Mount Everest, the Reconnaissance, 1921. George Mallory

spot where the Chinese had built another wall across the valley to keep us out. Just above this wall there was a deserted Chinese village, for now all the Chinese have been driven out of the country and are not allowed to go back and live there. High above us on the hillside was the Punagang Monastery belonging to the old sect of the Bhompo's, who turn their prayer wheels the opposite to every one else and always keep to the right of Chortens and Mani walls. This monastery was too far off the path for us to visit it. We soon afterwards passed the large and flourishing village of Galinka surrounded by fields of barley. Here we turned aside to visit the Galinka Monastery, which stood in the midst of the village. This was quite a new building, with a great gilt image of Buddha inside it. The monks were still busy painting pictures of scenes from the life of Buddha on the walls. They apparently did quite a good trade in selling clay images of Buddha in his different forms and postures. These were stamped by a very well cut brass die, which the monks told me had been made at Shigatse. In a side room was a huge prayer wheel some 12 feet high and 5 feet to 6 feet in diameter. It was covered over with painted leather inscribed with the usual Om Mani Padme Hum (Hail, jewel of the lotus flower). They told us the inside was also filled with prayers, and that it contained one and a half million of these, so that each time the wheel was turned a million and a half prayers were said for the person who turned it. After each complete revolution it rings a bell. We were allowed to turn it several times, so that I hope the many million prayers sent up may benefit us. After leaving the monastery, the path rose steeply and the river came down in a series of waterfalls. Above us were masses of pink and mauve rhododendrons, flowering cherries, viburnum, berberis, roses and other delightful shrubs. Soon afterwards, at the entrance to the Lingmatang plain, we crossed the river and rode up a rocky spur formed of great boulders that had some time or another fallen down and blocked up the valley, forming a lake some 2 miles long, but this lake no longer existed, and there was only a flat grassy plain grazed over by yaks and ponies. On the top of the spur was the Donka Monastery in a grand situation, commanding beautiful views up and down the valley. I had hoped to see my friend the Geshe Lama or Geshe Rimpoche, as he is sometimes known, with whom I had lunched last year at the hot springs at Kambu, but unfortunately he was away at Lhasa. He is a man of very great learning and held in high veneration throughout these valleys.

      On entering the big stone courtyard of the monastery a crowd of children and Lamas at once flocked round us. We were shown over the main temple, but it was badly lit with a few butter lamps and we could see little of its contents; amongst these were several statues of Buddha under his different forms. There were also kept there 108 volumes of the Tangyur, one of the Buddhist sacred writings. These books were very curious. Each volume consisted of a number of loose oblong parchment sheets 2 to 3 feet long and from 8 inches to a foot wide. These were kept together by two elaborately carved boards between which they were pressed. The writing was all done by hand by the Lamas, who copied out and illuminated books with the greatest care and skill in the same manner that the monks in the Middle Ages illuminated their missals. The book-shelves of the library consisted of a number of pigeon-holes in the walls in which these volumes were kept. Here, too, they were busy making clay images to bury under the Chorten that they were building above the monastery. Next door was another and newer temple, built to house the Oracle, and called the Sanctuary of the Oracle. He, too, was unfortunately away, as he was taking the hot waters at Kambu, but we were shown his throne and the robes that he puts on when he prophesies. There was a curiously shaped head-dress of silver, adorned all round with silver skulls, and a very quaintly shaped bow and arrow which the Oracle held in one hand while a huge trident was grasped in the other. I am told that he is consulted far and wide and has a great reputation for truth. We were then taken upstairs to a sunny verandah, just outside the Geshe Rimpoche's private room and commanding fine views up and down the valley. Here we were given Tibetan tea, made with salt and butter, and served up in agate cups with beautifully chased silver covers. After drinking this tea we were shown over the Geshe's private apartments and chapel, the prevailing colour scheme of the room being yellow. The little shrines with their silver bowls in front—the incense burner and the flame that is never allowed to go out—were all very interesting to us. We then took a photograph of the Lamas in front of their temple, after which the head Lama accompanied us some way down the path to say good-bye, hoping we would come and see them again on our return.

      I have alluded several times to the hot springs at Kambu. These springs are two days' journey from Yatung up the Kambu Valley, but can also be reached quite easily from Phari. There is a curious account of these springs written by an old Lama and translated by Major Campbell. The writer describes the Upper Kambu Valley as quite a pleasant spot where cooling streams and medicinal plants are found in abundance. Medicinal waters of five kinds flow from the rocks, forming twelve pools, the waters of which are efficacious in curing the 440 diseases to which the human race is subject. The springs are then made to describe their own qualities in the first person:—

      1. The Lhamo Spring (The Spring of the Goddess): My virtue is derived from the essence of stone—I am guarded by the Goddess Tsering, and my virtue therefore consists in purging the sins and obscurities of the human body. Those who bathe first in my waters will be purged of all sin and the power of all diseases will be abated.

      2. The Chagu Spring (The Spring of the Vulture): My virtue is derived from black sulphur. As regards my properties, a vulture with a broken wing once fell into my waters and was healed. I benefit diseases of women, also sores, gout and fractures. I possess particular virtue for all diseases below the waist. I do not benefit neuralgia, nervous diseases, or loss of appetite.

      3 and 4. The Pon Springs (The Springs of the Official): We two brothers derive our properties from both yellow and black sulphur. One of us provokes catarrh, while the other allays it. A learned man, who wished us well, once said that we were beneficial in cases of hemorrhoids, kidney diseases and rheumatism. We are not aware of possessing these qualities, and rather tend to cause harm in such cases.

      5. The Traggye Spring (The Spring born of the Rock): My virtue is derived from a combination of sulphur and the essence of stone. I was formerly efficacious in cases of diseases of the arteries and nerve trouble, but later on the Brothers of the Pon Spring rushed down on poor me like tyrants so that no one now regards me. The caretaker of the Springs and visitors treats me like a beggar and pays no attention to me. Even now if some person with the permission of the Brothers of the Pon Spring would carry out some repairs, so as to separate my waters from theirs, I would guarantee to benefit those suffering from arterial diseases, nerve trouble, impurities of the blood and bile.

      6. The Serka Spring (The Spring of the Crevice): My virtues are derived from sulphur and carbon. I am not beneficial to those suffering from ailments arising from nerve trouble, bile and acidity. I am beneficial to those suffering from chapped hands and feet due to hard work among earth and stones and also in cases of diseases of the kidneys and bladder. I am somewhat hurtful to those suffering from headache arising from nervous catarrh, or impurities of the blood.

      7. The Tang Spring (The Spring of the Plain): My virtues are derived from carbon and a little sulphur. I am beneficial in cases of hemorrhoids, kidney disease, rheumatism and other diseases below the waist, also in cases of venereal disease. There is a danger of the waist becoming bent like a bow through too much bathing in my waters.

      8. The Traggyab Spring (The Spring behind the Rock): I am beneficial in cases of disease of the arteries and anaemia—I am not aware that I am harmful in other cases.

      9. The Tongbu Spring (The Spring of the Hole): My virtues are derived from a large proportion of crystalline stone and a little sulphur. I guarantee to be beneficial in cases of white phlegm, brown phlegm and other forms of phlegmatic disease. Also in diseases arising out of these, and in cases of impurities of the blood and colic pains. Please bear this in mind.

      10. The Nub (The Western Spring): My virtues are derived from a little carbon. I am beneficial in cases of liver disease, impurities of the blood, flatulence, kidney disease, dyspepsia, brown phlegm, tumours, gout, rheumatism, gleet, and complications arising from these. I do not boast in the way that the other Springs do.

      11. The Dzepo Spring (The Leper's Spring): I am cousin to the Western Spring. He guarantees to cure diseases arising from two or three causes, also kidney disease, flat foot, rheumatism and gout. I am beneficial in cases of hemorrhoids,