Tibet İmparatorluğu
CKM 2018-20 / Aziz Yardımlı





Tibet İmparatorluğu


Tibetan Empire


  Tibetan Empire 618-842

Map of the Four Horns (administrative divisions) of the Tibetan Empire in the 7th century.
Tibet’s Empire in 700 AD

Tibetan Empire (W)

Tibetan Empire 618-842 (W)



Capital Lhasa
Common languages Tibetan languages
Tibetan Buddhism, Bön
Government Monarchy
Tsenpo (Emperor)
• 618–650
Songtsen Gampo (first)
• 756–797
Trisong Detsen
• 815–838
• 838–842
Langdarma (last)
Lönchen (Chief Minister)
• 652–667
Gar Tongtsen Yülsung
• 685–699
Gar Trinring Tsendro
• 782?–783
Nganlam Takdra Lukhong
• 783–796
Nanam Shang Gyaltsen Lhanang
Banchenpo (Chief Monk)
• 798–?
Nyang Tingngezin Sangpo (first)
• ?–838
Dranga Palkye Yongten (last)
Historical era Late Antiquity
• Founded by Emperor Songtsen Gampo
• Death of Langdarma
800 est. 4,600,000 km2 (1,800,000 sq mi)
Preceded by Succeeded by
Shule Kingdom
Kingdom of Khotan
Era of Fragmentation
Guiyi Circuit
Kingdom of Khotan
Today part of China


Map of the Tibetan empire at its greatest extent between the 780s and the 790s.

The Tibetan Empire (Tibetan: བོད་ཆེན་པོ, Wylie: bod chen po, lit. "Great Tibet") existed from the 7th to 9th centuries AD when Tibet was unified as a large and powerful empire, and ruled an area considerably larger than the Tibetan Plateau, stretching to parts of East Asia, Central Asia and South Asia.

Traditional Tibetan history described the exploits of a lengthy list of rulers. External corroboration is available from the 7th century in Chinese histories. From the 7th to the 9th century a series of emperors ruled Tibet. From the time of the emperor Songtsen Gampo the power of the empire gradually increased over a diverse terrain. By the reign of the emperor Ralpacan, in the opening years of the 9th century, it controlled territories extending from the Tarim basin to the Himalayas and Bengal, and from the Pamirs to what are now the Chinese provinces of Gansu and Yunnan.

The varied terrain of the empire and the difficulty of transportation, coupled with the new ideas that came into the empire as a result of its expansion, helped to create stresses and power blocs that were often in competition with the ruler at the center of the empire. Thus, for example, adherents of the Bön religion[contradictory] and the supporters of the ancient noble families gradually came to find themselves in competition with the recently introduced Buddhism. The empire collapsed into civil war in the 840s.


The power that became the Tibetan state originated at the Taktsé Castle (Wylie: Stag-rtse) in the Chingba (Phying-ba) district of Chonggyä (Phyongs-rgyas). There, according to the Old Tibetan Chronicle, a group convinced Tagbu Nyazig (Stag-bu snya-gzigs) to rebel against Gudri Zingpoje (Dgu-gri Zing-po-rje), who was, in turn, a vassal of the Zhangzhung empire under the Lig myi dynasty. The group prevailed against Zingpoje. At this point Namri Songtsen (also known as Namri Löntsän) was the leader of a clan which one by one prevailed over all his neighboring clans. He gained control of all the area around what is now Lhasa, before his assassination around 618. This new-born regional state would later become known as the Tibetan Empire. The government of Namri Songtsen sent two embassies to the Chinese Sui Dynasty in 608 and 609, marking the appearance of Tibet on the international scene.

The historic name for the Tibetan Empire is different from Tibet's present name.

"This first mention of the name Bod, the usual name for Tibet in the later Tibetan historical sources, is significant in that it is used to refer to a conquered region. In other words, the ancient name Bod originally referred only to a part of the Tibetan Plateau, a part which, together with Rtsaṅ (Tsang, in Tibetan now spelled Gtsaṅ) has come to be called Dbus-gtsaṅ (Central Tibet)."


Reign of Songtsen Gampo (618-650)

Songtsen Gampo (Srong-brtsan Sgam-po) (c. 604-650) was the first great emperor who expanded Tibet's power beyond Lhasa and the Yarlung Valley, and is traditionally credited with introducing Buddhism to Tibet.

When his father Namri Songtsen died by poisoning (circa 618), Songtsen Gampo took control after putting down a brief rebellion. Songtsen Gampo proved adept at diplomacy as well as combat. The emperor's minister, Myang Mangpoje (Myang Mang-po-rje Zhang-shang), defeated the Sumpa people ca. 627. Six years later (c. 632-33) Myang Mangpoje was accused of treason and executed. He was succeeded by minister Gar Songtsen (mgar-srong-rtsan).

The Chinese records mention an envoy to Tibet in 634. On that occasion, the Tibetan Emperor requested (demanded according to Tibetan sources) marriage to a Chinese princess but was refused. In 635-36 the Emperor attacked and defeated the Tuyuhun((Tibetan: ‘A zha), who lived around Lake Koko Nur and controlled important trade routes into China. After a series of military campaigns between Tibet and the Tang dynasty in 635-8, (see also Tibetan attack on Songzhou) the Chinese emperor agreed (only because of the threat of force, according to Tibetan sources) to provide a Chinese princess to Songtsen Gampo.

Circa 639, after Songtsen Gampo had a dispute with his younger brother Tsänsong (Brtsan-srong), the younger brother was burned to death by his own minister Khäsreg (Mkha’s sregs) (presumably at the behest of his older brother the emperor).

The Chinese Princess Wencheng (Tibetan: Mung-chang Kung-co) departed China in 640 to marry Songtsen Gampo's son. She arrived a year later. This is traditionally credited with being the first time that Buddhism came to Tibet, but it is very unlikely Buddhism extended beyond foreigners at the court.

Songtsen Gampo’s sister Sämakar (Sad-mar-kar) was sent to marry Lig-myi-rhya, the king of Zhangzhung in what is now Western Tibet. However, when the king refused to consummate the marriage, she then helped her brother to defeat Lig myi-rhya and incorporate Zhangzhung into the Tibetan Empire. In 645, Songtsen Gampo overran the kingdom of Zhangzhung.

Songtsen Gampo died in 650. He was succeeded by his infant grandson Trimang Lön (Khri-mang-slon). Real power was left in the hands of the minister Gar Songtsen. There is some confusion as to whether Central Tibet conquered Zhangzhung during the reign of Songtsen Gampo or in the reign of Trisong Detsen, (r. 755 until 797 or 804). The records of the Tang Annals do, however, seem to clearly place these events in the reign of Songtsen Gampo for they say that in 634, Zhangzhung and various Qiang tribes "altogether submitted to him." Following this, he united with the country of Zhangzhung to defeat the Tuyuhun, then conquered two more Qiang tribes before threatening the Chinese region of Songzhou with a very large army (according to Tibetan sources 100,000; according to the Chinese more than 200,000 men). He then sent an envoy with gifts of gold and silk to the Chinese emperor to ask for a Chinese princess in marriage and, when refused, attacked Songzhou. According to the Tang Annals, he finally retreated and apologized, after which the emperor granted his request.

After the death of Songtsen Gampo in 650 AD, the Chinese Tang dynasty attacked and took control of the Tibetan capital Lhasa. Soldiers of the Tang dynasty could not sustain their presence in the hostile environment of the Tibetan Plateau and soon returned to China proper."


Reign of Langdarma (838-842)

The reign of Langdarma (Glang dar ma), regal title Tri Uidumtsaen (Khri 'U'i dum brtsan), was plagued by external troubles. The Uyghur state to the north collapsed under pressure from the Kyrgyz in 840, and many displaced people fled to Tibet. Langdarma himself was assassinated, apparently by a Buddhist hermit, in 842.



A civil war that arose over Langdarma’s successor led to the collapse of the Tibetan Empire. The period that followed, known traditionally as the Era of Fragmentation, was dominated by rebellions against the remnants of imperial Tibet and the rise of regional warlords.


North Face of Mount Everest, above the Tibet Autonomous Region of China.



Tibet Autonomous Region, China.


Ruins in eastern Tibet near Qamdo indicate that humans inhabited the region some 4,000 to 5,000 years ago. According to Tibetan legend, the Tibetan people originated from the union of a monkey and a female demon. The Chinese Tang dynasty annals (10th century CE) place the Tibetans’ origin among the nomadic pastoral Qiang tribes recorded about 200 BCE as inhabiting the great steppe northwest of China. That region, where diverse ethnic elements met and mingled for centuries, may be accepted as the original homeland of the present-day Tibetans, but until at least the 7th century CE they continued to mix, by conquest or alliance, with other peoples. From that heritage two groups in particular stand out: those who predominate in the cultivated valleys and may have derived from the Huang He (Yellow River) basin and be akin to the early Chinese and Burmese; and those, found mainly among the nomads of the north and in the noble families of Lhasa, who seem to have affinities with the Turkic peoples and whose early wandering grounds were farther to the north. In addition, there are Dardic and Indian influences in the west, and along the eastern Himalayan border there are connections with a complex of tribal peoples known to the Tibetans as Mon.

From the 7th to the 9th century the Tibetan kingdom was a significant power in Central Asia. When that kingdom disintegrated, Tibetans figured there from the 10th to the 13th century only casually as traders and raiders. The patronage of Tibetan Buddhism by the Yuan (Mongol) dynasty of China made it a potential spiritual focus for the disunited tribes of Mongolia. This religious significance became of practical importance only in the 18th century when the Oirat, who professed Tibetan Buddhism, threatened the authority of the Qing dynasty throughout Mongolia. In the 19th century Tibet was a buffer between Russian imperial expansion and India’s frontier defense policy.


Early history to the 9th century

Credible history begins late in the 6th century, when three discontented vassals of one of the princes among whom Tibet was then divided conspired to support the neighbouring lord of Yarlung, whose title was Spu-rgyal btsan-po. Btsan-po (“mighty”) became the designation of all kings of Tibet (rgyal means “king”; and spu, the meaning of which is uncertain, may refer to a sacral quality of the princes of Yar-lung as divine manifestations). Their new master, Gnam-ri srong-brtsan (c. 570–c. 619 CE), was transformed from a princeling in a small valley into the ruler of a vigorously expanding military empire.

Gnam-ri srong-brtsan imposed his authority over several Qiang tribes on the Chinese border and became known to the Sui dynasty (581-618) as the commander of 100,000 warriors. But it was his son, Srong-brtsan-sgam-po (c. 617–650), who brought Tibet forcibly to the notice of the Taizong emperor (reigned 626–649), of the Tang dynasty. To pacify him, Taizong granted him a princess as his bride. Srong-brtsan-sgam-po is famed as the first chos-rgyal (“religious king”) and for his all-important influence on Tibetan culture, the introduction of writing for which he borrowed a script from India, enabling the texts of the new religion to be translated. He extended his empire over Nepal, western Tibet, the Tuyuhun, and other tribes on China’s border; and he invaded north India.

In 670, 20 years after Srong-brtsan-sgam-po’s death, peace with China was broken and for two centuries Tibetan armies in Qinghai and Xinjiang kept the frontier in a state of war. In alliance with the western Turks, the Tibetans challenged Chinese control of the trade routes through Central Asia.

The reign of Khri-srong-lde-brtsan (755-797) marked the peak of Tibetan military success, including the exaction of tribute from China and the brief capture of its capital, Chang’an, in 763. But it was as the second religious king and champion of Buddhism that Khri-srong-lde-brtsan was immortalized by posterity. He initially had prohibited Buddhism, but that restriction was lifted in 761. In 763, when he was 21, he invited Buddhist teachers from India and China to Tibet, and about 779 he established the great temple of Bsam-yas, where Tibetans were trained as monks.

Buddhism foreshadowed the end of “Spu-rgyal’s Tibet.” The kings did not fully appreciate that its spiritual authority endangered their own supernatural prestige or that its philosophy was irreconcilable with belief in personal survival. They patronized Buddhist foundations but retained their claims as divine manifestations.

Map of Tibetan Empire at its greatest extent in 790.

Disunity, 9th to 14th century


Potala Palace, Lhasa, Tibet Autonomous Region, China.

n the 9th century, Buddhist tradition records a contested succession, but there are many inconsistencies; contemporary Chinese histories indicate that Tibetan unity and strength were destroyed by rivalry between generals commanding the frontier armies. Early in the 9th century a scion of the old royal family migrated to western Tibet and founded successor kingdoms there, and by 889 Tibet was a mere congeries of separate lordships. In 843, during that period, Glandar-ma (reigned 841–846) ordered the suppression of Buddhism, and Tibet’s Buddhist traditions were disrupted for more than a century.

Tibetan generals and chieftains on the eastern border established themselves in separate territories. The acknowledged successors of the religious kings prospered in their migration to the west and maintained contact with Indian Buddhist universities through Tibetan scholars, notably the famous translator Rin-chen bzang-po (died 1055). In central Tibet, Buddhism suffered an eclipse. A missionary journey by the renowned Indian pandit Atisha in 1042 rekindled the faith through central Tibet, and from then onward Buddhism increasingly spread its influence over every aspect of Tibetan life.

Inspired by Atisha and by other pandits whom they visited in India, Tibetan religious men formed small communities and expounded different aspects of doctrine. Atisha’s own teaching became the basis of the austere Bka’-gdams-pa sect. The Tibetan scholar Dkon-mchog rgyal-po established the monastery of Sa-skya (1073), and a series of lamas (Tibetan priests) founded several monasteries of what is generally called the Bka’-brgyud-pa sect.

Hermits such as Mi-la ras-pa (1040–1123) shunned material things; but the systematized sects became prosperous through the support of local lords, often kinsmen of the founding lama, and, except for the Bka’-gdams-pa, each developed its own system of keeping the hierarchical succession within a noble family. In some sects the principle of succession through reincarnation was evolved. Although lamas of different schools studied amicably together, their supporters inevitably indulged in worldly competition. This tendency was intensified by the intervention of a new Asian power, the Mongols.

Although it has been widely stated that the Tibetans submitted about 1207 to Chinggis (Genghis) Khan to avert an invasion, evidence indicates that the first military contact with the Mongols came in 1240, when they marched on central Tibet and attacked the monastery of Ra-sgreng and others. In 1247, Köden, younger brother of the khan Güyük, symbolically invested the Sa-skya lama with temporal authority over Tibet. Later Kublai Khan appointed the lama ’Phags-pa as his “imperial preceptor” (dishi), and the politico-religious relationship between Tibet and the Mongol empire is stated as a personal bond between the emperor as patron and the lama as priest (yon-mchod).

A series of Sa-skya lamas, living at the Mongol court, thus became viceroys of Tibet on behalf of the Mongol emperors. The Mongols prescribed a reorganization of the many small estates into 13 myriarchies (administrative districts each comprising, theoretically, 10,000 families). The ideal was a single authority, but other monasteries, especially ’Bri-gung and Phag-mo-gru of the Bka’-brgyud-pa sect, whose supporters controlled several myriarchies, actively contested Sa-skya’s supremacy.

The collapse of the Yuan dynasty in 1368 also brought down Sa-skya after 80 years of power. Consequently, when the native Chinese Ming dynasty (1368-1644) evicted the Mongols, Tibet regained its independence; for more than 100 years the Phag-mo-gru-pa line governed in its own right.

A proliferation of scholars, preachers, mystics, hermits, and eccentrics, as well as monastic administrators and warriors, accompanied the subsequent revival of Buddhism. Literary activity was intense. Sanskrit works were translated with the help of visiting Indian pandits; the earliest codifiers, classifiers, biographers, and historians appeared. In an outburst of monastic building, the characteristic Tibetan style acquired greater extent, mass, and dignity. Chinese workmen were imported for decorative work. Temple walls were covered with fine frescoes; huge carved and painted wooden pillars were hung with silk and with painted banners (tankas). Chapels abounded in images of gold, gilded copper, or painted and gilded clay; some were decorated with stucco scenes in high relief; in others the remains of deceased lamas were enshrined in silver or gilded stupas. Under Nepalese influence, images were cast and ritual vessels and musical instruments made in a style blending exuberant power and sophisticated craftsmanship; wood-carvers produced beautiful shrines and book covers, and from India came palm-leaf books, ancient images, and bell-metal stupas of all sizes.

Tibet, 14th to 19th century

Tibetan monks in Qinghai province. A copper plaque above a lake near the headwaters of the Yellow River describes its importance for China's identity.

For 70 peaceful years Byang-chub rgyal-mtshan (died 1364) and his two successors ruled a domain wider than that of the Sa-skya-pa. Thereafter, although the Phag-mo-gru Gong-ma (as the ruler was called) remained nominally supreme, violent dissension erupted again. In 1435 the lay princes of Rin-spungs, ministers of Gong-ma and patrons of the increasingly influential Karma-pa sect, rebelled and by 1481 had seized control of the Phag-mo-gru court.

Already a new political factor had appeared in the Dge-lugs-pa sect. Its founder was a saintly scholar, Blo-bzang grags-pa (died 1419), known as Tsong-kha-pa for his supposed birthplace of Tsong-kha in eastern A-mdo. After studying with leading teachers of the day, he formulated his own doctrine, emphasizing the moral and philosophical ideas of Atisha rather than the magic and mysticism of Sa-skya—though he did not discard the latter entirely. In 1409 he founded his own monastery at Dga’-ldan, devoted to the restoration of strict monastic discipline. Tsong-kha-pa’s disciplinary reform appealed to people weary of rivalry and strife between wealthy monasteries. Tsong-kha-pa probably did not imagine that his disciples would form a new sect and join in that rivalry, but, after his death, devoted and ambitious followers built around his teaching and prestige what became the Dge-lugs-pa, or Yellow Hat sect, which was gradually drawn into the political arena.

In 1578 the Dge-lugs-pa took a step destined to bring foreign interference once more into Tibetan affairs. The third Dge-lugs-pa hierarch, Bsod-nams-rgya-mtsho, was invited to visit the powerful Tümed Mongol leader Altan Khan, with whom he revived the patron-priest relationship that had existed between Kublai Khan and ’Phags-pa. From this time dates the title of Dalai (“Oceanwide”) Lama, conferred by Altan and applied retrospectively to the two previous hierarchs. The holder is regarded as the embodiment of a spiritual emanation of the bodhisattva Avalokiteshvara (Tibetan: Spyan-ras-gzigs; Chinese: Guanyin)—and hence of the mythic monkey demon and progenitor of the Tibetans. The succession is maintained by the discovery of a child, born soon after the death of a Dalai Lama, into whom the spirit of the deceased is believed to have entered. Until 1642 the Dalai Lamas were principal abbots of the Dge-lugs-pa, and in that year they acquired temporal and spiritual rule of Tibet. With Altan’s help virtually all the Mongols became Dge-lugs-pa adherents, and on Bsod-nams-rgya-mtsho’s death they acquired a proprietary interest in the order and some claims on Tibet itself when the fourth Dalai Lama was conveniently discovered in the Tümed royal family.

To support their protégé, the Mongols sent armed bands into Tibet. Their opponents were the Red Hat Lama, head of a Karma-pa subsect, and his patron the Gtsang king. That phase of rivalry ended inconclusively with the early death of the fourth Dalai Lama and the decline of Tümed Mongol authority in Mongolia. The next came when Güüshi Khan, leader of the Khoshut tribe, which had displaced the Tümed, appeared as champion of the Dge-lugs-pa. In 1640 he invaded Tibet, defeating the Gtsang king and his Karma-pa supporters.

The unification of Tibet


In 1642 with exemplary devotion, Güüshi enthroned the Dalai Lama as ruler of Tibet, appointing Bsod-nams chos-’phel as minister for administrative affairs and himself taking the title of king and the role of military protector. These three forceful personalities methodically and efficiently consolidated the religious and temporal authority of the Dge-lugs-pa, establishing a unique joint control over the region by both Mongols and Tibetans. Lhasa, long the spiritual heart of Tibet, now became the political capital as well. Dge-lugs-pa supremacy was imposed on all other orders, with special severity toward the Karma-pa. A reorganized district administration reduced the power of the lay nobility.

The grandeur and prestige of the regime were enhanced by reviving ceremonies attributed to the religious kings, by enlarging the nearby monasteries of ’Bras-spungs, Sera, and Dga’-Idan, and by building the superb Potala Palace, completed by another great figure, Sangs-rgyas-rgya-mtsho, who in 1679 succeeded as minister regent just before the death of his patron the fifth Dalai Lama. By then a soundly based and unified government had been established over a wider extent than any for eight centuries.

The installations of the fifth Dalai Lama (the “Great Fifth”) at Lhasa (1642) and the Qing, or Manchu, dynasty in China (1644) were almost synchronous. In 1652 the fifth Dalai Lama went to Beijing to meet with the Qing emperor Shunzhi. Prior to the Dalai Lama’s return to Tibet the following year, the Shunzhi emperor conferred upon him a golden album and a golden seal and formally proclaimed him the Dalai Lama (which, to the Qing, was an honorific title). In addition, a Qing envoy accompanied the Dalai Lama back to Tibet and conferred Qing legitimacy to the Güüshi Khan on behalf of the emperor. Good relations with Tibet were important to the Manchu because of the Dalai Lama’s prestige among the Mongols, from whom a new threat was taking shape in the ambitions of the powerful Oirat of western Mongolia. The Dalai Lama also expected more support from the Qing government to confirm his political power over Tibet, as Mongolian control there gradually weakened.

Elsewhere, Lhasa’s expanding authority with both Mongolian and Tibetan martial forces brought disagreements with Bhutan, which held its own against Tibetan incursions in 1646 and 1657, and with Ladakh, where a campaign ended in 1684 in Tibetan withdrawal to an accepted frontier when the Ladakhĭ king appealed for help to the Muslim governor of Kashmir.

Tibet under Manchu overlordship


The Dalai Lama’s death in 1682 and the discovery of his five-year-old reincarnation in 1688 were concealed by Sangs-rgyas-rgya-mtsho, who was intent on continuing the administration without disturbance. He informed the Manchu only in 1694 or 1696 (sources disagree). The Kangxi emperor (reigned 1661–1722) was incensed at the deception. In 1703 he discovered an ally in Tibet and an antagonist to Sangs-rgyas-rgya-mtsho when Lha-bzang Khan, fourth successor of Güüshi, sought to assert rights as king that had atrophied under his immediate predecessors. The behaviour of the sixth Dalai Lama, Tshangs-dbyangs-rgya-mtsho, who preferred poetry and libertine amusements to religion, gave Lha-bzang his opportunity. In 1705, with the emperor’s approval, he attacked and killed Sangs-rgyas-rgya-mtsho and deposed Tshangs-dbyangs-rgya-mtsho as a spurious reincarnation. The Tibetans angrily rejected him and soon recognized in eastern Tibet the infant reincarnation of the dead Tshangs-dbyangs-rgya-mtsho.

In 1717 the Oirat, nominally Dge-lugs-pa supporters, took advantage of Tibetan discontent to intervene in a sudden raid, defeating and killing Lha-bzang. Fear of hostile Mongol domination of Tibet compelled the emperor to send troops against the Oirat. After an initial reverse, his armies drove them out in 1720 and were welcomed at Lhasa as deliverers, all the more because they brought with them the new Dalai Lama, Bskal-bzang-rgya-mtsho. For the next 200 years there was no fighting between Tibetans and Chinese. However, after evicting the Oirat, the emperor decided to safeguard Manchu interests by appointing representatives — generally known as ambans — at Lhasa, with a small garrison in support. The Tibetans, interpreting this as another patron-priest relationship, accepted the situation, which generally left them to manage their own affairs. It was only in recurring crises that Manchu participation became, briefly, energetic. Imperial troops quelled a civil war in Tibet in 1728, restored order after the political leader was assassinated in 1750, and drove out the Gurkhas, who had invaded from Nepal in 1792. As Manchu energy declined, the Tibetans became increasingly independent, though still recognizing the formal suzerainty of the emperor, behind which it sometimes suited them to shelter. At no time did the ambans have administrative power, and after 1792, when Tibet was involved in wars with Ladakh (1842) and Nepal (1858), the Manchu were unable to help or protect them.

Administration and culture under the Manchu


No Dalai Lama until the 13th approached the personal authority of the Great Fifth. The seventh incarnation was overshadowed by Pho-lha, a lay nobleman appointed ruler by the Manchu. The eighth was diffident and retiring. But after the Pho-lha family’s regime, Dge-lugs-pa clerics resumed power and held onto it through a series of monk regents for about 145 years.

Chinese contacts affected Tibetan culture less than might be expected. They helped shape the administrative machinery, army, and mail service, which were based on existing institutions and run by Tibetans. Chinese customs influenced dress, food, and manners; china and chopsticks were widely used by the upper classes. The arts of painting, wood carving, and casting figures continued on traditional lines, with much technical skill but few signs of innovation. An important effect of Manchu supremacy was the exclusion of foreigners after 1792. That ended the hopes of Christian missionaries and the diplomatic visits from British India, which had been started in 1774. Tibet was now closed, and mutual ignorance enshrouded future exchanges with its British neighbours in India.



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