inviolability. The most important was the Sakya monastery. Its
abbots were of royal blood and not celibate, and this dynasty of
ecclesiastical statesmen practically ruled Tibet at a critical period
in the history of eastern Asia and indeed of the world, namely, the
conquests of Chinggiz[932] and the rise of the Mongol Empire.

There is no evidence that Chinggiz was specially favourable to
Buddhism. His principle was one King and one God[933] and like other
princes of his race he thought of religions not as incompatible
systems but as different methods of worship of no more importance than
the different languages used in prayer. The destruction wrought by the
Mongol conquerors has often been noticed, but they had also an ample,
unifying temper which deserves recognition. China, Russia and Persia
all achieved a unity after the Mongol conquest which they did not
possess before, and though this unification may be described as a
protest and reaction, yet but for the Mongols and their treatment of
large areas as units it would not have been possible. The Mings could
not have united China before the Yuan dynasty as they did after it.

In spite of some statements to the contrary there is no proof that the
early Mongols invaded or conquered central Tibet, but Khubilai subdued
the eastern provinces and through the Lamaist hierarchy established a
special connection between Tibet and his dynasty. This connection
began even in the time of his predecessor, for the head Lama of the
Sakya monastery commonly known as Sakya Pandita (or Sa-skya-pan-cen)
was summoned to the Mongol Court in 1246-8, and cured the Emperor of
an illness.[934] This Lama was a man of great learning and influence.
He had received a double education both secular and religious, and was
acquainted with foreign languages. The favourable impression which he
created no doubt facilitated the brilliant achievements of his nephew
and successor, who is commonly known as Bashpa or Pagspa.[935]

Khubilai Khan was not content with the vague theism of Central Asia
and wished to give his rude Mongols a definite religion with some
accessories of literature and manners. Confucianism was clearly too
scholastic for a fighting race and we may surmise that he rejected
Christianity as distant and unimportant, Mohammedanism as
inconveniently mixed with politics. But why did he prefer Lamaism to
Chinese Buddhism? The latter can hardly have been too austerely pure
to suit his ends, and