Travels in Tartary, Thibet, and China during the years 1844-5-6. Volume 1

In Short

This work serves as both a gripping travel narrative and an ethnographic study of regions largely unknown to the Western world in the 1840s. Following the journey of two French Lazarist missionaries, the text charts their passage from the Mongolian frontier toward the heart of Tibet. More than a simple record of movement, it provides a vivid, firsthand look at Buddhist traditions, the political maneuvering of the Chinese Empire, and the immense hardships of nomadic life. Its enduring legacy lies in its rare, detailed observations of cultures that were, at the time, virtually inaccessible to outsiders.

The Story

The journey begins in the wake of the establishment of an Apostolic Vicariat in Mongolia, a mission that tasks two Lazarist fathers—M. Gabet and M. Huc—with mapping the religious and geographical nature of the region. Setting out from the mission of Si-Wang, the two men transform into intrepid travelers, adopting local customs and survival strategies to navigate the harsh, unforgiving plateau. Their goal is to reach Lha-Ssa, the capital of Tibet, which they view as a potential stronghold for their faith.

As they traverse the vast, barren expanse of the Gobi desert and the daunting terrains of Tartary, the narrative shifts from simple transit to a series of intricate cultural immersions. They encounter nomadic tribes, Buddhist Lamas, and suspicious Chinese officials. Their survival depends on their resourcefulness—and their ability to secure fuel, water, and food in a landscape where nature and social structures present constant, shifting obstacles. They document the majesty of the "Imperial Forest," the political tensions surrounding the Guison-Tamba, and the daily struggles of the people they meet, from poor herdsmen to wealthy landowners.

The arc of their journey is marked by a series of precarious passages—crossing the swollen, treacherous Yellow River, negotiating with corrupt frontier guards, and enduring extreme weather that renders their humble tents nearly useless. Throughout, they remain observers of a society defined by a complex synthesis of religion and politics. They find that Buddhism, while distinct from Christianity, carries echoes of the faith they represent, leading to philosophical exchanges with local monks that reveal both the depth and the "profundity" of their hosts' beliefs.

The climax of their endeavor approaches as they push further westward, undeterred by warnings of drought and the constant threat of bandits. Their ultimate destination, Lha-Ssa, represents the culmination of their spiritual and physical labor. Yet, the story does not end in a missionary triumph; instead, their presence in the sacred seat of Lamanism draws the notice of the Chinese Minister, Ke-Shen. Political realpolitik intervenes, and the two men are forcibly deported back to China. The narrative concludes with the aftermath of their journey: Gabet’s return to France to protest their treatment, and the subsequent compilation of these experiences by Huc, which transforms their personal ordeal into a significant, foundational record for the European world.

How It Unfolds

The mission is commissioned Two Lazarist fathers are tasked with surveying the newly established diocese in Mongolia, necessitating a journey into the heart of the Asian interior. They prepare to leave their modest mission to face unknown territories and political dangers.

Crossing the plateau The travelers move through the high, desolate deserts, where they must constantly adapt to the scarcity of fuel and water. They document the local reliance on argols—dried animal dung—as their only source of heat for survival.

Encounters on the road The missionaries navigate the social landscape of the Blue City and the frontier regions, dealing with dishonest merchants and local authorities. They rely on their status as Lamas to bypass legal restrictions and secure passage through guarded territories.

Reaching the holy sites As they approach the centers of religious power, the missionaries observe the elaborate, often theatrical rituals of the Lamas. They gain a deeper understanding of the local Buddhist hierarchy and the intense, reverent devotion of the nomadic populations.

The final confrontation Upon reaching their goal in Tibet, the men are eventually caught in the crosshairs of Chinese political influence. Their journey ends abruptly with their forced expulsion, setting the stage for their eventual return to Western life and the documentation of their findings.

The People

M. Gabet and M. Huc are the central protagonists, driven by religious zeal and the practical need to map a diocese. They are defined by their "French elasticity"—a capacity for adaptation that allows them to move through hostile environments with a degree of grace. They are not merely observers; they must participate in the life of the desert, often finding themselves at the mercy of their own curiosity.

Samdadchiemba, their companion, serves as the essential, pragmatic anchor for the group. Possessing immense physical strength and a deep knowledge of the terrain, he manages the camels and the logistics of survival. He is a man of strong character, providing both protection and a grounded perspective on the missionaries' idealistic endeavors.

Ke-Shen, the Chinese Minister, represents the cold, political reality that eventually halts the missionaries' progress. He is an instrument of the state, viewing the presence of foreign religious figures as a potential threat to the stability of the empire. Through his actions, the missionaries learn that their spiritual mission is inextricably tied to the broader, often indifferent, political power of the time.

In Its Own Voice

"The difficulty seemed insuperable when we attempted to stretch it upon its poles, and we should never have succeeded at all, but for the extraordinary muscular power with which Samdadchiemba was endowed."

The missionaries describe the grueling struggle of setting up their tent during a violent storm in the desert, highlighting their dependence on their guide’s physical strength.

"Everything being arranged, the ceremony commences. The Lama and numerous co-physicians called in from his own and other adjacent monasteries, offer up prayers in the rich man's tents for a week or a fortnight, until they perceive that the devil is gone--that is to say, until they have exhausted all the disposable tea and sheep."

This passage provides a sharp, observational critique of the transactional nature of certain religious rituals they encounter during their travels.

What It's Really About

At its core, the text explores the tension between spiritual universalism and cultural particularity. The missionaries come seeking to bring their faith to the East, but they are constantly forced to confront the validity and complexity of the systems they find. There is a deep, underlying question regarding the nature of religious truth: the authors often find themselves surprised by the "singular analogies" between Buddhist practices and their own Roman Catholic traditions. The book argues, implicitly, that the world is far larger and more sophisticated than European parochialism might suggest. It challenges the reader to view "the other"—whether it be the nomadic Tartar or the subtle Thibetian Lama—not through the lens of exoticism, but through the lens of a shared, if profoundly different, search for the divine.

Why Read It Today

Readers who appreciate the grit of early travel writing will find this volume particularly rewarding. It reads like a precursor to modern adventure narratives, filled with the sensory details of the Gobi and the high plateau—the smell of tea and oatmeal, the bite of the wind, and the sound of the wind against the tent. The prose is warm and clear, balancing personal humility with an earnest desire to record the world as it was found.

However, the modern reader should be prepared for the attitudes of the mid-nineteenth century. The missionaries, while deeply observant, carry the biases of their time and their profession, often viewing the cultures they traverse through a paternalistic lens. The text is also lengthy and occasionally dense with geographical and historical asides. Yet, these potential barriers provide a genuine sense of the period's limitations and aspirations. What stays with you is the sheer tenacity of the human spirit; the image of two men, far from home, planting a small cross on a barren hillock in the middle of a vast, indifferent desert, remains a poignant and memorable testament to the endurance of curiosity.