An exceedingly lovely alabaster image of Kuanyin sits in a glass case in the hall of the temple. The lips, eyebrows, and eyes are modestly painted with pale red and gold, otherwise the countenance shines out clear and fine, while the figure is clothed with the richest brocaded vestments. Here is inscribed:

The goddess hears the real tones of the heart and protects the supplicant in his affliction.

Another Kuanyin sits on an elegant altar. She is diminutive, but far famed on account of her costliness. A part of her face and breast as well as neck is formed by a large irregular real pearl that is about 10 centimeters in diameter; the rest of the face, hair, and drapery is of pure gold. The beauty of the altar is like that of an altar in the neighboring city of Ningpo. This is of wondeful composition, lavishly adorned with sculpture, painting, and gilding, and solemn in its effect.

This elegance is also found in the dwellings. There is a narrow street in Ningpo which contains exclusively modern wealthy business houses. Each house is like a good type for this class of buildings. The entire façade of the three stories is clearly composed. Here we notice the power of the Chinese line, which, however, is dissolved into endless details and carvings, due to their joy of living and the reality. It is the rhythm of the imposing ideal corresponding to the elaboration of the details, the harmony of the macrocosm and microcosm.

The tomb of the high priest is near the summit of the highest mountain on the island Pů-to-shan, an auspicious location, with a beautiful outlook over the numerous islands of the Chusan Archipelago. Here the soul of the priest hovers invisibly intangible as a white cloud and hither he returned as to his home. The tomb is inscribed: "The White Cloud has returned." The Chinese have a special expression for the poetry of nothingness and the state of being entirely absorbed by Nature: Kung hsiang (empty thoughts). Another inscription on this tomb very beautifully expresses the charm of solitude:

There is but one cloud on the mountain,

High above the sea the moon keeps the third watch.

There are nine mountains in all, and the number satisfies the occult sense of the Chinese, who do not make any great distinction between the two classes of mountains, and speak of them as wu yo sze ta ming shan (the five sacred and four large famous mountains). They are the foci of religious thought and its manifestation. I saw but six, and sought to visit all, but my time would not permit. I must regret like the Chinese traveler:

But yet I can not visit all the mountains,
I must return to the mountain of my home.

A Chinese regards the mountains as the fathers of things. He is right even according to our conception. It is a self-evident fact that the plains originated from the mountains, that the ground upon which we work and live was formerly on them, and we thus derive our life and powers and soul therefrom. This fact is perhaps more a reality in China to-day than with us. The constant inundations of the plains, the country inclosed by the mountain ranges and in the numerous valleys, raises the level of the land annually. In Shantung and Honan, the Huang, the dreaded Yellow River, the constant sorrow of China,. still lies higher than the broad expanse of the plains; and a catastrophe which will almost equal in damage that of 60 years ago may be predicted. The land is constantly in motion and demands unremitting labor on the part of the people. These geological facts and the constant changes have their effect upon the disposition of the entire people and make the stories of China's torpidity appear as fables. Every Chinaman is conscious of the fact that the soil of the earth originally came from the mountains, to which he looks up with reverence. They were the first recipients of sacrifices. Buddhism personified the mysterious forces, and thousands of Buddhas are carved on the rocks. During the T'ang dynasty, 620 to 907, China was covered with such images. Countless Buddhas are carved on the most prominent cliffs that characterize the landscape, the course of a river, or a great highway. One of the finest examples of this kind is seen on the projecting cliffs on the Kia-ling River at Chao-hua in Szech'uan.

This idea is very dear to the Chinese, who regard the mountains as the source of life and that which animates the spiritual forces which fashion our life.

The import of these rock carvings is best recognized near the district town Kuang-yüan-hsien, in the northern part of Szech'uan along a river. A magnificent Buddha with his train and other representa tions of the gods of colossal dimensions, are carved on the cliffs on the opposite side of the river, alongside of which there is a temple. This image, as something divine and enternal, looks across the river upon the town that stands in his jurisdiction, and endows it with the sacred forces of the mountain (pl. 7, fig. 1).

A cave near Peking is covered with numerous small Buddhas-surrounding the dying Buddha. The caves are inhabited by spirits and saints. The Chinese written character for the word spirit is a combination of the characters for man and mountain. Chinese history is full of the sayings of famous men, sages, and priests:

In life's evening when duty is performed

He went to the mountains and became a spirit.

What profound sentiments, what poetry and emotion is found to prevail in the numerous temples of the mountains, that are em

bedded in the midst of a wilderness of rocky cliffs with dense sacred groves, what precious hours are passed there far from the tumult of the world! as is inscribed in the words:

The waters rush around,

The mountains form a wreath,
The holy here wish to while.
The moon shines clear,

The wind blows pure,

The wise here meditate.

The priests, who see deeply into the soul of nature, have naturally selected not only the most beautiful sites for the temples but have furnished them internally in a manner that is only comparable with the European monasteries of the Middle Ages.

For several days I dwelt in the temple Miao-t'ai-sze, a most charming residence in the Tsin ling shan, the remarkable mountains of south Shensi, many days' journey remote from any great city (pl. 7, fig. 2). The guest house that was placed at my sole disposal is connected with a temple built in honor of Changliang, the great Chancellor of the first Emperor of the Han dynasty, 200 B. C. He is still remembered and to this day regarded as the protecting spirit of this region, where he was born and whither in his old age he returned. The place is surrounded by mountains that tower above the valley covered with forests inclosing a grove of bamboo, cypress, and pine, where one feels most impressively the charm of solitude. The poems inscribed in this temple should be read on the spot:

And further:

The moon lightens the pure pines,

Where the precious dragon floats and plays.
The wind carries incense up the mountain,
Where holy spirits joyfully return.

Here vulgar noises are not heard.

Here dwell a few days, and the place
Becomes your sacred home.

Similar scenes abound over all China. Ancient temples with beautiful pagodas are found in the woods or amidst the mountains. The main halls of these temples contain images of Buddha's disciples that are artistic and lifelike.

Real rock temples play a large rôle in China because of the profound religious association with the mountains. Mienshan, an isolated massive limestone mountain, rises majestically from the rolling landscape and is torn and broken with many ravines and caves. It is south of T'aiyüanfu in Shansi and is thickly covered with trees. In it the largest temple consists of about 30 buildings, all under overhanging cliffs. The great cave resembles the Cave of the Winds at

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