TSETSE, Glossinia morsitans, a dipterous insect, which is a terrible pest of some parts of s_ Africa. It is not much larger than the common house-fly, of a brown color, with four yellow bars across the abdomen. The wings project considerably beyond the. abdomen. It is remarkably alert, at least during the heat of the day, and dexterously avoids any attempt to catch it with the hand. "Its peculiar buzz," Livingstone says, "can never be forgotten by th" traveler whose means of locomotion are domestic ani mals." Its bite is almost certain death to the ox, horse, and dog. Livingstone, in one of his journeys, lost 43 fine oxen by it. Yet the bite is harmless to man, to the mule, the ass, and apparently to antelopes and the other wild animals of the country. The proboscis is adapted for piercing the skin, and the fly lives by sucking blood. At first no effect is perceived; but in a few days after an ox has been bitten by the tsetse. the eyes and nose begin to run, "the coat stares as if the animal were cold," a swelling appears under the jaw, and sometimes at the navel, emaciation and flaccidity of the muscles ensue, purging, sometimes staggering and madness, and finally death. On dis section, the cellular tissue under the skin is found to be injected with air, as if a quan tity of soap bubbles were scattered over it.—Livingstone's Travels.
(orthographically, iTsong kha pan is the great reformer of Lamaism (q.v.), who, by his co religionists, was considered to be an incarnation of the Bodhisat twa Amitfiblia, or, according to others, of Manjus'r1 or Vajrapani, and after his death, was canonized by the Lamaist church. He was born in the middle of the 14th c. after Christ, in the country Amdo, in the place where now the celebrated convent ssKu 'bum is situated. According to the legends of Tibet, he was conceived by his mother in a supernatural, immaculate manner: lie was born with a white beard, and from the day of his birth expressed himself clear!y and fluently, and discoursed profoundly on matters. In his third year he resolved to renounce the world. • His mother accordingly cut off his long beautiful hair; but when it fell to the ground, a tree grew is still in a of the convent of ssKu`bum, and was seen and described by the missionaries Huc and Gabet, in the year 1845. The leaves of this tree are covered with one or more letters of the sacred Tibetan alphabet. He now lived retired from the world, entirely devoting himself to prayer and contemplation. A learned Lama from the west, "with a long nose and bright eyes," came to settle about this time in Amdo. and seems to have become his teacher. After his death, Tsong-kha-pa set out to Tibet, and traveled until ne came near Lhassa, where a god bade him halt. Here he studied assiduously the Buddhistic law, and soon became convinced of the necessity of reform ing the actual worship and discipline of the Lamaist church. When his teaching attracted a great number of pupils, and when these, in order to distinguish themselves from the followers of the old system, who wore a red cap, assumed as their mark a yel low cap, the head of the Lamaist church resolved to stop the innovator in his dangerous course, and accordingly summoned him to his presence. But Tsong•kha-pa did not
deign to obey his command. Thereupon, the great Lama repaired in person to the bold monk; but when he entered the cell of Tsong-kha-pa, his red cap fell off—and when he began to descant on the superiority of the old system, Tsong-kha-pa—seated and turning the beads of his rosary—without raising his eyes, cried out, "Miserable! I hear the groans of a creature whom thou murderest!" And, in fact, unmindful of the first com mandment of the Buddhist law, the great Lama was busy crushing a louse which he had caught. Confused, he fell at the feet of Tsong-kha-pa; and from this moment no further resistance could be Made to his reforms. Such is the legend; but independently of it, history tells its that the influence which Tsong-kha-pa exercised on the reform of Lamaism, though not miraculous, was very powerful, such as to reduce the wearers of the red cap to a small minority. His reputation having widely spread, thousands of pupils thronged round him to hear and to adopt his doctrine. In consequence, in or 1409, lie founded the convent dGa' /Dan; and when this could no longer contain the number of his adherents, two other convents, which together, it is said, are now peopled with 30,000 monks • of the yellow cap. His works are numerous and voluminous; the most celebrated of them is the Lain niin ehlten po, or "The great Step-road toward Per fection," consisting of three parts, viz., "the road of the little, middle, and great The sect which lie founded, and which adopted the yellow cap, is called dGe lugss pa, or the sect of virtue; and the principal reforms which he introduced into the Lama. religion as it then existed, were compulsory celibacy for the monks—the Lamas of the old doctrine being conditionally permitted to marry—prohibition of sorcery and necro mancy—which were extensively practiced by the wearers of the red cap—and the insti tution, at fixed periods, of religious exercises and of common prayers, and, consequently, of regular meetings of the whole community. His greatest achievement, however, was the organization of the Lamaist hierarchy as it still exists. See LAMAISM. He died in 1419. His body is preserved in the convent dGa' /Dan: it is free from decay; and, like the tomb of Mohammed at Medina, suspended in the air without any support. His portrait is seen in all the temples of the yellow religion, often between those of the two Lamaist popes, of whom the Dalai Lanut is at his right, and the Pan Alien Ilin po chile at his left. He is recognizable by two lotus flowers which he holds in his hands, folded for prayer. and one of which usually carries in its calyx a candle, while the other sup ports a book. His canonical name is bLo bSang graggs pa, or "the celebrated sage."— See for further detail, C. F. Koeppen, Die Lantaische Hierarchic and Eirche (Berlin, 1859), and the works quoted there.