ASIA 
 
 
 
 Sacred Places in China 
 
 LIBRARY 
 
 ANNEX 
 
 2 
 
 CARL R KUP. 
 
 ,.,tr- 
 
 > 0-- ' ■ 
 
 
 
 . [. 
 
 
 
 
 -Aft* ' 
 
Cornell University 
 Library 
 
 The original of tiiis book is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924023204344 
 
Ho Shang Fen — Sepakation of the Priests. 
 
 In the early centuries of the Christian Era, when Buddhism was well 
 established in China, the priests held a conference liere and concluded that 
 the Old Patriarch should be appointed as the last of the patriarchs, and they 
 separated into the Provinces. 
 
 This historic spot is about five miles south of Kiukiang, near the foot of 
 tlie lofty Lii Mountains, close by the road that leads to Ruling. 
 
SACRED PLACES 
 IN CHINA 
 
 BY 
 
 CARL F. KUPFER, A. M., Ph. D. 
 
 President of William Xast College, KLukiang, China, Kiangsi Province. 
 
 C^Af-Zf^/k-^^-^^-'^^ 
 
 S 
 
 Ms 
 
 Cornell University Library 
 
 BL 1810.K96 
 
 Sacred places in China, 
 
 3 1924 023 204 344 
 
 CINCINNATI : 
 Press of THE WESTERN METHODIST BOOK CONCERN 
 
BL 1 ^lo 
 
 COPYRIGHT, 1911, 
 BY CARL F. KUPFER. 
 
PREFACE. 
 
 The chief reason for producing tliis little volume is to 
 give to the thoughtful reader of China and the Chinese a 
 clearer conception of the readiness of the people to accept, with 
 full credence, such whimsical and mythological stories as are 
 here related, of their susceptibility of spiritual influences, and 
 of the decay of intellectual vigor among the Buddhist and 
 Taoist priests, as the inevitable result of monasticism. The 
 intellectual vigor of the Chinese is found among the Confu- 
 cianists, who hold the controlling power in the government, 
 while Buddhism and Taoism seem past any hope of resur- 
 rection to real life. They have had their age of faith. But 
 no one need to doubt the spiritual susceptilnlity, nor despair 
 of the intellectual progress of all classes. Christianity fosters 
 mental growth and science stimulates thought and is eminently 
 fitted to drive out all fear and superstition. Christian edu- 
 cation is not failing in accomplishing this. The response is 
 abundantly gratifying. However, the struggle with Buddhism 
 and Taoism is not yet ended, it has scarcely begun. 
 
 The reader finds himself here in the midst of the Asiatic 
 world of nearly two thousand years ago, when Buddhist 
 priests had entered actively upon their pilgrim life. To this 
 day all foot-worn mountain paths lead to some monastery or 
 sacred shrine. 
 
 The information recorded in this little volume is the fruit 
 of hard labor. The writer traveled to distant mountains in 
 the Mid-China hot summer months, visiting monasteries, and 
 living with monks in the hope of gaining some knowledge of 
 their inner life and hope of the future. Most of this informa- 
 tion was obtained verbally, some through Chinese reading. 
 
CONTENTS. 
 
 Early Buddhism in Hwang Mei, -_--_- 9 
 
 Ngn Ren Tsz — The Monastery of Benevolence, - - - - 22 
 
 Kiu HuA Shan — The Nine-Lotus-Flower Mountain, - - 27 
 
 Foot' 00 — China's Sacred Island, - - - - -- -43 
 
 The White Deer Grotto University, ----- 70 
 
 Lien Hsi Mu — The Mandarin's Grave, - - - - - 81 
 
 Lung Hu Shan — The Dragon-Tiger Mountain, - - - 92 
 Conclusions, _--___-_-. 107 
 
 ACKNOWLEDGMENT. 
 
 Fire of the above-named papers appeared in "Tlie 
 East of Asia," a magazine pulDllshed by tlie North 
 China Herald, and the permission to reprint these 
 papers the author obtained through the courtesy 
 of that office. 
 
Sz Tseo — Thb Foukth Patriakch's Monastery. 
 
Early Buddhism in Hwang Mei, 
 
 It is probably not generally known, that in Hwang Mei 
 Hsien, Hnpeh, Bncldliism found a most fruitful field in the 
 early centuries of the Christian era. That long range of 
 mountains north of Kiukiang is even now yet teeming with 
 temi^les of more than ordinary fame. Thousands of pilgrims 
 from many provinces visit these sacred shrines every autumn. 
 The lamentable cries and moanings made by these pilgrims, 
 when they prepare for starting on this pilgrimage, are not 
 soon forgotten by those who spent the hot September nights 
 in Central China cities. That their petitions may be answered, 
 they take upon themselves the best vows, even promising not 
 to look at a vain woman, while on the way to the temples. 
 
 The natural features of this granite mountain range are 
 quite sufficiently interesting to explain why it was sought by 
 devout devotees of early Buddhism. In some parts it is 
 extremely rough and lies in such a rugged tumbled chaos, as 
 scarcely to admit of classification. Although the general 
 aspect is one of sheer desolation and barrenness, it must not 
 be supposed that there is no fertility to be found. There are 
 many rich valleys and pleasant little rivulets, fringed with 
 verdure here and there, watering the rice fields far up the 
 winding valleys ; even the barest and most stony hillsides 
 are seldom without vegetation. 
 
 The Fourth Patriarch's Monastery is situated at the 
 upper end of one of these delightful valleys. Approaching it 
 from the plain below, nothing is seen of it, until the bridge, 
 spanning the Pi Yii, crystal stream, has been crossed, when 
 the temple comes in view, standing in a large natural amphi- 
 
 9 
 
SACRED PLACES IN CHINA. 
 
 theater, opening toward the south. By a remarkable coinci- 
 dence, nature has here greatly aided the imagination and the 
 credulous superstition of the Chinese mind. Two rugged 
 spurs of mountains, supposed to be dragons, and as irregu- 
 lar as this fictitious animal can be, fighting for the Chu 
 "Pearl," a little knoll in the open amphitheater, is certainly 
 all that could be required, from the Chinese point of view, 
 to make this a charming situation. 
 
 High up on a formidable mountain citadel, west of this 
 monastery, stands a little temple, now in charge of a Taoist 
 recluse. This temple is built over a natural cave in which, 
 during the T 'ang Djmasty, the Goddess of Mercy dwelt. When 
 Hivang Cli'ao, the rebel, came to her abode in search of 
 believers in her religion, she leaped across the deep ravine, 
 which separated her from the monastery, and lit upon a solid 
 granite rock, where her foot left an impress about three inches 
 deep. Near by this footprint the place is seen where she 
 rested. Eain and snow, frost and heat, drought and dampness 
 of more than twelve hundred years have been unable to wash 
 away the stain which the tears of the infuriated goddess left 
 upon this granite rock. 
 
 The founder of this monastery, Tao Hsin, was born in 
 Honcm during the Northern Cliou Dynasty in the reign of 
 Ta Hsianrj, A. D. 580. The Emperor, having heard of his 
 precociousness and later of his virtues, sent him upon several 
 occasions fine garments and invitations to come to the capital, 
 but he alwaj'^s refused to accept the presents and declined to 
 appear at court. ^A^ien he was threatened with death if he 
 persisted in his refusal, he calmly offered his head to the 
 envoy. The Emperor, hearing that no Imperial consideration 
 could induce him to improve his condition, left him in peace 
 and built for him the Pi La Ta, a rafterless octangular tem- 
 ple. Approaching the monastery, this temple-tower is seen 
 standing on the back of the dragon, which forms the left 
 side of the amphitheater. That this structure was built in the 
 
 10 
 
Temple Over the Cayb Where the Goddess op Mercy Dwells. 
 
 Tombs of Buddhist Priests. 
 
SACKED PLACES IN CHINA. 
 
 sixth century is quite credible ; for it clearly shows age. The 
 tooth of time has so deeply set its mark upon it, that its 
 masonry resembles, in age, the rocks of the surrounding hills. 
 No wood was used except for the two doors, one large front 
 door and a small one at the east, which have, however, long 
 since disappeared. Only one corner of the tower is shown on 
 the photograph, the annex to the east is of modern work. 
 In this temple the Patriarch lived and died in the latter part 
 of the seventh century. Seven years after his death the 
 doors burst open of their own accord, and it was seen that 
 the body had not decayed. When the Emperor heard of this, 
 he promoted him to a god among the deities of the Chinese 
 Pantheon. In the Ming Dynasty, the fourth j^ear of the 
 Emperor Wu Tsung, A. D. 1520, it was seen that a flame of 
 fire issued from his head and consumed his body. It is now 
 replaced by a copper image, enshrined in the monastery within 
 an inaccessible shrine. A dim light is kept burning before his 
 gloomy, dismal altar. 
 
 In front of the main temple of this monastery stands 
 a large cypress tree with the limbs grown downward, a strange 
 freak of nature. The story told about it is that Hung Jen 
 came to the Fourth Patriarch and desired to be instructed by 
 him in the doctrine. The Patriarch replied, "You are too old 
 now, you will have to wait for a new cycle. ' ' Thereupon the 
 future successor of the Patriarchate pushed the small end of 
 his staif into the ground and departed. The staff grew, and 
 the result is the inverted cypress tree. Last year it died, root 
 and branch. A telling illustration indeed of the once ap- 
 l^arently flourishing and present decayed condition of this 
 monastery and its inmates. The tree had not grown high. 
 How could it with all its limbs turned down toward the earth ! 
 The marvel to us is that it grew as high as it did. What a 
 struggle for life it must have had ! And so the marvel to us 
 is how such a class of men as the Buddhist mendicants are, 
 lazy, filthy, ignorant parasites, have been able to maintain 
 
 12 
 
EAELY BUDDHISM IN HWANG MEI. 
 
 their position as leaders of a religion among a people so en- 
 lightened as the Chinese. A consciousness of extreme dearth 
 of religious life among the people and no hope for improve- 
 ment, or else no perception of spiritual need, is the only- 
 explanation why such leaders have been endured. 
 
 Fifteen li east of this monastery, in a valley even more 
 beautiful and fertile than the one just described, richly 
 watered by mountain streams, is the Temple of the Great 
 Sun. 
 
 The founder of this temple was Swig Ming I, born in 
 the Kivangtung pro^dnce during the Eastern Tsin Dynasty, 
 the fifth year of the Emperor T'ai Yuan, A. D. 381. He was 
 the incarnation of a dragon, who came to his virgin mother 
 in a dream asking to be nursed. Her name was Sing. In 
 the reign of S}(ng An he received the degree of Doctor of 
 Philosophy. But when in office he found more pleasure in 
 reading sacred books and charts than in his official duties. 
 At an uprising among the people he resigiied his position, 
 hung his official seal in the judgment hall and gave himself 
 to wandering about in the country, visiting temples. Travel- 
 ing through Kiangsi, on a hot summer day, he was famishing 
 of thirst. As he passed a man working in the field, he 
 asked for some tea. The man replied, "I have no time, the 
 sun will soon be down, and I must finish this work to-daj^" 
 Said Sung to him, "If you will bring me some tea I will place 
 my staff in the earth, and so long as it is there the sun will 
 not go down." When he had refreshed himself with tea lie 
 walked off, leaving the staff standing in its place. The 
 farmer, busy with his work, had not noticed the length of the 
 day, until a neighbor came and spoke about the fixed sun; 
 hearing of the reason he cut down the staff, and the spell 
 was broken. Such is the stor^" told and firmly believed by 
 tlie people. In his journejiings he came to Hwang Mel. While 
 there two }'oung men associated themselves with him to be 
 instructed by him in sacred learning. At this time a long 
 
 13 
 
Tomb of the Mother of the Fifth Patriarch 
 
EAELY BUDDHISM IN HWANG MEI. 
 
 drouglit set in, and the people were in great need of water. 
 He made his appearance before the people and announced 
 that in seven days it would rain. So it did. And all the 
 pools and streams were bountifully tilled. After this he re- 
 tired into seclusion, and lived in a mountain cave. Wlien 
 another drought came the people said to the Hwang Mei 
 ofificial, "Do nothing, but go up to the man living in the cave." 
 The official went, and found him so intensely interesting that 
 he forgot all about his own errand, and they began to write 
 poetry and play chess. 'Wlien he came out of the cave, behold, 
 everything had changed. He knew no one, and no one knew 
 him, nor could he even find his way back to Hivang Mei. Ages 
 had come and gone; centuries had passed. So he returned 
 to the cave and told Sung about it. "Wliile consulting together, 
 sitting on a rock near the cave, they both with the rock as- 
 cended to heaven. On the stone, where last their feet rested, 
 their footprints can yet be seen, also a chessboard carved 
 into a stone in the cave. In the Temple of the Great Sun 
 his image in life-size is the cliief idol. Here, as in many other 
 places in China, the people seemed to have more faith in this 
 local deity than they have in the Buddhist gods. In connec- 
 tion with this temple, far up in the mountain in a quiet little 
 nook, stands a plain little building, neatly kept, housing a 
 large image of Sung Ming I. The old hermit in charge of 
 this enviable little trust cultivates for his living a few little 
 rice fields. But he has a pathetic story to tell, when we ex- 
 pressed our delight in finding such a cool retreat on a hot 
 summer day. "Ah yes," said he, "what is joy to one brings 
 sorrow to another; a few days ago, the last day in August, 
 frost injured our rice crop." 
 
 Leaving the Great Sun Temple, we traveled across a 
 range of most varied scenery. Having walked a distance of 
 fifty li, and at an altitude of about three thousand feet, we 
 suddenly came upon a large open valley, like a basin in the 
 mountain top, surrounded by thickly wooded hills. Here na- 
 
 15 
 
SACRED PLACES IN CHINA. 
 
 ture had indeed been lavish in spending its beauty and glory, 
 and here is located 
 
 The Old Patriarch's Monastery. 
 
 No wonder that the Patriarch was charmed with this sit- 
 uation at first sight. The story of his life was told us as 
 follows : He was a native from Mid-India, born during the 
 Chou Dynasty, in the reign of the Emperor Wei Lei, 425 
 B. C. From birth his left hand was clenched into a fist, until 
 his mother for the first time took him to the idol, when his 
 hand opened, so that he could fold his hands respectfully in 
 worship, whereupon he became deeply interested in idols. 
 Being an unusually precocious bo}", he read widely until he 
 came across the Buddhist Canon, and forthwith embraced 
 that religion. After long and patient contemplation he came 
 to China, and on his way north he met the sainted priest, 
 Ta Mo, at the Lii Mountains near Kiuldang. The name of the 
 place is called Ho Shang Fen, that is, the place where the 
 priests separated. Ta Mo had come from Southern India, 
 and was the last of the Western and the first of the Eastern 
 Patriarchs of Buddhism. Ta Mo asked him how old he was. 
 He replied, "My age is eight hundred years." "So," said 
 Ta Mo, "I have been looking for a man of great age, you 
 may be the Old Patriarch," and gave him the robe and bowl 
 of the Patriarchate. After this conference at the foot of the 
 Lii Momitains. the Old Patriarch crossed the swollen Yangtze, 
 and chose the Hwaiirj Mei district as his field of labor. Hav- 
 ing set his heart wpon the location for a temple, but finding 
 no wood to l3uild with, he went to Limg Ping, on the Yangtze 
 River, where a luerchant had a large raft of wood. Said 
 he to the merchant, "May I sink this raft?" The merchant 
 replied, "If you can sink that raft I will give it to you." 
 The raft disappeared, and came up again in tliat high moun- 
 tain vallej-. In like miraculous way his daily needs were 
 supplied. A^Hien he had no rice, out of a little hole in a rock 
 
 16 
 
Bridge Over the 
 
 Pi I'«— The 
 Crystal Stream, 
 
 Temple of the Great Sun. 
 
SACEED PLACES IN CHINA. 
 
 rice came. When lie needed oil and salt, from another rock 
 oil and salt flowed. Alas, to-day this once renowned monas- 
 tery shows no such signs of divine favor. A sickly, diseased 
 looking yonng man, and a silly hoy were the only priests in 
 charge. Their merit is certainly not in works of purity and 
 wisdom duly combined, for none of these virtues are found 
 with them. What Ta Mo (the founder of this temple) taught 
 has apparently perpetuated itself, and may account somewhat 
 for the ignorance and apathy of Buddhist priests, viz., that 
 religion is not to be learned from books, but that man should 
 seek and find the Buddha in his own heart. Every depart- 
 ment of this great labyrinthian temple shows utter neglect 
 and rapid decay. Even the main altar with Shakyamnni, the 
 god of all gods, Kaskiapa, the god of the future, and Ananda, 
 the god of the past, are in a most dilapidated and pitiable 
 condition. 
 
 It may be supposed that with some of these priests there 
 is a desire for spiritual life, but undoubtedly their spiritual 
 conception is of a very inferior order. 
 
 From the moment we entered this beautiful place in the 
 mountain top until we took our departure the sacrilegious 
 thought did not leave us, tliat it would make a most charming 
 summer resort for Westerners. Traveling sixty 11 farther 
 eastward over rugged hills and through valleys, along steep 
 cliffs and jagged rocks, we came to 
 
 The Fifth Pateiakch's Moxasteby. 
 
 The approach to this temple is a broad stone-paved road, 
 rising immediately up from the level plain toward the massive 
 cliff, like a huge altar of some natural temple, encircled by 
 peaks of various shapes and heights. The founder of this 
 monastery is claimed to have been born into this world the 
 second time in the Sui Dynasty, and the second year of Jen 
 Cliou, A. D. 603. In his first stage of existence his name 
 
 18 
 
EAELY BUDDHISM IN HWANG MEI. 
 
 was Hung Jen, and he lived in Hwang Mel, where he was a 
 planter of coniferous trees. He came to Tao Hsin, the Fourth 
 Patriarch of Buddhism, for instruction. "May I yet learn 
 the doctrine?" he asked. "Die, and come again, and I will 
 teach yon," replied Tao Hsin. Hung Jen asked, "AVhere 
 shall I go to dief" "Go nntil you come to a pond where a 
 maiden named Chou is washing clothes, and there stop," said 
 Tao Hsin. He went, and when he came to the place and saw 
 the woman, he said, "I am an old man, may I stop over 
 night?" The maid replied, "I have a father and brother, 
 ask them." While he yet spake a peach came up out of the 
 water, and the maid ate it and she became his mother. De- 
 spised and rejected by her people she was driven away from 
 her home, and with her son reduced to beggary. In dire 
 distress she threw the child into a pond, but he would not 
 sink. Rescued from this watery grave, she nursed him again ; 
 but the first seven years of his life he never spoke a word, 
 and was mocked and ridiculed by many; sajdng, "He has 
 neither father nor name." When his mother brought him the 
 tirst time to the temple, the bells rang of their own accord. 
 Hearing this he said, "Now I can learn the doctrine." He 
 went again to Tao Hsin to be instructed. "What is your 
 name?" asked the Patriarch. "I have no name," was the 
 reply. "'\^niat! no name?" "No," said he, "I am a Fu, an 
 idol. I am emptiness." Having gained the favor of the 
 Fourth Patriarch, he became his successor. 
 
 To the credit of Hwang Mel Buddhism, it may be said 
 that this monastery is in a good state of repair, and favored 
 with an intelligent Abbot. It would indeed have been a 
 pleasure to have spent some time with him. He received us 
 dressed in his priestly robes, and spoke very intelligently. 
 But his embarrassment arose when we asked to have a look 
 at the undecayed body of Hung Jen. The most liberal offer 
 whicli we could make would not induce him to open the sacred 
 shrine where this deified "Emptiness" rested. As with his 
 
 19 
 
SACRED PLACES IN CHINA. 
 
 predecessor, so here a dim light is kept burning before Ms 
 altar. 
 
 When the philosophical and abstract teaching on specu- 
 lative metaphysical subjects, such as the Patriarchs of Bud- 
 dhism taught their disciples, are taken into account, then we 
 need not be surprised at the indifference of the priests in 
 their habits. Indeed, superficially viewed, the more slovenly 
 they live the more orthodox they might seem in their own 
 eyes. This may be inferred from examples of their doctrine. 
 For instance, when Hung Jen desired to know who should 
 be his successor, Giles tells us that he asked each of his monks 
 to compose a gatha. One of his favorites wrote on a wall: 
 
 "Man's body is like the Bodlii trees; 
 His mind is like a mirror ; 
 And slionid be constantly cleaned 
 Lest dust should stick to it." 
 
 Lw Hui-neng saw this and came by night and wrote along- 
 side : 
 
 " Tliere is no such thing as the Bodlii trees; 
 There is no such thing as tlie mirror; 
 There is nothing, wliich has a real existence; 
 How then can dust be attracted ?" 
 
 This secured for him the robe and bowl of the Patriarch- 
 ate ; for he became the last Patriarch of Buddhism in China, 
 as the doctrine by him was supposed to be well established. 
 
 From the above narrative the reader can conclusively 
 notice that the Chinese folklore does not only teem with child- 
 ish legends, but contains proofs of tlieir implicit faith in 
 miracles ; belief in fanciful miracles without the acknowledg- 
 ment of divine intervention. An unintelligent faith, which 
 has never led them to search for the cause of the accepted 
 wonders. 
 
 20 
 
The Fifth 
 
 Patriarch's 
 
 Temple. 
 
 Lao Tseo — The Old Patriarch's Temple. 
 
Ngn Ren Tsz— The Monastery of Benevolence. 
 
 The premises of this temple are in close proximity to the 
 campus of the Woman's Foreign Missionary Society at Kiu- 
 kiang, only a narrow lane intervening. The temple facing 
 south and the girls' high school north brings the two insti- 
 tutions face to face. Like many other renowned places in 
 China this temple developed from a very lmml)le beginning, 
 a little shrine, until the virtue proceeding from it reached 
 distant places, even to far-away Tibet. During the golden 
 age of Buddhism, when the faith of that religion had a deep 
 hold upon all classes, having even many officials among its 
 devotees, an Abbot had a dream. In this dream Buddha 
 appeared to him and informed him that on a certain day an 
 incarnate being would be coming down the Yangtse Eiver 
 from Tibet. The Abbot at once notified the officials of the 
 city of his wonderful dream, and elaborate preparations were 
 made for the reception of this divinity. Upon the appointed 
 time the officials all appeared in their official attire and to- 
 gether went to the north gate of the city, where they waited 
 for the coming of the promised deity. Soon they saw, to their 
 amazement, a stone boat floating down the river, and in it 
 stood a majestic being. At the gate the boat drew ashore, 
 and the man of the West, after a dangerous voyage and much 
 fatigued, stepped off, and asked for Ngn Ren Tsz. With due 
 ceremony and in great pomp he was escorted to the sought- 
 for sacred shrine. The news of this strange visitor to this 
 humlile place spread throughout the provinces. Pilgrims 
 came from all parts seeking the blessing which this divinity 
 had brought to this temple. To assure the perpetuation of 
 
 09 
 
NGN REN TSZ. 
 
 his favors, a life-sized metal image was made and enshrined 
 as the patron of benevolence, and the temple flourished beyond 
 all expectation. 
 
 The granite stone boat which brought this deity from the 
 far West is lying in the temple grounds, and is proudly shown 
 to this day by the credulous priests as the instrument that 
 brought the once enjoyed fame to their temple. It is of one 
 solid granite block about fifteen feet long and three feet wide, 
 hollowed out like a trough. All admit that of itself it could 
 not float, but the buoyant divinity bore it up, and it bore the 
 divinity down through the gorges to his desired destination. 
 During the Taiping Rebellion this temple shared the 
 same fate to which all pagan temples in Mid-China were 
 doomed; all were destroyed. After the rebellion was over, 
 and the Abbot returned to his sacred home, he found notliing 
 but desolation and ruins. Out of the broken debris he con- 
 structed a little shed for his home and a shrine; but the 
 former fame and virtue did not seem to return. No pilgrim 
 worshipers sought his aid. Every effort to re-establish the 
 l^ast glory seemed in vain. Direst poverty stared him in the 
 face. One day, as he was walking across the once beautiful 
 grounds, he struck his foot against an object. Witli the usual 
 epithet that always falls from the lips of a Chinese wlien some- 
 thing untoward happens, he was about to pass on, when, un- 
 like his countrymen, he concluded to return and remove this 
 obstacle, that no one else should henceforth be so unfortunate. 
 "Wlien he began to dig with his mattock to remove the con- 
 temptible object, to his unspeakable surprise and joy he found 
 it to be the image of the once famous iron Buddha, who had 
 been the means of prosperity and fame in former times. The 
 mutilated god was in a sad plight. One arm was entirely 
 missing, and other serious defects were discovered. He 
 handled him with great care. The missing hand was soon re- 
 placed, and all blemishes repaired. Newly gilded over and 
 an altar extemporized, he was soon reinstated. "When this 
 
SACKED PLACES IN CHINA. 
 
 was known the former reputation of tlie temple began to re- 
 turn. An Imperial grant was made for the erection of sub- 
 stantial buildings, and a new era for the once famous monas- 
 tery seemed assured. 
 
 Twenty years ago it was doubtless one of the best kept 
 pagan institutions in this part of China. It contained all of 
 the departments necessary to constitute a fully equipped 
 monastery. In a lofty building at the main entrance stand 
 the four imposing images known as the Guardians. Then 
 follows an artificially constructed pool over which is built the 
 Bridge of Fate, leading to the Chief Hall, where the Buddha 
 of the Past, Present, and Future, and the Eighteen Lohan 
 are enshrined. On the north side of the center altar the 
 Goddess of Mercy is represented as standing at the seashore 
 upon the back of a great sea monster. Here, as in other parts 
 of China, she is the most highly revered deity in the Buddhist 
 pantheon. She is to the Buddhist what the Holy Mother 
 Mary is to the Catholic. In the northeast corner of this 
 building hangs a large bronze bell, whose melodious sound 
 is not supposed to die out. Every stroke upon this bell with 
 a horizontally suspended piece of wood drawn by a priest is 
 believed to send a flash of light into the darkness of Buddhist 
 hades, and illuminates the path for a struggling soul to 
 escape from the torturing demons. The vibrations of this 
 bell seem to continue long enough to allow the faithful priest 
 to take a little nap between the strokes. For many years a 
 blind priest sat there day and night performing this meri- 
 torious service. 
 
 In this spacious hall many priests meet to hold annual 
 gatherings during the month of September. These meetings 
 might be denominated Liturgical conv^entions, or high mass. 
 They are sometimes continued two or three weeks, and at the 
 close young priests, having taken their vows, are consecrated 
 to the priesthood by the Abbot, who, with a burning incense 
 stick, brands them on top of their shaven heads. 
 
 24 
 
Ngn Ren Tsz — The Monastery of Benevolence. 
 
SACEED PLACES IN CHINA. 
 
 In the extreme rear of these grounds is a modest little 
 structure within which stands the once famous iron Buddha 
 in a glass case, testifying of the fame of his past days. To 
 the right and left of this building the monks have their living 
 compartments. 
 
 To the east, close by the temple grounds, stands a pagoda 
 for which unusual merit is claimed. Man}'^ years ago when 
 the literati of Kiuldang had failed for successive years in their 
 effort to pass in the competitive examination for degrees, one 
 of their number, a savant above the average, ad^dsed that a 
 pagoda be erected to regulate the Fung sliui, that fortune 
 might again return to the wise men of Kiukiang. All who 
 had faith in this prophecy contributed freely, and enough 
 energy was set in motion to so stimulate the sluggish literati 
 that the very next examination, after the completion of the 
 loagoda, brought brilliant success to a number of competitors. 
 The merit of the pagoda was established beyond doubt, and 
 every year thereafter students of Teli Hiva-hsien Township 
 have been successful. At the last examination, given under 
 the old regime, two of the students of William Nast College 
 were among those who gained the enviable distinction. The 
 competitive examination has been abolished, but the pagoda 
 will doubtless stand as a monument of past superstition for 
 ages to come. 
 
 The last effort to fan the djing embers of this decaying 
 monastery by a sister religion was the erection of a Confucian 
 Ancestorial Hall at the southwest corner, between the Home 
 of the Woman's Foreign Missionary Society and the temple. 
 The purpose of this effort is easily seen, even though Confu- 
 cianists and Buddhists are not close friends. They are allied 
 state religions, and will doubtless assist each other when the 
 death knell of either is heard ringing. He who hath ears 
 to hear can hear them ringing even now. 
 
 26 
 
Kiu Hua Shan— Or The Nine- Lotus- Flower 
 
 Mountain. 
 
 The traveler on a Yangtze River stetimer, passing from 
 Wuhn to Nganhing, will see about midway between these two 
 cities, and twenty-five miles from the southern hank, a long 
 range of mountains with unusually sharp, rugged peaks, the 
 highest points of which are probably not over five thousand 
 feet above the Yangtze Valley. The original name of this 
 range was the "Nine Sons," but in the T'ang Djmasty the 
 celebrated poet, Li Pali, made the observation that nine peaks 
 were shaped like the lotus flower, hence it was called the 
 Mne-Lotus-Flower Mountain. In the whole range there are 
 ninety -nine peaks, the most conspicuous of which are : 
 Tien-T'ai, the Altar of Heaven. 
 Fung Yung, the Hibiscus Peak. 
 Chung-Fvng, the Middle Peak. 
 Hm-Sien, the Peak of the Genii. 
 Wu-lao-fvng, the Five Old Peaks. 
 Tien-chii, the Heavenly Pillar. 
 Cheu-ran-fimg, the Wizard Peak. 
 Shuang-fang, the Twin Peaks. 
 Tu-hun, the Most Beautiful. 
 
 These peaks rise up keen and high, clothed in beautiful 
 mantles of eternal verdure, holding their heads up in the pure 
 atmosphere, far above the little petty trials and actions of 
 men down in the valley. There may be mountains far more 
 imposing, but for variety of scenery and richness of vege- 
 tation none can excel them. What a sight it must have been 
 when they were formed, and who can wear}' praising their 
 beauty and their greatness? We are not surprised that the 
 
 27 
 
SACRED PLACES IN CHINA. 
 
 heathen in his blindness seeks the home of his gods among 
 these majestic granite peaks. 
 
 A mere glance at the richness of the flora of these moun- 
 tains and valleys is of great interest to the lover of nature. 
 We took note of only a few specimens, but one fact must be 
 kept m mind, that much of the information obtained is tinged 
 with mythological superstition. 
 
 Huarig-li-ia, the yellow rice, which is said to grow high 
 up the valleys. It was originally brought from Siam by Ti 
 Tsang-Wang, being different from all other rice. It is very 
 productive, of a reddish yellow color, fragant, and soft. 
 
 Chu-shih, seed-producing bamboo. It happened twice 
 during the Ming Dynasty that the bamboo on these hills pro- 
 duced seeds. In spring and summer they grow purple flowers, 
 and in the autumn seed, like wheat. 
 
 Shih chill, the plant that contains the elixir of life. It 
 grows high up on the steep cliffs, and to obtain it ropes must 
 be let down from the top, upon which the adventurous climb 
 up. When this plant is eaten, the body becomes light, as if 
 it could fly, and long life is assured. The cliff upon which it 
 grows is purple on the side facing the sun, and dark on the 
 opposite side. 
 
 Chu tie 11, the bamboo mat, is soft and white like mush- 
 rooms. When cooked the juice from it is red like blood; the 
 pulp is good for food, and of pleasant taste. 
 
 Chin ti tsa, the golden ground tea. The growth is hollow 
 like the bamboo. The plant is supposed to have been brought 
 from Siam by Ti Tsang Wang. 
 
 Ming Yuan Tsa, the Ming fountain tea, so called because 
 it only grows at the Ming fountain, under the shadow of a 
 liill. It does not put forth leaves until the end of spring and 
 the beginning of sinnmer. Its limbs are long, but do not 
 spread out, and the color of its leaves changes suddenly from 
 purple to green. Only the water of the Ming fountain can 
 make good tea of these leaves. 
 
 28 
 
KIU HUA SHAN. 
 
 Wu t'sai sung, the pinus massouiana, has a hair-pin 
 shaped leaf. The seed of this tree is like small chestnuts, 
 with three corners ; the kernel is fragrant. The origin is 
 uncertain, some claiming that it also was brought from Siam 
 by Ti Tsan Wang. 
 
 Chien t'sai swig, the thousand autumn cedar, does not 
 grow more than two or three inches high, and has leaves like 
 the cypress. It is at home on the higli, dry cliffs, and when 
 apparently dead, if watered, it will revive and become green 
 again, like the liuan liun t'sao, the soul returning grass. 
 
 Sien jen elm, the sacred man's candle, is like the ivn t'img 
 in color. When full grown it can be spanned with one hand, 
 and is not over one foot high. It is so rich in sap that when 
 dug up it will not dry within one year. The burning of one 
 limb will give light for several hours. Dilettantes in fairy 
 grottoes are supposed to use it for their lights when per- 
 forming their joious frauds in literature. 
 
 Loll hail poll, the Lohan cypress, thujadolal)rata. It 
 grows only one or two feet high, with leaves resembling the 
 arbor vitae. The color is kingfisher green. 
 
 Fei Ivsien kai, the sacred flying cover. The trunk of this 
 tree grows high and limbless. At the top onh' it has limbs 
 growing down, like the ribs of an umbrella. It compares in 
 beauty with the wistaria chinensis, the leaves being bright 
 and variegated. 
 
 Lo lian t'iao, the Lohan rope, grows high, and resembles 
 the Chinese junijier. The leaves are purple red, mingled with 
 other colors, having a white line in the center, and are over 
 one foot long. '\^Tien dry they roll up like a rope, hence the 
 name t'iao. 
 
 P'u sa hsien, the idol thread, with an abundance of fine 
 limbs and leaves drooping down almost to the ground, like 
 threads. The leaves are fragrant and of a kingfisher green 
 color. 
 
 Yii Nil Chang, the beautiful woman's curtain, is an ever- 
 
 29 
 
SACRED PLACES IN CHINA. 
 
 green, and grows ten to twenty feet high. The leaves are long, 
 bright, and glossy, growing in circles, like a screen. It is 
 found in the shade of the rocks and cliffs, often standing in 
 rows. 
 
 Hslen cliang fan, the sacred palm fan, grows large leaves 
 out of the trunk, like the fans carried in processions. Two 
 sides of the leaves are similar and regular, being of deep 
 green color and fragrant. It is often found at the mouth of 
 the caves. 
 
 Chi]i ch'ieii shu, the golden cash tree, grows straight, 
 twenty to thirty feet high. The trunk is dark, and the limbs 
 and leaves are green. During summer and autumn tine 
 thread-like limbs grow out of the larger limbs. Around these 
 drooping threads are little circles like Chinese cash, some hav- 
 ing from three to four, others as many as twelve such cash. 
 
 Nan t'ien Cliu, the Southern heavenly bamboo, nandina 
 domestica. Like all bamboo, it is hollow, and the nodes are 
 far apart. In spring its color is green, in autumn and winter 
 it is red and purple. It flourishes by the side of streams. 
 
 Kwan yin elm, the goddess of mercy bamboo, is of small 
 growth, not quite three feet high. Its leaves are fine, and 
 their color bluish green. It is an evergreen. 
 
 Shili dm, the stone bamboo, also called the dragon beard 
 bamboo. It grows a fine flower, and its color is red and pur- 
 ple. 
 
 Chin pu yao, the shaking golden step. It grows in abun- 
 dance and flowers profusely. Its leaves and flowers are al- 
 ways shaking, like the aspen. 
 
 Hsien htvei, the sacred cassia, has leaves fine and soft, of 
 reddish and greenish colors. The color and shape of the 
 flowers are like red sacks, and the seed like red pearl. When 
 damp with dew both flowers and leaves emit a most pleasant 
 fragrance. 
 
 Yil yin lo, the precious brooches. The flower is round 
 
 30 
 
Foothill Bridge. 
 
 The Bridge Temple. 
 On a ridge 4,000 feet above the plane. 
 
SACEED PLACES IN CHINA. 
 
 and droops, like pure pearls. It grows along streams in 
 clusters, like the garden tliyme. 
 
 Po Ian hiia grows over ten feet Iiigii, with long fine leaves; 
 the calyx is like the sunflower, and its fragrance is perceptible 
 several li off. It is said that when Ti Tsan Wang went to 
 the Southern altar one of these flowers fell into his patri- 
 archal bowl. At other times this flower had never been known 
 to fall. 
 
 So lo hua, a species of sedge. The growth is of different 
 sizes, both large and small, quite different from all other 
 jalants. The leaves are always in clusters of seven or nine 
 each. The seed in shaped like the face of a person, having 
 eyes and eyebrows ; and the flowers grow close together like 
 the peony tree; their fragrance resembles that of the lotus 
 flower. 
 
 La hua, the wax flower, is small, and always has fine, 
 thick, soft petals, like wax. Its color is red and yellow. 
 
 Mo lien hua, a species of jasmine. The Chinese claim 
 that it produces seed before it puts forth leaves. It blooms 
 every month except November and December. In color and 
 fragrance it resembles the lotus, shedding perfume on the 
 passing air. 
 
 Shui lisien. hua is like the jonquil or narcissus. It grows 
 in dark places, and even opens its flowers while partly cov- 
 ered with snow. 
 
 Sung chu met is a strange freak in nature. It grows like 
 the cypress, but is hollow and has nodes like the bamboo and 
 roots like the garlic. It blooms like the plumtree, but is poi- 
 sonous. 
 
 Lung h'u t'sao, the dragon beard grass, grows three feet 
 high and has a fine stiff stem without nodes. It is found in 
 abimdance on the dizzy heights of the mountain peaks, and 
 is used for making fine mats. 
 
 Kin chieh ch'ang pu, the nine-pointed calamus, is found in 
 well-watered rocky places. The stem has nine nodes to one 
 
KIU HUA SHAN. 
 
 incli, and it is claimed that in the T'ang Dynasty some were 
 seen with from twelve to twenty-fonr nodes to an inch. It is 
 regarded as a sacred plant, and many Chinese poems have been 
 written upon it. The leaves of this plant, with those of arte- 
 mesia, are hung on the door lintels in the shape of a sword 
 on the iifth day of the iifth moon; the Dragon Festival, in 
 remembrance of the famous rebel, Huang Ch'ao, whose sol- 
 diers had orders to spare every family who exhibited a bunch 
 of artemesia and calamus at the door. When it is eaten by 
 aged people their gray hair will become black again. 
 
 "Floral apostles, that with dewy splendor 
 
 Bh;sh without sin, and weep without a crime; 
 ! may I deeply learn, and ne 'er surrender 
 Your love divine." 
 
 Fung ivei t'sao, the male phoenix tail grass, is a fern with 
 twin leaves diverging into two branches like the tail of the 
 phoenix. It is claimed to possess cooling properties in medi- 
 cine. 
 
 Chin Using t'sao, the golden star plant, has golden specks 
 on its leaves, and black fibres like hair within the stem. 
 
 Peh lio, the lily flower, also called the devil's garlic. The 
 bulb can be eaten, and syrup is made from the juice. 
 
 Huang chin. The meaning of this name is yellow energy 
 or spirit. It grows in many other places, but these mountains 
 produce the finest quality. To eat the best quality prevents 
 old age and disease, and assures long life. 
 
 "Hail, blessed flowers; 
 Springing in valleys green and low. 
 And on the mountain high; 
 And in the wilderness, 
 Where no man passes by." 
 
 It is not, however, the beautiful natural scenery, nor is 
 
 it the richness of the flora of this moimtain groujD that has 
 
 made it famous among the mountains of China, but a great 
 
 personage, whose influence was powerfully felt in shaping 
 
 3 33 
 
SACRED PLACES IN CHINA. 
 
 the Buddhist religion in China during the early centuries. 
 Buddhist history claims this person to have been a prince 
 of Siam, who, becoming weary of the pomp and vanity of 
 court life, cultivated a love for the Buddhist religion. He 
 was the son of the king. His surname was Gold, and he was 
 called Chiao Cliio. As a god he is called Ti Tsan Wang. In 
 the T'ang Dynasty, during the reign of Cliih Te, A. D. 754, he 
 forsook his luxurious home to live the life of a poor mendi- 
 cant. Passing through this unknown country he was attracted 
 by the grandeur of the mountains, and resolved to make them 
 his home. He begged the magistrate of Tsingyanghsien to 
 give him a plot of land in area as large as his coat would 
 cover. The modest recinest was cheerfully granted, and he 
 built a little stone hut. He lived upon rice and white clay, 
 and drank the fresh, clear moimtain water as an evidence 
 of the purity of his desires. 
 
 His tirst adventure was to encounter a poisonous serpent. 
 But the prince remained quietly seated and undisturbed in 
 meditation, offering no resistance. Soon a beautiful woman 
 came and made obeisance to him, apologizing for the baseness 
 of the serpent's action, saying, "The child did not know 
 what he was doing." As a compensation for the inconven- 
 ience the serpent had given him, she caused fresh water to 
 l:)ubble out of a rock near by, and to this day sparkling water 
 flows from this rock. It is called the Dragon Daughter 
 Spring, for the beautiful woman was the dragon's daughter, 
 and the impudent serpent was her younger brother. 
 
 At Tsingyanghsien, a city near by, there lived a man 
 named Cliil Kochieh, who, passing over the hills one day, saw 
 the prince sitting in a little stone hut with a tripod by his 
 side, as a range for cooking his food. Seeing this he was 
 astonished, and bought for him a piece of land, upon which 
 he and Shen Yii, a pupil of the prince, built a temple for him. 
 In later years this temple was named "Hua Ch'en Tsz" by 
 Imjoerial permission. 
 
 34 
 
Temple of Refkeshing Dew. 
 
 The God LINO KWANG and Inoense Burners by 
 THE Wayside. 
 
SACRED PLACES IN CHINA. 
 
 Many of his Siamese countrymen, having heard of tlieir 
 prince's fame across the sea, followed him, and thus his dis- 
 ciples increased daily from abroad and at home. They lived 
 with him a like frugal life, eating rice, millet, and wliite clay. 
 When he had reached the age of ninety-nine years, and felt 
 that he must soon depart, he called his disciples together. 
 No sooner had they gathered around their beloved master 
 than they heard prolonged, inarticulate sound reverberating 
 among the mountains, and saw shafts of light scintillating 
 along the horizon, imtil it seemed as if the hills cleft apart, 
 when suddenly he sank into an open gap. They buried him 
 where once stood the little stone hut, and ever}^ three years 
 the sarcophagus was opened and his body was found as when 
 living, his joints trembling and giving forth a rattling sound, 
 like golden chains. Thus it was considered l^eyond all doubt 
 that he had become a god, for flames of light issued from the 
 place, and it was called "the mount of spiritual light." A 
 pagoda is erected over this spot, and around the pagoda a 
 temple is built. Here is the center of interest, for in this 
 pagoda rests the undecayed body of Ti Tsang Wang. But to 
 speak of the temples we must begin at the foot of the moun- 
 tains. 
 
 Approaching from the Tailing plain, the first station, 
 Er Shen Tien, Temple of the Holy One, is seen at a long dis- 
 tance. A night's lodging is here desirable, if the pilgrim's 
 season — September, October, and November — is on. Bands 
 of pilgrims, numbering from fifteen to one hundred, rush by, 
 as if in great haste. Their arrival is announced by a most 
 pitiable lamentation, calling out, "0 idol, we, thy humlile, 
 spiritual followers, put our trust in thee and burn incense." 
 "V\^ien they have gathered around the altar, all kneeling, the 
 leader beats a sonorous gong as a signal to the idol, and 
 chants in a lamenting tone : ' ' Saviour of the unseen world, 
 save all the people from their sins and suffering." After 
 which all the others repeat it three times in a similar pleading 
 
 36 
 
KIU HUA SHAN. 
 
 tone. A priest standing by the altar pronounces a benediction 
 upon tbem as they depart, for whieli, of course, he expects 
 a few cash. In like manner they make a complete round of 
 all the temples, shrines, and altars, over eighty in number. 
 We can only mention a few. 
 
 Passing up a romantic valley other temples for lodging 
 pilgrims are seen, and after an ancient moss-covered bridge 
 is crossed we are called upon to pass through the First Gate 
 to Heaven. As might be expected, it is a very plain, humble 
 structure. On the lintels of the door an inscription reads : 
 "Those who have arrived here are to be considered as not 
 outsiders, but as one of us." The chief idol here is Ling 
 Kivang. He was originally a traveling mendicant during 
 the Sung Dynasty, and became the first in rank of the twenty- 
 six supernatural soldiers under the control of the "Jade 
 Emperor." Above his head is a searching inscription: "Shin 
 iven er hsing," (ask your own heart). He is believed to be a 
 subtle and wide-awake god, having a third eye in the middle 
 of his forehead. In another inscription it says of him : "With 
 one stroke he awakens all men, and with three eyes he over- 
 looks all under heaven. He helps people to gain their object 
 in life with speed ; his aid is as quick as thought. ' ' 
 
 Having passed through the first heavenly gate, the road 
 leads through a dense bamboo grove, within which is located 
 the Temple of Refreshing Dew, a name doubtless suggested 
 by the rich, beautiful foliage with which it is surrounded. 
 This monastery is gorgeously decorated and covered with im- 
 perial tiles of various colors ; it is also honored by a tablet 
 from Kang Hsi, and contains images of the Three Pure Ones, 
 the Eighteen Lohan, the Goddess of Mercy, and Ti Tsang 
 Wang. "Wlien I visited it a great Buddhist rally had just been 
 held, at which two hundred priests had taken orders. A few 
 more li up the mountain side the pilgrim enters the Second 
 Heavenly Gate. This too is a small, impretentious building. 
 The road leads through the temple. In the passage is also a 
 
 37 
 
SACRED PLACES IN CHINA. 
 
 Lingku-cuig, and in a dark and sootj' compartment is a Sliakja- 
 muni Buddha. At this stage it is claimed that all who accept 
 Buddhism are moved upon and feel the affinity. Happiness 
 is promised to all who come, and virtue administered to every 
 pilgrim. 
 
 Beyond the second gate is the Dragon Pool Temi^le, an 
 edifice of no special renown. A few more steps and the weary 
 jiilgrim reaches the Temple of the Southern Heavenly Gate, 
 the half-way station. Such it is in reality up this mountain 
 path from the first temple up to the seat of Ti Tsang Wang, 
 and so it is in like manner the upward path of the Buddhist 
 religion from earth to the ethereal heaven, called the heautiful 
 and spiritual. Then the Temple of Ten Thousand Ages is 
 seen, and the Third Heavenly Gate is reached. Here the 
 pilgrim is welcomed under a large spacious passage, in which 
 a god of riches and the king of the dragons appear in most 
 gaudilj' painted colors. An attempt at heauty is also made 
 in the inner hall, where the Goddess of Mercy with her serv- 
 ants is enshrined. 
 
 Following the winding road up over a ridge we saw an 
 unusual scene. A LiiigJitvang of life-size was placed by the 
 wayside, seated on a chair, with an incense burner in front 
 of him, and a broken one to his left. Tlie little basket l)y the 
 burner betrayed the object of his appearance in public — a 
 few cash being in it. 
 
 A little farther on, over a thickly wooded knoll, the il- 
 luminated glory of Buddha was seen — a restful valley nestled 
 in the top of the mountain. Approaching from the north the 
 Principal Gate of Heaven is seen on the opposite side of the 
 valley. This gate leads to the Hall par excellence, also called 
 the Mortal Body's Precious Hall. Here rest the mortal re- 
 mains of Ti Tsang Wang; here his chief influence was ex- 
 erted; and here he is worshiped by millions of devotees. 
 
 This building is square. On the east and west sides 
 stand the Ten Rulers of Hades, In the southeast and south- 
 
 38 
 
Hall of Transmigration. 
 
 The Centenarian's Temple. 
 
 Pagoda Over Gate op Heaven. 
 
SACEED PLACES IN CHINA. 
 
 west corners are two Police of Hades, one having an ox-head 
 and the other a horse-head. In the northeast corners the 
 civil and military judges preside. In the center of this hall 
 stands a square altar. Upon this altar a pagoda is erected, 
 which reaches up through the roof of the building. On the 
 south side of this altar are five images of Ti Tsang Wang 
 and two servants ; on the north four images of Ti T'sang and 
 six servants ; on the west two images of Ti Tsang, one Laugh- 
 ing Buddha, and seven servants ; on the east two images of 
 Ti Tsang and two servants. 
 
 In front of this building and on the outside are these 
 short inscriptions relating to Ti Tsang: "The moral body 
 pagoda ; " " These ornaments are precious ornaments ; " * ' He 
 confers grace upon all persons;" "His blessing extends over 
 all Asia;" "His divine power has been shown in all direc- 
 tions;" "His intelligence in Buddhism was innate;" "The 
 lucky wheel of fate stopped here forever;" "All people re- 
 ceive his di^dne favor;" "His kindness extends to all living- 
 beings;" "The dixine clouds shelter all;" "This is the most 
 divine place between ten thousand hills." 
 
 On the north, outside this building, are five large iron 
 incense holders. The two outer ones have horns and are 
 five feet high and four feet in diameter ; the two inner are four 
 feet high, and in the corner stands an incense holder with a 
 cover like a Chinese umbrella. Upon this vessel pilgrims 
 were rubbing cash, until they became bright. The belief is 
 that children who wear these cash around their necks will 
 become heroes. It is called the heavenly vessel. Around 
 these incense burners is the ralljdng place of all the pilgrims. 
 Here they kneel under the open sky and worship Ti Tsang, 
 burning great quantities of sandal wood. 
 
 Beyond this chief temple is the Hall of Transmigration. 
 At the entrance of the south door stand two black and red, 
 ferocious-looking guards. At the north door two yamen run- 
 ners with ox and horse heads. In the northeast corner is a 
 
 40 
 
KIU HUA SHAN. 
 
 scribe, who keeps the aecoimts of men's lives; by his side a 
 fierce, black image, holding a banner upon which is written: 
 "Discriminate between good and evil." In the northwest 
 corner stands a military officer holding a sword, upon which is 
 inscribed: "The urgent warrant will seize quickly," and in 
 the southeast corner stands two devil-faced, gaudily dressed 
 yamen runners. The duty of these guards is to keep off all 
 wicked worshipers from Ti Tsang Wang. On the east and 
 on the west sides of this hall the ten divisions of Hades are 
 represented, each presided over by one of the ten kings. They 
 are holding court and mete out indescribably cruel punish- 
 ments upon all criminals. Above these courts, from the first 
 to the tenth, are the following mottoes: "Lay thy hand upon 
 thy breast and examine thyself." "Here goodness and 
 wickedness must be distinguished. " " Who has concealed any- 
 thing from me?" "Wlio has ever been forgiven by me!" 
 "You knew this condition before you came." "Why do you 
 have so much trouble!" "There is no i^lace for repentance 
 here." "You can not do any better now." "The shore is 
 just beliind you," i. e., when you could have reformed. A 
 volume could be written upon these ten courts. That no benef- 
 icent influence has resulted from these terrible exhibitions 
 of punishment, or is aifecting the people at present, is ap- 
 parent by the callousness of the worshipers when passing 
 by these awful scenes of the future state. The reason no doubt 
 is because these punishments rest upon a false basis. 
 
 In the middle of the ninth Chinese month, when the 
 autumn moon is full, the visitor, standing on any of the sur- 
 rounding peaks, can look down upon a scene both beautiful 
 and pitiable. All that the creative hand has done is mag- 
 nificent and grand, and the buoyant air makes one feel as if 
 the elixir of life had indeed entered one's veins; but that 
 mottled throng down among the temples, the ceaseless thril- 
 ling echoes of the thousands of worshipers hastening from 
 altar to altar, calling to the gods ; the banging of boisterous 
 
 41 
 
SACRED PLACES IN CHINA. 
 
 bhmderbiisses and fire crackers, the din and noise of merchan- 
 dise, and the pleading and moaning of comitless beggars, 
 create an impression far from what the valley is claimed to 
 be — a fairy land. On our last visit we saw in one day no less 
 than seven thousand pilgrims passing these altars. The great 
 majority of them were young and middle aged men, but often, 
 too, very old women were seen laboring under great diiSiculty 
 to reach these heights. ^Miat weary travelers walk these 
 roads ! Occasionally a well-dressed young man is seen, 
 wearing a tinseled head-band in apology for his mother, who 
 has found it impossible to go herself. She will wear this band 
 after death and appear with it before Ti Tsang in the next 
 world. Eecognizing the tinseled band, he will take it for 
 granted that she worshiped at his altar in this life. Even 
 gods must l)e deceived. 
 
 But nowhere can more misery be found in this or any 
 land than is congregated here in these mountains during the 
 pilgrimage season. It has become the harvest time of the 
 maimed, halt, and decrepit of every description from the 
 adjoining country far and near. They have united into an 
 organized band, have built booths along the road from the foot 
 of the hills to the highest temple ground. Every one expects, 
 and some impertinently demand recognition from each pil- 
 grim in the shape of small cash. Brokers among them collect 
 these small coins and return to the foot of the mountain, where 
 they sell one thousand of the small cash for four hundred 
 large ones to the newcomers. 
 
 The last devotional act of the pilgrim is performed when 
 they re-embark for home. On the bank of the river they kneel 
 down, facing the mountain, and once more in their weird 
 tones they chant their j^etition to Ti Tsang ^Yang — Earth's 
 Hidden King. 
 
 42 
 
r---^,-. 
 
 
 
o 
 
 o 
 
 H 
 
 [ii O 
 O w 
 
Poot'oo: China's Sacred Island. 
 
 This islet is oue of tlie Cliusan Areliipelago, situated in 
 the 30° Nortli latitude and 122° 25' East longitude. This archi- 
 pelago includes over one hundred islands and takes its name 
 from Chusan, the longest of the group, wliich is over twenty 
 miles long and six to ten miles wide. Poot'oo lies a little over 
 one mile east of the Whang Head, is irregular and curiously 
 shaped, about four miles long and very narrow at some places. 
 The ceaseless march of the ocean tide has washed away all 
 arable soil ruitil the bare granite rocks along the shore resisted 
 their incursion, except in a few small sheltered baj-s, where 
 sandy beaches offer delightful sea bathing. Above the jaggy 
 beach, however, enough soil remains, covering the coarse 
 granite, to produce a rich foliage to the summit. The view 
 from Lookout House, the highest point, about 970 feet above 
 the sea-level, athwart the ridges and down the valleys upon 
 the bestudded main, is highly picturesque and extremely de- 
 lightful. 
 
 On approaching the island the visitor is landed at the 
 southern point upon a well-ljuilt stone jetty, from which a 
 broad, well-paved road leads to the three main temples. The 
 front is called Universal Salvation Temple. The rear is 
 called Eain-Producing Temple, and there is another called 
 Wisdom's Salvation Temple. Smaller roads l^ranch off in all 
 directions, leading to grottoes, temples, and shrines of all sizes 
 and shapes. As of ancient Judah, it can indeed be said that 
 "in the high places and on tlie hills and under every green 
 tree" the gods are worshiped, and even in the rocks images 
 are hewn. These walks are lined with large, shady trees, and 
 aromatic shrubs diffuse the air with a pleasant fragrance. 
 
 43 
 
SACEED PLACES IN CHINA. 
 
 The numerous inscriptions cMseled into rocks along the 
 pathways are an evidence that the whole island is devoted 
 to the propagation of the doctrine of the Goddess of Mercy. 
 Here are a few specimens : 
 
 "With a reverent heart take a look. The Law of Buddha 
 has sacred affinity. The Goddess regards all men with kind- 
 ness. Even the stupid stones bow their heads. The Buddhist 
 kingdom together ascends. Ascend and enter the region of 
 formlessness. Ascend and behold the Bodhi — supreme wis- 
 dom. Illusory light rises in the East. ' ' 
 
 On a stone tablet set on the top of a hill are the following 
 inscriptions : 
 
 ' ' There is a sacred island on the sea. Over the sea there 
 is a Buddhist kingdom. I put my trust in Amida Buddha. 
 There is another world. ' ' 
 
 On the opposite side of the tablet is the following: 
 
 "Only \'irtue is originaL There is also Wisdom's Sal- 
 vation Temple. With reverence be cautious not to kill 
 living creatures. Do not pour hot water upon the ground, 
 lest living creatures be injured, and when walking, be care- 
 ful not to step on anything living. Such is the heart of 
 the Great Conveyance and of Supreme Wisdom, necessary 
 to the enlightenment of Buddha. With uprightness of heart 
 cultivate the body. Be most careful to guard against avari- 
 ciousness. If these worldly desires are not entirely exhausted 
 the sacred fruit is not complete. Let all under heaven give 
 reverence, and ascend to the other shore. Bead good books 
 and speak good woixls. Do good deeds and be good men. 
 Imitate good examples and retain a good heart. Bead the 
 Buddhist ritual and worship Buddha. Abstain from meat 
 with a reverent purpose, and do good in abundance." 
 
 In a conspicuous place the following exhortation is in- 
 scribed : 
 
 "In a Buddhist Classic there is a law in which it is said, 
 'kill not.' In explanation of this observe: above there are 
 
 44 
 
The Hakboe at High Tide. 
 
 Landing of the Pilgrims. 
 
SACEED PLACES IN CHINA. 
 
 all kinds of gods, lioly men, teachers, monks, and parents; 
 below there are four footed beasts, birds, wriggling worms, 
 and small insects. All that has life should not intentionally 
 be killed. In this classic it is also said: 'The winter months 
 breed lice, take them and put them into a bamboo joint, keep 
 them warm with cotton, and give them oily food to eat lest 
 they might freeze or starve.' Such is the doctrine of the 
 Goddess of Mercy." 
 
 Following the path that leads eastward along the shore 
 until the northeastern point is reached, a place of unusual 
 interest is seen, called the Fan Yin Tung (Buddhist Echo 
 Cave). In an almost perpendicular rock, over one hundred 
 feet high, is a wide cleft extending back into the rock so far 
 that the end can not be seen from the temple bridge built 
 across the chasm about midway. VVlien the waves clash 
 against the rocks at the bottom of this cliff, and the sun shines 
 upon the spray and mist rising np into the clefted rock, a 
 natural phenomenon appears, the colors similar to those pro- 
 duced by the sun's rays falling upon raindrops are seen. 
 The devout Buddhists firmly believe that this natural appear- 
 ance is a living Buddha. A priest said to us, "Only believers 
 can see him." T\n.ien visiting this place, two elderly women 
 were worshiping upon this temple bridge. After making their 
 prostrations facing the cleft, the old Taoist recluse in charge 
 of this shrine directed their attention to the place where the 
 Buddha would appear. They looked, and they looked, until 
 nature was in their favor, and the sun broke through the 
 clouds, and they saw their heart's desire — the Living Buddha 
 — a fraction of the rainbow. 
 
 Because of this belief, in the early days of Buddhism, 
 many devout believers cast themselves down over this preci- 
 pice in the hope of thus attaining to Buddhahood. A magis- 
 trate of Ting-hai, hearing of this, wrote a proclamation in 
 which he exhorted the people not to act so foolishly. He as- 
 sured them that all who cast themslves down over this preci- 
 
 46 
 

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 fiiSKi;...;.!.,:,:,.-.....:...^ 
 
 
 SHHHHHBH 
 
 ^m 
 
 4^ _je£*a*S«Miili^ J 
 
 
 ■^f\.'-s 
 
 
 Hiii^S 
 
 
 ak^^^MMk^ 
 
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 --^!^2 
 
 ■t- ---"/. "fr#^ 
 
 
 m 
 
 
 ^^P 
 
 Kiosk Containing Stone Tablets With Inscriptions Written by Kang Hsi. 
 
SACKED PLACES IN CHINA. 
 
 pice would not be protected by the goddess, and would obtain 
 no benefit ; but the people did as before. Then he wrote a 
 book and called the attention of the public to the moral na- 
 ture of this abuse. ' ' They who injure their bodies, ' ' said he, 
 "injure their parents, and can not be considered filial. Think 
 of the harm to yourselves in throwing your bodies among 
 those rocks, where they will be dashed in pieces by the waves 
 and eaten by the fish. And think of your families, your 
 fathers and mothers, your wives and children. You came here 
 to worship the Goddess of Mercy, to obtain blessings for your 
 home, and word comes that you have destroj'ed yourselves. 
 What grief ! What sorrow ! The goddess does not want such 
 offerings ; she herself will be distressed. If any want to sac- 
 rifice their lives, let them do so upon the altar of their country, 
 and all will know that some good has come to the world 
 through their devotion. As your official, I consider it my duty 
 thus to exhort you." This book had its desired effect. 
 
 Since then the government of this island has become in- 
 dependent of civil jurisdiction, being ruled by the abbots of 
 the chief monasteries. The abbot of the Eear Temple seems 
 to possess more than ordinary business ability, judging from 
 the clean and orderly condition of this temple. He is said 
 to be an ex-compradore of Ningpo and Shanghai. Their 
 mode of government is much the same as the civil govern- 
 ment. A priest at Fiitiitg-san told us that even the power of 
 administering capital punishment was in their hands, but the 
 island being the home of supernatural beings and so many 
 gods si^reading spiritual light, corporeal punishment was sel- 
 dom required. This priest had an exalted opinion of the deep 
 spiritual enlightenment of their fraternity. When he was 
 asked whether the older priests admonished and exhorted 
 the 3'ounger, he indignantly replied : ' ' How can we be exhorted 
 when we have once comprehended the doctrine ! ' ' 
 
 The next point of interest was the many miraculous 
 legends told and believed by the people. The most of them 
 
 48 
 
FOOT '00: CHINA'S SACRED ISLAND. 
 
 have tlie coloring of liistorical authenticity, giving names and 
 dates, but they lack in credibility. The oldest reach back as 
 far as the T'ang Dynasty. AVe can only give a few: 
 
 The Emi^eror Tai Ho, who reigned near the middle of the 
 ninth century, 827-836, was said to be passionately fond of 
 holi, a species of clam. So the people of these isles yearly 
 sent him all they could gather, even greatly overtaxing them- 
 selves for their Emperor. One day, as he was eating of his 
 favorite dish, he found one with a hard shell which he could 
 not open. He cleaved it with a knife and found within an 
 image of the Goddess of Mercy. AAHien he saw this he was 
 frightened, and commanded that the image l)e incased in a 
 sandalwood casket, overlaid with gold, and placed in the 
 Imperial palace. Then he asked a priest named Wei Chen 
 what this meant. The priest replied: "The goddess desires to 
 open thy heart that thou mayest be temperate in all thy de- 
 sires. " Whereupon the Emperor no longer pressed the peo- 
 ple to send him clams, and issued a proclamation that an 
 image of the goddess should be placed in every temple. 
 
 Another story is told of the same period, that a priest 
 burned his fingers to show his zeal for the goddess. AA^ien 
 his fingers were almost burned off, she appeared to him and 
 comforted him for his faith and devotion. 
 
 During the Posterior Liang Dynasty, in the reign of 
 Chen Ming, 915, a Japanese priest named Hni Ngo brought 
 an image of the goddess from Wutai, and was going with it to 
 his home in Japan. When his boat came into the sea of the 
 water lilies, near Poot'oo, it was in danger of being wrecked. 
 So the priest prayed to her and said: "If it is thy pleasure 
 to go with me to my coimtry, I am willing to go with thee 
 wheresoever thou wilt have me to go." After tliis the boat 
 smoothly glided on its way, and soon came to the landing in 
 front of the Chao Yin Tung, the Tidal Echo Cave. Below the 
 cave lived a man named Chang, who gave his own house to 
 the priest for a temple, and the temple was named ' ' The Un- 
 4 49 
 
SACEED PLACES IN CHINA. 
 
 willing to Depart Goddess of Mercy Temple. " It is not now 
 in existence. 
 
 In tlie Sung Dynasty, tbe Emperor Yiian Feng, in the 
 tliird year of Ms reign, 1081, sent a minister named Wang 
 Shun- fling to Corea. On Ms way lie encountered a terrific 
 storm, and a large sea monster came to overthrow Ms boat. 
 Terrified he prayed; as he was looking intently toward the 
 cave in the distant island he saw the goddess coming out of 
 the cave, dressed in gold apparel and adorned with rich jewels. 
 Immediately the monster left him and the sea was calm. He 
 returned in peace and informed the Emperor of his experi- 
 ence, who ordered the place to be called the "Precious De- 
 clivity." 
 
 In the Sung Dynasty, the Emperor Ch'ung Ning, in the 
 year 1102, sent two Ministers of State to Corea, named Lin 
 and Wu. On their return they passed through the Chusan 
 Archipelago. When sailing among the islands, a dense dark- 
 ness came upon them, and for four days they did not see 
 either sun or moon. In their distress they remembered the 
 goodness of Goddess of Mercy on Poot'oo, and they wor- 
 shiped, when suddenly the surface of the sea was illuminated 
 with a brilliant light, and they proceeded rejoicingly on their 
 way, and soon saw Cliao pao san, the Hill of Precious Beckon- 
 ing, near Ningpo, from which they went to the mainland. 
 
 During the Southern Sung Dynasty, the Emperor Lung 
 Esin, in the year 1163, dreamed that he was in Poot'oo, where 
 he saw many wonderful signs of the greatness of the Goddess 
 of Mercy. After this he composed an ode in which he praised 
 her greatness, ascribing to her the ability of accommodating 
 all persons, and of being able to reveal all mysterious doctrine. 
 And he called upon all his subjects to do her homage, for no 
 other god was ec|ual to her in wisdom and goodness, promising 
 to all men what they prayed for. "Her mystery man can 
 never understand," he exclaimed. 
 
 In connection with the image which refused to go with 
 
 50 
 
The Sacred Camphok Teee and Kiosk Costaininu Inscriptions Written 
 
 BY K'ANG HSI. 
 
SACKED PLACES IN CHINA. 
 
 Hui Ngo to Japan another story is told. This image was con- 
 tinually working miracles, so that the people of other places 
 and cities also desired her patronage. Wliereupon a certain 
 priest came to Poot'oo, bought a good piece of sandalwood, 
 entered the temple and closed the door. He worked for one 
 month, carving a facsimile image and disappeared with his 
 newly-carved goddess. In the Southern Sung DjTiasty, during 
 the first year of the Emperor CMa Ting, 1208, the image 
 which the priest had carved lost a finger. "V^Hien the priest in 
 whose temple the image was at this time saw the mutilated 
 limb he was terrified. In his agony, as he was looking towards 
 Poot'oo, behold a flower came floating along from the shore 
 below the cave, bearing the missing member. This image is 
 now in CJtao ying tiing. 
 
 In the Southern Sung Dynasty the Emperor Hsien Shun, 
 during the year 1265, had a high official named Fan, who had 
 diseased eyes. He sent his son to Poot'oo to pray. The prince 
 brought some water from a spring below Chao ying tung, with 
 which the statesman washed himself and was cured. Again 
 the Emperor sent his son to offer thanks to the goddess. 
 Having discharged his obligations, he was sitting by the cave 
 when the goddess revealed herself in a cloud of smoke in 
 whicli she was veiled. When the young prince came to another 
 cave he saw the servants of the goddess standing face to face 
 by his side. They were dressed in white garments with crowns 
 upon their heads, both looking towards him as if they wished 
 to speak. 
 
 The following two legends are assigned to the Yuan 
 Djmasty. In the thirteenth year of the emperor Cliili Yiian, 
 A. D. 1264, a high official was sent with a Lama priest to the 
 Southern isles to restore order. Upon his arrival he expected 
 to see the goddess as others had seen her, and when no vision 
 api)eared he was angry and shot an arrow into the cave and 
 took his departure. On his homeward way he was surrounded 
 by water lilies so dense that all progress was impossible. Fear 
 
Rest House Over 
 
 the poxd at the 
 
 Chien-sz. 
 
 The Tidal Wave 
 Temple. 
 
SACRED PLACES IN CHINA. 
 
 fell upon the warrior, and lie repented of his unbelief and 
 hasty action. Eeturning to the cave, the goddess revealed 
 herself to him, dressed in white and attended by her maid 
 servant ; whereupon he ordered a temple to be built over the 
 cave. 
 
 In the fifth year of the Emperor Ta Te, A. D. 1302, a man 
 of literary distinction, named Chu san fung san, was sent to 
 worship on the Li Mountain. On his way hither he passed 
 CJiao ying Umg, where the goddess appeared to him, wearing a 
 crown and necklace of precious jewels, holding in one hand a 
 willow branch and in the other a blue glass cup. During her 
 visible presence the cave was filled with light. 
 
 The Ming Dynasty was specially fruitful in producing 
 interesting legends. In the twenty-second year of the Em- 
 peror Yung Loll, A. D. 1424, on the tenth month and nineteenth 
 day, the goddess revealed herself in the Tidal Echo Cave, 
 dressed in white and attended by a dragon king and his 
 daughter, who were accompanied by a host of servants. From 
 ten to eleven o 'clock they opened wide their eyes and made a 
 sorrowful countenance. By twelve o'clock their countenance 
 had changed to purple and they stood facing the wall. At six 
 P. M. they were seen at the Archer's Cave, and a god dressed 
 in white, wearing a golden crown, was seen sitting in the midst 
 of the sun, and Bodhisattoa was standing under the sun, while 
 the Lohans were walking upon the sea. On the following 
 morning at six o 'clock a god with a purple gold body was seen 
 in the cave. 
 
 In the second year of Hsiian Te, A. D. 1428, and the fourth 
 month. Yen Loh Wang, the Ruler of Purgatory (the Chinese 
 Pluto), with his two daughters were seen in the cave. 
 
 In the year 1.575, the second year of Wan Li, a priest, 
 named Pieh Chuan, was on his way upon the sea to Poot'oo, 
 when he saw in the sky a goddess dressed in white, flying 
 westward, while another priest, named Tsai Fung, saw her 
 passing over Chentu, the capital of Szechuan. 
 
 54 
 
FOOT '00: CHINA'S SACEED ISLAND. 
 
 Six years after this a priest named Ta Szyimg came to 
 this island and found the conditions very favorable. The 
 desire of his heart was to build a temple, and he came to the 
 cave where the Goddess of Mercy dwelt, and prayed, "If I 
 should build a temple here, give me a sign. ' ' In the evening 
 of the same day he saw the tide bring in a large bamboo. 
 "There," said he, "is the sign," and he built a Tidal Wave 
 Temple. 
 
 In the fourteenth year of the Emperor Wan Li there 
 lived a Hangchow priest at Poot'oo, whose mother was a most 
 ardent worshiper of the gods. She was also a vegetarian, 
 and went about collecting subscriptions for temples. One 
 day as she was soliciting gifts an idol was given her. The 
 neck of this idol was of gold, and she gave it to her son, the 
 priest. When he saw that the neck was of gold, he coveted the 
 valuable metal and engaged a workman to peel it off; but no 
 sooner had the workman begim his sacrilegious work than 
 he dropped dead. Soon after this the mother came in her 
 wanderings to Poot'oo. When the priestly son saw her he 
 hegan to curse and said, "The one who injured me has 
 come, ' ' and he dealt her a slap with the hand. After rushing 
 over the hills in his madness he cut his throat, but before 
 dying he said to his colleagues, "Follow not my example, for 
 if you do, you will come to the world of misery." 
 
 Four years after this, on the tenth month, the priests of 
 the island had an altercation which they could not settle 
 among themselves. So the case was submitted to the magis- 
 trate at Tingliai. When he came to the island to settle their 
 trouble, liis faith in Buddhism and the pretensions of the 
 IDriests was thoroughly shaken, and he took a set of the stand- 
 ard Classics of the Lotus School and burned them and made 
 the priests walk over the ashes. That night he had a dream. 
 In his dream he saw a sacred man coming to him, who ex- 
 plained to him the meaning of the Buddhist doctrine, and then 
 said: "Heretofore you believed this doctrine, and now you 
 
 55 
 
SACRED PLACES IN CHINA. 
 
 persecute it ; for this you can not obtain forgiveness. In the 
 spiritual Avorld you will have to become a herdsman. ' ' Hear- 
 ing this he was deeply grieved, and he begged the idol to 
 forgive him ; also a priest named Ta Chili prayed to the idol 
 for him. Soon after this he had another dream, when Buddha 
 appeared to him and said, "Forgiveness may be granted if 
 you replace one hundred volumes for every volume you have 
 destroyed." With this the magistrate gladly complied and 
 returned to his island city, where he had one hundred sets of 
 the Classics printed and sent to Poot'oo. 
 
 The following are of the Ch'ing Djnaasty. In the reign 
 of the Emperor Shun Chih, about the middle of the seven- 
 teenth century, there was a pirate chief named Nil Chin, who 
 consulted with a Japanese priest to take to Japan all the 
 Buddhist books which the Emperors of the Ming Dynasty had 
 presented to the monasteries of Poot'oo. When a priest 
 named Cliao Cliung came with several hundred priests and 
 begged the chief not to rob them of their books, he became 
 angry and said, "If you want these books, you will have to 
 descend into the depth of the sea and confer with the dragon 
 king in his yamen," and forthwith lie set sail for Japan. 
 When far out uxjon the ocean, behold, a great fish ]irevented 
 his boat from going any further. All skill was baffled, and 
 he was in great despair. He repented of his evil and returned, 
 when a fair wind brought him to Poot'oo in less than half a 
 day. The priests all rejoiced and replaced the books in their 
 respective libraries. 
 
 In the third year of K'mig Mi, the first month and the first 
 day, the priests at Poot'oo saw a crescent-shaped white light 
 resting with one end upon the top of a temple and with the 
 other upon a hill not far distant. And they saw the goddess 
 dressed in white walking from the temple over this arch to 
 the adjoining hilltop. Prom this they concluded that evil 
 would soon befall this temple. One year later foreigners came 
 to this island and took all the idols, banners and curtains, and 
 
 56 
 
TA TIEN OF THE CH'IEN SZ. The JIatx Hall With Its 
 Glokious Golden Tile Roof. 
 
 The Echo Caye. 
 
SACBED PLACES IN CHINA. 
 
 carried tliem off to Japan, where tliey were sold for Tls. 
 200,000. On tlieir return to their native land their ship was 
 destroyed by fire, and they all perished in the sea. The same 
 year joirates made a raid upon the island, burning the temple 
 and smelting the copper images. A^dien they came to the 
 Bear Temple, the robbers, eager to plunder, pressed into the 
 inner parts, while the front was set on tire, and thus they per- 
 ished by their own hands. 
 
 Some years after this, in the Spring, when the tide was 
 high, a fleet of gunboats passed this island. The sailors went 
 ashore and found the temple all destroyed and the place clean, 
 as if no one had lived there. Upon their return they were 
 pursued by numerous poisonous snakes, also many vicious 
 dogs came out of the jungle. Many of the sailors were l)itten 
 and perished. All because the god had been ill-treated and 
 the temple destroyed. During the latter part of this year the 
 Ningpo admiral came to this island with his ship, and his 
 soldiers found a bronze image which they took with them. 
 When they were on their way, the ship became so heavy by 
 the weight of the god that it began to sink. The admiral, 
 suspecting that something was wrong, searched the ship. 
 When he found the god he ordered him to be returned, and 
 his ship regained its buoyancy. 
 
 In the twenty-first year of K'ang Hi a literary man 
 named Kao-Ss-chi wrote the book of Bewards and Punish- 
 ments, a kind of commentary of modern Taoism. His wife 
 embraced the Buddhist religion and also read the Chin Kang 
 Chin, the Diamond Silt r a — the Sutra of the Pradjna, which 
 is able to crush diamonds. In the fourth month of this year 
 she became ill and knew herself that she could not recover 
 from her illness. On the twenty-seventh day she became 
 unconscious, but soon revived, when she repeated the Siitra 
 and said: "If I can but re-establish a temple on Poot'oo Isle, 
 I shall live two years more." But on the fourth day of the 
 following month she died. Before her death her husband 
 
 58 
 
FOOT '00: CHINA'S SACEED ISLAND. 
 
 requested of her a petition. "If in the Kingxlom of Shades 
 you really do not suffer agonj, I want yon to let me know 
 through a dream." She nodded with her head and departed. 
 On the second month and the seventh day of the following 
 year her eldest son had a dream. In this dream he met seven 
 or eight aged priests walking in a forest. Said one of them to 
 him: "Would you like to see your mother! If so, come into 
 my sleeve, and I will take you to Poot'oo." Immediately they 
 were on the island, where he saw many large temples, and in 
 one, named the All Pervading Majestic Temple, a number of 
 priests were chanting prayers. One of their number said: 
 * ' If any one will repair this temple his merit will last through 
 all generations, and neither in this life nor in the life to come 
 will lie be exposed to the turning of the wheel and subject to 
 transmigration, but in heaven and among men he will have 
 all kinds of blessings." This promise spoken, he saw his 
 mother dressed in a yellow and pink coat and a white skirt, 
 folding her hands, as if in prayer. She said : ' ' The doctrine 
 of the Sutra fills all space, its grace reaches to all, and all men 
 under heaven should honor it. Through the help of Buddha 
 I have learned all this doctrine and have not forgotten a word. 
 My heart is fixed. I have attained supreme intelligence ; in 
 all eternity I can never be changed. Tell this to your father, 
 that he may not be concerned about me. ' ' While thus dream- 
 ing, he heard the rushing of water, and awoke. When the 
 father heard this, he said : "This, my son, is honest, and would 
 not tell a lie, hence I will write what he has seen and heard 
 in his dream upon my garments." On the first day of the 
 tenth month he burned these clothes in sacrifice, that his 
 departed wife might see his devotion. 
 
 In the year 1691, the twenty-ninth year of K'ang Hsi, 
 the spirit of miracles seems to have departed from Poot'oo. 
 It was during this year that the Client ai (General) of Tinghai 
 came to the Buddhist Echo Cave, where a god appeared to 
 him. His face was red, eyebrows heavy, beard long, eyes 
 
 59 
 
SACRED PLACES IN CHINA. 
 
 wliite and brilliant, and Ms nose a mere white speck. He 
 wore a crown wliicli slione like a flame of fire, and Ms gar- 
 ments were yellow and black with a broad collar, all loose 
 and flowing, with one arm bare. Upon his head stood a little 
 bare-footed Bodhisattoa. "When the general made prostra- 
 tions before this goddess, he (the god) disappeared. The 
 god mentioned here is a metamorphosis of the Goddess of 
 Mercy, which may be male or female. 
 
 No description of Poot'oo could give satisfaction without 
 trying to describe at least one of the many temples. All sizes 
 included, there are doubtless nearly one hundred. We choose 
 the Universal Salvation Temple, also called the Front Temple 
 from its location, being the first large temple the pilgrims 
 see when coming from the landing. Like most temples in 
 China, it faces the south, lying in a quiet valley, basking in 
 the noonday sun. All that nature and Chinese art have done 
 has rendered it quite an enchanting scene. The main build- 
 ings are covered with green and yellow tiles, indicative of 
 imperial distinction, and are kept in a remarkably good con- 
 dition. But an indisputable characteristic of the Chinese is 
 here also clearly seen. The buildings, which cost them 
 nothing, are very much neglected and in a dilapidated con- 
 dition. The two pavilions housing the Imperial Tablets of 
 K'ang Hsi, standing in the most prominent places of the two 
 largest temples, are not only neglected, but subjected to a most 
 sacrilegious use, having practically become the rendezvous 
 of barbers and beggars, with all their belongings. We would 
 not attempt a minute description of this temple, but only give 
 an outline of its arrangement. We may say here that the 
 CMnese seem to have great liberty in arranging the position 
 of certain gods. It would be difficult to find two temples 
 exactly alike. 
 
 Approaching this monastery, the visitors enter a shady 
 avenue, where stands a stone arch of considerable age. It 
 much resembles the ordinary arches which perpetuate the 
 
 60 
 
The Temple op Attractions. 
 
SACRED PLACES IN CHINA. 
 
 memory of virtuous widows, of whom China seems to have 
 had many. Upon this arch are Tibetan inscriptions, a con- 
 clusive proof that Lama priests from Tibet or Mongolia have 
 made pilgrimages to these shrines. Between this arch and 
 the temple ground proper is a large lotus pond, spanned by a 
 moss and ivy covered bridge. This pond teems with fish, and 
 is the receptacle of much that might seem distasteful to these 
 sacred vertebrate animals, but they leisurely seem to enjoy it. 
 Beyond the bridge stands the pavilion, which contains three 
 tablets. The center tablet is of a dark blue marble, fifteen 
 feet high, tive feet wide, and one foot thick. It stands upon 
 a pedestal two and a half feet high. The inscription upon 
 it was written by the Emperor K'ang Hsi in the forty-third 
 year of his reign, the eleventh month and the fifteenth day. 
 The following is a free translation : 
 
 "Studying the Buddhist religion, I learned that there 
 were sacred mountains. One of these is located in the 
 Southern sea. These books, however, did not give much ac- 
 curate information. During the change of dynasties from 
 the Ming to the Tsiug, we were tossed in revolution all around; 
 the island was overthrown by pirates, and all the temples 
 were destroyed bj^ fire. After the twenty-second year of 
 my reign peace and order were established. Priests returned 
 from the mainland, looked up the old foundations, cleaned 
 away the weeds and debris, and began to build anew. When 
 I came to the Cheh-kiang province, I sent an official to rever- 
 entially rebuild the temples and worship, and I myself prayed, 
 saying, "May the temples forever keep (the sea) in subjec- 
 tion." Having prayed thus, I also sent gold for the repairs 
 of the temples. The corridors and windows I ordered to be 
 embellished with red and green, and all the beams beautitied. 
 Every beam and every stone was given by the Government, 
 and all the artisans and laborers were paid by the Government. 
 This I did for my parents above me and my people below me. 
 
 "When I was young I read historical classics, in which 
 
 62 
 
FOOT '00: CHINA'S SACEED ISLAND. 
 
 I learned liow to cultivate the body, the home, and to execute 
 government affairs in important matters. At that time I 
 had no leisure to read the litanies, and they seemed to me as 
 empty shadows, for I did not know the meaning of the mys- 
 terious Buddhist doctrine. Now I have learned that heaven 
 is the greatest good, and the goddess rests upon this good, 
 hence there can Ije no difference between the two. Heaven 
 delights to create and give life to all creatures. The goddess 
 is of great mercy in saving all that has life, hence she is not 
 second to heaven. I have prayed for the Government to be 
 active on behalf of the people for over forty years. And 
 although there is no more rebellion in the land, yet the people 
 are not fully at rest. The people are not yet pure-minded, 
 and the ignorant are easily moved upon. In times of floods, 
 droughts, and failure of crops, unseemly depredations are 
 committed. These things never left me, even though I was 
 asleeiD. I trusted to the great mercy of the goddess. I prayed 
 that clouds of mercy, showers of rain, sweet dew and favor- 
 able winds might come to give a plentiful year to the people, 
 and benevolence and longevity might prevail. If thus the 
 goddess could save the nation and gain great merit, great 
 good would also come to the world. This is my honest wish. 
 Therefore I have written it to be cut into a stone tablet, that 
 men may read it for all ages to come." 
 
 One month later he wrote an eulogy on the Goddess of 
 Mercy, which is inscribed on a tablet at the Rear Temple. 
 In this he says : 
 
 "I have heard that the goddess is all wise and has a 
 wonderful appearance, that she is the origin of all truth and 
 has opened a way to experience, giving evidence of the wisdom 
 of the gods. Coming to this island, the moaning of the waves 
 and the chanting of prayers can be heard, the deep purple 
 temples can be seen, and peace can be had as expansive as 
 the wide sea. But the goddess has other temples on Poot'oo 
 besides this rain-producing temple. This renowned island 
 
SACRED PLACES IN CHINA. 
 
 has become a kingdom of the gods. It is like a ship of mercy 
 upon the great sea ; hills bine as the fleecy sky, and high as the 
 heavens of Brahma; upon this lucky, clean place the waves 
 dash up to bathe the sun. Its reputation stands as a pillar, 
 supporting the sky. From its summits all places are con- 
 uected. 
 
 "But "when a time of trouble came, the priests scattered, 
 as the morning clouds and the ashes of the burning temples 
 were driven by the wind. Now, since happiness and peace 
 have been restored, and the waves of the troul^led sea cease 
 to roar, the priests longingly looking to this place have re- 
 turned. Special imperial grants were bestowed to aid in 
 rebuilding the temples, to accomplish which it took much time, 
 but they wearied not. When laying the foundations they beat 
 a drum to stimulate the workmen to activity. In building, 
 they did not erect pearl halls with precious doors, but used 
 the huge turtle for the liase of the pillars and the iguana for 
 beams, that they might know how to cross the stream of error, 
 that leads astray. The precious image of the goddess they 
 seated in a natural colored lotus flower. Having furnished 
 all, they placed a shining wheel of the Buddhist law on the 
 building, and planted the purple bamboo in the forests. When 
 majestic images were arranged in all the halls, then clouds 
 of mercy spread over the earth, and the Emperor gave the 
 temple the beautiful name Fa Yil (Law of Rain). Heaven 
 can l:)oast of protecting the doctrine of the gods ; for they are 
 established high, like a beacon cloud, and ships will come from 
 all kingdoms to do them homage. Thus all can cross the 
 stream upon the raft (Buddhist doctrine), and ascend the 
 other shore. 
 
 "Now, since the great temple is completed, I pray that 
 my mother may be blessed with long life ; for this I borrow 
 mercy. May my people also obtain many blessings ! And 
 may benevolence and longevity abound, and all under the 
 brightness of the moon be filled with mercy. Let this be 
 
 64 
 
Fa Yu — The Law of Rain, ok Kain-Peuducing Temple. 
 
SACEED PLACES IN CHINA. 
 
 carved into a good stone tablet that all who come may read 
 it." 
 
 Leaving this pavilion, we see to the right and left two 
 little three-storied kiosks, half hidden in the shady grove. 
 In the one to the right is an image of a patron saint, in the 
 other an image of Ti Tien Wang, the ruler of the Ten Halls 
 in Hades. The first temple building we enter might be de- 
 nominated the Protection Hall. Like most regularly consti- 
 tuted Chinese monasteries, it contains images of the four 
 great kings, standing near the east and west wall, facing 
 each other, Mtlehfu sitting on an elevated altar in the middle 
 of the hall, and Weit'o standing on the opposite side looking 
 north. 
 
 These four kings were brothers, and lived about 1100 
 B. C. They are supposed to be protectors of Milelifu, gov- 
 erning the center of the universe. Their faces are red, green, 
 white, and black. The one with the red face holds an umbrella 
 in his hand, with which he overshadows the universe. If he 
 opens it, all is turned into chaos, sun and moon refuse to 
 shine, and darkness covers the earth. The one with a green 
 face holds a zither in his hands, and when he strikes upon it 
 fire and wind come forth. The black faced one looks fero- 
 cious, and is supposed to be the eldest of the brothers. He 
 holds in his bauds an animal, which he has charmed into sub- 
 mission to do his will. The white faced one seems less fero- 
 cious, and holds in his hands a sword. When he brandishes 
 it myriads of arrows fly in all directions, destroying all that 
 would injure Buddha and his doctrine. 
 
 Between the four kings, in the midst of the hall, sits, in 
 a glass encasement, "Laughing Buddha," the Merciful One, 
 who is expected to appear and open a new era about three 
 thousand years hence, when he will take the place of Sliakya- 
 miini. Tie is the Coming Buddha, the Messiah. His friendly 
 mien invites the worshipers to come to him with all petitions. 
 His devotees are chiefly women, who beseech him that in 
 
 66 
 
POOT'OO: CHINA'S SACEED ISLAND. 
 
 the next world tliey may be boru men and not despised 
 women. 
 
 Weif'o lias a sword in hand, entwined with a gilt dragon. 
 His stately bearing well becomes him as celestial protector. 
 All the gods in this hall are still in the "wheel of the metemp- 
 sychosis. ' ' 
 
 The space between this hall and the principal building- 
 is about one hundred feet wide. In it stand two miniature 
 iron pagodas and a huge bronze incense-burner. This build- 
 ing is one hundred and fifty feet long and seventy feet wide. 
 Two rows of pillars, six in each row, support the imperial 
 yellow and green tile roof. Upon entering this lofty hall we 
 see in the corner to the right an image of the celestial pro- 
 tector, Weit'o; to the left, a large drum over ten feet in di- 
 ameter, and in the midst of the hall the main altar. At the 
 front door, and over the altar, are curtains beautifully em- 
 broidered after patterns evidently very antic^ue. In front of 
 the altar are two bi-ass incense holders, urns for flowers, and 
 eight candle supporters. The tinsel and ornamental acces- 
 sories upon the altar and images can not be described. In- 
 stead of the Three Pure Ones, Shaky amwn, KasMapa, and 
 Ancmda, upon the raised altar, as in the other Buddhist mon- 
 asteries, there are here four images of the Goddess of Mercy. 
 The temple being dedicated to this deity, she naturally occu- 
 pies the most conspicuous place. The four stand in a row 
 from the front of the altar to the rear. The first is the god- 
 dess standing. Directly back of her is a large gilt image 
 sitting cross-legged upon a lotus flower. This image was sent 
 from Tibet by the Emperor K'aiirj Hsi. She is beautifully 
 draped with yellow silk, and wears the crown of the Boddlii- 
 sattoas. The third stands in sacred reverence with a halo 
 over her masculine head. Behind her is a monstrous male 
 god, supposed to represent the ruler of the monastery, and 
 who is denominated by K'ang Hsi as "The Savior of all I-iv- 
 ing Beings." All of these images have servants, except the 
 
 67 
 
SACRED PLACES IN CHINA. 
 
 male gods. To tlie right and to tlie left of this altar are 
 images of Kuo Hai and S^mg Tsz, that is, the goddess that 
 crossed the sea, and the giver of children. In place of the 
 Eighteen Lohans (disciples of Bnddha) along the east and 
 west walls, there are thirty-two metamorphoses of the god- 
 dess, the Lohans being relegated to side chapels. 
 
 In a little room adjoining this building a scene of the 
 lower world is represented. A Lohan is sitting npon a one 
 horned sacred ox, which is standing npon a jagged rock. 
 Under the rock is a caA'^e. In the cave an official is holding 
 court. Before him a man is kneeling. The executioner is 
 near with his ax. To the left stands Weit'o, and to the right 
 Ming Wang, the ruler of Hades. 
 
 The third building, directly back of the main hall, is ex- 
 ceedingly plain. In the northeast corner is a drum, in the 
 southwest hangs a bell, in the northwest stands a Fu, holding 
 a little pagoda in his hand ; on the center altar are the Three 
 Buddhas, all in perfect keeping with the plainness of the 
 whole building. Upstairs, in a hall almost void of furniture, 
 sits a goddess hewn from a precious white stone, found in 
 Southern Tibet, called by tlie priests pelitsz yu, or white jade. 
 She is looselj' draped with a red silk cape, and were it not 
 for the cynical smile playing upon her face, she might be con- 
 sidered a rare beauty. This room also contains the library. 
 
 The fourth and last of the temple l)nildings is even more 
 plainly furnished than the third, but it contains, beyond all 
 doubt, sculpturally, the finest work of art we have seen in 
 China. It is a small image of the goddess, alwut three feet 
 long^ of like material as the one in the library building, a 
 white, watery-looking jade. The image is modestly l}"ing 
 down within a glass case, gracefully resting her head upon 
 her right arm, and is covered with beautifully embroidered 
 red silk — a speaking likeness of the goddess of beauty. A^is- 
 itors should not fail to look into this hidden compartment. 
 
 Near the monastery is a small stone pagoda four stories 
 
 68 
 
FOOT '00: CHINA'S SACRED ISLAND. 
 
 high. It dates from the Ming Dynasty, being dedicated to 
 tlie Emperor Wang Li, "who reigned during the latter part 
 of the sixteenth centnry, and it is prolKibly the only structure 
 on the island which survived the change of dynasties. The 
 architecture is quite unlike modern Chinese, rather resem- 
 bling Hindoo art. Twelve images are hewn in the four sides, 
 which are supposed to have control of the elements of nature. 
 
 But what interested us more than the beautiful scenery, 
 works of art, and strange legends was, in the first place, to 
 observe the unmistakable keen sense of chastity in their idola- 
 trous worship. Free from all vulgarism and meretricious 
 ornaments, there was not even the suggestion of what might 
 be offensive to the moral sense. However much we may jntj 
 the Chinese in their ignorance in worshiping the workman- 
 ship of their own hands, we can not help but admire their 
 belief in the purity of their gods. The next point of supreme 
 interest to us was the people who visit these shrines. To see 
 something of their devotion we took passage from Ningpo 
 on a regular pilgrims' sailing boat. Forty-odd persons 
 crowded on to the little barque. The room was quite insuf- 
 ficient for that number to lie down, but for one day and two 
 nights they patiently sat without a murmur or complaint. 
 They had come from various provinces, Chili in the north, 
 Szechuan in the far west, and a goodly number from Hunan. 
 Stoic resignation and privation seemed impressed upon every 
 face, not because of a lack of vitality, but on account of the 
 vows they had taken. 
 
 The earliest mention made of this island reaches l)ack to 
 the Liang Dynasty, A. D. 502-556. During the Sung and 
 Yuan Dynasties reports are recorded of building and re- 
 pairing temples. During the present dynasty special efforts 
 have been put forth, both to beautify the temples and to in- 
 crease their number, in the belief that the gods may spread 
 great spiritual light. Let all who believe that the worship 
 of the Goddess of Mercy is on the decline visit Poot'oo. 
 
 69 
 
The White Deer Grotto University. 
 
 On the southeastern slope of the Lii Mountains, in a 
 little valley at the junction of the two rippling brooks, one 
 flowing east and the other south, stands one of the oldest 
 universities of which we have any knowledge; Salerno, the 
 oldest European university, not excepted. With Wti lao fnng, 
 "five old peaks," standing like parapets on a rampart for the 
 background, and the Poymig Lake winding up the valley be- 
 yond the lower undulating hills, it can claim a situation at 
 once attractive and grand. The grotto shows no sign of ever 
 having l^een a natural cave, being dug into the hillside and 
 arched over with masonry work. It contains the image of a 
 deer hewn out of stone placed there by Ho Tsing in the 
 fourteenth century. According to historical statements it 
 was the studio and liome of the illustrious poet Li P'u, who 
 flourished during tlie T'ang Dynasty in the reign of Cheu 
 Yuan, the latter paid of the ninth century. He and his elder 
 brother Slit made this cave their private home. P'u had a 
 tame wliite deer wliieh always accompanied his master in 
 his walks over the hills; and thus he was called peli hi sien- 
 seng, "the white deer gentleman," and his residence the cave 
 of the white deer. 
 
 During the reign of Pao Li, A. D. 825, P'u was promoted 
 to be sub-prefect at Kicnig-cliou, now KiuJiiaiig. To perpetu- 
 ate the memory of his old sequestered home, he built a kiosk 
 over it, from which time the cave of tlie white deer became 
 famous. At the end of the T'ang Dynasty, when there was 
 great confusion in the Empire, the scholars from far and near 
 assembled in the cave for research. During these troublous 
 times when five successive dynasties rose and fell in two 
 
 70 
 
The Faiby Bridge — Entrance to the University Campus 
 
SACEED PLACES IN CHINA. 
 
 years (A. D. 805-807), a scliool was opened here, fields bought, 
 buildings erected, and students gathered. The scholarly Si 
 Shan-iao, who had thoroughly mastered the Nine Canonical 
 Books, was chosen from the Imperial Academy of Learning 
 to be the president of this institution, and it was called the 
 Government School of the Lil Mountains. The institution 
 soon increased in nmiiber and influence, and many of the 
 early students became famous in puljlic life. In the year 
 A. D. 960, the institution was raised to the grade of a uni- 
 versity, and stood equal in rank and influence with Chi Yong, 
 Skill Ku, and Yo Lao Universities. The attendance of over 
 one hundred students is mentioned at this time. 
 
 In the cyclical year Ting-cheo (A. D. 976), during the 
 reign of the two Emperors, T'ai Ping and Esin Kuali, the 
 sub-prefect of Kiukiang begged the Emperor to present a set 
 of the Nine Canonical Books of the Imperial Academy of 
 Learning Edition; this modest request was granted, and the 
 books were sent to the cave by the government postal service. 
 
 The institution passed through various changes, more 
 failures than successes following each other, imtil the cycli- 
 cal year Chi-hai (1174) in the Sttng Dynasty, and the reign 
 of SJmn Hsi, when the great philosopher and expositor of the 
 Confucian Canon, Chii Hui-ngan, became the prefect of N ang- 
 le' angfu. No sooner had he arrived than he ordered the of- 
 ficial director of students to proceed at once to the cave and 
 investigate conditions. Later he personally went there and 
 carefully looked all the property over, whereupon he sent a 
 message to the President of the Board of Works, informing 
 him that the building might be repaired, and also reminded 
 him that the White Deer Grotto was a place where the former 
 worthies had concealed themselves, and where students had 
 been supported by previous djmasties, which favors should 
 not be forgotten. In pathetic terms lie appealed for lielp: 
 "The buildings are falling down, and the prefect can not 
 but take the burden of repairs upon himself ; he has measured 
 
THE WHITE DEER GROTTO UNIVERSITY. 
 
 the place and calculated the expenses. Wliy should he do 
 this? Because the name of this institution is recorded in 
 the national annals. ' ' 
 
 After a lapse of time he sent another message to the 
 Senior Secretary of the Board and to the Minister of State, 
 begging to be appointed President of University, and to ask 
 for some grants to be bestowed. If this could be done, he 
 would be asking for no other favor in his life than to be 
 allowed to study with his students until death. He also 
 pointed out how much better this would be than to add glory 
 to the heterodox priests who only burn incense and do nothing 
 for the good of mankind nor for their food and clothing. 
 And he further pleads that this institution receive recog- 
 nition as well as Yu Lao University and a tablet be bestowed 
 naming it the Wliite Deer Grotto University, and that some 
 parts of the classics be written upon this stone tablet by 
 the Emperor Ko^v Tsmi himself. It is well known that at 
 this time the publication of the Classics of Confucius and 
 Mencius was forbidden, in consequence of which education 
 had also fallen to a low ebb, and all classes, the officials and 
 common people, complained of this, feeling deeply chagrined. 
 When Chil Hui-ngan was acting as Inspector of the State 
 Department, he had an audience with the Emperor, and he 
 again made a plea for more liberal education. Said he : "The 
 Taoist and Buddhist temples are built everywhere. In the 
 provincial caj^ital there are more than one hundred, in every 
 prefecture several tens, all well established publicly and 
 privately, and yet there is desire for more; while there is 
 only one school or college open in a prefecture, and small 
 districts have none. Thus temples are prosperous, while 
 schools and colleges are neglected; temples are numerous, 
 while schools and colleges are few. Why this inequality? Is it 
 not wrong that the civil authorities do not make this right, and 
 that they even look upon any information with suspicion? 
 If this continues the Grotto University will soon be despised 
 
SACEED PLACES IN CHINA. 
 
 by the common people, and not be kept open unless an Im- 
 perial Tablet be bestowed. Is it not the way by which your 
 Majesty can praise your meritorious predecessors and do the 
 scholars a favor! This I venture to beg at the hazard of 
 my life." When the Emperor Hsiao Tsung heard this he 
 granted the request; but the tablet did not assure the insti- 
 tution perpetual peace and blessings. At the end of the 
 following dynasty — the Yuan — it was cast out into the 
 bi'ushwood during a commotion, and not until the sixth Em- 
 peror of the Ming Djaiasty was it found and replaced. 
 
 History does not clearh' state Iioav long Cliil Fu-tsz la- 
 bored here, but hereditary legend claims that he spent the 
 rest of his life in this institution, and was buried in the shady 
 grove back of the college. The legend also pretends to know 
 the origin of his superhuman wisdom. When he came to live 
 at the grotto, a hu li sien, "fox-fairy," in the likeness of a 
 young woman, came to live with liim and serve him. She 
 brought with her a pearl of great value, and insisted upon 
 Cltil swallowing it. After long persuasion he yielded to her 
 entreaties, and the pearl became in him the fountain of wis- 
 dom, such as is not possessed by mortal man. Soon after 
 this a Jca ma sieu, "frog-fairy," also in the likeness of a young 
 woman, came to dwell with him. But alas, the women did not 
 live together long in peace. In an altercation the last arrival 
 said, ' ' And who are you but a fox ? ' ' Replied the otli er, ' ' And 
 what are you but a frog?" The next day the two fairies were 
 missing, and a dead fox and a dead frog were found l.ving 
 under the old bridge below the college. They were buried 
 with due ceremony in the college grove, where a little stone 
 marks their resting place, to the credulous belief of the stu- 
 dent and admirer of Cliil Fu-tsz. 
 
 A visit to this historical spot is least desirable in summer, 
 when the students are here from all parts of the central 
 provinces ; during the Chinese New Year vacation it is a i^leas- 
 ure and profit. If a well-informed student can be secured 
 
 74 
 
Univehsity Buildings. 
 
SACKED PLACES IN CHINA. 
 
 as guide, niucli that seems to have no significance becomes 
 interesting. Being thus provided, we left Kiukiang two days 
 before the New Year, early in the morning, and arrived there 
 late in the evening. A young man from Foil Ian listen, an nn- 
 sopliisticated youth, who had never seen a foreigner, was the 
 only dweller within these walls. He had come here to spend 
 the holidays, having heard that a man ha^T-ng done so the 
 year before, worshiping Confucius on New Year's Day, took 
 his degree at the next competitive examination. On the 
 morning of the last day of the old year he walked five miles 
 to Nank'ang to buy candles and incense, and that night and 
 the following one he kept them burning upon all the altars 
 in those labyrinthian rooms. He was radiant with hope. 
 
 If the present condition of this institution is a criterion of 
 the state of the religion it stands for, then Confucianism is in 
 a most hopeless and woeful plight. It is an institution without 
 a recognized xjresident or faculty, without a Board of Trustees, 
 or even a janitor. The tipao was said to be in charge, but 
 during three days' stay we did not see him. The director 
 of the literary class of Nank'ang, having heard of our arrival, 
 called upon us, but he did not assume any responsibility. The 
 students seem to be a law unto themselves. They bring their 
 own cooking utensils with them and build a little hearth for 
 their i^rivate use; some unite in clubs. This explains the 
 dilapidated condition of the buildings ; whole sections of the 
 wooden partition being broken out and used for fuel. Over 
 some parts the roof is crushed in, and weeds are flourishing 
 in the rooms. The memorial tablets, of which there are many, 
 have sagged in all directions, and many have fallen down 
 and are broken. It is now nothing more than a quiet place 
 for students to hide away from the disturbances of home 
 life, and so be better able to prosecute their private studies. 
 
 The Literary Assembly Hall is a large, substantial build- 
 ing, but entirely void of all furniture, there being not even 
 a scroll to decorate the black walls. But the learner here 
 
 76 
 
The Oonfuciax Altar. 
 
 The Image of Confucius, veiled 
 witli red curtains, is here dimly 
 seen. In front is the altar where 
 all professors and students of 
 this institution have worshiped. 
 The curtains are moth-eaten and 
 the altar is a rendezvous for bats. 
 
 The Chief Dis- 
 ciples OF Cox- 
 
 FUCIUS. 
 
SACRED PLACES IN CHINA. 
 
 stands face to face witli the eight virtues which are indelibly 
 inscribed in large, bold characters upon stone slabs set in the 
 walls : 
 
 Hsiao — Filial Piety. 
 
 Ti — Respect of younger brothers. 
 
 Ch u 1 1 g — Loyalty. 
 
 Hs'm — Sincerity. 
 
 Li — Propriety. 
 
 I — Righteousness. 
 
 Lien — Purity. 
 
 Chill — The feeling of shame. 
 
 On the inside of the back door of this hall is written an 
 amplification by Cliil Fu-tsz on the Five Relations as taught 
 by Mencius; upon these Chii based his Rules of Order: "Be- 
 tween father and son there should be affection; between sov- 
 ereign and minister righteousness ; between husband and wife 
 attention to their separate duties ; and between old and young 
 respect; and between friends fidelity." These are the in- 
 structions regarding the five relations, and the observing of 
 them was also enforced by Yao and Shun, who appointed Su 
 to be the minister of instruction and to teach carefully the 
 relations of humanity. The students should learn them in 
 the following regular order : Study them extensively, enquire 
 about them accurately, reflect upon them carefully, discrimi- 
 nate clearly, and practice earnestly; such is the order of 
 learning: study, enquire, reflect, and discriminate thoroughly 
 by examining the principles. To practice earnestly refers to 
 the cultivation of moral conduct, the managing of business 
 affairs, and the making acquaintance with others. 
 
 "In regard to the cultivation of moral conduct, the most 
 important thoughts are : let the words be sincere and truth- 
 ful, the actions honorable and careful, the anger restrained, 
 and the lust chastened. Reform and be good. 
 
 "In regard to the managing of business affairs two things 
 are necessary, the action must be orderly without scheming 
 
 78 
 
THE WHITE DEER GROTTO UNIVERSITY. 
 
 to gain profit, and the doctrine must be tliorouglily understood 
 witliout counting too mucli tlie toil in getting tlie mastery of it. 
 
 "In regard to making acquaintance witli otliers, tlie im- 
 portant part to be remembered is : not to do to others as you 
 would not wish others to do to you; and when you do not 
 realize what you need, then turn inward and examine your- 
 selves in every point. 
 
 "We learn that ancient worthies instructed men to in- 
 vestigate the principles of righteousness and to cultivate 
 a moral conduct by which they might influence others. They 
 did not merely wish men to commit to memory, write com- 
 positions, by which they might gain fame, vaimt themselves 
 and gain profit. But the student of the present time (the 
 days of Chil Fii-tsz) do not follow the methods of instruction 
 as taught by the ancient worthies. Let the students who 
 have earnest thoughts give due attention, inquire and dis- 
 criminate. If one knows what ought to be done and forces 
 himself to do it, will he not eventually know intuitively what 
 his duties are without rules of order? The rules which have 
 been established are for students of a lower grade than those 
 of ancient times. And as the methods of the present day 
 students do not agree with those of the ancients, I do not 
 put the rules of ancient methods in this hall, but on the 
 lintels of the door. Those important subjects which the 
 ancient worthies taught, I myself will investigate and follow 
 with all the students, and we will force ourselves to practice 
 them. Moreover, we will endeavor to be even more rigid 
 and careful what we are thinking, speaking, and doing, than 
 these subjects recpiire of us. And those who are incHned to 
 abrogate and neglect these regulations should at least try 
 to follow them. May all think of my words over and over 
 again ! ' ' 
 
 Among the numerous other inscriptions upon walls, lin- 
 tels, and tablets, we would only mention one. It is composed 
 of four characters, but wlien verbally translated it teaches 
 
 79 
 
SACBED PLACES IN CHINA. 
 
 volumes of truth in practical life: Yli T'ien Ti T'san, "with 
 the heavenly earthly is mixed." However, the Confucianist 
 sees a very different meaning in this inscription. He reads 
 from it: "The virtue of Confucius is equal to heaven and 
 earth. ' ' 
 
 In a little room in front of the Confucian Temple is 
 enshrined a tutelar god. Upon inquiring why this wayside 
 shrine was in this unusual place, we were informed that this 
 room had become noted for the remarkal^le success which 
 all students who had studied here had met with in their 
 examinations — all having taken high degrees. In conse- 
 Cjuence of this inexplicable favor conferred upon all who 
 studied here, there was a great rush every season for its 
 occupancy, and when ciuarreling and even murder ensued, 
 it was relegated to an idol, and no student was allowed to 
 study there. The propitiousness of this room is ascribed to 
 an idol — a literary god — standing in a little pavilion across 
 the brook. This idol is facing the college and is holding a 
 pencil in his right hand, and this pencil points directly to 
 that room, and guides the pen of the favored student to 
 supernatural success. 
 
 Another evidence that these Confucian scholars are far 
 from being free of the belief in idols and images is clearly 
 seen in the Confucian Temple located in the midst of the 
 college buildings. In the main hall of this building are large 
 images of Confucius, Mencius, and fifteen of the most fa- 
 mous disciples of Confucius. And what is not seen even at 
 a Buddhist temple there are here four gods standing on the 
 top of the roof, two looking northward, and two southward. 
 In the room in front of the grotto is also a large image of 
 ChU Fii-tsz. 
 
 "Scarce can the classic pilgrim sweep free 
 From fallen architrave the desert vine, 
 Trace the dim names of thi'ir divinity ; 
 
 Gods of the ruined temples, where, O where are ye?" 
 
 80 
 
The Mandarin's Grave. 
 
 FiFTEEK li, or about five Engiisli miles, soutlieast of 
 Kiukiang, near tlie foot of the Lit Mountains, and on the 
 southwestern slope of the Oak Tree Hill, is the grave of the 
 celebrated Cliou Fu Tsz, called in Chinese Lien CM Mu, 
 Lienchi being the name of his birthplace. To foreigners this 
 place has become a beautiful spot for an afternoon excursion; 
 but to the more devout Chinese it is a sacred sanctuary. If 
 beauty of scenery and balmy air can add anything to the 
 peaceful repose of departed spirits when they see their "mor- 
 tal coil" surrounded by such lavish gifts of nature, then 
 ChoH Fu Tsz can certainly have nothing to regret for having 
 chosen this location. Sheltered from the northern winds, 
 nestled in a little amphitheater-like valley, surrounded by 
 huge trees of many centuries' growth, with the five thousand 
 feet mountain peaks looming up into the clouds, and the Lotus 
 Flower Peak near by, what more could immortal shades de- 
 sire? Beautiful as it is by nature, the aesthetic taste of man 
 has added much to its picturesque harmony. 
 
 Chou Fit Tsz was a native of Hunan, born in Lienchi in 
 the Sling Dynasty in the year 1017 A. D. He was commonly 
 known as Clioii Tsz and spoken of as Lien Chi Sienseng, the 
 gentleman from Lienchi. When he was but a child his father 
 died, and his mother was so poor that she brought him to her 
 brothers, whose family name was Chen. When his mother 
 died, she was buried by the side of her brothers' graves. 
 Forty-four years later these graves were destroyed by a flood, 
 and Chou Fu Tsz removed his mother's remains to their pres- 
 ent resting place. Two years after this he died, and was 
 buried on the left side of his mother's grave. 
 6 81 
 
SACRED PLACES IN CHINxV. 
 
 In the year 1488 a prefect of Kiulcicuig named Tung bnilt 
 an ancestral Iiall near by and endowed it with real estate 
 property. Fourteen years later a Literary Chancellor named 
 Sliao Pao invited the members of the Choit family to worship 
 at this hall. 
 
 Within the amphitheater a mound is raised. On top of 
 this mound are the graves, apparently under one cover, shaped 
 like a tortoise. In front of this tortoise-shaped cover five 
 tablets are erected. The middle and largest one is dedicated 
 to his mother, who received the posthumous title usually con- 
 ferred upon native women of " Taichiui." At the upper end 
 of this tablet the two words Tao Ma are engraved (The Source 
 of the Doctrine). 
 
 To his mother's left is a tablet containing an inscription 
 written by Peng Yil-Un^tlie celebrated admiral of the Yangtze: 
 "This is the grave of the Ancient Worthy Lien CM Cliou Tsz 
 of the Sung DjTiasty, who received posthumous honors and 
 was named Yuen Kung." 
 
 To the left of this is another tablet containing an en- 
 graving of Cliou Fu Tsz, without date or name of author. 
 How near it resembles the worthy sage no one can tell. 
 
 The tablet to his mother's right is in honor of his two 
 wives. His first wife was of the family Leo, the second of 
 the family Chili. It is, however, worthy of mention that they 
 were not his wives contemporaneously. It is believed that 
 polygamy was less popular in those dark medieval days 
 than it is now. 
 
 On the tablet to the extreme right a beautiful vine is ar- 
 tistically carved into the side and upper part of the stone. 
 LTnder the vine a boy and girl are standing. They are called 
 Chin Tung and Yil Nil, and are supposed to be the beings who 
 serve as guides to departed spirits over the No-Alternative 
 Bridge — in Purgatory — which all spirits must cross. 
 
 Back of the grave is a wall built in the shap of a horse- 
 shoe, reaching round to the front. In this wall three stone 
 
 82 
 
CHOU FV TSZ. 
 
SACRED PLACES IN CHINA. 
 
 tablets are set. The middle and larger one was erected by 
 Peng Yil-lin, and contains tlie following inscription : ' ' South- 
 east of Kiuhiang, below the Lotus Flower Peak, is the grave 
 of Lien Chi Sienseng. In the spring of the fifth year of Hsien 
 Feng (1856 A. D.), I, with Li Se-ping, brought soldiers to 
 Kiuhiang. When we had time we came to this grave to wor- 
 ship. This place was Cliou's own choice, and his mother's 
 grave is in the middle. When he died he was buried to his 
 mother's left, and his wives to her right. We found their 
 graves badly dilapidated, so we bought stones and had them 
 repaired. A government student, a corporal, and a descend- 
 ant of the twenty-second generation of Clioti's family man- 
 aged the repairs. In one month the work was completed. 
 "That we have had such men as Chou is proof that the 
 doctrine of the ancient Sages still flourishes. If after Con- 
 fucius and Mencius no other holy men had come, the people 
 under heaven would have followed after temporal honors and 
 riches, and have become idlers like Buddhist priests, none 
 searching the Doctrine of the Ancient Worthies. During the 
 two turbulent periods (from 420 to 554 A. D.) when six dy- 
 nasties rose and fell (and from 907 to 960) when five djnaasties 
 followed in rapid succession, the calamities of the people were 
 great. All because the people of those times did not know or 
 follow the Doctrine of the Ancients. But at last a holy man 
 was born in Hunan — Cliou Fu Tsz came. Having no one to 
 instruct him, he devoted himself to private study and medi- 
 tation, and then wrote the Ting Shu, a calendar advising the 
 people how to do and act according to the Doctrine of the An- 
 cients. Then the people began to understand the teaching 
 of Confucius and Mencius. His instruction was profoundly 
 deep, and also practical for the moral improvement of the 
 I^eople. As he understood the doctrine, others also were kept 
 from error. The teaching in the Kingdom was corrected, the 
 Government again began to flourish, and the evil in the land 
 ceased to prevail. If all would practice the doctrine of benev- 
 
 84 
 
Crossing the Bridge of Fate — No Alternative. 
 
S ACE-ED PLACES IN CHINA. 
 
 olence aud rigliteousuess as Chou did, applying it to tlieir 
 person, virtne would be seeui'ed, and in the affairs of life 
 peace assured, and there would be culture among the officials 
 and prosperity among the people. To save from calamity 
 is as if saving from disease. If the constitution is sound and 
 healthy the evil influences of disease can not come upon man. 
 Thus Cliou's doctrine was more and more appreciated, as he 
 influenced his times by thinking of and teaching refinement. ' ' 
 
 On the tablet to the left of this is the following insci'ip- 
 tion in bold characters: "The Grave of the Nankancj Prefect 
 Lien Chi Siewseng. Erected first year of Cliia Ghing (1522 
 A. D.) by Kao Yao-ching, Prefect of Nank'angfu." 
 
 But the tablet to the right attracts the attention of the 
 visitor above everything else to be seen here. It is called 
 the "T'ai Kill Tao" (the Chart of the Absolute). This in- 
 scription is intended to set forth in picture and word the 
 cosmogony of Cliou Fii Tsz. A satisfactory translation of this 
 inscription is not an easy task. As very few of the native 
 scholars know anything of the philosophy it purports to ad- 
 vance, a foreigner is sometimes obliged to resort to conjec- 
 ture, hence we can not claim this to be more than a free trans- 
 lation: "From the U-Jcili the Infinite to the T'ai lih the Ab- 
 solute. The Absolute moved and brought forth light, the 
 male principle. Again it moved with greater rapidity and 
 then stood quiet, which brought forth darkness, the female 
 principle. Then the Absolute again moved and the movement 
 and repose were denominated 'Yang' (light) and 'Ying' 
 (darkness). In the Eight Diagrams the symbol of light, or 
 
 positive principle, consists of a single line, thus The symbol 
 
 of darkness ; negative principle consists of a broken line, thus 
 
 Then light united with darkness and brought forth the 
 
 five elements : fire, water, earth, metal, and wood. The five 
 vapors — rain, sunshine, heat, cold, and wind — appeared and 
 kept in harmony with the seasons. These elements contained 
 darkness and light caused by the Absolute ; and the Absolute 
 
 86 
 
THE MANDARIN'S GRAVE. 
 
 also contained tlie five vapors. The Infinite nnited in deepest 
 mystery with the five elements and the five vapors, and they 
 firmly congealed. 
 
 "The Way of Heaven caused the male principle. The 
 Way of Earth caused the female principle. These two acted 
 upon each other and produced the innumerahle living crea- 
 tures. But man endowed by the grace of heaven, the most 
 sagacious, has received a body that contains the functions of 
 five senses and wisdom that enables him to distinguish good 
 from evil. The holj' man controls all these in himself and 
 can not be easily disturbed, thus establishing a perfect man. 
 Hence the virtue of the holy man is as great as heaven and 
 earth, and his wisdom as clear as the sun and moon; and as 
 the seasons are regular in their succession, so there is order 
 in all that he does. He knows as if by intuition how to con- 
 form his actions so as to obtain the good and avoid the evil. 
 He practices the doctrines in all benevolence and righteous- 
 ness. As it has been said, if one gives thought to his begin- 
 ning and end, he can know of life and death. Thus the Doc- 
 trine of the Changes is perfect above all other doctrines." 
 
 The Doctrine of the Changes referred to in this inscrip- 
 tion is the "I King" (Canon of Changes), containing a fan- 
 ciful system of divination from the combination of diagrams, 
 mysterious in the extreme, called the Eight Diagrams. That 
 this book was extant as far back as history can lead us, there 
 can be no doubt. In the Confucian Analects YTl, 14, Confu- 
 cius says : " If some years were added to my life I would give 
 fifty to the study of the 'I' (Canon of Changes), and miglit 
 then escape falling into a great error." Such was the faith 
 of the great Sage in the Doctrine of Changes. Hearing of a 
 man here in Kiukiang who is reported to understand the mys- 
 teries of the "I," I sent word to him for a little explanation 
 of the Chart of the Absolute, and he replied, "If the gentle- 
 man who desires this information is willing to spend a life- 
 time in studying the 'I,' then he will understand it." As 
 
 87 
 
SACEED PLACES IN CHINA. 
 
 the pi'ime of my days is passed, I will not try to master this 
 mysterious monument of antiquity. 
 
 Approaching the grave from the entrance, there are two 
 tablets standing below the mound, one to the right and the 
 other to the left. The one to the right is a small moss-covered 
 slab containing the following inscription : 
 
 '^Chou Fu Tsz deduced his philosophy from the Eight 
 Diagrams, which the Emperor Fu Hsi discovered on the back 
 of a tortoise. The philosopher I Loh is said to have perfected 
 this doctrine. The hills are bare, and man is dead. So the 
 stream vainly flows. For whom is the grass over the grave 
 so beautiful! In the evening it spreads over the ground, and 
 the chilly air makes us sad. (Signed) Li Pa-yang, Prefect 
 of Kitikiang, 1573 A. D." The Emperor Fu Hsi mentioned 
 in this inscription is supposed to have lived 2838 B. C, being 
 the first of the Five Legendary Emperors. He is claimed to 
 have been of miraculous birth, a native of Slum si. 
 
 To the left stands a larger tablet, erected by Peng Yu- 
 lin, Admiral of the Yangtze, with this inscription: 
 
 "Lienchi Chou Tsz is our Hunan, Taochou man. His 
 grave is below the Oak Tree Hill. In the seventh je&r of 
 Kwang Hsil (1882), when I was Admiral of the Yangtze, I 
 came to Kiukiang with the CJientai and magistrate of Hu-kou, 
 and we worshiped at the grave. When I saw that our 
 pre\T.ous repairs were not substantial, I gave money and or- 
 dered the CJientai to repair it and build the horseshoe-shaped 
 wall back of the grave, and make a broader entrance. I ex- 
 amined the historic annals of the 8ung Dynasty, and found 
 that Chou Fu Tsz's mother's grave, originally at Renchou in 
 Hunan, had been destroyed by a flood, and Chou Fu Tsz had 
 begged the Prefect of Nank'ang to have his mother's grave 
 removed to this place. After this he himself became Prefect 
 ot'Nankang, and built a home at Lien Inva fung. Two years 
 later he died and was buried to his mother's left. His wives 
 
 88 
 
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 4, A # Jl 
 
 Chart of the Absolute. 
 
SACEED PLACES IN CHINA. 
 
 are to her right. This can be seen in the official annals of 
 K'aiifilisi. 
 
 "During tlie Sung Dynasty this place was called Tehhiva 
 Village, with an altar called the Clear Water Shrine. In the 
 year 1215, eighth year of the Emperor Chia Ting of the 
 Southern Sung Dynasty, a minister of state named Wei Liao- 
 ivang, passed here and worshiped. When he arrived at the 
 palace in Peking he begged of the Emperor to grant Cliou 
 posthumous honors. This was done, and Cliou received the 
 name Yuen Kung. In the Ming Dynasty, during the reign 
 of Hung Chih (1490 A. D.), the Prefect of Kiuhiang built an 
 ancestral hall near the grave, and named it Yuen Kung Cliou 
 Siensi)ig. So I now write with due honors: 'The Ancient 
 Worthy Yuen Kung Lienchi Chon Fu Tsz Mu.' This is in 
 accord with ancient propriety. But to repair his grave and 
 worship him is of no benefit to any one, if he does not receive 
 his doctrine. If all who pass here will honor him and follow 
 his example, then his teaching will not liave been in vain. 
 
 "Now, since the work of repairs is completed, I write 
 these words of commendation, that the chief points of Ms life 
 may be held in remembrance. All who have aided in these 
 repairs shall have their names inscribed on the opposite of 
 this tablet. 
 
 "Done in the tenth year, third moon of Kivang Hsii 
 (April, 1885). Peng Yu-Iin." 
 
 About two miles northwest of the grave there was a 
 school. Lienchi Cliou Fu Tsz loving the sight of the moun- 
 tains and the fresh water, had a home here. In the year 1850 
 there was a great flood in the Yangtze Valley, and this home 
 perished, and with it the last material remembrance of this 
 noted man disappeared; but his name will be held in high 
 esteem by his countrymen for ages to come. 
 
 The classic pilgrim who desires to visit this shrine will 
 find it on his way to Kuling, five li from Shililipu, turning to 
 the left at this village. 
 
 90 
 
Chang Tiensz LXII, Pope of the Taoist Religion. 
 
 
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 Shang Tsing Kunq — Residence City op the Pope. 
 
Lung-Hu Shan— The Dragon-Tiger Mountain. 
 
 Wheeevee in Gliiua this mountain is mentioned, wlietlaer 
 in Kiang-si or in the most distant province, every one knows 
 what it stands for. Just as much as Eome is known to all 
 Catholics to be the home of the Pope of the Eoman Catholic 
 Church, so all Chinese know that the Pope of the Taoist Re- 
 ligion has his residence here. It was to this mountain retreat 
 that Chang Taoling, the first Pope of the Taoist Eeligion, was 
 directed in the first century of the Christian era. He had 
 retired into seclusion in the mountains of Western China, de- 
 voting himself wholly to meditation and the study of alchemy. 
 From the hands of Laotze, the founder of the Taoist Religion, 
 who had lived six hundred years before him, he supernaturally 
 received a mystic treatise by which he was enabled to com- 
 pound the elixir of life. Wlien manipulating this elixir of 
 the dragon and tiger he met a spirit who said to him, "In the 
 Pesung Mountain is a stone house where the writings of the 
 Thre^ Emperors and a liturgical book may be found. By 
 getting these you can ascend to heaven, if you pass through 
 the discipline which they enjoin." He came. He dug and 
 found them. By means of these he was instructed how to 
 discipline himself for a thousand daj^s, and was then able to 
 leave his body and walk among the stars and fight with the 
 king of demons, divide mountains and seas, and command 
 storm and thunder to obey him. All the demons fled before 
 him, leaving not a trace of their retreating footsteps. On 
 account of the prodigious slaughter of demons by this hero, 
 various divinities came with eager haste to acknowledge their 
 faults. 
 
 The Pesung Mountain is a harp-shaped section of the 
 
 92 
 
LUNG HU SHAN. 
 
 range that runs from northeast to southwest, separating the 
 Kiangsi province from Fukien. Between this mountain aiid 
 Shan Sing Kung, the Pope's resident town, a river as clear 
 as crystal is clamoring for the Poyang Lake, where its pure 
 water is soon tainted with the impurities of that hody. 
 
 The latter years of the mystic earthly experience of 
 Chang Taoling were spent on the Drangon-Tiger Mountains, 
 and it was there, where at the age of 123 years, after having 
 compounded and swallowed the grand elixir, that he had 
 gained power to ascend to heaven to enjoy the hliss of im- 
 mortality. 
 
 Six lumdred years before this (B. C. 604) Laotsze, the 
 founder of the Taoist Eeligion, was born in the province of 
 Honan. Lao Tsze means Old Boy, and doubtless was given 
 him because at his birth his face is said to have been wrinkled 
 and his hair gray like an aged man of seventy. Very little 
 is known of his early life. He preferred solitude and quiet, 
 and early withdrew from the busy haunts of man. When Con- 
 fucius was quite a young man and in search of the Tao — the 
 word — he came to the aged philosopher and said, "I have 
 sought for the Tao for twenty years." Laotsze replied, "If 
 the Tao could be offered to men, there is no one who would 
 not be willing to offer it to his prince ; if it could be presented 
 to men, everybody would like to i^resent it to his parents ; if 
 it could be announced to men, each man would gladly an- 
 nounce it to his brothers ; if it could be handed down to men, 
 who would not wish to transmit it to his children? Why then 
 can you not obtain it! This is the reason. You are incapable 
 of giving it a resting place in your heart." The young phi- 
 losopher may not have relished or fully understood the in- 
 struction he received, for he came back to his disciples and 
 said, "To-day I have seen Laotsze, and I can only compare 
 him with the Dragon." Even to us he seems mysterious as 
 the mystical animal ; but we can not read the sayings of this 
 pagan philosopher without feeling that there is a vital, restful 
 
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SACEED PLACES IN CHINA. . 
 
 streugth and wonderful spirit manifested liere that does not 
 exist in other Chinese literature. Mystical and apt spiritual 
 sinaplicity and universal wisdom is here expressed. It seems 
 to come from a heart that has been touched by diAdne reve- 
 lation. A few quotations from his wonderful work, the Tao 
 Teh King, convinces one that he must have been not only a 
 great and good man, but an inspired man. He doubtless had 
 some conception of Him who was promised by the Prophets. 
 Note these quotations, and compare them with what the be- 
 loved disciple of Christ said of the Logos: "Its name may be 
 named, but it is not an ordinar}^ name. Its nameless period 
 preceded the birth of the universe. Having a name it is the 
 mother of all things. The Tao is full, j^et it operates as though 
 not self -elated. In its origin it is, as it were, the ancestor of 
 all things. I know not whose offspring it is. Its form existed 
 before God was (by the term "God," as used in Chinese liter- 
 ature, is imderstood the First Euler, or the Highest Euler). 
 It is mysterious, recondite, and penetrating. Pellucid as a 
 spreading ocean, it yet has the semblance of permanence. 
 Tliere was something formed from chaos which came into 
 being before heaven and earth. Silent and boundless it stands 
 alone, and never changes. It pervades everything, and may 
 be called the mother of the universe. I know not its name, 
 but its designation is Tao. Heaven is Tao, and Tao survives 
 the death of him who is the embodiment of it, living on un- 
 harmed forever. The Tao of heaven never strives, yet excells 
 in victory. The Tao of heaven resembles a drawn bow. It 
 brings down the high and exalts the lowly; it takes from those 
 who have superfluity, and gives to those who have not enough. 
 The great Tao is all-pervasive; it may be seen on the right 
 and on the left. All things depend upon it and are produced 
 by it; it denies itself to none. With tenderness it nourishes 
 all things, yet claims no lordship over them." 
 
 The philosopher Hiiai Naidsse, an adherent of Lao Tsz's 
 
 96 
 
Chang Tiessz LXII, Pope of the Taoist Religion, And Family. 
 
SACRED PLACES IN CHINA. 
 
 jjliilosopliy, commenting on tlie Tao, described it tlnis : "Tao 
 is that wliieli covers heaven and supports earth; its height 
 can not be measured, nor its depth fathomed ; it enfolds the 
 universe in its embrace. The Tao reaches upward to heaven 
 and touches the eartli beneath ; it holds together the universe 
 and the ages, and supplies the three luminaries with light. It 
 is Ijy the Tao that mountains are high and abysses deep ; that 
 beasts walk and birds fly; that the sun and moon are bright 
 and the stars revealed in their courses ; that the unicorn roams 
 about and the phoenix hovers in the air. Tao is the beginning 
 and end of the visible creation. Tao, in its sublimest aspect, 
 regards itself as the author of creation, the power which com- 
 pletes, transforms, and gives all things their shape. All-per- 
 vading and everywhere revolving, yet can not be sought out; 
 subtle and impalpable, it yet can not be overlooked. If it be 
 piled up it will not be high; if it be added to it will not in- 
 crease; if it be deducted from it will not diminish. Shadowy 
 and indistinct, it has no form. Indistinct and shadowy, its 
 resources have no limit. Hidden and obscure, it reinforces 
 all things out of formlessness. Penetrating and permeating 
 everywhere, it never acts in vain. Utterly non-existent, Tao 
 is yet ever ready to respond to those who seek it. ' ' 
 
 Let one more quotation of Laotsze suffice. It is his con- 
 ception of the ideal man, and I would pronounce it the bright- 
 est gem in pagan philosophy. "The ideal man recompenses 
 injury with kindness." This is equal to the crowning glory 
 of Christianity, return of good for evil. 
 
 That this great wizard chose this locality in those early 
 days, and all succeeding popes dwelt here, is not surprising. 
 The scenery is prodigiously picturesc[ue, indeed, it is enchant- 
 ing. Doubtless those children of nature in their imagination 
 saw the mountains leaping like lambs. I have traveled in 
 many lands, and have seen beautiful natural scenery, but no- 
 where have I ever seen a place where nature has been so lavish 
 in bestowing her charms than in this mountain retreat. Na- 
 
 98 
 
LUNG HU SHAN. 
 
 tnre truly lias done her part well. But what contrast do we 
 find when we inspect the works of man ! 
 
 At the foot of the Dragon-Tiger Mountain, on the south- 
 eastern slope stands a temple, at the place where Chang T do- 
 ling is supposed to have ascended the throne on high. This 
 temple, at one time doubtless a most costly structure, and 
 though housing the image of such an honored personage and 
 the place where the chief of a great world religion worships, 
 is in a most dilapidated condition, the rendezvous of beggars 
 and bats, in charge of a lonely old woman whose husband had 
 died a year before, but in his coffin was yet standing in her 
 living room. A few copper cash soon relaxed her stern at- 
 titude, and she freely permitted us to visit the sacred shrine 
 with the one reserve that we do not photograph the altar and 
 the image, lest we carry away his spirit. No persuasion or 
 offer of money would induce her to grant us that liberty. 
 
 To Chang Taoling is attributed the honor of having in- 
 vented the charms which in all parts of China are seen posted 
 on door lintels, and are believed to drive away demons and 
 all invisible malevolent beings. A proof of the dominating 
 idea of popular Taoism throughout the land. 
 
 But the most renowned temple is about five miles north- 
 east of this mountain, near to Shan-sin g-hung, the town where 
 the pope has his palace. Here, in a beautiful amphitheater- 
 shaped valley, is a large group of temples. In these temple 
 grounds are numerous stone tablets bearing inscriptions of 
 ancient writers. These descriptions, however, are so defaced 
 by the tooth of time that the deciphering of them is almost 
 impossible. The center of this group is the Chief Hall, con- 
 taining a colossal image of Yil Hwang-ii — the Pearly Em- 
 peror. He is emperor of all immortals. All the power of 
 heaven and earth are supposed to be in his hands. Nothing 
 is said of the time when he was on earth. His birthday and 
 heaven's birthday are the same. To the Taoist worshiper he 
 is the Supreme Euler of the Universe. Dethrone him and 
 
 99 
 
SACRED PLACES IN CHINA. 
 
 Taoist image worship is demolished. To him and before his 
 altar all the popes of the Taoist religion have prostrated and 
 done homage. 
 
 In February, 1910, it was my privilege to visit this mod- 
 ern Wizard Chang Tientsze, the Heavenly teacher, who is a 
 direct descendant of Chang Taoling, and who can boast of an 
 imbroken lineage of sixty-two generations. To reach this 
 momitain retreat the Poyang Lake had to be crossed as far 
 as Yao Chou-foo, a distance of about ninety miles. This was 
 done in a little steam yacht. One of our theological students 
 served me as photographer. At Hu Keo, the Mouth of the 
 Lake, an official joined us in our little compartment. We 
 soon became accjuainted with each other. When he had 
 learned that we came from William Nast College, he became 
 interested in our object of traveling at this unfriendly season. 
 I told him because it was New Year's vacation, and that I had 
 long since had a desire to see the Pope of the Taoist Re- 
 ligion, the man who is believed to have such magical power to 
 exorcise demons and malevolent spirits. A forced smile flit 
 across his stoical face when he replied, "In former years we 
 did believe that he could do this, but very few people believe 
 this now." "However," he continued after a little thought, 
 "there is something remarkably strange about this man; he 
 can control the lightning and thunder. ' ' Strange combination 
 of doubt and faith. The only explanation seems that the edu- 
 cated official, as a Confucianist, is a materialist, and as such 
 does not want to admit belief in the absurd popular idea of 
 evil spirits wandering through the air disturbing the public 
 tranquillity, but does not hesitate to admit his belief in the 
 power of nature and the Pope's ability to subdue and control 
 it. His unbelief in the one and his belief in the other did not, 
 however, lessen my curiosity to meet the great Magician, the 
 Chief of one of the great religions of the world. Upon my 
 arrival after four days of traveling, on the evening before 
 the last day of the year, I sent my card to the Papal Residence, 
 
 100 
 
Temple of the Peakly Empekoe, 
 To whom is entrusted the superintendency of the world. 
 
 Stone Tablets With Insokiptions of Ancient Times. 
 
SACRED PLACES IN CHINA. 
 
 and asked for an interview the next day. Inquiry was made 
 as to the jiurpose of my visit and my official relation. I re- 
 plied that I was holding no official relation to my country, 
 and had no official lousiness, but was a humble missionary 
 and had come from a far country, and it being the last day 
 of the year I wished to see the great man and offer him my 
 New Year's congratulations. That seemed quite sufficient 
 reason to admit a stranger from a strange land, and arrange- 
 ments were made for the interview on the next morning. 
 In due time I made my appearance, when the center doors, 
 dividing the departments, were thrown open wide, the door- 
 keeper ""valking aheavd holding my card in his outstretched 
 hand. Having passed through four divisions we reached the 
 official palace. Here we were ushered into a well-furnished 
 reception room where, in a few moments, his excellency ap- 
 peared. He is a tall, handsome middle-aged man, was dressed 
 in the ordinary costume of a high-class Chinese scholar, and 
 most pleasant and congenial ; well-informed in all things that 
 were of vital interest to the Asiatic people ; by no means a 
 recluse. He is the husband of two wives, and father of one 
 daughter and three sons. By all the Taoist priests through- 
 out the land he is recognized as the Commander-in-chief of 
 the Taoist religion, wielding an immense spiritual power in 
 the entire Empire. His name is on every lip, and he is be- 
 lieved to be the vicegerent on earth of the Pearly Emperor 
 in heaven, and as such he has power to expel demons from 
 haunted houses. To accomplish this he wields the sword that 
 is said to have come down to him as a priceless heirloom 
 from his ancestors of the Han Dynasty. All demons fear this 
 sword, and when the great magician wields it he can catch 
 them and put them into jars which he seals with a charm. It 
 is said that somewhere on the Dragon-Tiger Mountain there 
 are many rows of such jars, holding incarcerated evil si^iiits. 
 Personally I did not find these jars. The efficacy of a charm is 
 sui^posed to be greatly increased by the magical gift of the 
 
 102 
 
A Bamboo Grove Keae Chang Taoling's Temple. 
 ' Through the woods and mountain passes the winds, like anthems roll." 
 
SACRED PLACES IN CHINA. 
 
 pope from whom it is obtained, hence to secure his service is 
 very expensive. His title Chen-re n, that is "the ideal," "the 
 true," "the perfect man," means a man who has the power 
 to rule over himself and over nature. Being the chief official 
 on earth representing the Pearly Emperor in heaven, he has 
 the privilege to address memorials to him. His dwelling is 
 denominated as the Cheii-ren-foo. The ideal man's home. 
 
 Having learned that I was a missionary, he seemed the 
 more delighted to see me. In speaking of our Church, he 
 made a rather ambiguous remark. "I do not see," said he, 
 "why your people and our people should not live together 
 in pleasant harmony, for our aim is the same ; we are working 
 for the same end." At the time I could not understand his 
 remark, and being his guest I did not pretend to question his 
 well-meant assertion of our common aim in life. AYhen I re- 
 turned to the Home of the China Inland Mission, where a 
 native Christian woman was doing effective evangelistic work, 
 I told her what Chang Tientsze had said about our relation 
 to each other. She immediately understood what influenced 
 him to make this remark, and told me the following story: 
 
 A few months before a rich Cantonese woman, accom- 
 panied by a great retinue, came to the Pope for treatment. 
 She was ailing of an incurable malady, supposed to be demon 
 possession. The Pope soon took in the situation, and pro- 
 nounced her case very difficult of treatment. So serious did 
 he claim it to be, that nothing less than Tls. 3,000, which is 
 equal to $1,100 United States currency, would suffice to under- 
 take the cure. AMien the bargain was conckided, the treat- 
 ment was begun. In the meantime a poor woman came to 
 be treated who was suffering of insomnia. When the Pope 
 heard of her presence he sent word that he was too busily 
 engaged in fulfilling a contract with another person, he had 
 no time to spare. The poor woman, however, had entered 
 the first door and found shelter under a little roof by the side 
 wall. The Christian Evangelist woman, having heard of the 
 
 101 
 
LUNG HU SHAN. 
 
 pitiable condition of tlie poor woman, came to see her, but 
 being known as an evangelist worker, was not permitted to 
 enter tbere and do that kind of work. Tlie poor woman re- 
 ceiving no help here under the roof of the Perfect Man, went 
 to the Temple where the Pearly Emperor had his shrine. 
 Having received no mercy from the Vicegerent, she hoped 
 to move the compassion of the Ruler of Heaven himself. The 
 evangelist woman also found lier there and saw her kneeling 
 before the great image worsliiping. Approaching her with 
 the tenderness of a mother, she said to her, "What is your 
 trouble, and why are you here in agony?" The poor woman 
 told the sad story of her life, her ailment, and her disap- 
 pointment at the Heavenly Teacher's palace. The evangelist 
 woman said, "Whatever you may ask of tliis renowned image, 
 be assured you ask in vain; it is only wood as other wood, 
 and can not help you. We worship the true God, the Creator 
 of all, and His Son Christ our Savior, the Redeemer of all. 
 Believe in Him and you shall be saved. I know not your ail- 
 ment, but He is mighty to save and present everywhere." 
 The woman remained in the temple and began to pray to the 
 unknown God, of whom she had heard for the first time. That 
 night she slept like a child, the first sleep she had had for 
 years, sleeplessness having lieen her ailment. The following 
 day the evangelist again went to the temple and found the 
 woman calm and at rest. She invited her to the chapel, where 
 she heard more of the Savior who had saved her and given 
 her rest. She was healed. The Pope heard of this, and was 
 not a little discomfited, thinking the evangelist woman had 
 learned his art of exorcising the evil spirits, and thus healed 
 the woman who in vain appealed to him for help because she 
 Had brought him no earthly goods. Hence he inferred tliat 
 our work and his must be the same. Now I understood his 
 remarks. 
 
 In the conversation I told him of our educational work 
 at William Nast College in Kiukiang, and the advantage of 
 
 105 
 
-SACEED PLACES IN CHINA. 
 
 such a learning to the young men of China. When he heard 
 that non-adherents to the Christian religion were admitted, 
 he concluded that one of his boys must have a Western learn- 
 ing. Of course we can hardly expect that the eldest son 
 would be given this privilege, for he will be the future Pope, 
 and a Taoist Pope with a Christian education would be like 
 a combination of darkness and light. However, we shall 
 consider it as a divine guidance if we succeed in getting 
 either of the younger boys. Before we left the town a distant 
 relative decided to go with us as a student to the college. 
 Thus a little beginning is made to break into this stronghold 
 of spiritual darkness. A little light ignited here may work 
 wonders to a benighted people. 
 
 According to Oriental custom, he returned my call on the 
 following day. Upon this occasion he was clad in the garment 
 of a high official of State. His Canonical robes, made of the 
 finest gold and silver embroidery, are only worn when en- 
 gaged in the functions of his official duties as the great Ma- 
 
 106 
 
Conclusions. 
 
 The places described in tliis little volume represent the 
 centers of religious life among the three religions of the great 
 Imperial Kingdom. The time spent in visiting these places 
 gives one an entirely new view of the relation of the religious 
 systems of China to each other, and the hold they have upon 
 the people. Strange as it may he, we find them opposing 
 each other, and j'et closely interlocked in silent partnership, 
 of which even the Government is not excluded. Of course, 
 in an Imperial Kingdom which numbers its inhabitants Ijy 
 hundreds of millions, with dialects, temperament, endeavors, 
 and beliefs so different and varied, it is expected to find the 
 greatest J30ssible religious tolerance. And this is here true 
 in-as-far as the principles of the different religious systems 
 are in harmony with tlie statutes of the Government. For 
 example, the reigning dynasty gave to the religious systems 
 which they found in vogue, when they conquered the Miiif/s, 
 full and complete liberty in all things that pertained to reli- 
 gion. That this policy depended more upon the force of cir- 
 cumstances than their liljeralitj' and the exalted opinions they 
 held regarding the Mings, can not be questioned ; for the 
 Mancliiis, being a rough, uncultured race, with no definite be- 
 lief, they accepted the existing religious systems of China. 
 Their Emperor was made Chief Priest of Confucianism, which 
 was the State religion of the conquered provinces, and the 
 Buddhists, Taoists, Mohammedans, and Jesuits were all 
 recognized and tolerated. In the first instance this tolerance 
 doubtless was due to the indifference towards all systems of 
 faith. They found the Chinese a quiet, industrious peojole, 
 and as long as they were loyal and obedient they were per- 
 
 107 
 
SACKED PLACES IN CHINA. 
 
 mitted to believe what tliey pleased and worship whom they 
 chose; but whenever the Imperial Government discovered 
 combinations in any religious system that might threaten the 
 peace and welfare of the throne, then the Emperor meted 
 out the cruelest vengeance upon the supposed transgressors. 
 
 This religious indifference upon the part of the Govern- 
 ment has not existed without showing signs of weakness and 
 vascillation. Notice, for example, the policy pursued by the 
 most enlightened and energetic Emperor of the present dy- 
 nasty, Kang Hsi. As Emperor he was the nation's High 
 Priest, and worshiped Shangti — the High Euler, at the Altar 
 of Heaven. And in his sacred edicts he pronounced the 
 Buddhists and Taoists as dangerous heretics, while at the 
 same time he had Buddhist and Taoist temples renovated 
 and repaired at his own cost, and worshiped in them. Such 
 examples of duplicity upon the part of Emperors have not 
 been without effect upon the nation. The inevitable result of 
 trying to adhere to three opposing systems of religion is seen 
 in the gradual decay of all religious life among the higher 
 classes. The constant interchanging has produced spiritual 
 stagnation in high places. To-day the great mass of the peo- 
 ple choose at will of these systems, and when they have made 
 their choice they little think of the admixture of their tem- 
 porary elective system. Ask an ordinary Chinese to which 
 of the three religious he adheres, and he will be unable to give 
 an intelligent answer. If he has had some education and 
 considers himself a scholar, then he will at once reply that he 
 is a Confucianist; but it is quite possible that the next day 
 you will find this gentleman burning incense in a Buddhist or 
 Taoist temple, or you may find a priest at his home reading- 
 mass for some departed member of the family. Even among 
 the officials, who are all supposed to be strictly Confucianists,. 
 there are many who in their official costume enter the temples, 
 and worship the idols. 
 
 With such lack of conviction, is it strange that Con- 
 
 108 
 
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 The Founders of Three Religions. 
 
 LAOTSZ, COXFUCIUS, BUDDHA, 
 
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SACKED PLACES IN CHINA. 
 
 fiicianism and its opposing systems, Buddliism and Taoism, 
 have long since passed tlieir zenitli and are rapidly approach- 
 ing their dissolution? The unpalatable principles of the 
 "Great Wise Man of China," however beautiful and good, 
 and however much good they may have been to the genera- 
 tions of past ages, they can not change the heart of their 
 people nor satisfy their present asi)irations. Confucianism 
 has been tested for twenty-five centuries, during which time 
 it has added nothing to the spiritual life of the Chinese peo- 
 ple; while its opponent systems, which had some semblance 
 of spiritual life in their beginning, have always been a thorn 
 in the flesh to the highly cultured Mandarin, and often a ridi- 
 cule to the people. But even in the face of all this decay 
 and the obvious advancement of Western ideas, there are no 
 signs of uneasiness noticeable upon the part of these religions 
 about the wonderful progress of Christianity^ And we believe 
 it c|uite safe to say that no serious oljstacle will be lalaced in 
 its wa5^ as long as its propagation gives no cause of suspicion 
 through political interference. No thought is of greater im- 
 portance to-day in the propagation of the Christian religion 
 than the maintenance of the integrity of the Imperial King- 
 dom, and carefully avoiding all interference with political 
 questions. The stigma that once rested upon the missionaries 
 has been removed. The Protestant missionaries are no longer 
 looked upon as emissaries of their governments. The of- 
 ficials have come to see that the dominant desire of the mis- 
 sionary is to see the cause of Christ advanced and order and 
 loyalty promoted. 
 
 It is indeed pathetic to see such a great mass of human 
 beings so wholly absorbed in things temporal and yet unable 
 to rise from the crushing burden of poverty and misery. If 
 hard labor and diligence could have brought relief they long 
 since would have risen to wealth and happiness. But vastly 
 more pathetic is it to see them in their efforts to satisfy the 
 soul's longing, and in their penury spend millions of dollars 
 
 110 
 
CONCLUSIONS. 
 
 in making i:)ilg'rimag'es to far distant shrines, bringing sacri- 
 fices to tlie dumb idols, involving self-sacrifice of which in 
 Christian lands we have no conception. It must be terrible 
 to be so poor that life no longer is life, but only an existence ; 
 but infinitely more terrible to be fettered down by supersti- 
 tion to gods that need to be appeased by such sacrifices, and 
 yet bring no blessing. It is hard to be a heathen ! Surely, 
 if God could be found by mere searching for blessings and 
 bringing sacrifice, these people would long since have found 
 Him and rejoice in Him. But their systems to which they 
 trusted, and now hoary with age, have not lifted them upward 
 nor led them to the truth, but estranged them farther and 
 farther away from the truth, and led deeper and deeper into 
 superstition and misery. The only joy these visits brought 
 to me was the convictions of thereby becoming better pre- 
 pared to guide some of these wandering millions to find the 
 way to Him who is the Light of the world and rejoice in the 
 living God. 
 
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