After half an hour he moved back into the courtyard, toward the front of the administration building, his gaze surveying the yard in confusion, trying to reconcile the mani prayers over the side doorways and the doctors who acted like knobs, the giant prayer wheel and its admonishing rules, the reverent paintings of deities and the red emblems of Beijing.

He stepped into the entry hall of the building to find it empty, adorned only with two large, modern paintings, stylized imitations of thangkas, and another Serenity campaign banner. Below the banner was a printed notice pinned to a large bulletin board. It was a chart for a scoring system. Religious Affairs districts would be graded according to the economic advancement made as a result of each district's efforts to turn religious inclinations to economic activity. There was a table of economic criteria, with current statistics and averages for the five years ending the year before: number of sheep; number of domesticated yaks, goats, horses; acres of barley; number of children enrolled in approved schools; number of vehicles; and production of felt, wool, and dairy products. Shan quickly scanned the column listing prior years' activity. The local district had to be one of the poorest in Tibet, judged by such standards. Or judging by Drakte's own ledger. Surely Drakte hadn't been compiling data for the campaign?

There was a handwritten note at the bottom of the notice, in a careful, practiced script. We will have serenity, and we will have it now, it said. It was signed by Chairman Khodrak. Beside the notice was a smaller note, stating that all monks were expected to attend the upcoming Workers Day celebration on May first.

Shan ascended the simple wooden stairway at the end of the hall, not knowing what to expect. The atmosphere of the upstairs corridor was of a government office. A door at the top of the stairs opened into a chamber where a monk sat beside a man in a business suit, both of them typing rapidly on computer keyboards below monitors displaying Chinese ideograms. Above them were two photographs, one of Mao Tse Tung and another of the chairman who currently sat in Beijing. On a table beside the men was a facsimile machine and a large telephone with buttons for multiple lines. On one wall was a map, with the familiar words Nei Lou boldly printed at the top. Below the map was a typewriter with a letter in it. His eyes lingered on the machine. He and Lokesh had seen a typewriter in a herder's hut when traveling with Drakte. The purbas had grown quite agitated when they realized Shan had seen it. Typewriters were still treated like secret weapons by the knobs. More than one dissident had been convicted simply on the evidence he or she possessed their own typewriter.

Shan stepped past the open door and paused at a large poster on the wall, printed in Chinese only, with the words Bureau of Religious Affairs in bold type across the top. Qualifications for admission, it stated at the top, with ten criteria listed. Shan clenched his jaw and read.

The candidate must be at least eighteen years old, said the first. Tibetan families had practiced a centuries old tradition of sending their oldest boy at a much earlier age to be educated at gompas, for the formal education process could easily last more than twenty years for those aspiring to the ranks of geshe, the highest rank of monastic training.

The candidate must love the Communist Party, said the next line. Shan read it twice to make sure he had not mistaken the words. Love the Party. The Candidate's parents must be identified, said the third, and demonstrate their approval.

The Candidate's work unit must approve the transfer to the monastery unit, meaning not only were gompas considered just another type of work unit but also that young men had to embark on a different life, a different job, before applying to the political leaders of their work units, who more likely than not would be Chinese immigrants.

Local authorities must consent, and the county authorities must consent. Then, both the candidate and the candidate's parents must have an acceptable political background.

The candidate must come from an approved geographic area. There were still areas, where Tibetan resistance had been greatest, where local citizens were prohibited from taking a robe under any circumstance.

Finally there were two brief standards. Committee Approval, the poster said, and approval of the Public Security Bureau.

Shan stared at the poster, fighting an acrid taste on his tongue that seemed to be spreading to his belly. Beijing's Bureau of Religious Affairs established a strict cap on the number of monks at each gompa, usually a fraction of the original population. Gompas where two thousand monks once served might have only fifty authorized by the howlers. Even when an opening arose, a candidate could take years to satisfy all the necessary approvals. Once applicants might have sat with lamas and recited scriptures learned at home or spoken of how a growing awareness of the Buddha within was calling them to put on a robe. Now for the best chance of winning a robe, an applicant should sit with a commissar and recite scripture from little red Party books.

Past the poster, on the opposite wall, was a sheet of paper whose handwritten words were almost as large as those of the poster. Never Again a Monk, it said, with five names below it, each with a date from the past two years. On the wall, in chilling proximity, hung five robes with names on labels pinned over each. Above them was another sign. Walked Away from Buddha, it read, and under it a quote, Once you walk away Buddha will not embrace you again, over the embellished signature of Chairman Khodrak. The line of pegs continued down the corridor with another dozen pegs, all empty, except for the last two, from which hung lush fox-fur caps. Past the caps, at the end of the hall, was a set of double wooden doors, one of which hung partially open.

Shan heard voices and stepped toward the gap in the doors to see Nyma, Lokesh, Lhandro, and Tenzin seated in front of a heavy wooden table in rigid straight-back chairs. On the far side of the table were three much larger chairs, wooden but with padded backs, upholstered in red silk. Two of the chairs were occupied, by Khodrak and the Han with long thinning hair Shan had seen at the lake. Director Tuan of Religious Affairs, who had qualified for his job by having a prior career in Public Security. An elegant set of porcelain tea cups sat on the table, and a young monk was refilling those in front of Shan's friends. The monk disappeared from view and a moment later the door flung open. The monk gestured Shan toward one of the empty chairs beside his friends.

"Excellent, excellent," Khodrak said. "Take a moment with us, Comrade Shan." Behind him, leaning against the wall, was a long ceremonial staff, a mendicant's staff with an ornate head of finely worked white metal ending in a point. "We were expressing our gratitude and our pleasure that you will be able to join us tonight for a meal with the assembly."

Shan stole a glance at his friends. Only Lhandro returned it, with a small, forced smile. The others stared uncertainly at the dainty, steaming cups in front of them. Shan hesitantly took a seat beside Nyma. Khodrak had learned his name. What else had he asked about?

"This kind of heroism should not go unrewarded," Khodrak said. "Common people, agricultural laborers even, sacrificing themselves to save the life of a representative of the religious establishment. Here at Norbu, a model of right conduct amidst so many reactionary thinkers, we especially applaud your contribution."

It was Shan's turn to stare at his cup of tea, placed there by the young attendant, for he feared what he might say if he fixed eyes with Khodrak or Director Tuan. Khodrak had assumed the Tibetans were all herders or farmers. Agricultural laborers were the most revered of classes in the hierarchy the Party had created for its classless society. Shan's mind raced. Images of the signs in the hall flashed before him, and the Chinese flags, the stalwart Gyalo alone with the yak dung, and the office outside that looked like the operations center for a government agency. He ventured a look up at the empty chair. Khodrak had called himself chairman. The signs outside did not refer to him as an abbot, or kenpo, the traditional head of every Tibetan gompa. When Gyalo had spoken of the authority inside the gompa he had used the plural 'they'. Because, Shan now knew, Norbu was a model of the truly modern gompa, run not by a lama abbot but by a Democratic Management Committee.