The romance which Mr. Candler saw in the Potala, Mr. Landon found most conspicuously in the church of the Jo-kang. The palace was magnificent from the outside, but within it was only a warren of small rooms and broken stairways. The great cathedral, on the other hand, was hidden away among trees and streets, so that its golden roof could only be seen from a distance, but inside it was a shrine of all that was mysterious and splendid. The contrast was allegorical of the difference between the temporal ruler of Lamaism--gaudy, tyrannical, and hollow--and the sway of the Buddhist Church, which by hidden ways and unseen agencies dominated the imagination of Asia. The Chinese Amban, having a natural desire to pay back the people who had so grossly neglected him, invited certain members of the Mission to enter this Holy of Holies. The visitors were the first white men to approach the inner sanctuary of the Buddhist faith. They were stoned on leaving the building, but the sight was one worth risking much to see. In the central shrine sat the great golden Buddha, roped with jewels, crowned with turquoise and pearl, surrounded by dim rough-hewn shapes which loomed out fitfully in the glare of the butter-lamps, while the maroon-clad monks droned their eternal chant before the silver altar. And the statue was as strange as its environment.
"For this is no ordinary presentation of the Master. The features are smooth and almost childish; beautiful they are not, but there is no need of beauty here. There is no trace of that inscrutable smile which, from Mukden to Ceylon, is inseparable from our conception of the features of the Great Teacher. Here there is nothing of the saddened smile of the Melancholia, who has known too much and has renounced it all as vanity. Here, instead, is the quiet happiness and the quick capacity for pleasure of the boy who had never yet known either pain, or disease, or death. It is Gautama as a pure and eager prince, without any thought for the morrow or care for to-day."
Mr. Landon has other pictures of almost equal charm. He takes us to the famous Ling-kor, the sacred road which encircled the town, worn with the feet of generations of men seeking salvation. We see the unclean abode of the Ragyabas, that strange unholy caste of beggar scavengers; we walk in the gardens of the Lu-kang, by the willow-fringed lake and the glades of velvet turf; and, not least, we visit the temple of the Chief Wizard, where every form of human torment is delicately portrayed in fresco and carving. But if we wish to realize the savagery at the heart of this proud theocracy, we must go with Mr. Candler to the neighbouring Depung monastery on the quest for supplies, and see the tribe of inquisitors buzzing out like angry wasps, and submitting only when the guns were trained on them. For these weeks of waiting in Lhasa were an anxious time for all concerned. Our own position was precarious in the extreme, and, had the Lhasans once realized it, impossible. Winter was approaching, the Government was urging the Mission to get its Treaty and come home, and yet day after day had to pass without result, and the Commissioner could only wait, and oppose to the obstinacy of the monks a stronger and quieter determination. Sir Francis Younghusband was indeed almost the only man in the Empire fitted for the task. "He sat through every durbar," says Mr. Candler, "a monument of patience and inflexibility, impassive as one of their own Buddhas. Priests and councillors found that appeals to his mercy were hopeless. He, too, had orders from his King to go to Lhasa; if he faltered, his life also was at stake; decapitation would await him on his return. That was the impression he purposely gave them. It curtailed palaver. How in the name of all their Buddhas were they to stop such a man?"