n to him.
He looked at it for a few seconds, and then, as though suddenly
recognizing it, he made a profound reverence to the portrait, and said
it was the likeness of a Chohan (Mahatma) whom he had seen. Then he
began rapidly to describe the Mahatma's dress and naked arms; then
suiting the action to the word, he took off his outer cloak, and baring
his arms to the shoulder, made the nearest approach to the figure in the
portrait, in the adjustment of his dress.

He said he had seen the Mahatma in question accompanied by a numerous
body of Gylungs, about that time of the previous year (beginning of
October 1881) at a place called Giansi, two days' journey southward of
Tchigatze, whither the narrator dad gone to make purchases for his
trade. On being asked the name of the Mahatma, he said to our unbounded
surprise, "They are called Koothum-pa." Being cross-examined and asked
what he meant by "they," and whether he was naming one man or many, he
replied that the Koothum-pas were many, but there was only one man or
chief over them of that name; the disciples being always called after
the names of their guru. Hence the name of the latter being Koot-hum,
that of his disciples was "Koot-hum-pa." Light was shed upon this
explanation by a Tibetan dictionary, where we found that the word "pa"
means "man;" "Bod-pa" is a "man of Bod or Thibet," &c. Similarly
Koothum-pa means man or disciple of Koothoom or Koothoomi. At Giansi,
the pedlar said, the richest merchant of the place went to the Mahatma,
who had stopped to rest in the midst of an extensive field, and asked
him to bless him by coming to his house. The Mahatma replied, he was
better where he was, as he had to bless the whole world, and not any
particular man. The people, and among them our friend Sundook, took
their offerings to the Mahatma, but he ordered them to be distributed
among the poor. Sundook was exhorted by the Mahatma to pursue his trade
in such a way as to injure no one, and warned that such was the only
right way to prosperity. On being told that people in India refused to
believe that there were such men as the Brothers in Tibet, Sundook
offered to take any voluntary witness to that country, and convince us,
through him, as to the genuineness of their existence, and remarked that
if there were no such men in Tibet, he would like to know where they
were to be found. It being suggested to him that some people refused to
believe that such men exi