all my love is already yours. And she—Heliodora,’ he

[17] This seems to be the meaning here. My first impression of it was that the author meant to say that the contributions which they received were spent by the monks mainly on the buildings, and only to a small extent for themselves; and I still hesitate between that view and the one in the version.

There occurs here the binomial phrase kung-yang { .} { .}, which is one of the most common throughout the narrative, and is used not only of support in the way of substantial contributions given to monks, monasteries, and Buddhism, but generally of all Buddhistic worship, if I may use that term in the connexion. Let me here quote two or three sentences from Davids' Manual (pp. 168-170):--"The members of the order are secured from want. There is no place in the Buddhist scheme for churches; the offering of flowers before the sacred tree or image of the Buddha takes the place of worship. Buddhism does not acknowledge the efficacy of prayers; and in the warm countries where Buddhists live, the occasional reading of the law, or preaching of the word, in public, can take place best in the open air, by moonlight, under a simple roof of trees or palms. There are five principal kinds of meditation, which in Buddhism takes the place of prayer."

THROUGH THE TS'UNG OR "ONION" MOUNTAINS TO K'EEH-CH'A;--PROBABLY SKARDO, OR SOME CITY MORE TO THE EAST IN LADAK

When the processions of images in the fourth month were over, Sang- shao, by himself alone, followed a Tartar who was an earnest follower of the Law,[1] and proceeded towards Kophene.[2] Fa-hien and the others went forward to the kingdom of Tsze-hoh, which it took them twenty-five days to reach.[3] Its king was a strenuous follower of our Law,[4] and had (around him) more than a thousand monks, mostly students of the mahayana. Here (the travellers) abode fifteen days, and then went south for four days, when they found themselves among the Ts'ung-ling mountains, and reached the country of Yu-hwuy,[5] where they halted and kept their retreat.[6] When this was over, they went on among the hills[7] for twenty-five days, and got to K'eeh- ch'a,[8] there rejoining Hwuy-king[9] and his two companions.

[1] This Tartar is called a { .} { .}, "a man of the Tao," or faith of Buddha. It occurs several times in the sequel, and denotes the man who is not a Buddhist outwardly only, but inwardly as well, whose faith is always making itself manifest in his ways. The name may be used of followers of other systems of faith besides Buddhism.

[2] See the account of the kingdom of Kophene, in the 96th Book of the first Han Records, p. 78, where its capital is said to be 12,200 le from Ch'ang-gan. It was the whole or part of the present Cabulistan. The name of Cophene is connected with the river Kophes, supposed to be the same as the present Cabul river, which falls into the Indus, from the west, at Attock, after passing Peshawar. The city of Cabul, the capital of Afghanistan, may be the Kophene of the text; but we do not know that Sang-shao and his guide got so far west. The text only says that they set out from Khoten "towards it."

[3] Tsze-hoh has not been identified. Beal thinks it was Yarkand, which, however, was north-west from Khoten. Watters ("China Review," p. 135) rather approves the suggestion of "Tashkurgan in Sirikul" for it. As it took Fa-hien twenty-five days to reach it, it must have been at least 150 miles from Khoten.

[4] The king is described here by a Buddhistic phrase, denoting the possession of viryabala, "the power of energy; persevering exertion-- one of the five moral powers" (E. H., p. 170).