and so there was none needed on subsequent occasions.  On the first day we put him some general questions about Tibet and the Gelugpa sect, to which he said he belonged, and his answers corroborated the statements of Bogle, Turnour and other travelers.  On the second day we asked him if he had heard of any persons in Tibet who possessed extraordinary powers besides the great lamas.  He said there were such men; that they were not regular lamas, but far higher than they, and generally lived in the mountains beyond Tchigatze and also near the city of Lhassa.  These men, he said, produce many and very wonderful phenomena or “miracles,” and some of their Chelas, or Lotoos, as they are called in Tibet, cure the sick by giving them to eat the rice which they crush out of the paddy with their hands, &c.  Then one of us had a glorious idea.  Without saying one word, the above-mentioned portrait of the Mahatma Koothoomi was shown 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