjoy our first glimpse of the magnificent 17th century winter palace of the Dalai Lama and on a nearby hill, the Temple of the Healing Buddha. Through the west gate with its choton-peaked dome pass monks from remote lamasaries, natives, pilgrims, merchants, and traders. The population of the city is estimated at 20,000. Lhasa maintains contact with the outside world through the medium of a telegraph line used principally in trading relations with India. Little of the city is modernized. The installation of electric lights in 200 homes being probably the most conspicuous evidence. All year round, the people use their rooftops to wash and cook, work, and play. The Pungang family. The wealth of Tibet is concentrated in 20 of these official families. Twice a Dalai Lama has been born into this circle. The father is a cabinet minister and his son's wife, shown carrying her baby daughter, was an Indian princess before her marriage. Frequently, families engage the services of priests to pray solely for them. This school is attended by children of mixed common and noble blood. It is conducted by a monk who is also the telegraph operator. Two brothers of the Dalai Lama are students. The one shown here, richly dressed, bears a striking resemblance to the young pontiff. These uniquely dressed men are not Paz or Tibetan sorcerers, not recognized yet tolerated by the church. Their strange drums and bells are supposed to drive away the devil. They wander to all corners of the country invoking the spirit of an Indian wizard who came in the 8th century and delivered the Tibetans from the devils, who allegedly tormented them. The favorite game of the children is chibi. The object is to keep the feather bird in the air as long as possible. No easy trick. Small fry here ties his bird to a string. Tibet is still unaffected by the machine age. Hauling, planting and harvesting are all done by primitive methods. The laborers, content with their lot, chant as they work. The Khamba dancers roam about Tibetan troops living on the bounty of their audiences. They give performances in the small villages in the streets, at the homes of the wealthy, and anywhere they can find spectators to contribute. This particular troop is considered the most talented in all Tibet and came to Lhasa for the five weeks of the New Year festival. In the great religious communities, they furnish the only entertainment of a theatrical nature. Their steps are the closest relation to folk dancing that is known in Tibet. Although the capers and gyrations can hardly be called original, they do give us an insight into the characteristics of the Tibetan people. Few races would have the stamina to engage in this performance, especially in the rarefied air of 12,000 feet, and yet these entertainers may put on several shows a day. The Tibetans populate a country where only the rigorous may survive. These folks laugh readily, have a happy disposition, make friends quickly, and rivalry is always good nature. The grand finale of their performance is the free-for-all competition of the leading dancers. They choose their own style and give it their all. The Potala, in all its inspiring glory, towers above the city of Lhasa, just as the Buddhist religion dominates the life of the people. Under its gold-encrusted roofs are the tombs of the previous Dalai Lama in jewel-studded saplacras. The great road links the Potala winter home of the Dalai Lama with the summer palace, his residence from May until October. The lion of Tibet guards the gate of the summer palace. The grounds cover over 500 acres of gardens and animal preserves. The architecture of its buildings is considerably influenced by the orientals, but its singular splendor is truly Tibetan. The ornaments bordering the roofs are covered with a layer of pure gold. The workmanship reflects the patience and inspiration of the people that contributed these buildings to their Dalai Lamas. The present Dalai Lama is 10 years old and will not assume absolute control of his people until he reaches 18. In the intervening years, the regent directs his studies and activities and is the temporary ruler of Tibet. There is no higher authority religious or civil. During the absence of the Dalai Lama in the winter months, a major domo is in charge of the summer palace. This dazzling jade drinking cup with its gold cover and stand is the personal cup of the Dalai Lama. Our guide stands before a cloison a elephant which was presented many years ago to a former Dalai Lama by a member of the Chinese nobility. These are gifts that were presented to President Roosevelt by his holiness, the Dalai Lama. These exquisite religious tapestries known as Tonkas are unrivaled for their detailed handiwork. The summer palace is the home of many types of animals. Amongst them a pony, mules, a spotted pony, a deer, a wild ass, some of his favorite ponies in the stable, wild blue sheep, camels which have been relieved of further labor, and a Tibetan mastiff, blood relation to the Saint Bernard. The grounds of the temple of the serpent demigod. Wildlife enjoys complete safety in all of Tibet as it is contrary to their religious precepts to kill any animals or birds other than sheep and yak. Traveling according to custom with their servants preceding them, the cabinet ministers are coming to a party at the British Mission where we enjoyed the hospitality of Mr. Ludlow. Servants help their masters dismount. Our monk guide who is usually late arrives alone. A whole mutton is roasted for the occasion. The luncheon was given at the British Mission by Ashag or cabinet members and other lay and ecclesiastical officials. During the luncheon we asked the three cabinet members to pose for their pictures, also high government directors of the foreign office, lay officials, and luminaries from the monastery. With typical Tibetan pomp, our guests take their leave. Shortly after the party at the British Mission we were invited to the beautiful palace of the Sarong family. The residence is one of the show places of Lhasa and evidences that dignity, wealth, and influence with which these powerful families are blessed. We were presented with an up-so, a cute little Tibetan terrier which became our mascot. Although Tibet is isolated from what we consider the civilized world, we found a highly developed culture. People conduct themselves with dignity and restraint. Their features are finally proportioned and the women are strikingly attractive. We are surrounded by monasteries housing 40,000 monks. We are here being shown through the Sera Monastery which itself provides living quarters for 6,000. We are preceded by Provo monks with their padded shoulders. The De Pung Monastery with its 10,000 members is the largest monastery in the world. Novices from the age of five in resident monks attend the examinations of the three candidates for the Doctor of Divinity. It takes 15 to 20 years study and training for their eligible to qualify for the degree. Those that fail and only if very influential may take the examination again about 10 years later. The candidates are examined for eight days by learned members of the order. The examiner slaps one hand into the other and shouts, answer. If the student answers wrong, he is given a severe slap on the arm. The candidate under examination wears a yellow helmet. If he passes, he gets an extra row of stitching on the crest. The monks take over the city for the five-week festival of Losar or New Year, 20,000 coming from the great monasteries. But to ensure law and order among the fun-loving Tibetans, Provo monks with long poles keep the unruly in line. These members of the Pung Gang family are wearing the finery for the New Year festival. The Tibetan sense of beauty is manifested by the exquisite blending of costly silk brocades and elaborate array of semi-precious jewels. The seed pearls, coral, turquoise, jade, gold and onyx are expertly fabricated into exotic and original designs. The headdress, encrusted with seed pearls, must be worn by all women of the noble families during the five weeks of the New Year ceremony. If they should go out upon the streets without this headdress, they would be sent home by a monk. Families from the seventh grade of nobility on up are leaving the Pula Law after paying homage to the Dalai Lama as temporal ruler. Nobody lower than the seventh grade of nobility is allowed in audience. The opening ceremony of the New Year is the reenactment of a legendary battle. The Tibetans are great lovers of tradition and legends. During the festival, they find many opportunities to pay respect to their forefathers. The soldiers are wearing the armor of the 16th, 17th century. The exceptionally dry air of Tibet has preserved the armor perfectly. Even the chamois links between the plates of mail look like new. The privilege to gather in the Pula Law courtyard for the approaching pageant. Hosham, humorously depicting the god of wealth, is escorted to his seat of honor. In the initial part of this ceremony, the evil spirits do their dancing unmolested and represent the threatening forces to be overcome by the church. And down the loaded air, there comes the thunder of Tibetan drums. The spirits continue their menacing ritual. Every year, this little skit is presented reenacting a dream of the late Dalai Lama in which an old man overpowers a tiger, thereby proving the indomitable strength of humanity. Outside the Pula Law, the nature of the second day's ceremony is the pole-sitting act. This stone symbolizes suffering mankind. Ghouls dance around it, but the spirit is protected by the powers of the Lamas. The wizard priests with their black hats enter the dance and overpower the evil spirits. Here the rug symbolizes the enemies of the church. An evil spirit that has been coerced by the wizard priests performs around this figure. In the center of the heart lungs, liver and intestines of the animate, which are hypothetically torn from the body and thrown into a cauldron of boiling oil and wine and dramatically destroyed. Another symbol of corraled evil spirits is carried down to the Pula Law yard and will also be burned. The regent and his escorts are en route to visit the oracle. Every year, he pays his respect to the prophet and receives the predictions for the coming year. The regent with his colorful entourage of civil and church nobility returns to Lhasa after receiving the augury from the oracle. The noblemen's affiliation and rank can often be determined by their headdress. In the archery contest, the servants are the sole participants. Their remarkable strength is well attested by the 400 yards that can shoot an arrow. The arrow is picked up from where it strikes the ground and is marked with the name of the contestant and his record. Monk provos are still kept busy maintaining order. Merchants and politicians present scarfs to the city officials and nobility. And then the officials and noblemen pay homage to representatives of the regent. One of the last functions of the New Year's celebration is the concentration of all evil spirits and enemies of the church in one symbolic figure, which in turn will be destroyed. From a vantage point overlooking the Pula Law grounds, the regent, present ruler of Tibet, witnesses the pageant. The last event of the New Year's festival is the annual cavalry show. For this occasion, the noble families must furnish 6 to 15 men and horses, depending on their official position. The riders must be appropriately armed, clothed and mounted. This cavalry has no military function and is but another evidence of the Tibetans' love for tradition. These costumes are the very same ones that were used several hundred years ago by the men who protected their country. The appearance and performance of the participants at this contest are judged, and much of the sponsoring noblemen's prestige depends upon the results of this ceremony. The sponsors and cavalry officers. The following day, each rider, still heavily clothed and mounted on a small fleet pony, races down the field course. At a full gallop, he must fire at the first target, then sling his matlock over his shoulder, haul out his bow and arrow, and try to register a bull's eye on the second one. What Mecca is to the Mohammedans, the Potola is to the Buddhist. Some pilgrims begin their homage on the Great Road, although most confine their prostrating to the Holy Walk. The Holy Walk is seven miles in length, and encircles the Potola. Fervent pilgrims repeatedly prostrate themselves as they wend their torturous circuit. Each time this follower stops to pray, he turns at right angles to the walk, falls prone on his stomach, then rises and salutes the Potola. Properly done, it takes two days to complete the ritual. Members of wealthy families often pay this type of worshipper to represent them. On the rock walls are artists' conceptions of the celestial Buddhas. The little tunnel detours land greater significance to their trip. Some people carry their own prayer wheels. Inside, there is endlessly repeated realistic formula, um mani peide me um, hail jewel in the lotus. Each turn of the wheel represents the prayer many millions of times, and it assures the twirler that the pitying Lord will aid in preying him from the wheel of life. The prayer wheels recessed in the stone walls offer the benefit of those who do not carry their own. The Potola is an inspiring symbol of strength. It is a fitting monument to a religion that is divested with such tremendous power. It is also a fitting residence for their Dalai Lama whose soul is allegedly the perpetuated reincarnation of Buddha. The present Dalai Lama was born of peasant parents in an eastern province, and was brought to Lhasa with great ceremony as heir to the throne of Tibet. Nature presented Tibet with the ideal focal point for Buddhism. Isolating that tempestuous section of our earth, it is bestowed upon it all the powers, splendor and inspiration that could be conceivably united into one boundless land. The timeless symbol of this majesty and power is their Dalai Lama. He is the absolute deity of an almost unknown civilization and culture.