CER “Tie RTE rra pias RSE A = x ae HAT TIRE TEE z Hin O a rn DERE rt Y an re us er wear ers ms SIR meh et ree tes args A STRETTO ezine <2 pan psy shag Animes poca ni ne ae er = TR tree die den DORA à SEIT È eine chà assenti SRI SX ste =e este er x ST IEEE E ir SITI AT este PTE ti HR Freien Seri grinta 2525 È Een È RE RTS Feb E CINE Sent al Sera le = RTE = ER TE EIRE = T= AS HET SRI ; St TRE Ro ENT Ad: i io ee tenere ati x SERI ENST ENS AR IA HAT det Sur RIRES rn: cri sie mie! ESTER 7 HAE Nele al vl ROUTE EU ae ehe tt STE HT RTE © HN pret î Sees Seri eee re TR) colors din dl 2 Pa: <> A SIT I ESSE CLI. Seats aap sess 3 =z E eS TE Ti = $ A 7 ET 4 ’ 21120 rares SE n fi 3 e TT ETS Sn arene Lasi pata rapitori Siete fpr ire tei teat E incesto Es TR GS TES ANRT SEE AS HE = mia . FITTE a à aaa abe ST STI 7 zer $ «* PA 2 RITES LORS righ eee aq y stiano siero À HE Bite TA ed ee ET ER ET E A EE AS iS SEITE tr MR MISES HE TEL LTD elle Te Tee DE: >: si AI BAN Er 414 PICTURESQUE CHINA ARCHITECTURE AND LANDSCAPE A JOURNEY THROUGH TWELVE PROVINCES . BY ERNST BOERSCHMANN * + NEW Y DER: K: > BRENTANO’S EME ES LU E RS Ni f "14 FA ni LI e ; LP | À y - À ci a A Mes UA n 3 LE 1,08 ES i Le b; i E te = ML BY ERNST BOERSC e (TRANSLATION BY LOUIS HAMIL { di iaia The present is flux, the future veiled, but the past is immutable and clear. It is only from the past that we learn to comprehend our own checkered lives. We can hardly interpret them without its aid. Man has incorporated into his art the immortal ideals of his spirit and his people. And especially in architecture do we find that the external forms and needs of our daily life are also reflected. But at the same time it also em- bodies the true essence of our life. The spirit of the past exists in the works of archi- tecture, and is visible everywhere in the present. It helps to determine our character, and : with it also our actions. Apparently the character of a people changes in the course of the centuries. The aspect of the times changes. Ancient monuments and forms disappear. The monotony of our workaday lives, and the tempestuous present sometime hold us with terrible force. We are rendered breathless, and then we almost despair of humanity. China too is now in a state of nearly complete confusion. That which exists passes, and immense works of culture perish. At the same time new ones are being created everywhere. The real spirit of the people is imperishable even in a new epoch. We help to disclose this nu- cleus if we hark back to the ultimate meaning of architectural monuments. Only such lasting conceptions drawn from China's living sources are explained and depicted in this book. The characteristic spirit of Chinese architecture is a religious conception. Once we recognize this we are also able to understand the buildings themselves. And the finest convictions of the Chinese were expressed in the religious spirit.. Here is the root of all activity. The resultant inner forces should move us when looking at the external picture of the Chinese landscape, at that nature that made this people what it is, and at the works of architecture by means of which the Chinese breathed life into their country. All Chinese architectural monuments express a profound religious feeling. We feel the unity of man with nature; his dependence on her. The Chinese found the visible expression of this in a world of gods which they created for themselves. The thought of such a natural religion appears at its purest in the state religion, in the veneration of the sun, the moon, and the stars, of earth and agriculture. These state temples, as also nearly all the temples and sanctuaries, are still mostly ensconced in sacred groves where religious life is far removed from the din of the busy world. The world which vested nature with divine life, and which is known to us from the sacred groves of the Greeks and Romans, and our own ancestors, is alive in China to-day. Everything is perpetually glorified by the gentle light of love of nature to whom one is so devotedly thankful. € A metaphysical trinity of forces is the starting point for both the ancient Chinese as well as the modern Buddhist realm of thought. Two dragons playing with the pearl of perfection are the most beautiful symbol for this. They are the two forces which appear at once in each phenomenon, in the spiritual as well as in the physical, and which work at the new form till it has attained its perfection, and till at last it disappears again. Of equal size, and equally opposite, half in play, and half in strife, always alive in their movements, incorporating the principles of male and female, the two dragons from the east and west struggle for the pearl, poised, shining, blazing, and revolving between them: a counterpart of the sun, a symbol of unity and perfection. Vet the dragons strive towards the unattainable, a phantom, the unity of being. This disappeared with the phenomen itself. And the forces only join again with that unity when they themselves cease to exist in death and nothingness. But till then they remain in an extreme state of tension and activity, and fulfil their destiny to help build up the visible world and the countless single phenomena. The symbol of this duality of dragon, which, together with the central A con- — stitute a trinity, dates back to the most ancient times of man and is already met with in its beginnings in very early works of art in Asia. In these, it is true, it is only possible to imagine their original meaning. But the Chinese have clearly developed their own symbol and consciously interpreted it as the true conception of life. The Chinese character always appears double, as a duality. Large-minded, and at the same time considering — the slightest details, idealistic and materialistic, indifferent and persevering, feigning carelessness and extremely careful, strange to the world and of supreme energy, cold- blooded and hot-tempered, tenacious of traditions and eager for novelties, even for revolution, two contrasting qualities are always revealed. And in the wide arena of spiritual life there are always two hostile movements contending with each other. But. at the same time the Chinese as a nation, as well as individuals, are true patterns of a complete and uniform culture. The ultimate truth in China is always based on the pure foundation of the absolute true. It is nothing more than that which is represented by the symbol of the two dragons with the pearl: the conviction that there is a real world of ideals whose finest forces are effective in us, but not comprehensible, and another unreal and false world: our life, bright but tempestuous in its struggle of peaceful forces which we must also shape harmoniously, if possible as a replica of the spiritual or real — À world. The desire to flee the world, and the need of untiring activity in practical life arose simultaneously out of this thought, as well as the desire for greatness in art and for development of the smallest details. And both parts, the spiritual and the physical, were also joined and sublimated in the works of architecture which should be the sym- bols of divine influence, witnesses of our relationship with nature, expressions of our unity with the supreme God, whether we call him Tao, Confucius or Buddha. O The main thought that runs through the intellectual culture of China like a thread . Is the close connection of man with the earth. This is the mother from which he springs, feeds him as long as he lives, and is his refuge after death. Hence the attachment of the Chinese to their native soil. This causes them to desire to be buried in it if possible. The love of their own home district is more developed than in any other nation. People from the same province, and still more from the same district, become closely attached © to one another when abroad, and are touchingly happy on meeting. And if the Chinese, familiar as they are with their native earth, regard there as part of it, look upon it as the source of their power and soul, they also lift their eyes up to the mountains the source of the soil. In them they see the origin of their own being and of holiness, the seat of the Deity. The mountains connect earth with heaven. The _ higher they are, and the more conspicuous by some peculiar features, the more sacred they are. The caves and crevices in them are inhabited by spirits. Temples are built on them. Celebrated statesmen, students, poets and saints come from them, and return there again after their life’s work is accomplished to be one again with nature. Buddhism carved thousands of Buddhas in the rocks as symbols of divine power, and Chinese antiquity already seems to have known the sleeping figures of gods in the caves: symbols of the latent power in nature which only need awakening. The best curative herbs come from the mountains. Their slopes are the favourite spots where the dead are buried, and the dwelling-places of the living. Thus the towns are located where they are protected by mountains. The power of the sun carried the soil from the mountains down to the plains, and there it created the fertile fields. It needed water for this purpose. This rises by evaporation, VI crowns the mountains with clouds, does its work as falling rain, and disappears completely in the ocean. Water in China has been vested since the earliest timeswith a high degree of sanctity, and it is praised as the pattern and symbol of human activity. lts continual effects, incessant, and often unperceivable, accord with the Chinese conviction of the slow development of all things in the life of the individual as of the state. And recognizing this, Laotze coined his celebrated word Wei wu wei: “work and yet not act”. He pointed out that humility, which is the trait of a really great man, like water always seeks the lowest place: “To dwell in places shunned by all men brings us near to Tao” Confucius compares Laotze to a dragon. He knows how to live hidden in the darkness of the water, but also to rise to the surface, to leap into the air as the symbol of the glory of a great deed that can be perceived from afar. Heaven is the male principle, and earth the female. Together they form the Chinese ‘universe. The sun is regarded as the embodiment of heaven, and as the chief planet which quickens life in the womb of mother earth with its heat. For this reason the sun is con- sidered to be the progenitor of life. This is expressed in the position of all buildings, houses, palaces, and towns whose main axes are all directed south, to the noonday sun. And even where mountains, rivers, or roads make another position necessary, the southern axis obtains in the government buildings, towns, altars, and dwelling houses. Nothing is more characteristic of this desire for rhythm, and the force which uniformly great thoughts have in China, than this fact of the common direction of the axes of buildings. This idea of construction has exercised a determinative influence on the outward forms of life. Even in the smallest home the master of the house receives his guest at the door and accompanies him along the line of the axis of the building to the place of honour at the end of the room, sits next to him, and both look towards the south while. conversing. Receptions of the higher officials are more ceremonious in the government buildings. In them the guest walks along the long flight of courtyards through the wide- open doors of three, four, and even five gateways to the reception-hall at the end of the axis where the prescribed order of sitting is religiously adhered to. The length of the axis is often enormous in the palaces and temples, in the main-buildings of which the statues of gods or, as in the case of the temples of Confucius, the name-tablets look to the south, and where the crowd of priests, officials, and laity when praying, sacrific- ing, and doing homage must turn to the north. Owing to the symetrical position of the gateways and streets within the rectangle ot the town-walls such long axes are self- evident. The most impressive arrangement is in Peking. The whole of the dual city is divided by a huge axis turned to the south along which the Imperial Town also lies at the feet of the Coal Hill with its five peaks. From here, from the imperial throne, the emperor looks to the south over his wide empire, when, on his birthday, or New Year's Day, the officials and the multitudinous crowd of his subjects in the temples of each city and village did homage to him, and doing so looked northwards to him as the represen- tative of heaven on earth, the mirror of the sun. The trinity of heaven, earth, and water are continually depicted in ip Fe nekthe picture of the sun that stands for heaven, but that of ether; the air seen as sun-created clouds. Rocks project out of the water, and the clouds pass over them, a symbol of the fluxing present, the fixed past, and the veiled future. The outer aspect and the inner character of nature, and with them her beauty itself stand revealed harmoniously to us in this trinity. Herewith the conception of beauty seems to be arbitrarily reduced to its elements. But this reduction originated from a profound love of nature. It is closely connected with metaphysical ideas and ethical truths, and thus became the source of the astonishing beauty of Chinese art. The impression we have of a beautiful landscape is dissected. The single points are dealt with separately, and the component parts of VII the surroundings, the mountains, plateaus, plains, streams, cardinal points, and the direction of the wind are utilized from the point of view of their internal values in planning a building. This attempt has been reduced to a fixed formula under the name of Fengshui. This well-known word signifies wind-water, but in its wider sense stands for the relations to the surrounding nature, the influence of the landscape on the beauty of the buildings and on the happiness of the inhabitants. The pre-conditions of a perfect site are often present. The building, perhaps a roomy temple, is situated on the side of a mountain, and rises in terraces, without however attaining to the height of the summit itself, for the temple must be protected and shaded by it. On the fourth side, if possible facing south, there is a distant view, the prospect of a great valley closed in on the other side by a range of hills, or the view extends over the endless plains. Certain summits of the neighbouring mountains, often the main summit, are crowned with pagodas, small temples, or pavilions to harmonize the magic forces of heaven and earth. This thought is akin, for instance, to our conception of the outflow of magnetic force from a pointed conductor. And the Chinese geomancer also regards the forms of nature as a magnetic field. For the situation of mountain peaks, rivers, valleys, or buildings may also lead to the diver- gence from the south-north direction; generally the ideal one for the line of the axis. The situation of Peking ist not only extremely beautiful and favourable according to Chinese rules, but also according to our own ideas. The valleys of the surrounding mountains, especially the celebrated Western Hills, are filled with magnificent temples. Pi yün sze, the Temple of the Bluish- Green Clouds, rises above the others as the most beautiful. Gate after gate stands along the main axis, and court-yard after court-yard, with a great number of edifices, all symetrically placed. In this case the axis does not lie due south, but conform with the ridge of the hill upon which the monastery stands south-east pointing straight towards Peking itself, the heart of which is about twelve miles away. Here it is just this divergence that is magnificent in its effect. Standing on the terrace of a richly sculptured marble pagoda with five towers, the highest point at the end of the monastery embedded in its thick fir and cypress groves, we look over the balustrade and see the mighty town with its high towers and palaces situated in the far distance like a faint picture. The first rays of the morning sun reflect the sparkling and glittering light of Peking's green, yellow, and blue glazed roofs back to this monastery, and the Buddhist pagoda sheds its sacred spirit on the town. Up here are hundreds of Buddhas carved in the marble surfaces, and the terrace of the pagoda is a throne for the gods from whence one can enjoy the beauty of the world as from the Western Paradise of the Buddhists, Round about the Western Hills, and on the plain, numerous other temples maintain the conception of holiness. They form a wreath of sacred buil- dings around Peking and seem to promise happiness to the inhabitants. Three groups of imperial graves are situated in a wide semicircle round the capital. They were erected at the foot of the hills by the Ming and Manchu dynasties. They are a days journey from Peking and from one another. And yet they form, together with the capital, a landscape unit. Each of the groups is planted in a wide mountain bay immediately below the Great Wall which climbs over the hills behind, and itself consists of numerous single tomb temples. Again, each of these temples is situated between and in front of the bare hills in a rising valley, and hidden in a thick grove. Each contains numerous courts and buildings with the tumulus and tower as finial. The great tomb district is one enormous grove enclosed by a wall. The main axis was separated into VII divisions by marble gates, bridges, columns, and gigantic figures of marble animals. The last resting-place of the emperors was guarded by the Great Wall which, at the same time, protects the whole empire to the north. And from here, above Peking the capital, on the outmost edge of the Yellow Plain, with their faces turned to the south, they still survey in death their vast empire. The culture of all epochs and peoples has not produced an idea of planning buildings of such sublimity. It was certainly in the northern part of China where the roomy ground-plans of Chinese buildings were first developed. A far-sighted policy, which extended to Western Asia already centuries before Christ, and great colonial possessions continually directed atten- tion to distant parts, and imbued the Chinese mind with a wide conception and treatment of things. Thus, just in the north, and particulary under the supervision of the last reigning dynasties were developed those great architectural ideas that could only be realized by utilizing the natural contours of the ground to the very greatest extent. In Jehol the emperor Kang Hi had already laid out a large park as his summer residence, as well as some Lamaist monasteries as witnesses of his victorious expeditions against the Mongolians and Tibetans. His great-grandson Kfen Lung continued the work of subjugating these peoples, settled a number of them in Jehol, and founded other Lama monasteries there. These were built according to Tibetan patterns, and some of them: even bear the names of the originals : Pótála and Tashilumbo. The twelve Jehol monaste- ries are situated on the slopes of the mountains on the other side of a broad valley and their axes are directed towards the imperial park, the residence situated in the middle, and accentuated by a slender pagoda. In the midst of a sublimely beautiful landscape the buildings are placed in such a manner as to be perfectly harmonious in their grouping. The construction of the details of the single monasteries clearly show the symbolical trait of Chinese religious architecture, and at the same time the connection between the religious ideals of Central Asia and China. The main part of the most important Jehol monasteries is a central building in the middle of a square with arcades. Has a door in the middle of each side. This is a representation of Buddha’s spiritual world conceived as a sacred castle with four gates, four corner towers, and standing like a town with a sanctuary in the middle, and uniform with the division of the visible world according to the cardinal points. Sometimes the . four gateways have four towers built above them, resulting in the symbolical number eight. In this Buddhism and ancient Chinese conceptions meet. The Chinese always count the middle, and thus obtain five cardinal points, but also the important number nine. In Pi lo sze, the Monastery of Universal Happiness, a circular building rises over two square terraces. lt is similar to the Temple of Heaven in Peking, and like it, is also covered with blue glazed tiles. The circle, as symbol of the male heaven, over the square, as the © symbol of the female earth, points to the dualism of the moving forces that are yet joined in unity. On the lower terrace there are eight bottle-shaped pagodas made of varicoloured terra-cotta: one at each corner and in the middle of the sides. The surrounding arcade. with the four doors stands for the castle in which we must conceive this system of the universe to be placed. The Lamism of Tibet consequently represented this castle as a mighty building with formidable walls which could not be scaled by the devil. The Pótála Monastery in Jehol is one of these strongholds. Beyond the political considerations of the emperor, there were also certain inner religious motives that Lamism — the most bizarre form of Buddhism — has enjoyed a sort of privileged position in China till to day; at least in the north, though it was foreign to the masses, and most decidedly distasteful to the literati. Tibet, as the highest inhabited country of Central Asia, attracted the attention of the Chinese to the loftiest mountains, the Himalaya and the Kuenlun Mountains, which latter they regarded as the fathers of all IX mountains in China. There all the great streams have their sources, and from thence they carry the soil down. It is in these mountains, connected with numerous mythological conceptions and legends, that one is nearest to heaven. When yearning for the highest things in this world the Chinese think of these mountains in the heart of Asia. Tibet, the highest country, the seat of the Yellow Doctrine, is for them to a certain extent the embodiment of a supreme wisdom. LI The connection between religion and the surface of the ground originates in the conception of Chinese sacred mountains. The whole country is divided according to religious maxims, and according to the points of the compass by the five Sacred Moun- tains, one in the north, south, east, west, and centre. They are always the highest in their district, conspicuous by their shape, and sacred since the most ancient times. The conception of these mountains characterizes to a high degree the need of the Chinese to find a perfect equality between their innermost convictions and nature herself. Now the five mountains, are for instance, the same as a temple in Jehol with its central structure and four corner-towers. The whole country should be regarded as a single temple. We may speak of an architecture of the empire. This line of thought was followed up. And each of these mountains stands for a symbol of the universe. Each could be reached by four gates conforming with the cardinal points. This was found confirmed by heaven itself, for the western mountain Hua shan in the Province of Shensi is, thanks to nature, a system of five summits arranged according to the cardinal points. These Sacred Mountains harmonize the influences of heaven and earth. They are covered with numerous temples, and are the annual goal of vast crowds of pilgrims. Each .ofthe mountains rises majestically and abruptly from the plain as undisputed culminating point in the landscape. At their foot stands a large temple with its axis directed towards the summit. This temple is built like a strong castle: a large square with walls, battle- ments, four gates, and eight towers surrounded with arcades, and in its midst the main sanctuary, the great hall. The temple itself is the picture of the whole system; the mirror of the spiritual world. The Eastern Mountain, Tdi shan, is reached by a steep stairway, . the Celestial Ladder, to the southern Gate of Heaven. The mountain has four such ap- proaches at the four cardinal points, and is thus the mirror of the cosmological system. The temple of Vii Huang, the Jewel Emperor, crowns the summit. He, a personification of the supreme god, is by preference regarded as dwelling on the highest summits of the mountains where heaven and earth meet. There the white clouds sail by, pictures of human souls, and intercede between earth and heaven. When | stood on the summit of the Hua shan surrounded by a living world of gods, and looked through those white clouds down on the plain and the distant glittering bend of the Yellow River, | imagined | was removed from earth, freed from earthly ties, and at home with the spirits of Tao in their airy realm of enchantment. Buddhism adopted the idea ef the ri of the mountains, and created its own four Buddhist sacred mountains: also called the Four Great Celebrities. Seats of the four great Bodhisattvas, they too were placed in distant parts of the country as symbols of Buddha’s doctrine, as religious lighthouses erected by nature, and presented by her to the people. The middle, the personal Buddha, is not embodied. His spirit fills invisibly earth and humanity, and just for this reason influences each individual human being personally. He is only recognizable in his four great apparitions. The number four of the Buddhist, and the number five of the ancient Chinese Sacred Mountains, both taken from the external picture of nature, yet imbued with an inner sense, conjoin to the number nine, the symbol of profound wisdom. X The sacred Wu tai shan, the sanctuary of the Yellow Doctrine of Lamaism, is the mountain with the five peaks. Between these peaks lies the broad plateau with its mo- nasteries grouped around a great white pagoda The relation of nature itself to the sacred number five is continually repeated in the sanctuaries, reliefs and ornaments of this consecrated spot. On the most elevated point were five gilt bronze pagodas as represen- tations of the five peaks. The overflowing of the spiritual and religious world was in- corporated on them in the shape of numerous relief-figures of small Buddhas which completely cover the surfaces. And on one of the bellied bronze bodies appear as an embodiment of the motive forces of the air the two dragons snapping at the jewel of perfection, but prevented by the Garuda, the guardian of the treasure, from attaining their end. A bronze roof in Jehol shows the same picture of extreme vital energy. There the dragons come flying or springing through the air in eightfold form as a kind of ‘materialization from the ether and strive in vain for the jewel that crowns the pinnacle of the sanctuary. It is on the summit of the Omi shan, the highest Buddhist mountain, rising in the extreme west of China where it greets Tibet and India, that one feels nearest to the Godhead, The summit, with its steep ascent of enormous altitude, is nearly always swept by a sea of clouds. Sometimes the sun, the moon, or the stars shine on the billowing clouds, again in them are reflected the revered glory of Buddha in myriads of lights as the firmest and highest points of salvation and promise on the unreality of the mist which fades and vanishes. “Here it is but a step to Heaven”. Perhaps it was that abbot whose lifelike statue sits in a hall on the summit who once said “Glory lies on the summit of Omi Shan. Now the bright autumnal moon may shine, and | shall invite the holy spirits to drink and versify in her light. | do not wish to hear anything of the world’s noisy din. l am the abbot and hold my staff of zink. | meditate on the sacred doctrine, and rise through the air to heaven.” | spent a whole week up there with the monks in complete retirement, and came to the dicided conclusion how much they felt they were the dele- gates of the people on the plains in their connection with the gods to whom they offer up prayers and incence, and knew themselves to be near. | had the same impression during a former prolonged visit to the Buddhist sacred island of Püté in the Eastern Sea, where the priests are, it is true, far removed in their seclusion from the people and their life, but for this very reason seem to be the fittest mediators between them and the gods. Then both these impressions fused in a conception which traversed China like a spiritual axis. And this conception received a peculiar charm in so far as the Yangtze itself also provides a natural connecting link, for it flows past near the Omi; and Pútó is not far from its mouth. | Mountain monasteries, cave-temples, and rock sculptures are found all over China on prominent and suitable points. The religious significance of the landscape accords with its beauty and with the use nature brings to man. Natural rock-caves are used by preference for the site of such temples, for in them the deity proclaims itself without intermediary intervention. There is such a giant cave opening out at the beginning of a strangely solemn valley with room for more than thirty temples all sheltered by the overhanging rock ledge in the cretaceous formation of the Mien shan projecting out of the broad northern Loess district of the Shansi province. This is the greatest mountain sanctuary and the place of pilgrimage where the faithful know themselves to be near the gods and their hidden dwellings when standing confronted by the remarkable beauty of sublime nature. “The mighty rocks were Heaven-born, and in them hides old Buddha. The earth split into a sacred cave, and the pilgrims come here from afar.” Buddhism XI extracts the secret forces from the mountains, makes them distinct as carved figures of gods, and it also created the Rocks of the Thousand Buddhas. These rock-Buddhas are often placed in great numbers and size in places where a river or a road gives the landscape a characteristic appearance. The great Buddha with his companions are cut ‘in a rock on the other side of the river bank opposite the town of Kuangyüan. Now this symbol of eternity gazes towards the town which is under its spell. It is reflected in it, and receives from it the spirit of the mountain, the sacred force. This is the meaning. of such rock pictures: to make visible divine power, to consecrate the surroundings, and to radiate praise of the Godhead from the hearts of men and from the work of their hands. The caves are peopled with spirits and saints. The written character for spirit is composed of the character for mountain and man. And it is a very old and oft repeated saying with regard to many a famous man: “In the evening of his life, his duty done, he . retired to the mountains and there became a spirit.” The priests who look so deeply into” the soul of nature chose the most beautiful sites for their monasteries. They also devoted profound love to their decoration. There one spends sacred hours far from the troubled world, and where it is written: “The waters swirl around. The mountains form a wreath. — The saints desire to dwell here. The moon is shining brightly. The wind wafts purely. The wise men are sunk in deep meditation.” The genius of famous and meritorious men is an immediate exhalation of the spirit of nature. lt-originates more particularly from the place where they were born. The . activity of these men is wedded to the scenes of their labours. If they benefitted the rest of the country, as in the case of statesmen, generals, and poets, the whole nation remem- bered the beneficial and lasting influence of these heroes. They became demigods. Monuments were dedicated to them, and thus outwardly their memory was honoured. At the same time the idea prevailed that their spirit was perpetually connected with the district. Such buildings have always been erected in the right place as the outcome of a true feeling, and they are a part of the soil itself. Inscribed stone tablets and memorial gates are placed along the paths and roads. The town-walls and elevated spots are emphasized by towers raised in honour of the dead. Memorial and family temples lie hidden among the houses of the towns. They are more conspicuous in small places, in” the country, and often dominate the landscape on hills and river banks, orthey are hidden in the mountains and groves where they are ‚completely one with nature. A celebrated memorial temple stands in the middle of the old military road that leads over the Tsin ling Mountains through the Province of Shensi. Miao tai tze is the memorial temple for the chancellor Chang Liang. His memory has remained green, and he is still venerated there as the tutelary spirit of the district where he was born and to — which he returned in old age. In that mountain valley, embedded in groves of bamboo, cypresses, and pines, one feels the whole ecstasy of solitude: “Here no harsh note is heard. Dwell here a few days and the spot will become like unto a sacred home.” Carefully laid-out grounds and delightfully perfectioned details are happily blended. Pavilions with curved roofs crown the hills. And | was seldom more strongly impressed with the fact than here that a temple could rise naturally in the surroundings and be so much of a piece with them in its conception of external form. In central China already architectural forms are fairer. And the ground-plan of the temples and palaces there is no more so magnificent as on the northern plains. The buildings harmonize still more with the natural surroundings. The greatest perfection herein is in Szechuan, the most beautiful and the richest Chinese province. There nature and the diligence of man has created scenery and works of art which can hardly be surpassed in their harmony. The varying height of the mountains, the change from hills to plains, the wealth of the waterways, the blessings of plenteous and regular rains, a mild XII climate, and great fertility, all provided the pre-conditions for close settlement, wealth, as well as a joyous spirit among the people. Enjoyment of life and nature developed the artistic imagination of the Szechúan people. And the result was poetical talent, and a particular desire for colours and pleasant architectural forms. Above all the close affinity to the soil and the country in whose beauty and blessings the gods revealed themselves. Journeying through Szechúan, numerous works of art that have charmed all travellers are continiously met with. The number of temples in Szechúan exceeds that of all other provinces. Extensive forests and groves lead to the sacred grounds and surround them. Pagodas crown the mountain summits. Incense towers ornament the temples and villages. Sacred masts stand around the altars and tombs. The town-walls and their gates grace the sky-line. Roadside altars, usually dedicated to the gods of the soil and wealth, fringe the roads. Memorial stones and inscriptions, often in great groups, as well as red sand-stone gates of honour and pavilions enliven the surroundings of towns and villages. Noticeable spots, such as waterfalls, rocks, road-crossings, and passes are made more conspicuous by stones and altars erected to the tutelary deities, or by inscribed tablets lauding histo- rical events, the beauty of the country, and the favours of the gods. Each strikirig form in nature, the outlines of a mountain, the shape of a river or plain is fancifully connected with mythological ideas and events. And the short significant names and stories are continually quoted. The works of architecture cause history to live throughout the country. The temples are mostly visible from afar as features of the landscape and cause the external works of nature and man to appear as a harmonious whole. About as early as the birth of Christ the plains around Chéngtufu, the capital, were changed from marshes and inundated country into the most fertile parts of the Szechidn province. This was effected by means of water-courses and irrigation. The originators of the clever scheme were the engineers Li Ping and his son Örl Lang, who since then have been sanctified and venerated as the heroes of Szechüan. Throughout the whole province, in which the cultivation of rice plays the leading rôle, altars and wayside temples were erected to them, as well as on mountain slopes, in valleys, in the middle of rice-fields, in villages and towns. Their two chief temples stand in the most important spot of their activity above the gorge where the Min River passes through the rocks near Kuanhien. The Orl Lang temple is one of the most beautiful in China. Situated on a mountain-side, rising steeply from the banks of the river, stands the great temple with its many steps, forecourts and gateways. The halls of the gods, dwel- ling-houses, and reception rooms are grouped round a number of large courts. Father and son are enthroned in the main hall. There is a wealth of shapely buildings, colour, and sculptures. The tense but graceful lines of the roofs and little towers project out of the thick grove which completely encloses the temple. “Here the rivers flow, the mountains point upwards, the water is a blessing, and the mountains protectors. The . halls and temples point upwards, and in Paradise dwell the spirits and saints.“ e + 3 E We wish to explain from whence that feeling of restful comfort and harmony of our soul arises at the sight of Chinese buildings. For we not only enjoy the unity of the extensive edifices and grounds with the immediate surroundings and nature, with which we feel ourselves a part in the picture of the buildings and the landscape. But we also feel that the buildings themselves, nay, even their ornaments must somehow be imbued with natures living spirit, and only for this reason do they produce that mood of com- plete peace. The Chinese hall itself is severe and stiff in its facades and its vertical and XII horizontal lines, as too are the pillars and beams, the eaves and ridges of the roofs. But, as the main view of the buildings is not, as with the Greek temple, the gable-end, but rather the front, the roofs, and not the gables, are of preponderating importance. Thus the rhythm of the vertical and horizontal is more emphatically accentuated than in our classical buildings. The accentuation is increased by double and triple roofs. And very often new verticals are interposed in a mezzanine. The simple proportions of the leading lines provide framework for further ornamentations which infuse additional artistic life into the building. This is attained by a pronounced breaking of the single lines, especially of the roof, into many minute sections. The roof surface and the gables are richly or- namented, the facade is completely transformed into tracery as though it were veiled by a net of the finest pattern. The striking rows of consoles are peculiar to the mo- numental style. They are both manifold in their shape and in the great number of their individual parts, and they give complete fluency to the long lines of cornice-tiles with their lights, shadows, and colours. The best-known and most impressive Chinese motif is the curve of the roof lines and surfaces. It is particularly this curve that enlivens the buildings and has pronounced artistic aims. It is seldom met with in simple buildings, but is all the more beautifully developed in sacred and state edifices. The curved line is most effectively developed in central and southern China. Whatever may have been the technical or historical reason which induced Chinese architects to employ the curved roof lines and surfaces, it is certainly a fact that the many soft lines and surfaces harmonize much better with the - irregular lines of the surrounding landscape, with trees, hills, mountains, and even with the sky and the clouds, than would stiff and straight lines. With this motif we feel that inwardly desired unity of man’ s work with nature. And for this reason it has remained till to day the most conspicuous characteristic of Chinese architecture. The desire to animate the stiff ideal of beauty with its well-balanced proportions by adding ornamental decorations and details can doubtlessly be explained from the habit of always considering metaphysical and religious moods in even the most simple details. Undulating lines and surfaces, together with an overflowing wealth of natura- listic ornamentation, provided an equally satisfactory expression as did our Gothic or baroque of the mystic connection between the gods and men. One feature of purést Chinese architecture is particularly evident in the memorial gates erected in honour of meritorious men and women, namely the harmonious blending of the two basic conceptions: simple constructive outlines and vivid ornamental deco- rations, Yang and Yin, the male and female principles. The majority and most beautiful of such monuments are met with in the Province of Shantung, the home of monumental sculpture. The socles, beams, and part of frieze, often even the posts themselves, are : covered with ornaments as well as reliefs. They are never art for art's sake, but serve to slightly accentuate the architectural effect of the monument. In the memorial gates we can recognize the change of architectural styles in the different provinces. In the north the proportions are simple and tense, the distribution of lines and masses severe, the reliefs powerful. The province of Shensi provides a tran- sition to Szechúan where slighter forms obtain, where a variety of delicate and curved roof lines are seen, as well as more graceful, and sometimes coloured reliefs, where there is an unrestrained use of numerous motifs. In Hunan the appearance of the gates assumes a haughty and even exaggerated elegance. The beams are laid singly and directly between the uprights. In the south, in Kuangsi and Kuangtung, Indian influence XIV is noticeable in the profusion of ornamental details. The effective motif of the single and triple memorial gate is also in high relief round door-frames in massive walls. This is particularly the case in Hunan and Szechúan. There the edges of many cornices and other parts are often framed with small chips of blue and white porcelain, which, together with the boldly curving upward lift of the roofs have a joyous effect. The pagodas are symbols of the Buddhist doctrine, lighthouses of the Buddhist universal law. In spite of their Indian origin they have undergone a real Chinese deve- lopment. Indeed, they have become Chinese interpretations of indispensable integral parts of the perfect Chinese landscape. Nevertheless, in many ways they are a foreign element, which, it is true, the Chinese spirit has enriched, made more profound, and brought into close relation with-itself. The tall, usually massive, towers contrast with other edifices whose main characteristic is a slight development of height compensated for by a great extent of ground-plan area. And closely as the pagodas are now con- nected with the picture of Chinese architecture and landscape, they yet emphasize an individual note which is both conspicuous and strange in the surroundings. As the motif mainly came to China from the west, it is synonymous with a powerful individual idea that conquered the Far East. The fact that the Chinese accepted this idea so willingly, and even vested it with the extremely beautiful form of their pagodas, may be a proof that their ancient art did not suffice them for the expression of the ultimate ideal, and that they strove for new means of expression. These they received from Buddhism. All other buildings show the desire to hug the earth. The Chinese do not wish to leave the ground. To scale the heights is quite foreign to their innermost character. In this they are diametrically opposed to us with our plethora of tall cathe- drals and palaces. The Chinese cling to the ground: And it is just this that is the source of their profound artistic temperament. The purely artistic value of pagodas is usually very great. Even constructional masses rising to great heights are clearly and distinctly proportioned. The details are finely adapted to various distances. The most varied auxiliaries are utilized and correctly employed. Thus unity of height of the different tapering stories, single or double cornices, terraces, or a slight swelling of the body of the tower, straight lines, or animated curves of inter- mediate, roofs, disposal of a composite socle, an independent intermediate story, or a sudden rising from the ground in an uninterrupted straight line to the very top. But the great charm lies in the harmonious effect of the curved and softened lines of the roofs and the contours on the body of the main buildings. This is a natural animation of a rigid scheme per se by the visible play of forces. The charming pagoda in the distant mountain Ling yen sze Monastery in the province of Shantung, and in the imposing Tien ning sze and Palichuang monasteries near Peking belong to the most beautiful examples. The roof lines of the single stories of the Szechiian pagodas are manifold and bold in their curving. Sometimes the edges and eaves are vertical and seem to draw the building up with them, or they descend in elegant curves and appear striving to anchor it to the ground. In addition there is a superabundance of colour and ornamentations of all kinds with which the single stories are decorated. Very often the pagoda motif is combined with that of the incense altar. The altars are shaped like towers, the smoke ascends as through a chimney, and escapes into the air at the top out of the mouth of the three- legged toad. The strongly-marked curves of the roof line, and the gracefully finished work of the details are found in the whole of central and southern China. XV The close connection of the Chinese with the earth, the reverence for his ancestors, his belief in a continued existence of the soul after death lead him to devote special care to graves. The consideration of a good Fengshui plays a decisive rôle, but always coincides with the beauty of the site. Natural conditions are always allowed for, and the graves are often decisive for the aspect of the landscape. The broad and completely flat yellow plains along the rivers of the north make a melancholy impression with their grave mounds. They are both large and small and unornamented, and closely crowded together. The fields of the dead are even met with near the coast, and there is often not a house within sight. Systematic groups of graves were laid out round the towns, and more attention paid there to artistic features. Stone tables and utensils serve the requirements of the dead. The names of the deceased are engraved on stone tablets. Around Peking one sees beautiful groves with graves of the wealthy families in the pleasant wooded plains, as well as richer grave districts of noble and aristocratic families. Cemeteries with grave pagodas for Buddhist priests are also found. The effect of the larger burial grounds of princes, and especially those of empèrors, has been augmented to a magnificent degree. The old Chinese monumental spirit also still holds sway inthe graves of the northern. provinces. The groups of the graves lie solemnly arrayed in the middle of the wide fields, with only scanty willows and cypresses to break the monotony of the Loess dust and aridness. And the effect of the severe lines of these huge grave mounds in Sianfu, under which lie the remains of past generations of monarchs, is that of almost gloomy magni- ficence. But in the province of Shensi we notice by the grave tablets, which are often graceful and to a certain extent ornamental, that we are approaching the cheerful and imaginative south. And south of the Tsîn ling mountains the graves seem almost imbued with a spirit of friendliness. They are placed intentionally close to the mountain slopes, — are embedded in the valleys, fringe the roads, and ornament the whole country. They are very often placed on the northern mountains of the towns and give them a favourable - Fengshui. These graveyards sometimes spread over to the other side of the river opposite the town and are a part of the landscape. Sometimes they are rendered conspicuous as independent sections of the landscape by pagodas, temples, and altars. And particularly on the upper reaches of the Yangtze are they enlivened by large pyramid-shaped cypresses. The graves themselves are often ornamented with a wealth of lavish art, and broadened by steps and terraces for altars and sacrificial utensils. If possible a little bridge is erected in front, or at least there is a suggestion of one. Beyond the written sign, standing for the name of the deceased, proverbs are seldom lacking. They are often taken from the classics, and connect the life of the deceased with the place where he lived and is buried. ‘This arrangement permanently keeps alive the conception of man’s tasks in nature. “Where the mountains shine man is perfect. Where the tinted clouds glitter like silk, and where the stars sparkle, there is holy ground.” — “l have returned to the real earth. This is Heaven in which | enjoy everlasting peace.” The journey up the Yangtse displays to the traveller a number of the most beautiful towns which are particularly charming in Szechúan. They are mostly situated on the northern bank of the great stream, and are built on the mountain slopes. They are espe- cially favourably situated if they are on the mouth of a tributary river. Many towns, such as Kiatingfu on the Min River, and Süchoufu on the Yangtze, possess nearly all conditions of a very appropriate position. The battlemented town-walls climb up to the highest point on the mountain in the north on which the town is built, and which is regarded as the seat of the ancestor, the spirit of the town. The height is surmounted by a temple XVI for the Taoist gods, the guardians of the city. Sometimes a pagoda in the town adds to the favourable impression of the situation. It is a counterpoise of the great Fengshui Pagoda of the town which rises on a mountain in a distant spot to the south-east on the other side of the river. As a rule a magnificent view may be had from there of the town and river. Other sanctuaries are also erected there: temples for Buddhist and Taoist deities, for men of merit. And there are stone reliefs, letters carved in the rocks, altars in caves, and a sacred grove. lf there is a chain of mountains on the other side of the river near the town to the south, with perhaps remarkable caves, then the site is considered perfect. The mountain ridge stands for a spirit wall, and is decorated with temples and sacred objects. Atthe same time it keeps off evil influences, and its sacredness permeates the town. The desire to sanctify a beautiful site, and to add to its glories by erecting fine buildings, is evident in the planning of these towns. The mountain in the north on which the town is built is often thrown up artificially. Thus the Coal Hill in Peking to the north of the Imperial Palace is the work of man’s hand, and is the point of orientation of the great main axis. Here too is the artificial lake with its islands that fills in the space to the west of the palace. Lakes, both in and near towns, belong to their sanctuaries. The Lake of the Great Splendour in Tsinanfu is celebrated. Sihu, the West Lake, near Hangchou, about which so many songs have been written, is still more celebrated. It is in an extremely beautiful setting which has been made still more lovely and sublime by the many works of religious architecture. Kueilinfu, the provincial capital of Kuangsi, is situated in one of the most remarkable landscapes in the world. The town stands on a wide plain from which numerous steep cone-shaped mountains rise abruptly and make the landscape look like a field of gigantic pyramids. The town-wall is built on some of the mountains which are closely crowded together in the north, and also constitute a protective barrier to keep off evil spiritual - influence from the north. Nearly all these mountains around Kueilinfu are characterized by caves. The most important of these is the Cave of the Seven Stars. It cuts through a whole mountain in exactly the most ideal position in the east. In the south-east of the town the Fengshui Pagoda crowns a strange rock shaped like an elephant’s head with the trunk hanging down in the river as though drawing water. Thus the peculiarities of a unique landscape are > magnified. (3 Canton, the capital of the province of Kuangtung, is of all Chinese towns perhaps the richest and most densely populated. lt is built opposite an island on the north bank of the broad Western River. The tall and slender Fengshui Pagoda rises in the south on the other side of the stream. The town faces south, and is spread over a plain. But its northern part is on a hill-slope enclosed in the city area by the north triangle of the town-wall. On-it stands a five-cornered tower-like edifice with the tutelary goddess of the town. The view from this hill shows a further connection with the landscape. The whole of the town and suburbs with their narrow streets seem to be but a southern projection of a high mountain range, the culminating point of which lies far in the north of the town. This is the Mountain of the White Clouds, the symbol of departed souls. - The entire extent of the mountainous area is covered for miles and miles in all directions with both plain and sometimes extremely ornate graves that decorate the round tops of the elevations, slopes, and valleys. There are millions of graves. These light-coloured lime-stone and granite edifices are spread all the way up to the highest summits where they lie hidden in the dense forests. Here there are also numerous temples, mostly Buddhist.. Among them is one for the Buddha of the Future, the symbol of life after death. Standing XVII among these graves and looking down unto the great town in the plain with its enormoùs ‘traffic it seems as though it were the resuscitation of the silent mountain necropolis to which all will return again. This symbol, born of the landscape, city, and graves, and which so clearly explains the sentence: “From life to death, from death to life”, is more sublimely represented in Canton than in any other part of China. And this great picture shows us the truth that the purport of life is a cycle. The multifarious activity of an indefatigable people, whose sole interest appears to be but in the restless doings of daily life, seems closely knitted with their calm trust in an end from which there is no returning. Finally there remains an unsolved problem. How do we connect in our minds the two values of life and nothingness which are opposed to one another and yet at the same time determine our actions? How can we find a compensation between the work we have to do with our hands anew every day and the silent realms of eternity whose pow- ers we feel, but which spell dissolution for us? It would appear that the Chinese re- nounce answering this question. They are content with the incertitude. We shall end our wanderings in China at the grave of a priest that looks down from the highest summit of the sacred Pútóshan island on the sanctuaries of the Goddess of Mercy and the “island world. On this grave, amidst the beauties of nature is:carved the proverb: “Life is a riddle, and the body is as naught”. And yet the Chinese know that Hie dissolution that awaits us all is not extinction. Rather it is the solving of the riddle, and the source of power for us and our children. The long and manifold history of the Chinese, and their permanent works of both the spirit and art, prove that they are not content with renunciation alone, but that they always had a positive view of life and cheerfully acquiesced in it. Yet they ever ga- thered strength from the silence of nature, from solitude, and spiritualization. To them also applies the word of the German poet who connected our comprehension of life with the wisdom of the East to the most absolute human truth: “Only he who has con- ceived the supreme unreality will be able to give form to the supreme reality.” LS The quotations in the text have been translated for the first time from Chinese inscriptions. "The quotation at the end is from Hugo von Hofmannsthal. XVIII | \U I + (| I | IT] l m ||| (ipa I | = Mal | alici O 2 + ba 2 Mi shall JS Capitals Map of CHINA, The Eighteen Provinces. © Imperial tombs | 50ldÇhines 36 4 Buddhist acred Mountains in 1900-1909 1 Peking 2 Shih.san ling 3 Si ling 4 Jehol 5 Ling yen sze donna 4 sing yang shu Taianfa ph Tai shan 6 Küfuhien 6 Yenchoufu 7 Wu tai shan 8 Táiyianfu Yang wu chen Mien shan 9 Meng chéng Pingyangfu 10 Lutsún 11 Hua shan 12 Sianfu = ang ja: cs Heng Man 2k 2 KP «| 13 Miao täi tze 14 Kuangyüanhien 15 Lokianghien Hanchou Chéngtufu 16 Kuanhien _ .Tsing chéng shan 17 Yachoufu Kiungchou 18 O mi shan Scale I hi 10000000. E + 19 Sichoufu —— Kiatingfu 20 Tzeliutsing Yüentän Nan hua kung 21 Chüngkingfu 22 Fengtu Shih pao.chai Wanbien 23 Kueichou XX 47 CKIANGSI (7 nF | © KUANGTUNI 23 Feng siang köu 24 Ichángfu 25 Tung ting-See 26 Chängshafu Lilinghien 27 Heng shan Hengchoufu 28 Kueilinfu Pinglofu 29 Wuchoufu MERO LLLUSTRATIONS The numbers behind place-names refer to those on the map. 1. Pagoda in the Ling yen sze Monastery 48. _ Peking J. Western Hills. Gateway in 5, Province of Shantung. the Imperial Park Tsing i yüan. 1. Province of Chihli. 2. Province of Shantung. È The Great Wall. Built, since 500 B.C. 49-58. Ling yen sze 5. Monastery north of the ds Peking 4 Entrance to the Imperial Sacred Mount Tái shan. Dates from Palace. Built 1280-1400. ~ 4th cent. Pagoda was built 742-756. 4, 5. Peking. Temple of Heaven. Built 1420. The Lohan figures date 1506-1522. Renewed 1751 4 1889. 52, 53. Tsinanfu 5. Capital of the Province. 6. Peking. Town-Wall. Built 1419-1437. 54, 55. Tsíng yang shu 5. Village S. of Tsinanfu. 7. Peking. Wu tä sze Pagoda. Designed In a glazed gable: Pilgrims mounting 1403, built 1473. to the summit of the sacred mount 8, 10. * Peking. Tien ning sze Pagoda. Height Tai shan. Built in the Ming Dynasty, 58 metres. Built 602-615. Repeatedly probably in the reign of Non Li restored. 1573-1620. 9, 11. Peking. Palichuang Pagoda. Height 56-61. Tdi shan 5, the most easterly of the 56 metres. Built 1578. — - 5 ancient Chinese Sacred Mountains, 12. Peking. Marble Pagoda in the Lama 1545 m high, situated immediately N. Monastery Huang sze. Built 1782. Con- of the town of Tdianfu. tains relics of a Tibetan Prince of the 62, 63. Küfu 6. Native town of Confucius with Church who died in Peking in 1780. . his chief temple and grave. The dra- iA, Peking. Western Hills. Kieh tdi sze gon columns of the hall 1500-1504. Monastery. 64-66. Yenchoufu 6. The buildings from the 14-21. Peking. Western Hills. Marble Pagoda - time of the Ming Dynasty 1368-1644. in the Pi yún sze Monastery. Built 1749. 67. Jehol 4, province of Chihli. Bridges 22-23. Travelling Carts. in park. Cf. Pl. 38. 24. Shih san ling 2. Entrance to the 13 Im- perial Graves of the Ming Dynasty 3. Province of Shansi. 1368-1644. 68, 69. Travelling scenes. 25-31. Siling 3. The Western Imperial Graves 70-78, 109, Wu tdi shan 7. The Buddhist of the Manchu Dynasty 1644-1911. Sacred Mountain of the 5 Peaks dedi- 32-37. Surroundings of Peking. cated to Wenshu pü sa or Bodhisattva 38-45, 67. Jehol 4. Summer Residence of Manjusrî. Height of plateau 1700 m, the Manchu Emperors with Lama Mo- of northern pass 2500 m. The Great nasteries. The buildings date from the Pagoda (54 m) and the other buildings reign of Kfen Lung 1736-1796. were erected during the Ming Dynasty, 46, 47. Voyage on the Luan River. : mostly in the reign of Wan Li 1573-1620. 257 photographs were taken by the author in 1906— 1909. The plates used were 13X18 centimetres, the camera with a Goerz Double Anastigmatic. Some pictures were magnified eight-fold by employing a teleobjective. In “ addition to the author's photographs, 30 taken by Chinese photographers are included: 2—9, 12, 13, 19, 24, 49, 52, 53, 57 —59, 61, 102, 103, 170, 185, 241, 250—253, 256, and 257. Plate 38 is reproduced from an old photograph in the Berlin “Kunstgewerbe- Museum”, The monuments photographed have been, and will be further dealt with in detail by the author in his works “Die Baukunst und religiose Kultur der Chinesen”, published by de Gruyter in Berlin, and “Chinesische Architektur” (in preparation). KEY TO PRONUNCIATION. ai =i in ice, e = e in men, i=i in ravine, o =o in mote, u = 00 in boot, ti = French élu, ou = ow in crow, ch= ch in church (slightly softer when not marked, slightly harder when ‘marked by an accent, e. g. Chao) The aspirate is indicated by an accent on the following vowel. k, p, t, slightly softer than in king, poll, tall; harder when accented, j= the French j in jeu, y = the consonant y in yard. XXI 19. Miao tái tze 13. Province of Shansi. Roof-ridge (cf. Pl. 104). 80-84, 254. Tdiyiianfu 8, Capital, and to S. 85. 86, 87. 88. 89, 90. 91, 972. 93. 94-97. 98-103. 104-108. Kin tzé a chief temple of the prov. Solid stone buildings. 1573-1620. Yang wu chen 8 Dwelling-house of a wealthy man. Meng cheng and Pingyangfu 9. Me- morial Temple of the prehistoric emperors Huang Ti & Yao. Mien shan 8. Limestone mountains S. of Täiyüanfu. Cave Monastery of the Cloud Summit. Pingyangfu 9. Loess views. Lutsún 10, with great Salt Lake and important salt industry, situated in district of Kiaichou the native town of General Kuan Yü who fought in the years 184-219, and who was later exalted as Kuan Ti or Lao ye to the position of War God. 4. Province of Shensi. Mienhien 13. General Ma Chéo, Kuan Yü’s comrade-in-arms (PI.92) against Tsáo Tsdo. depicted fleeing on the painted background. Hua shan JJ, the western ancient Chinese Sacred Mount (2050 m). The summit is a cylinder with 5 sharp peaks, one in the N., E., W., S., and middle. The great temple of Hua yin miao belonging to it is situated on the plain at the N. part of the mountain. Sianfu 12, Capital of prov., till 907 repeatedly capital of the empire. The Great Wild Goose Pagoda (55 m) was founded by the Buddhist pilgrim Hüan Tsang 651 and re- built about 705. The Small Wild Goose Pagoda (ca. 45 m) was built in 710. Miao tdi tze 13 in the Tsín ling Mts. Monastery and memorial temple for Chang Liang the Chancellor of the first emperor of the Han Dynasty (206 B.C.). He received his powers The latter is — 109. 110-113. 114, 115. 116-117 118-130, 131. 132, 133, 137-142. 143. 144-149. XXII and abilities from a spirit on the Sacred Temple Hill. Wu tdi shan 7. Prov. of Shansi. Stairway to a monastery (cf. PI. 70). 5. Province of Szechúan. Kuangyúanhien 14 on Kialing River. Temple of the Táng Empress Wu Hou (684-705) on the right bank ~ opposite the town, the emblems and mirrorof which are the rock Buddhas. These, and the sculptures of the 1000 Buddha Rock above the town, prob- ably date 700. Paintings are new. Lokiang and Hanchou 15. Greatest town on the plain Chéngtufu. Chéngtufu 15. Cap. of the Prov. The Buddhist monastery for the Bodhi- sattva Wenshu is situated within the town, outside a large Taoist mon- astery for Laotze. 134. Kuanhien 16 on the Min River. Starting point for the irrigation of the Chéngtu plain. The memorial temple Örl Lang miao on the river bank commemorates the engineers and demigods Li Ping and his son Örl Lang. Wanhien 22. Bell in temple of Con- fucius (cf. Pl. 175). 135, 136, 154. Tsing cheng shan 16. Mountain of the Green Town S. W. of Kuanhien filled with Taoist sacred objects, monasteries and caves. Vachoufu 17 on the threshold of Tibetan culture. N. of the town the Kin feng sze Monastery. Bamboo rafts are used to convey travellers on the Ya River. Süchoufu or Suifu 79 at mouth of the Min in the Yangtze. Mountain monastery at foot. O mi shan 28, the Buddhist Sacred Mount of Púhien pú sa orBodhisattva Samantabhadra (3380 m). The largest “Monastery of the 10000 Years” or of “Eternity” is situated at a height of 1000 m. On the highest point of the Golden Summit on a steep pre- 1507 151. 192. 153. cipice descending to a depth of 1000 m there are large monastery premises of simple exterior and richly furnished. The summit is almost always cloud-capped, and only sel- dom emerges out of the mist for a short time. Kiatingfu 19. View of the town towards S. In S. E. mountains with pagodas and other sanctuaries. Süchoufu 19 (cf. PI. 143). Hanchou 15. N. of Chéngtufu. Wayside altar. Kiungchou 17. N. of Vachoufu. Village with half-timbered houses and incense pagoda (cf. PI. 125). 154. 199-197: 158-161, 162, 163, 164. 165. 166, 168. 167,169. 170. 171. Tsing chéng shan 16 (cf. PI. 132). From Luchou to Tzeliutsing - 20. Landscape: bridge, Pdilou, temple, farm - buildings, and rice - fields. Wayside altar: stone mast, Buddha stela, incense pagoda and two shrines. Two memorial gates on the road. 190, 263. Tzeliutsing 20, great in- dustrial salt wells district. The wells are 1500 m deep and recognizable by high brine pump scaffoldings. The salt is transported in ships. The rich merchants from the various pro- vinces have built beautiful clubs for their countrymen. 167, 169. Chüngking 21, picturesque town on the Vangtze with exten-- sive trade. Opposite the town a celebrated ancient cave temple de- dicated to Lao kün the “Old Lord of the Mountains” or the “Innate Spirit”. Fengtu 22 on the Yangtze with im- portant Taoist sanctuaries. ls regar- ded as the entrance to the Chinese underworld. Yüentén 20, spot near Tzeliutsing (cf. PI. 158). Wanhien 22 (cf. PI. 172). Chüngking 21 (cf. PI. 162.) Kueichou 23. Town on the Yangtze. Shih pao chai 22. Place of the “Precious Stone Bar” and “Rock 172-178, 179. 180-183. 184-187. 188, 189. 190. 191-194, 195, 198, 190x497: 199, 202. 203, 204. XXIII of the 10000 Shadows”. The summit is reached by a staircase in a leaning half of a pagoda and is surmounted by a temple for the God of the Underworld. 131, 166, 168. Wanhien 22, beautiful town on the Yangtze with well- formed buildings and with cave- temples in the immediate neighbour- hood. Chang Fei was the blood brother of Kuan Yü (PI. 92) and conquered with him the old kingdom of Shu, the present-day Szechúan. Nan hua kung 20, spot near Tze- liutsing (cf. Pl. 158). Feng siang kóu 23 or Feng siang hia the “Bellows George” below Kueichoufu. 6. Province of Hupel. Ichängfu 24, busy trading town. The Dragon King's Cave is situated in S. opposite the town at some distance from the river. 7. Province of Hunan. Tung ting Lake 25 at the mouth of the Siang kiang in the Vangtze. Tzeliutsing 20. Prov. of Szechúan. Shansi Club (cf. Pl. 160). 201. Chángshafu 26. Capital of the Prov. Tso Wensiang, a successful statesman of the 19th cent. was born in Chángsha. The noble Chén family owns one of the most beau- tiful ancestral temples of the town. 200, 205. Liling 26, pretty county administrativetown S.E.ofChángsha. Heng shan 27 or Nan yúo, the sou- thern ancient Chinese Sacred Mount (ca. 1000 m). The great temple at the foot is conspicuous for a beau- tiful main hall. A Hengchoufu 27 on the Siangkiang, county administrative town of the southern Sacred Mount. Views in the S. of the Province. 206-210. 211-215. 216-218. 2195221 8. Province of Kuangsi. Views in the N. of the Province. Kueilinfu 28, Provincial capital on the Kuei River surrounded by strange cone-shaped mountains with caves, amongst which the “Cave of the 7 Stars” next to the bridge is the largest. The Kuei River, on which Pinglofu is situated. lt passes through rugged mountains into a regular landscape. Wuchoufu 29 at the mouth of the Kuei in the Si kiang or West River. The censers date from the year 1717. a 9. Province of Kuangtung. Canton 30. Capital of the Province on the 222229: 230. 231-233. 234-237. West River. Views of temples and the Great Mosque in the town. Marble Pagoda, built in the time of Kfen Lung, 1736-1796. Wu tseng lou, the five-storied tower, stands on the N. Hill Yiieh siu shan in a line with the town-wall and looks towards S. as the religious ‘ guardian of the town. Near it on the Kuanyin shan Hill the temple for the Goddess of Mercy. On the mountain slopes N. of the town graves and a mosque, said to contain a tomb of an uncle of Mahomet. The numerous graves in the N. mountains of Canton are spread high up on the Pai yün shan, the Mountain of the “White Clouds” — the symbol of departed souls —. . The mountain closes the landscape 238, 239. to the north. lts summit, Mo sing ling, “strokes the stars”, is nearly 400 m high. Neng jen sze Monastery is situated on the summit of the Mountain of the White Clouds in the N. of Canton. 240, 243. 244-249. 250. 251: 20202001 254. 299: 10. Province of Fukien. Fuchou 31. Capital of the Prov. on the Min River. Graves. Yung tsúan sze “Monastery of the - Rushing Source” on the “Drum Mountain” S. E. of Fuchou, cele-. brated as place of pilgrimage and sanctuary. In February 1909 solemn Buddhist masses were said here for the souls of the Emperor Kuang Sii and the Dowager-Empress Tze Hi who died in November 1908. Their two soul tablets were placed on an | altar draped with silk, and decorated with small marble Buddhas. In the Library there is lying a large marble Buddha in a glass case next to a Pagoda of relics. Fuchou harbour with view of Ku shan. Santuao 31 or Santao, port N. of Fuchou. | 11. Province of Kiangsu. Shanghai 32, largest port in China on mouth of the Yangtze. The Lung. hua tá “Pagoda of the Beauty of. Dragon” (38 m high) S. of the town was founded in 247, rebuilt in 1411, and repeatedly renovated. Téiyüanfu 8, province of Shansi. 1000 armed Kuanyin, Goddess of Mercy in the “Monastery of Great Pity. One of the three similar gigantic figures standing next to each other in the main hall. Suchou 33. Provincial capital. 1000 armed Kuanyin of the Four Cardi-’ nal Points in the Monastery of the 500 Lohan, Kieh túng sze. 12. Province of Chekiang. 256-262. Hangchoufu 34. Capital of the Prov. The views are all from Si hu, the West Lake 256, 291: XXIV near the town. Lake and “Pagoda of the Thunder Summit”, built 970, now ruin. 258. 259. 260. Rock Buddha and Pagoda on the “Mountain that came flying from India” in the valley of ‘Refuge of Souls”. Grave of the statesman Yo Fei who died an unjust death in 1141, but since then venerated as a pattern of faithfulness. Incense pagoda in the “Cloud Grove . Monastery”. 261: - 262. 263. .264, 265. . 266-269. 210-212, Sheng yin sze “Monastery of the Holy Succession”. The marble pa- goda in the interior of the main hall -has 16 Lohan figures as hermits gra- ' ved on it. Probably built 1736-1796. Imperial Travelling Palace. Interior of Library. _ Tzeliutsing 20. Prov. of Szechúan. Part of a hall in the Shansi Club (cf. PI. 160). Between Tien túng sze and Ningpo. Grave, and view on journey. Tien ting sze 35. “Monastery of the Celestial Boy” N. of Ningpo. Ningpo 35. Largest port of the pro- vince on Yung River, with magni- 278. 277, 279-288. Pu td shan 36. XXV. ficent stores, quild halls, and family temples. Hainingchou 34. E. of Hangchoufu, celebrated for its great bore at the mouth of the Tsfeng táng. Island in the Chou shan or Chusan group “Sailor Mountains”, the Buddhist Sacred Mountain of the Bodhisattva Ava- lokitesvara or Kuanyin, the Goddess of Mercy. Monasteries and sanct- - uaries for the goddess cover the island. The pagoda was built in 1334. In the “Monastery of the Rain of Law”, Fa yü sze, there are stone reliefs with the 24 represen- tations of filial piety (2 examples on plates 282/83) and strange figures 5 of the goddess made of a pearl in a splendid altar (PI. 27), in a white: dress embroidered with green bam- boo designs (PI. 284), of marble in _ glazed altar shrine (Pl. 285). On the summit of the mountain a grave looks down on the archipelago. The figures refer to the numbers of the pages and PES: Altars 152, 154, 156, 201, 206, 227, 229, 245, 246, 248, 267, 276, 277. Bridges 28, 32, 35, 66, 67, 120, 121, 142, 155, 174, 198, 213, 273, 282. Buddha Figures 20, 21, 50, 75, 149, 247, 254, 255, 286, 287. Canton XVII 222-239. Cave Monasteries VI, XII, XVII 88, 167, 168, 184. Chéngtufu XIII 116, 117. Dragon V, XI 34, 41, 62, 65, 74, 92, 123, 174, 184, 207, 225. Dwelling Houses and Shops 85, 252, 974, 278. Family Temples 204, 205, 226. Fengshui VIII. Gates and Doorways 25, 33, 56, 60, 81, 98, 99, 163— 169, 186, 187, 190, 191, 195, 209, 203, 214, 226, 271. | Graves XVI— XVIII 51, 137 — 139, 172, 173, 207, 234 —237, 240—243, 259, 265, 281, 288, — cf. also Imperial Graves. Heng shan vide Sacred Mountains, Heroes 92, 93, 130. Hua shan vide Sacred Mountains. _ Imperial Graves VIII 24—31. Jehol IX 38-45. Kiatingfu XVI 150. Kuangyiianhien XIl 110 — 113. Kuanhien XIII 118—130. Kueilinfu XVII 210— 215. Lion 35, 81: *- Memorial Gates XIV 25, 26, 48, 56, 63—65, 157, 200, 208, 219. Memorial Temples XII 86, 87, 104—108, 110, 123, 124—129, 176—178, 193, 194, 222, 226, 997: Miao tai tze XII 104 108. XXVI Mien shan XI 88. Mountain e 13, Hr aL, Peking VII, vil ane 3 Pi yün sze VII 14—: Priests 39, 148, 268, | 4 Buddhist, shan 10-18, 114, 115, 140, 1 DITS IE Tsinanfu XVII 52, 5; Maicon 80.. Ling yen sze. Prov. Shantung Pagoda in the Monastery of the animated Pagode du Couvent des Cimes animées. Summits of Mountalns Prov. de Chantoung Pagode Im Kloster der beseelten Berggipfel Pagoda en el Monasterlo de las Pagoda nel Convento delle Cumbres animadas Cime animate Wan li chang chéng. Prov. Chihli The Great Wall La Grande Murallle. Province de Tcheli ' Die GroBe Mauer La Muralla grande La Muraglia grande adi > ee y sa Se NR 7 o dio CN m \\ «h 11 N MC Er Peking. Prov. Chihli Imperlal Palace Palais Impérial a Pékin Kaiserpalast Palazzo Imperiale Palacio Imperial Li LILY PAIR Te: hi TNT TENTE TITO ak Y RARA RARA y DÌ Y \ A y iA A AM \ RUN SANS SS ZA Ue Peking. Tíen tán. Prov Chihli Temple of Heaven. Terrace of Sacrifices Temple du Ciel à Pékin. Terrasse des sacrifices Himmelstempel Opferterrasse Templo del Cielo. Terraza de los sacrificios Templo del Cielo. Terrazza del sacrifizi Peking. Tien tán. Prov. Chihli Temple of Heaven. Hall of Annual Prayers : Temple du Ciel. Halie des Priéres annuelles Himmelstempel. Halle der Jahresgebete Templo del Cielo. Sala de las oraciones anuales Templo del Cielo, Sala delle orazioni annuali y PE, nes ty = LAA AE a Peking. Prov. Chihli Town-Wall ; Pékin, Murailles de la ville Stadtmauer Pekin. Muralla de la ciudad Pechino. Muraglia della città E, Peking. Wu tá sze. Prov. Chihli Five Towers Pagoda Pékin. Pagode des Cinq Tours Fùnf Turm-Pagode Pagoda de las Cinco Torres Pagoda delle Cinque Torri Peking. Tien ning sze. Prov. Chihli Pagoda In the Monastery of Celestial Peace Pékin. Pagode du Couvent de la Paix Céleste Pagode im Kloster des himmlischen Friedens Pagoda en el Monasterio de la Paz Celeste Pagoda nel Convento della Pace Celeste and Peking. Palichuang. Prov. Chihli Pagoda in the village of Pallchuang Pagode du village de Palitchouang Pagode im Dorf Palichuang Pagoda del pueblo de Palichuan ì Pagoda nel villaggio di Pallchuang Peking. Tien ning sze. Prov. Chihli Pagoda in the Monastery of Celestlal Peace Pékin. Pagode du Couvent de la Paix Céleste Part of the base Partie du socle Pagode Im Kloster des himmilischen Friedens. Teil des Sockels Pagoda en el Monasterio de la Paz Celeste Pagoda nel Convento della Pace Celeste Parte del zécalo Parte dello zoccolo 10 DAE, Peking. Palichuang. Prov. Chihli Pagoda in the village of Palichuang u village de Palitchouang Partie du socle Pagode d Part of the base Pagode Im Dorf Palichuang. Tell des Sockels Pagoda nel villaggio di Palichuang. Parte dello zoccolo Pagoda del pueblo de Palichuán. Parte del zócalo 11 Marble pagoda in the Yellow Monastery Pagoda de Mármol en el Monasterlo Amarillo Peking. Huang sze. Prov Chihli Marmorpagode im Gelben Kloster Pékin. Pagode de Marbre du Couvent Jaune Pagoda dei Marmi nei Convento Glallo 12 Peking. Si shan. Kieh téi sze. Prov. Chihli Terraced Monastery of the Vows in the Western Hills near Peking Couvent à terrasses dit Couvent des Voeux dans les Montagnes de l'Ouest, près de Pékin Terrassenkloster der Gelübde in den Westbergen bei Peking Monasterio escalonado de los Votos en las montafias al oeste de Pékin Convento dei Voti, costruzione in terrazze nelle montagne alloccidente di Pechino 13 Peking. Si shan. Pi yÜn sze. Prov. Chihli Western Hills near Peking. In the foreground the long grove of the Montagnes de l'Ouest, pres de Pékin. Au premier plan, le bois, Monastery of the Bluish-Green Clouds with the Marble Pagoda tout en longueur, du Couvent des Nuées bleu vert, avec la Pagode de Marbre Westberge bel Peking. Im Vordergrund der langgestreckte Hain des Klosters der blau-grúnen Wolken mit der Marmorpagode Montañas al oeste de Pekín. El bosque del Monasterlo Montagne allloccidente di Pechino. Il bosco steso del: Convento de las Nubes turquies y Pagoda de Mármol delle Nubi turchine e colla Pagoda del Marmi 14 The Marble Pagoda La Pagoda de Mérmol Peking. Si shan. Pi yun sze. Prov. Chihli Die Marmorpagode im Kloster der blaugrünen Wolken La Pagode de Marbre La Pagoda del Marmi 15 x À asd: PERTE Peking. Si shan. Pi yún sze Prov. Chihli Western Hills near Peking. Flight of steps Montagnes de l'Ouest, près de Pékin. La montée to the Marble Pagoda de la Pagode de Marbre Westberge bei Peking. Aufgang zur Marmorpagode Montañas al oeste de Pekín. Subida á la Montagne all'occidente di Pechino. Salita alla Pagoda de Mármol Pagoda del Marmi 16 PSE > s ER Peking. Si shan. Pi yùn sze. Prov, Chihli La Pagode de Marbre entourée de pins à écorce blanche Vue de derri&re The Marble Pagoda among white-barked pines Back view Die Marmorpagode zwischen weißrindigen Kiefern. Rückansicht La Pagoda dei Marmi attraverso | pin! di scorza bianca Vista dall'indietro La Pagoda de Mérmol entre pinos negrales Vistastrasera 37 Peking. Si shan. Pi yùn sze. Prov. Chihli Western Hills near Peking. The marbie Montagnes de l'Ouest, près de Pékin. La construction part of the Pagoda. Back view en marbre de la Pagode. Vue de derrière Westberge bei Peking. Der Marmorbau der Pagode. Rückansicht Montafias al oeste de Pekin. La obra de Montagne all'occidente di Pechino. La parte di mármol en la pagoda. Vista trasera marmo nella pagoda. Vista dall'indietro 18 Peking. Si shan. Pi yün sze. Prov. Chihli Uppermost platform of the Marble Pagoda Plate-forme supérieure de la Pagode de Marbre Oberste Plattform der Marmorpagode Ultima plataforma de la Pagoda de Märmol Plattaforma superiore della Pagoda dei Marmi 19 Peking. Si shan Pi yUn sze. Prov. Chihli Lamaist goddess of the Marble Pagoda Déesse lamaïque de la Pagode de Marbre Lamaistische Gôttin der Marmorpagode Diosa lamaica de la Pagoda de Mármol Divinità lamaica della Pagoda del Marmi 20 Peking. Si shan. Pi yùn sze. Prov; Chihli A bodhisatva of the Marble Pagoda Un bodhisatva de la Pagode de Marbre: À Ein Bodhisatwa der Marmorpagode Un bodhisatva de la Pagoda de Mármol Un bodhisatva della Pagoda del Marmi 21 Prov. Chihli Northern Chinese travelling-carts on the Plain of Peking Chariots de voyage du Nord de la Chine dans la plaine de Pékin Nordchinesische Reisekarren in der Pekinger Ebene Carros de viaje chinos en la lianura de Pekin Carri di viaggio cinesi nella pianura di Pechino 22 Travelling-carts on the Plain of Peking Carros de viaje en la llanura de Pekin Prov. Chihli Reisskarren in der Pekinger Ebene Charlots de voyage dans la plaine de Pékin Carri de viaggio nella pianura di Pechino 23 Nankéu. Shih san. ling. The Thirteen Imperlal Tombs of the Ming Dynasty near Nankóu. Road of Spirits Prov. Chihli Les treize tombeaux des empereurs de la dynastie des Ming, près de Nankéou. Le Chemin des Esprits. Die drelzehn Kalsergráber der Ming-Dynastie bel Nankóu. Gelsterweg Las trece tumbas imperiales de la dinastía Ming cerca de Nankóu Camino de los Espíritus Le tredici tombe imperiali della dinastía Ming presso Nankóu Cammino degli Spiriti DA Siling. Prov. Chihli The Western Imperial Tombs of the Manchu Dynasty Main entrance Les tombeaux occidentaux de la dynastie des Mantchous Entrée principale > Die westlichen Kalsergräber der Mandschu-Dynastie, Haupteingang Las tumbas occidentales de la dinastia Manchu. Entrada principal Le tombe occidentali della dinastia Manclu. | Entrata principale 25 Siling. Prov. Chihli The Western Imperial Tombs of the Manchu Dynasty Les tombeaux occidentaux des empereurs Part view of a gate at the main entrance de la dynastie des Mantchous. Vue d'une partie d'une porte de l'entrée principale Die westlichen Kalsergràber der Mandschu-Dynastie. Tellansicht eines Tores am Haupteingang Las tumbas occidentales de la dinastfa Manchu Le tombe occidentali della dinastia Manciu Detalle de una portada en la entrada principal Dettaglio d'una porta nell'entrata principale 26 Siling. Prov. Chihli Column on the Road of Spirits Colonne sur le Chemin des Esprits Sáule am Geisterweg Columna en el Camino de los Espíritus Colonna nel Cammino degli Spiriti LAT Siling. Prov. Chihli The Western Imperial Tombs of the Manchu-Dynasty Bridge on the Road of Spirits Die Westlichen Kaisergráber der Mandschu-Dynastle. Las tumbas occidentales de la dinastía Manchu Puente en el Camino de los Espíritus Les tombesux occidentaux des empereurs de la dynastie des Mantchous. Pont du Chemin des Esprits Brúcke Im Gelsterweg Le tombe occidentali della dinastia Manclu Ponte sul Cammino degli Spiriti 28 un EN EE Wea: The Road of Spirits seen from the Bridge El Camino de los Espfritus desde el puente Siling. Prov, Chihli Der Gelsterweg von der Brücke aus — i st i A eg Le Chemin des Esprits vu du pont ll Cammino degli Spiriti visto dal ponte 29 Siling. Prov. Chihli The Western Imperial Tombs of the Manchu Dynasty Les tombeaux occidentaux des empereurs The Road of Spirits in front of the Tomb Temple de la dynastle des Mantchous Le Chemin des Esprits devant le temple funéralre Die Westlichen Kalsergráber der Mandschu-Dynastie. Der Geisterweg vor dem Grabtempel Las tumbas occidentales de la dinastía Manchu. El Camino Le tombe occldentali della dinastia Manciu: ll Cammino degli de los Espíritus de larte del Templo Funarario Spiriti davanti Il Tempio funebre 30 A Tomb Temple Un templo funerario Siling. Prov. Chihli Ein Grabtempel Temple funéraire Un tempio funerario 31 Peking. Si shan. Shih tze wo. Prev. Chini Monastery garden in the Western Mountains Pékin. Jardin d'un couvent dans les Montagnes, de l'Ouest Klostergarten in den Westbergen Jardin de un monasterio en las Montafias Occidentales Giardino d'un convento nelle Montagne Occidentali 32 Peking. Prov. Chihli Door in the Temple of the Wind God Porte du temple du dieu du vent Tür im Tempel des Windgottes Puerta en el Tempio del Dios-Viento Porta nel Tempio del Dio Vento 33: Dragon on the edge of a sluice In the Túngchou Canal Peking. Prov. Chihli e re Re hes Dragon sur le bord de l'écluse du canal de Toungchou Drache am Schleusenrand im Tungchou-Kanal Dragén en el borde de una esclusa del Canal de Tüngchou Dragone sul bordo d una cateratta Jel Canale di Túngchou 34 Peking. Wan shou shan. Prov. Chihli End of bridge in the Summer Palace Extrémité d'un pont du Palais d'Eté ; £ Brückenendigung im Sommerpalast Término de un puente en el Palacio de Verano Estremità d'un ponte nel Palazzo d'Estate Pass temple on the road to Jehol Templo en un paso del camino & Jehol Peking — Jehol. Prov. Chihli Passtempel auf dem Wege nach Jehol Temple au col de la route de Jéhol Templo sul passo del cammino à Jehol 37 Jehol. Pótála. Prov. Chihli The Lama Monastery Pótála in Jehol, View from south-east Das Lamakloster Pótála in Jehol. El Monasterio lamáico de Pótála en Jehol, visto desde el Sudeste Le couvent lamaique Pótála à Jéhol. Vue prise du sud-est Blick von Südost Il Convento lamaico di Poötäla di Jehol, visto dal Sudest 38 I Lada i SITR etere Par Jehol. Hingkung. Prov. Chihli In the Lama Monastery Hingkung Dans le couvent lamaïque Hingkoung Im Lamakloster Hingkung En el Monasterio lamáico de Hingkung Nel Convento lamaico di Hingkung wet AS ut Jehol. Hingkung. Prov. Chihli In the Lama Monastery Hingkung Dans le couvent lamaïque Hingkoung Im Lamakloster Hingkung En el Monasterio lamáico de Hingkung Nel Convento lamalco di Hingkung 40 Ope10p euosjqg ep oyoe OVEIOP ozuoug IP ONeL ezuoJg JeJeploBJeA sne yoeg j00J SZUOJQ pepllo PJOP SZUOJQ ep HOL ‘jouer HUIYD “oa ‘BUNHBUIH 41 | me = == I il | ll | IN! | Il | Ill NIN LL I i HIT Hi Mel | N Hi NC In| ; i N | NN NO Main building in Pótála. View from south-west Edificio principal de Pótála, visto desde el Sudeste Jehol. Pótála. Prov. Chihli Hauptbau in Pótála. Blick von Südwest Bâtiment principal de Pótála. Vue prise du sud-ouest Edifizio principale di Pétéla, visto dal Sudest 42 Terraces and circular building Terrazas y Edificio central Jehol. Pu lo sze. Prov. Chihli Terrassen und Rundbau Terrasses et Rotonde Terrazze ed Edificio centraie 43 Jehol. Pú lo sze. Prov. Chihli Terrace in the Lama Monastery Pù lo sze Terrasse dans le couvent lamaïque Poú lo sé Terrasse Im Lamakloster Pu lo sze Terraza en el Monasterio lamäico de Pu lo sze Terraza nel Convento lamalco di Pù lo szé 44 Jehol. Hingkung. Prov. Chihli Glazed Pagoda Pagode vernissée Glasurpagode Pagoda vidriada Pagoda degli smalti 45 Ste A bre Luan ho. Prov. Chihli Journey from Jehol down the Luan River Descente du fleuve du Louan, en aval de Jéhol Reise von Jehol abwärts den Luan Fluß Viaje en el río Luan, agua abajo desde Jehol Viaggio sul fiume Luan, da Jehol in basso 46 On the Luan River En el río Luan Luan ho. Prov. Chihli Auf dem Luan FiuS Sur le fleuve du Louan Sul fiume Luan 47 Peking. Si Coloured giazed gate In the Western Hills near Peking shan. Tsfng i yúan. Prov. Chihli Porte vernissée en couleurs variées, dans les Montagnes d'Ouest près de Pékin Buntglasiertes Tor in den Westbergen bel Peking Puerta vidrida en colores en las Montañas al Oeste de Pekín Porta policroma smaltata nelle Montagne Occidentali presso Pechino Monastery of the Animated Mountain Summits Monasterio de las Cumbres animadas Ling yen sze. Prov. Shantung Kloster der beseelten Berggipfel 7 Couvent des Cimes animées Convento delle Cime animate 49 Ling yen sze. Lohan. Prov. Shantung Buddhist apostles in the Monastery of the Animated Mountain Summits Buddhistische Apostel Apóstoles budhistas en el Monasterio de las Cumbres animadas 4 ì Apótres bouddhistes au couvent m Kloster der beseelten Berggipfel des Cimes anirnees Apostoli budhistici nel Convento delle Cime animate Sc Ling yen sze. Prov. Shantung Buddhist cemetery of the Monastery Cimetière bouddhiste du couvent Buddhistischer Friedhof des Klosters Cementerio budhista del Monasterio Camposanto buddhistico del Convento per ra Tess. Tsinanfu. Ta ming hu. Lake of the Great Light in Tsinanfu and Mount of the 1000 Buddhas M -_ \ AN Tsfen fo shan. Prov. Shantung Lac de la Grande Splendeur à Tsinanfou et Montagne des 1000 Bouddhas See des GroBen Glanzes in Tsinanfu und Berg der 1000 Buddhas Lago del Gran Esplendor en Tsinanfu y Montafia de los 1000 Buddbas Lago dello Splendore Grande en Tsinanfù e Monte del 1000 Buddhi 52 jopuejds3 ueid jep oBe7] epuein esopusids ojjep o6e7 sezue|o Uuegoi sep ess JNOpusjds yeeid eu} jo exe7 inepuejds epuesd e Sp 227 Bunjueys ‘014 ‘NY BUI ej, "njueuis] j È: 3) cd ua € if 4 M ia Tsing yang shu. Prov. Shantung Hall with glazed terra cotta reliefs In the Temple Salle avec reliefs en terre cuite vernissée au temple of the Tai shan Goddess de la déesse du Tai chan Halle mit glasierten Tonreliefs im Tempel der Tái shan-Góttin Sala con relleves de barro vidriado en e! Templo de la Diosa de Tai shan Sala con rilievi di ceramica ne! Tempio della Dea de! Tái shan 54 Tsing yang shu. Prov. Shantung Gable in the Temple of the Tai shan Goddess Fronton du temple de la déesse du Tai chan Giebel im Tempel der Tai shan-Góttin Frontón en el Templo de la Diosa de Tal shan Frontone nel Tempio delia Dea del Tai shan 55 Main Entrance of the Great Temple at the foot of the Eastern Sacred Mount Tai shan Táianfu. Tái miao. Prov. Shantung Entrée principale du Grand Temple au pied du Mont sacré oriental de Tài chan Haupteingang zum GroBen Tempel am FuBe des Óstlichen Helligen Berges Tai shan Entrada principal del Tempio grande al pié del Monte sacro de Levante Entrata principale del Tempio grande al piede de! Monte Santo Orientale 56 Táianfu. Tai miao. Ta tien. Prov. Shantung Main Hall in the Great Temple at the foot of Tài shan Sala principal en el Gran Templo del Tái shan Haupthalle im GroBen Tempel am Tái shan Salle principale du Grand Temple du Tai chan Sala principale nel Tempio grande del Tái shan 57 i y LI À Aas i ih i la Táianfu. Tái miao View of the Sacred Mount Tái shan over the Great Temple to the north Prov. Shantung Le Grand Temple vu d'une hauteur au sud. Au fond le Mont sacré de Tai chan Biick über den Großen Tempel nach Norden auf den Helligen Berg Tài:shan Mirada por encima del Gran Templo hacia Norte y el Monte Sacro Vista sopra il Templo grande verso Settentrione ed il Monte Santo 58 Tài shan. The stone stalrway leading to the summit of the Sacred Mount Prov. Shantung L'escaller de pierre conduisant au sommet du Mont sacré Die Stelntreppe zum Gipfel des Heiligen Berges La escalera de pledra conduciendo 4 la cumbre del Monte Sacro La scala di pietra che conduce alla cima del Monte Santo 59 Tài shan. Nan tien men. The "Southern Heavenly Gate" on the summit of the Sacred Mount Prov. Shantung La “Porte méridionale du Ciel" au sommet du Mont sacré Das „Südliche Himmelstor" am Gipfel des Heiligen Berges La “Puerta meridional del Cielo" en la cumbre dei Monte Sacro La "Porta Celeste del Mezzodì" nella cima del Monte Santo 60 The Temple of the Summit of the sacred Täi shan Los templos en el Pico del Santo Tai shan Tái shan. Prov Shantung Les temples sur le sommet du Mont sacré de Tai chan Die Tempel auf der Spitze des Helligen Tál shan | tempi sulla cima del santo Tai shan 61 Main Hall in the Temple of Confucius Sala principal en el Templo de Confucio K Ufu. Wen miao. Prov. Shantung Haupthalle im Tempel des Konfuzius MISE WI ve ur Nb 55 ow 9 è Salle principale du temple de Confucius Sala principale nel Tempio di Confuzio Gate on the way to the grave of Confucius Puerta en el Camino á la Tumba de Confucio Kufu. Prov. Shantung Porte sur la route conduisant au tombeau de Confucius Tor auf dem Wege zum Grabe des Konfuzius Porta nel cammino alla Tomba di Confuzio * - te . 4 » "e te “ te TELE Memorial Gate Puerta conmemorativa Yenchoufu. Pái lou. Prov. Shantung Gedächtnistor 64 Porte commémorative Porta commemorativa MAA u LS Yenchoufu. Prov. Shantung Part of a Memorial Gate. Limestone Tell eines Gedächtnistores aus Kalkstein Parte de una Puerta conmemorativa de piedra calciza Partie d'une porte commémorative en pierre calcaire Parte d'una Porta commemorativa di pietra calcarea 65 Bridge Puente ns. trattato A RA Te STR Yenchoufu. Prov Shantung Brúcke Pont Ponte 66 Bridge in the imperial Park Puente en el Palacio Imperial Jehol. Prov. Chihli Brücke im Kalserlichen Park Pont dans le parc impérial Ponte nel Palazzo imperiale 67 Journey to Wu tal shan, northern approach Viaje al Wu tài shan desde el Norte Prov. Shansi Reise zum Wu tál shan vom. Norden her Voyage au Wou-tál-chan, en venant du nord Viaggio al Wu tál shan dal Settentrione 68 Prov, Journey to Wu tai shan. Ascent to Pass Gate of the Great Wall Shansi Voyage au Wou-täl-chan. Montée de la porte du Grand Mur située au haut du col Reise zum Wu tal shan. Aufstieg zum Paßtor der Großen Mauer Viaje al Wu tai shan. Subida 4 la Puerta de paso en la Muralla grande Viaggio al Wu tál shan. Salita alla Porta di passo nella Muraglía grande 69 Wu tai shan. Prov. Shansi The Monasteries in the elevated valley of the Sacred Buddhist Mount of the 5 Summits Les couvents dans la haute vallée du Mont sacré bouddhiste des 5 Cimes Die Kióster Im Hochtal des heiligen buddhistischen Berges der 5 Kuppen Los monasterlos en el valle alto del Sacro Monte budhista de las 5 copas | conventi nell'alto valle del Monte santo buddhistico delie 5 cime TO The Great Pagoda of Sacred Relics La Pagoda grande de las Reliquias Wu täi shan. Shé li tá. Prov, Shansi Die Große Reliquienpagode La Grande Pagode aux Reliques La Pagoda grande delle Reliquie ga: Wu tai shan Buddhist Library and the Terraces at the end of the Monastery AM Hien túng sze. Prov. Shansi Bibliothèque bouddhiste et la terrasse à l'extrémité du couvent Buddhistische Bibliothek und die Terrasse am Ende des Klosters Biblioteca budhista y terraza final del Monasterlo Biblioteca buddhistica e terrazza finale del Convento ThE: Terrace of the 5 Bronze Pagodas Terraza de las 5 Pagodas de bronce Wu tái shan. Hien túng sze. Prov. Shansi Terrasse der 5 Bronzepagoden Terrasse des 5 Pagodes de bronze Terrazza delle 5 Pagode di bronzo 73 Wu tài shan. Hien túmg sze. Prov. Shansi Part of one of the 5 gilded bronze Pagodas Partie en bronze doré d'une des 5 Pagodes Teil einer der 5 Pagoden aus vergoldeter Bronze Parte de una de las 5 Pagodas de bronce dorado Parte d'una delle 5 Pagode di bronzo dorato Wu täi shan. Hien tüng sze. Prov. Shansi Part of one of the 5 gilded bronze Pagodas Partie en bronze cioré d'une des 5 Pagodes Teil einer der 5 Pagoden aus vergoldeter Bronze Parte de una de las 5 Pagodas de bronce dorado Parte d'una delle 5 Pagode di bronzo doratc , a AI Pra 7) Wu tái shan. Hien túng sze. Prov. Shansi Great Hall of Prayer Grande salle des prières Große Gebetshalle Sala gramde de las oraciones Sala grande delle orazioni , 76 Wu tái shan. Shih fang táng. Prov. Shansi Painted wood-carving of the Main Hall Bemalte Holzschnitzerel der Haupthalle Obra de madera entallada y pintada de la Sala principal Sculpture de bois peinte de ia salle principale Lavoro di legno Intagliato e dipinto della Sala principale TA Wu tái shan. Shih fang táng. Prov. Shansi art of the wall, Terra cotta Pan de mur en terre cuite Mauerteil aus Terrakotta Jetalie mural de barro cocido Dettaglio murale di terracotta Miao tái sze. Prov. Shensi Roof-ridge. Terra cotta Couronnement de toit en terre cuite Dachbekrónung aus Terrakotta Remate de barro cocido Finimento di terracotta 79 TaiyUanfu. Prov. Shansi Bronze unicorn guarding the Fen River Unicorne de bronze gardant le fleuve du Fen Einhorn aus Bronze bewacht den Fen-Fluß Monoceronte de bronce vigilando al rio Fen Unicorno di bronzo vegliando sopra Il fiume Fen BO TaiyUanfu, Ta pei sze. Prov. Shansi Bronze lions at the tempie entrance Lions de bronze à l'entrée du temple Bronzelówen am Tempeleingana Leones de bronce en la entrada del templo Leoni di bronzo all'entrata del templ: 81 Massive Hall Edificio sólido Taiyuanfu Shuang ta sze. Massive Halle Prov. Shansi Salle massive Sala di costruzione solida 82 Malin Hall of a temple group Sala principal de un grupo del templo Kin tzé. Prov. Shansi Haupthalle einer Tempelgruppe MATA Salle principale d'un groupe du temple Sala principale d'un gruppo del templo 83 Ground-floor of the Main Hall Piso bajo de la Sala principal Kin tzé. Prov. Shansi Erdgeschoß der Haupthalle Rez-de-chaussée de la salle principale Planterreno della Sala principale Dwelling house Vivienda 4 à. ween tee e 5 m m ~~". Pr Ri SAGAR APE Eros Yang wu chen. Prov. Shansi Wohnhaus Maison d'habitation Casa da abitare 85 Meng chéng. Huang Ti miao. Prov. Shansi Salle commémorative de l'empereur Houang Ti Emperor Huang Ti Memorial Hall Gedächtnishalle des Kaisers Huang Ti Ti Sala dedicada 4 la memoria del emperador Huang Ti Sala dedicata alla memoria dell'imperatore Huang Ti Emperor Yao Memorial Temple, Main Hall Pingyangfu. Prov. Shansi Temple commémoratif de l'empereur Yao. Gedàchtnistempel des Kalsers Yac Haupthalle : Templo conmemorativo del emperador Yao. Sala principal 4 Tempio commemorativo dell'imperatore Yao. Salle principale Sala principale il, - A Dio Af alado cbr Mien shan. Yün feng sze. Prov. Shansi Cave Monastery In the Mien Mountains Couvent taillé dans 'e roc, dans les montagnes de Mien Hôhlenkloster im Mien-Gebirge cueva — monasterlo en la montaña Mien Convento di caverna nella montagna Mien 88 Pingyangfu. Prov. Shansi Défilé dans le loess Defile in the Loess Engpass im Lóss Passo attraverso | giacimenti di argilla Desfiladero á través de los yacimientos de arcilla 89 BII918 ep so}UejLuioEA so] ep SeAe4 P 0JSpeljsag eje Ip puewjdejS | osisABipe Osseqg ss97 wı ssedBuy 21490 sse07 eu] ul ss] 8| SUBP IEG ‘N4y6ueABujd "AOS ¡SUByS 90 The Salt Lake El Saladar Kiaichou. Lutsún. Prov. Shansi Der Salzsee Le Lac salé i Lago salso 91 Kiaichou. Kuan Ti Prov. Shansi General Kuan Yü as War God in the temple Le général Kouan Yu en dieu de la guerre, of his native town dans le temple de sa ville natale Der Feldherr Kuan Yü als Kriegsgott im Tempel seiner Geburtsstadt El caudillo Kuan YG como Dios de la guerra Il generale Kuan Yd da Dio della guerra en el templo de su ciudad natal nel Tempio della sua città natale > Mienhien. Prov. Shensi General Ma Chéo in his temple Le général Ma Tcháo dans son temple Der Feldherr Ma Cháo. in seinem Tempel El caudillo Ma Cháo en su templo ll generale Ma Chao nel suo templo Hua yin miao. Prov Shensi The Western Sacred Mount Hua shan and the Great Temple at its foot Le Mont sacré occidental Houa-chan et ie Grand Temple à son pied Der westliche Hellige Berg Hua shan und der Große Tempel an seinem Fuß E! sacro monte occidenta! de Hua Shan yel Gran Templo 4 su pié Hua shan, il Monte santo di Ponente, e il Tempio grande à piè del monte 14 94 Hua The cylinder of the Mount of the 5 Peaks; Middie and Western Peak shan. Prov. Shensi La montagne cylindrique aux cing pics: pointe du milieu et polnte occidentale Der fünfgezackte Bergzylinder: Mittel- und Westspitze El macizo montañoso de los 5 picos: Punta central y occidental lí massiccio montagnoso dalle 5 cime: Cima centrale ed occidentale 95 The Western Sacred Mount. Hua shan. Prov. Shensi View to north: western peak, Le Mont sacré occidental. Vue vers le nord: pointe occidentale, sea of clouds and plain mer de nuages et plaine Der westliche Heilige Berg. Blick nach Norden: Westspitze, Wolkenmeer und Ebene El Monte sacro del Oeste. Vista hacia el Norte: Punta del Oeste, Il monte santo di Ponente. Vista verso Il Norte: Cima occidentale, capa de nubes y llanura nubi e pianura 96 Hua shán. Pai yün. Prov. Shensi White clouds round the summit of the Sacred Mount WeiBe Wolken um die Gipfel des Helligen Berges Nubes blancas alrededor de las cumbres del Monte Sacro Nuages blancs autour des cimes du Mont Sacré Nubl bianche intorno alle cime del Montè Santo 97 North Gate of Sianfu, the Provincial Capita! Puerta del Norte en Sianfu, capital de provincia Sianfu. Pei men. Prov. Shensi Porte septentrionale de Slanfou, capitale de la province Nordtor von Sianfu, der Hauptstadt der Provinz Porta settentrionale di Slanfü, capltale della provincia 98 Main Tower of the North Gate Torre principali de la Puerta del Norte Sianfu, Pei men. Prov Shensi Hauptturm des Nordtores Tour principale de ia Porte septentrionale Torre principale delia Porta settentrionale 99 ms IEA" deb Front court of the Great Mosque Atrlo de la Mezquita grande Sianfu. Li pai sze. Prov. Shensi Vorhof der groBen Moschee Avant-cour de la Grande Mosquée Atrlo della Moschea grande 100 Main court of the Great Mosque Patio principal de la Mezquita grande PAR: Sianfu. Li pai sze. Prov. Shensi Haupthof der groBen Moschee Cour principale de la Grande Mosquée Cortile principale della Moschea grande 101 Sianfu. Ta yen té. Prov, Shensi Great Wild Goose Pagoda Grande Pagode de l'Oie sauvage GroBe Wildganspagode Pagoda grande de los ánsares bravos Pagoda grande delle oche salvatiche 102 Sianfu. Siao yen tà. Prov. Shensi Small Wild Goose Pagoda Petite Pagode de l'Ole sauvage Kleine Wildganspagode Pagoda pequeña de los 4nsares bravos Pagoda piccola delle oche salvatiche 103 Miao tái tze. Tsfn ling shan. Prov, Shensi Chancellor Chang Liang Memorial Temple in the Tsin ling Mountains Temple commémoratif du Chancelier Tchang Liang dans les Montagnes de Tsín ling Gedächtnistempel für den Kanzler Chang Liang im Tsín ling Gebirge Templo conmemorativo del canciller Chang Liang en la montaña de Tsín ling Templo commemorativo del cancelllere Chang Llang nella montagna di Tsín ling 104 O|JS]}SeUOLI ¡ep uJp4er O}USAUOD ¡ep ou¡pJejs) us eDiejsom uepie)n Aysjseuow jueAnos np ujpJer US Cid OZ} [PJ CRIN ¡sus î 105 Main Court of Monastery Patio principal del monasterio Miao tái tze. Prov. Shensi Haupthof Im Kloster Cour principale du couvent Cortile principale del convento 106 O|JJSISBUON [Sp Ujpuef jo Ue PLe4soH OYUSAUOD |8P 0ujpsiej6 jeu ojzidso ueye61e}sojh WI sneysjispo uspsed Alejseuoyy U| esnoy .sjsenp) J18AN09 NP Ujpief e] suep sisHuesje sep uosjeyy '92] [2] OBIIN ueys “013 IS 107 Miao tái tze Prov. Shensi Escalier de la Salnte Colline du temple Stairway to the Sacred Temple Hill Treppe zum helligen Tempelhúgel Scala alla collina santa del templo Escalera al cerro santo del templo 108 Wu tái shan. PÚ sa tien. Prov. Shansi. Entrance to Monastery Montée du couvent Aufgang zum Kloster Subida al monasterio Sallta del convento 109 Kuangyüanhien Wu Hou tzé. Prov. Szechüan Empress Wu Hou Memorial Temple Tempio conmemorativo de la emperatriz Wu Hou Gadächtnistempel der Kalserin Wu Hou Temple Templo commémoratif de l'impératrice Ou Heou commemorativo dell'imperatrice Wu Hou 110 Rock Buddhas over the Wu Hou Temple Budhas de roca encima del templo de la Wu Hou Kuangyúanhien. Prov. Szechuan Bouddhas taillés dans le roc au Felsenbuddhas über dem Tempel der Wu Hou dessus du temple de l'Impératrice Ou Heou Buddhi di roccia sopra il tempio della Wu Hou 111 Kuangyüanhien. Kia ling kiang. Tsfen fo ai. Prov. Szechúan Rock of the 1000 Buddhas on the banks of the Kia ling Rocher des 1000 Bouddhas au bord du Kia ling Felsen der 1000 Buddhas am Ufer des Kia ling Roca de los 1000 Budhas en la orilla del Kia ling Rupe del 1000 Buddhi nella riva del Kia ling 112 Chapel in the rocks of the 1000 Buddhas Capilla en la Roca de los 1000 Budhas Kuangyüanhien. Tsfen fo ai. Prov Szechúan Kapelle im Felsen der 1000 Buddhas Chapelle dans le Rocher des 1000 Bouddhas Cappella nella Rupe del 1000 Buddhi 13 Water-wheel Norte Lokianghien. Prov Szechüan Wasserschöpfrad Roue hydraulique Ruota Idraulica 14 Village Vista de una aldea Hanchou. Prov, Dorfblld Szechúan Vue d'un village Veduta d'un villaggio 115 Main Hall in the Wenshu Monastery Sala principal en el Monasterio de Wenshu & T 4 È h È (A Chéngtufu. Wenshu yan. Prov. Szechuan Haupthalle im Kloster des Wenshu Salle principale du Couvent de Wenchou Sala principale del Convento di Wenshu 116 BueA 6ujsi ep onejseuoy je ue 824087] ep ¡euoBojoo wies BueÁ Bujs| IP OJUEAUOD ¡SU 621087 IP ese|oBueyo ejes Aisyseuon BueA Bujs| ey} Us ezjoe7] jo ¡ey jeuoßeoo "Buny BueA Bujs¡ ‘nynyBueuD Jaysoyyy Bued 6ujsi Un ezjoe] sep ae} eBniesiyoy SueA Buys, ep JUSANOD S| SUBP 924087 Sp SUODOJDO ABS UBNYISZS ‘Ad 117 Kuanhien. Prov. Szechüan Vue en aval du fieuve du Min sur les Montagnes de Tsing tchéng Blick abwärts den Min-FluB auf die Berge des Tsing chéng View of the Tsing chéng Mountains down the Min River Vista del rio Min, agua abajo, hacia las montafias de Tsfng chéng Veduta del fiume Min à valle, verso le montagne di Tsfng chéng 118 Kuanhien. Prov Szechúan View up the Min River. Suspension bridge and Ori Lang Temple Vue en amont du fleuve du Min. Pont suspendu et Temple d'Eùl Lang Blick aufwärts den Min-FluB. Hängebrücke und Ternpel des Órl Lang Vista del río Min, agua arriba. Puente colgado y Templo de Órl Lang Veduta del fiume Min contracqua. Ponte sospeso e Templo di Ori Lang 119 Suspension bridge over the Min River Puente colgado en el río Min Kuanhien.. Prov Szechúan Hängebrücke über den Min-FluB Pont suspendu sur le fleuve du Min Ponte sospeso sul fiume Min 120 Bridge-head of the suspension bridge Cabeza del puente colgado Kuanhien. Prov. Szechúan Brückenkopf der Hängebrücke Téte du pont suspendu Testa del ponte sospeso 121 Main Hall In the temple of Confucius Sala principal en el Templo de Confuclo Br Ara a, Pr Kuanhien. Wen miao. Prov. Szechúan Haupthalle im Tempel des Konfuzius Salle principale dans le Temple de Confucius Sala principale nel Tempio di Confuzio 122 Kuanhien. Fu lung kuan. Main Hall of LI Ping in the "Temple of the Tamed Dragon" Prov. Szechüan Salle principale de Li Ping dans le "Temple du Dragon dompté" Haupthalle des LI Ping Im "Tempel des gebándigten Drachen" Sala principal di LI Ping en el “Tempio del Dragón domado" Sala principale di LI Ping nel "Tempio nel Dragone domato" 123 Kuanhien. Örl Lang miao. Prov. Szechuan Entrance to the Órl Lang Temple Entrée du Temple d'Eúl Lang Eingang in den Tempel des Órl Lang Entrada ai templo de Órl Lang Entrata al templo di Orl Lang 124 Kuanhien. Orl Lang miao. Prov. Szechuan Court-Yard with Wall of Spirits Esplanade avec mur des esprits Vorplatz mit Geistermauer Atrio y Muro de los Espfritus Atrio col Muro degli Spiriti 125 First frontcourt of the Orl Lang Temple Patio primero en el Tempio de Ori Lang Kuanhien. Orl Lang miao. Prov. Erster Vorhof im Tempel des Örl Szechüan Lang Première avant-cour du Temple d'Eùl Lang Primo cortile nel Templo di Órl Lang 126 Second frontcourt Patio segundo Kuanhien. Orl Lang miao. Zweiter Vorhof Prov. Szechüan Deuxléme avant-cour Secondo cortile 127 EZRINST > NE. ERS RE RE Y | Kuanhien. Ori Lang miao. Prov. Szechuan Main Hall and Incense Pagoda In the Salle principale et Pagode de l'Encens dans Ori Lang Temple le Temple d'Eúl Lang Haupthalle und Welhrauchpagode Im Tempel des Órl Lang Sala principal y Pagoda del Inclenso en el Sala principale e Pagoda dell'Incenso nel Templo de Ori Lang Templo di Ori Lang 128 ale Kuanhien. Orl Lang miao. Prov. Szechuan The uppermost halls of the Temple : Les halles supérieures du Temple Die obersten Hallen des Tempels Las salas superiores del Templo Le sale superlori del Tempio 129 . Kuanhien. Fu lung kuan Prov, Szechuan LI Ping's statue In the "Temple of the Statue de Li Ping dans le „Temple du Tamed Dragon" Dragon dompté" Statue des Li Ping Im „Tempel des gebändigten Drachen" Estatua de Li Ping en el , Templo del Statua di Li Ping nel ,Templo del Dragén domado" Dragone domato" 130 Wanhien. Wen miao. Prov. Szechlan Bell In the Temple of Confucius Cloche dans le Temple de Confucius Glocke im Tempel des Konfuzius Campana en el Templo de Confucio Campana nel Templo di Confuzio 131 Rock Chapel in the Tsfng chéng Mountains Capilla en una peña de los montes de Tsing chéng Tsfng chéng shan. Prov. Szechüan Chapelle taillée dans le roc dans les Montagnes de Tsing tchéng Felsenkapelle in den Bergen des Tsfng cheng Cappella in una roc ca del monti di Tsing chéng 132 Cave of the Morning Sun Cueva de! Sol de Mañana chéng shan. Chao yang tung. Prov. Héhle der Morgensonne Szechüan Grotte du Soleil levant Caverna del Sole del Mattino N Kuanyin Grotto in the Animated Rocks Gruta de Kuanyin en la Peña Animada CR DR I AR Kuanhien. Ling yen sze. Prov. Szechüan Grotte der Kuanyin im Beseelten Felsen Grotte de Kouanyin dans le Rocher animé Grotta della Kuanyin nella Rupe Animata 134 Main Hall of the Monastery Sala principal del monasterio Tsfng chéng shan. San tsfng kung. Haupthalle des Klosters Prov. Szechüan Halle principale du couvent Sala principale dei convento 135 Tsfng chéng shan. Prov. Szechúan Hall of the Celestial Queen Halle de la Reine du Ciel Halle der Himmelskönigin Sala de la Reina del Cielo Sala della Regina del Cielo — w o Yachoufu. Kin feng sze. Prov. Szechüan Tomb Pagoda in the “Golden Summit Monastery" Pagode funérafre dans le ,Couvent de la Cime d'or" Grabpagode im „Kloster des Goldenen Gipfels" Pagoda sepulcral en el ,Monasterio de la Pagoda sepolcrale nel «Convento della Cumbre dorada" Cima d'Oro" 337 Priests’ tombs In the Tumb as de s acer dotes en el „N Yachoufu. Kin feng sze. Prov Szechúan Tombeaux de prêtres dans le ,Couvent de la Cime d'or" Golden Summit Monastery" Priestergráber im ,Kloster des Goldenen Aonasterio de la Cumbre dorada" Gipfels" Tombe di sacerdoti nel „Convento della Cima d'Oro" 138 TTT dna Yachoufu. Prov Szechüan i ! Family tomb Tombeau de famille Famlliengrab Sepultura de familia Sepolcro di famiglia 139 View up the Ya River Vista del rlo Ya, agua arriba Yachoufu. Ya kiang. Prov. Szechúan Blick aufwárts den Ya-FluB Vue en amont de la rivière de Ya Veduta del fiume Ya, contracqua 140 View down the Ya River Visto del río Ya, agua abajo , Yachoufu. Ya kiang. Prov. Szechúan Blick abwärts den Ya-FluB Vue en aval de la rivière d'Ya Veduta del fiume de Ya, a valle 141 Bridge In the Town Puente en la ciudad Yachoufu. Prov. Szechüan Brùcke in der Stadt Pont dans la ville Ponte nella città 142 The Pan pien Monastery on the Min River El monasterlo de Pan Pien en el río Min Süchoufu Pan pien sze. Prov, Szechuan Das Pan pien Kloster am Min-FluB Le Couvent de Pan pien sur le fleuve Il Convento di Pan pien sul fiume Min Min 143 a a ia Dery j 4 O mi shan. Tsfng yin ko. Prov. Szechúan The Buddhist Sacred Mount O mi. La montagne sacrée bouddhique O mi. Hermitage of Pure Sound Ermitage du son pur Der buddhlstische Heillge Berg O mi. +: Klause des relnen Klanges El sacro monte budhista de O mi. ll monte santo buddhistico di O mi. Ermita del Sonido Puro Eremo del Suono Puro 144 O mi shan. Wan nien sze. Prov Szechuan Pagoda.of Rellcs in the “Monastery of Eternity" Pagode des reliques dans le ,Couvent de l'Eternité Reliquien-Pagode im „Kloster der Ewigkeit" Pagoda de las Reliquias en el ,Monasterio Pagoda delle Reliquie nel ,Convento de la Eternidad" dell'Eternità" 145 MN O mi shan Kin ting. Prov Szechúan Monastery buildings on the “Golden Summit", tiie highest peak Bâtiment du couvent sur la „Cime d'Or", le plus haut sommet of the Sacred Mount O mi de la montagne sacrée O mi Klostergebáude auf dem „Goldenen Gipfel" der höchsten Spitze des Heiligen Berges O mi Edificios monästicos en la „Cumbre dorada", la mäs alta de las Edifizi monastici sulla ,Cima d'Oro", più alta elevazione del del Monte sacro de O mi Monte santo O mi 146 O mi shan. Kin ting. Prov. Szechüan The "Golden Summit", highest peak of the mountain with Its La ,Cime d'Or", le sommet le plus élevé de la montagne O mi precipitous descent in a sea of clouds près du versant escarpé, dans la mer de nuages Der „Goldene Gipfel", die höchste Spitze des Berges, am Stellabfall im Nebelmeer La „Cumbre dorada", la más alta del monte, por el lado del tajo, Declivio della ,Cima d'Oro", la più alta del monte, velata en una capa de nieblas dalla nebbia 147 O mi shan. Kin ting. Prov. Szechuan Mummified abbot as a statue in a monastery on the Momie d'un abbé servant de statue, dans un couvent sur “Golden Summit" of the Sacred Mount O mi la „Cime d'Or" de la montagiie sacrée O mi Mumifizierter Abt als Statue in einem Kloster auf dem „Goldenen Gipfel" des Heiligen Berges O mi Abad momificado como estatua en un monasterio Abbate mummificato da statua in un convento sulla en la „Cumbre dorada" del monte sacro de O mi «Cima d'Oro" del monte santo O mi O mi shan. Kin ting. Púhien pú sa. Prov. Szechuan The Bodhisatva Puhien, the tutelary deity of the Sacred Le bodhisatva Pouhien, dieu tutélaire de la montagne Mount, on his elephant, in a monastery on the sacrée, sur son éléphant, dans un couvent de la “Golden Summit" «Cime d'Or" Der Bodhisatva Puhien, die Schutzgottheit des Heiligen Berges, auf seinem Elefanten in einem Kloster auf dem „Goldenen Gipfel" El bodhisatva Puhien, divinidad protectora del Monte sacro, ll bodhisatva Puhien, divinità protettrice del Monie montado en su elefante, en un monasterio de la santo, sul elefante, in un convento della «Cumbre dorada" ¿Cima d'Oro" Us Kiatingfu. Prov. Szechüan The town of Kiating at the junction of the rivers Min, Tung and Ya View towards the south La ville de Klating, au confluent des rivières Min, Toung et Y Vue vers le sud Die Stadt Klating an der Vereinigung der Flússe Min, Tung und Ya. Blick nach Süden La cludad de Kiating en la confluencla de los rios Min, Tung é Ya Vista hacla el Sur La città di Kiating, alla riunione del fiumi Min, Tung e Y Veduta verso mezzoglorno (O View from the town up the Min River Vista del río Min desde la cludad, agua arriba Súchoufou. Prov. Szechuan Blick von der Stadt aufwárts den Min FluB Vue de la rivière Min, en amont de la ville Veduta del fiume Min, dalla città in sù 151 Prov. Szechúan Hanchou. Autel au bord de la route Roadside altar Wegaltar Altare sul cammino Altar en el camino 152 Kiungchou. Prov. Szechúan Village Scène villageoise Dorfbild Vista de una aldea E Veduta d'un villaggio 153 In the Tsfng chéng Mountains En las montañas de Tsfng chéng Tsing chéng shan. Prov. In.den Bergen des Tsing Szechuan Dans les montagnes de Tsing tchéng Nelle montagne di Tsing chéng 154 Landscape Paisaje Luchou - Tzeliutsing. Prov Landschaft Szechüan Paysage Paesaggio 155 Roadside altar Altar en el camino Luchou - Tzeliutsing. Prov. Szechüan Wegaltar Autel au bord de la route Altare sul cammino 156 Memorial gates on the road 5 Puertas conmemorativas en el camino | we Ve, PER CS DOUCE es è | ro N Luchou - Tzeliutsing. Prov. Szechuan Gedächtnisiore auf dem Wege 3 AAA AA Portes commémoratives sur la route Porte commemorative sul cammino 157 Salt boats in the industrial district of the salt-wells Tzeliutsing. Prov. Szechúan Bateaux servant au transport du sel dans le district des puits salants Salzboote im Industriebezirk der Saizbrunnen Botes con sal en el distrito industrial de los pozos de sal Battelli con sale nel distritto industriale delle fonti salifere 158 The Industrial district of the salt-wells El distrito Industrial de los pozos de sal Tzeliutsing Prov. Szechüan Der Industriebezirk der Salzbrunnen Le district industriel des puits salants Il distritto industriale delle fonti salifere 159 Shans! Provincial Club. Main Court with hall freulo de los Palsanos de Tzeliutsing. Shansi hui kuan. Prov. pes Pm nora") “street Szechúan Club des compatriotes de la province de Chansi. Cour principale avec salle Klub der Landsleute aus der Provinz Shansi. Haupthof mit Halle la provincia de Shansl: Patlo principal con sala Casino del compatriotti della provincia di Shansi: Cortile principale e sala * # | gi, de # rs & $ 10 18 la Ew ERR SR PEO ee Tzeliutsing. Shansi hui kuan. Prov Szechúan Shansi Provincial Club. Stage over entrance Club de Chansl. Círculo de Shansi. Shansi-Klub. Theaterbúhne über dem Eingang Scène d'un théâtre au-dessus de l'entrée Escenarlo encima de la entrada Casino di Shansi. Palco scenico sopra l'entrata 161 Chüngkingfu. Prov. Szechüan Alley in the town of Chungking Ruelle dans la ville de Tchöngking Gasse in der Stadt Chüngkfng Calle en la ciudad de Chüngkfng Via nella città di Chüngking 162 Chüngkfngfu. Prov. Szechüan House-door in the alley, ornamented with Entrée de maison dans la ruelle. Ornement en glazed porcelain mosaïque de porcelaine Hauseingang in der Gasse. Schmuck aus Porzellanstücken Entrada de una casa. Decoracién de porcelana Entrata d'una casa. Decorazione in porcellana 163 Fengtuhien. Wang mu tien. Prov. Szechuan Entrance to the Temple of the Maternal Goddess Entrée du temple de la Déesse maternelle Eingang zum Tempel der mütterlichen Göttin Entrada del templo de la Diosa materna Entrata del tempio della Dea materna Tzeliutsing-Fushunhien. Yú wang kung. Prov. Szechüan Entrance to the Emperor Yù's Temple In the Entrée du temple de l'empereur Yu, dans le village of Yuentán village de Yuentán Glazed porcelaln ornamentation Ornement en mosaïque de porcelaine Eingang in den Tempel des Kaisers YU im Dorfe Yuentán. Schmuck aus Porzellanstúcken Entrada del templo del Emperador Yü en la Entrata del tempio dell'Imperatore Yù nel aldea de Yüentän: villaggio di Yùentàn Decoracién de porcelana Decorazione in porcellana 165 Wanhien. Prov, Szechüan Gate of a fortifled village Porte d'un village fortifié dans la montagne Tor eines befestigten Bergdorfes Puerta de un pueblo montañoso fortificado Porta d'un villaggio fortificato neile montagne 166 Chüngkingfu. Lao kùn tung. Prov. Szechúan Gate of the Cave Temple of the Primeval Spirit Porte de la grotte-temple de l'Esprit incréé Tor zum Hóhlentempel des Urgeistes Puerta al templo-cueva del Espfritu increado Porta alla grotta sacrale dello Spirito primigenio 167 Wanhien. Chén kung tung. Prov. Szechüan Entrance to the Cave Temple of Lord Chén Entrée de la grotte-temple du seigneur Tchén Eingang in den Hóhlentempel des Herrn Chén Entrada al templo-cueva del Señor Chén Entrata al templo grottoso del Signore Chén 168 AMEN I Dr LA CSN CE A PA! ngfu. Prov. Szechuan 7 I ungk 2 Ch Porte d'une maison d'habitation house Door of a dwelling Tür eines Wohnhauses Porta d'una casa da abitare Puerta de una vivienda 169 The town of Kueichou on the Yangtze La ciudad de Kueichou en el rio Yangtze A tiene Kueichoufu. Prov. Szechuan Die Stadt Kuelchou am Yangtze La ville de Koeitcheou sur le Yangtze La città di Kueichou sul Yangtze 170 Shih pao chai. Village and Sacred Rock on the banks of the Yangtze Wan yin shan. Prov Szechüan Village et rocher sacré sur le bord du Yangtze Dorf und helliger Felsen am Ufer des Yangtze Aldea y roca sagrada en la orilla del Yang tze Villagio e rocca sacra sulla riva del Yang tze DIE fe Wanhien. Kiao ting shan. Prov. Szechuan Grave on the siopes of Klao ting Hill near Wanhien Sepulcro al pié de! monte Klao ting cerca de Wanhien Tombeau sur la montagne de Kiao ting, près de Wanhien Grab am Kiao ting Berg bei Wanhien Sepolcro al piede del monte Kiao ting presso Wanhien 172 Wanhien. Kiao ting shan. Prov. Szechüan La montagne du "Bouton de Palancjuln" avec ses tombeaux Mountain of the "Sedan-Chalr Knob" with graves El Monte del "Pomo de Litera" con sus tumbas Der Berg des "Sànften-Knopfes" mit Gráberanlagen il Monte del "Pomo di Lettighera" colle sue tombe 173 ri ys Wanhien. Forecourt with pond and dragon bridge in the Temple of Confucius in Wanhien Wen miao. mens die et n A Prov. Szechüan Avant-cour avec étang et pont de dragons dans le temple de Confucius à Wanhlen Vorhof mit Teich und Drachenbrücke Im Tempel des Konfuzius in Wanhien Atrio con estanque y Puente de los Dragones en el Templo de Confucio en Wanhien Atrio con stagno e Ponte del Dragoni nel templo di Confuzio a Wanhien 174 ya > EE te calice EN. LI Wanhien. Wen miao. prov. Szechüan Main hall and bell tower In the Temple of Confucius Salle principale et clocher dans ie temple de Confucius Haupthalle und Glockenturm Im Tempel des Konfuzlus Sala principal y campanarlo en el templo de Confucio Sala principale e campanile nel templo di Confuzio 175 Wanhien. Huan hou kung. Prov. Szechüan General Chang Fels Memorial Temple on the high banks Temple commémoratif du général Tchang Fei sur le bord of the Yangtze escarpé du Yangtze Gedáchtnistempel für den Feldherrn Chang Fei auf dem hohen Ufer des Yangtze Tempio conmemorativo del candilio Chang Fei en la orilla Tempio commemorativo del gADArale Chang Fei sulla riva alta dei Yangtze alta del Yangtze 176 Wanhien. Huan hou kung. Prov Szechúan Porcelaln roof-ridge in General Chang Fei's Memorial Temple Couronnement en mosaïque de porcelaine d'un faite dans le temple commémoratif du général Tchang Fei Firstbekrénung aus Porzellanstücken im Gedàchtnistempel des Feldherrn Chang Fei Remate de porcelana en el tempio conmemorativo del caudillo Chang Fel > Finimento di tetto in porcellana nei tempio commemorativo del generale Chang Fel 177 + È pa Y # $ & A UK k 41 È & “4 à # as ig è $ EX MES: ED as ln dei e ded fea "+ us Cia n a Wanhien. Huan hou kung. Prov. Szechúan Stage in General Chang Feiïs Memoriai Temple Scène d'un théâtre dans le temple commémoratif du général Chang Fei Theaterbühne Im Gedáchtnistempel des Feldherrn Chang Fel Escenario en el templo conmemorativo del caudillo Chang Fel Palco scenico nel templo commemorativo del generale Chang Fel 178 Stage In a club house Escenario en el edificio de un círculo Luchou-Tzeliutsing. Nan hua kung. eae or Prov. Szechuan Scène d'un théâtre dans un bâtiment de club Theaterbühne in einem Klubgebäude Palco scenico in un casino 179 The Bellows Gorge below Küeichoufu Yangtzekiang. Feng siang kóu, Prov. Szechuan View up stream La Gorge du Soufflet en aval de Kóeltcheoufou. Vue en amont du fleuve Die Blasebalgschlucht unterhalb Küelchoufu. Blick aufwärts den Strom El Desfiladero de! Fuelle pasado Kuelchoufu. Vista agua arriba ii Borro del Soffietto presso Kúeichoufu. Veduta del fiume contr'acqua 180 The Bellows Gorge Et Desfiladero del Fuelle Yangtzekiang. Feng siang kóu. Prov. Szechúan Die Blasebalgschlucht La Gorge du Soufflet Il Borro del Soffietto 181 The Bellows Gorge El Desfiladero del Fuelle Yangtzekiang. Feng siang kóu. Prov. Szechuan Die Blasebalgschlucht La Gorge du Soufflet Il Borra del Soffietto 182 The Bellows Gorge. View down stream El Desflladero del Fuelle. Vista agua abajo Yangtzekiang. Feng siang kéu. Prov. Szechuan La Gorge du Soufflet. Vue en aval du fleuve Die Blasebalgschlucht. Blick abwärts den Strom Il Borro del Soffietto. Veduta del fiume a valle 183 Cc Ichängfu. Lung wang tuna. ave Temple of the Oragon King opposite the Brush Holder Mountain near Ichang Hóhlentempel des Drachenkónigs gsgenüber dem empio-cueva del Rey de los Dragones frente a! Monte dei Guardabrochas cerca de Ichang Prov. Hupei Grotte-Temple du Rol des Dragons, du Porte-Pinceau près Pinse!halter-Berg bel Ichäng en face la montagne d'itchang Tempio grottoso de! Re dei Dragoni di faccia al Monte de! Guardapennelli presso Ichang 184 Ichängfu. The Brush Holder Mountain opposite the Cave Temple of the Dragon King Pi kia shan. Prov. Hupei La montagne du Porte-Pinceau, en face de la grotte-temple du Rol des Dragons Der Pinseihalter-Berg gegenüber dem Höhlertempei des Drachenkónigs Ei mente dei Guardabrochas frente al tempio-cueva dei Rey de los Dragones li monte dei Guardapennelli di faccia al templo grottoso del Re dei Dragoni 185 Ichängfu. Lung wang tung. Prov. Hupei Gate Hall in the Temple of the Dragon King Entrée de la grotte-temple du Rol des Dragons Torhalle im Hóhlentempel des Drachenkènigs Sala de entrada del templo-cueva del Rey Sala del portone nel tempio grottoso de los Dragones del Re dei Dragoni 186 Ichängfu. Lingkuan tien. Prov. Hupei Entrance to Lingkuan's temple Entrée d'un temple de Lingkouan Eingang in einen Tempel des Lingkuan Entrada de un templo de Lingkuan Entrata d'un tempio di Lingkuan 187 On Lake Tung ting En e! lago Tung ting Tung ting hu. Prov. Hunan Auf dem Tung ting-See Sur le lac Toung ting Sul lago Tung ting 188 Mouth of the Siang River Entrando en el río Siang Tung ting hu. Siang kiang. Prov. Human Einfahrt in den Siang-FluB Entrée de la rivière du Siang Entrata del fiume Siang 189 Tzeliutsing. Shansi hui kuan. Prov. Szechüan interior court with side-entrance and flag-staff In the Shans! Club Cour intérieure avec entrée latérale et mât de pavillon dans le Club Shansi inmenhof mit Selteneingang und Flaggenmast im Shansi-Kiub Patio con entrada latera! y palo de banderas en el Círculo de Shans! Cortile con entrata laterale ed albero delle bandiere ne! Casino di Shans! 190 Chángshafu. Tso Wensiang tzé. YU pei ting. Prov. Hunan Memorial tablet as spirit wall in the Temple for the Statesman Plague votive servant de protection contre les mauvais esprits, dans le temple Tso in the town of Chángsha commémoratif de l'homme d'Etat Tsou dans la ville de Tchängcha Inschrifttafel als Gelstermauer im Gedächtnistempel für den Staatsmann Tso In der Stadt Chángsha Lápida eplgráfica contra los malos espíritus en el templo conmemo- iscrizione lapidaria eretta contro spiriti mali ne! tempio commemorativo rativo del ministro Tso en la ciudad de Chargsha del ministro Tso nella città di Changsha 191 Sala principal en el Tempio del Changshafu. Wencháng kung: Prov. Hunan Main Hall in the tempie for the God of Literature Salie principale dans le temple du Dieu de la Littérature Haupthalie im Tempei für den Gott der Literatur Dios del las Letras Sala principale nei Tempio dei Dio delle Lettere 192 © Changshafu. Chén kia tzé tang. Prov. Hunan Ancestral Temple of the Chén family. Main court with bell tower Temple des ancêtres de la famille Tchén. Cour principale avec clocher Ahnentempel der Familie Chén. Haupthof mit Glockenturm Ternplo de los antepasados de la familia Chén. Patio principal Templo degli avi della famiglia Chén. Cortile principale con el campanarlo col campanile Chángshafu. Chén kia tzé táng. Prov. Hunan Ancestral Temple of the Chén family. Bell tower Temple des ancêtres de la famille Tchén. Clocher in the main court dans la cour principale Ahnentempel der Familie Chén. Glockenturm im Haupthof ampio de los antepasados de la Familia Chen. Tempio degli avi della famiglia Chén. Campanile Campanario en el patio principal del cortile principale 194 Entrance to the Memorial Temple Entrada de un templo conmemorativo 4 he A Lilinghien. Prov. Hunan Eingang In einen Gedáchtnistempel 195 Entrée d'un temple commémoratif Entrata d'un templo commemorativo Heng shan. Nan yüo miao.. Prov. Hunan Grand temple au pied de la montagne sacrée méridionale de Heng Partie de la salle principale Great Temple at the southern Sacred Mount Heng Part of the main hall Großer Tempel am Fuß des südlichen Helligen Berges Heng. Teil der Haupthalle Gran Templo al pie del Monte sacro meridiona! de Heng Tempio grande a piè del Monte santo meridionale di Heng Parte della sala principale Parte de la sala principal > 19€ ER FE e i Ki È 9 + a i | va dif vd Y LA Heng shan. Great Temple at foot of the southern Sacred Mount Heng Main ball Nan yüo miao. Prov. Hunan Gran templo al pie del Monte sacro meridional de Heng Sala principal Salle principala Großer Tempel am Fuß des südlichen Helligen Berges Heng. Haupthalle Grand temple au pied de la montagne sacrée méridionale de Heng Tempio grande a piè del Monte santo meridionale di Heng Sala principale Bridge Puente Lilinghien. Prov. Brúcke Hunan Siang River and temple Río Siang y Templo Hengchoufu. Prov. Hunan Siang-FluB und Tempel Fleuve du Slang et temple Fiume Slang e Templo 199 Lilinghien. Prov. Hunan Memorial Gate Porte commémorative Gedáchtnistor Puerta conmemorativa Porta commemorativa ANS DM prio A Chángshafu. Fu sheng miao. Prov. Hunan main altar in the Great Ternple of Confucius Autel principal dans le Grand Temple de Confuclus Hauptaltar Im großen Tempel für Konfuzius Altar mayor en el gran Templo de Confuclo Altare maggiore nel Tempio grande di Confuzio 201 Hunan Prov Hengchoufu Ruelle Alley Gasse Via Calle Prov. Hunan House entrance Entrée de maison Hauseingana Entrada de una casa Entrata d'una casa 202 ep o¡diwey eue] el Sie WE, ji ¡sdwejua| ue y ejduis} Ayuiey ae sp s¡duweyj ‘Add UBunH | 204 Lilinghien. Tzé táng. Wencháng lou. Family temple and town tower of the God of Literature Prov. Hunan Temple de famille et tour urbaine du Dieu de la Littérature Familientempel und Stadtturm des Gottes der Literatur Templo de familia y Torre municipal del Dios de las Letras Tempio famillare e Torre municipale del Dio delle Lettere 205 Wayside altar Altar en el camino Am: Kup ¿A KE: ia | a ome Pas ® 38 Prov. Kuangsi Wegaltar Autel au bord de la route Altare sul cammino cd ~ vin E PP. 2 Fe tat ai lo RE IENE fy ¥ RTS 7” Prov. Kuangsi Wayside grave Tombeau au bord de la route Grab am Wege Tumba en el camino Tomba su! cammino 207 Country road and memorial gate Carretera y puerta conmemorativa Prov. Kuangsi LandstraBe und Gedáchtnistor Grand'route et porte commémorative Strada e porta commemorativa 208 On the journey En al viaje Prov. Kuangsi Auf der Reise En voyage YW viaggio 209 Conic mountains to the north of Kueilinfu Montes cónicos al Norte de Kuellinfu Prov. Kuangsi Kegelberge nördlich von Kuellinfu Montagnes coniques au nord de Koellinfou Monti conici al settentrione di Kueilinfu 210 Kuellin, the provincial capital. View to the east Kuellin, capital de la provincia. Vista hacia Este Kueilinfu. Prov. Kuangsi Kuellin, die Hauptstadt der Provinz. Koeilln, capitale de la province. Vue vers l'est Blick nach Osten Kuellin, capitale della provincia. Veduta verso Oriente 211 Kueilin, the provincial capital Kueilinfu. Prov, Kuangsi View to the north-west Koellin, capitale de la province Kuellin, die Hauptstadt der Provinz. Blick nach Nerdwest Kuellin, capital de la provincia. Vista hacia Nordeste Vue vers la nord-ouest Kuellin, capitaln della provincia. Veduta verso ii Nordoveste 212 Bridge at the “Grotto of the 7 Stars" Puente a la "Cueva de las 7 Estrellas" Kueilinfu. Ki sing tung. Prov. Kuangsi Brücke an der „Höhle der 7 Sterne" Pont près de la “Grotte des 7 Etolles" Ponte alla “Grotta delle 7 Stelle" D 212 Kueilinfu. Fuchou Provincial Club. Entrance Fuchou hui kuan. Prov Kuangsi Club des compatriotes de Foutcheou. Esplanade Klub der Landsleute aus Fuchou. Vorplatz Esplanada del Circulo de los compatrlotas de Fuchou Splanata del Casino dei compatriotti di Fuchou 214 Kueilinfu. Ku tá. Prov. Kuangsi Ancient pagoda Vieille pagode Alte Pagoda Antigua Pagoda Pagoda vecchla 215 Kuel River, El río Kuel. Circus of rocks Un circo de rocas Kuei kiang. Prov. Kuangsi Kuel-FluB. Eln Zirkus aus Felsen La rivière du Koel. Cirque de rochers Il fiume Kueie. Un circo di rocche ZIE Kuei River, ll rio Kuel. Boats alongside Botes en la orllla the banks ere bo Kuei kiang. Prov. Kuangsi Kuel-FluB. Boote am Ufer La rivière du Koei. Canots près du bord Il fiume Kuei. Battelll nella riva 217 Town of Pínglo on the Kuel River, Ciudad de Pínalo en el río Kuel. Canton Club Circulo cantonés Pinglofu. Prov. Kuangsi Stadt Pinglo am Kuel-FluB, Canton-Klub La ville de Pínglo sur le Koel. Club de Canton Città di Pfnglo sul fiume Kuei. Casino cantonese 218 "on a La Memorial Gate and glimpse of the West River Puerta conmemorativa y vista del Río de Occidente Das Wuchoufu. Prov. Kuangsi Gedáchtnistor und Blick auf den WestfluB ERI Porte commémorative et vue sur la rivière occidentale Porta commemorativa e veduta del Fiume di Ponente 219 se Prov. Kuangs Wuchoufi bronze ir en Encens: Bronze censer Bronze Welhrauchbecken au bronzc di Bacino da incenso, Fuente para Incienso, de bronce eat Wuchoufu. Prov. Kuangsi 3ronze censer Encensoir en bronze Welhrauchbecken aus Bronze uente para inclenso. de bronces Sacino da incenso, di bronzo e 221 as DIARI: Kuangchou. Chén kia tzé táng. Prov. Kuangtung Canton, capital of the province. Ancestral temple of the Chen Family. Street frontage Canton, Hauptstadt der Provinz. Canton, capital de la provincia. Templo gentilicio de la Familia Chén. Fachada de la calle Canton, capitale de la province. Temple des ancétres de la famille Tchén. Fagade sur la rue Ahnentempel der Familie Chén, Straßenfront Canton, capitale della provincia. Tempio gentilizio della Famiglia Chén, Facciata della via 222 SBS Y) SP U9}UOIJ | ‘EU[PIPEW B| SP soıg [ep ojdwsi BIA Y) OSJSA SUOIUOJY BUJOIPeW BEP CIC ¡ep ojdue . 'UIZIPSN JEP HOH USP inj ¡edwe y ¡eqe¡Buegenxs ‘OUIDIPEW JO POD eu} Joy ejdwej es 0} Bu) HOO} siqen ‘noysbueny 'SUJDSPEN eB) SP NO np sıdweL en) e] INS UQJUOJY BunBueny “old 22 0 PR Ik ESTER suis er a à Kuangchou. Prov. Kuangtung. Canton. Temple of the God of Medicine. Rellefs in main court Canton. Temple du Dieu de la Médecine Canton. Tempel für den Gott der Medizin. Reliefs Im Haupthof Rellefs dans la cour Cantón. Templo del Dios de la Medicina. Relleves en el patio principal Canton, Tampio del Dio della Medicina. Riiiavi nal Cortile principale prlprinala Tempie for the God of Medicine, Templo del Dios de la Medicina. Roof-ridge: Kuangchou, Dragons and pearl Remate del techo Dragones y Perla Prov. Kuangtung Temple du Dieu de la Médecine, Faîte: Tempel für den Gott der Medizin, Dachfirst: Drachen und Perle Tempio de! Dio della Medicina Finimento del tetto: Dragons et perle Dragone e Perla 225 e 4 ARTI Sui sm nima re ts Kuangtung Porte donnant sur la rue, dans le temple Chén kia tzé tàng. Prov. Kuangchou. de la famille des Tchén Canton, Canton. StraBenpforte zum Familientempel der Chen Side entrance to the Chén Family temple Canton. Portello del Tempio gentilizio dei Chén Canton. Postigo del Templo gentilicio de los Chen Cantón. 226 Kuangchou. Main hall and altars in the Chén Family temple Chén kia tzé táng Prov. Kuangtung Salle principale et autels dans le temple de la famille des Tchén Haupthalle und Altáre im Familientempel der Chén Sala principal y altares en el Templo gentilicio de los Chén Sala principale e altari nel Tempio gentilizio del Chén Dan Kuangchou. Li pai sze. Prov. Kuangtung Canton, Interior of the Great Mosque Canton. Intérieur de la Grande Mosquée Canton. Innenraum der GroBen Moschee amtón. Interior de la Mezquita mayor Canton. Interiore della Moschea grande er cd Sacred niche in the Great Mosque Nicho sagrado en la Mezquita mayor N n? sa PAU > SMALL EE LAN GA ER ~, # và Kuangchou. Li pai sze. Prov Kuangtung Heilige Nische In der Großen Moschee Niche sacrée dans la Grande Mosqu&e Nicchia sacra nella Moschea grande O) A al Sc OOO Canton. Cantón Hai túmg sze. Prov, Kuangtun Pagode de marbre dans le “Couvent de la Banniére de la Mer" Kuangchou. Marble pagoda In the "Monastery of the Sea Banner" Canton. Pagoda de marmol en el ,Monasterlo de la Bandera de Mar" Canton. Marmorpagode Im „Kloster des Meeresbanners" Canton. Pagoda di marmo nel , Convento della Bandiera marittima" 9) (09) O Kuangchou. Chen hai wu tseng lou. Prov. Kuangtung "Sea Tamer" tower on the North Hill in Canton La tour dite “Dompteur de la Mer" sur la colline i nord à Canton Der Turmbau ,Bàndiger des Meeres" auf dem Nordhügel in Canton La torre del „Domador del Mar" en el Cerro La torre del ,Domatore del Mare" sulla Collina del Norte en Cantén Settentrionale a Canton 231 Kuangchou. Yüeh siu shan, The North Hill of Canton with the Kuanyin tower and temple. In front of the town a mosque Kuanyin shan. Prov. Kuangtung. La colline nord a Canton, avec tour et temple de Kouanyin. Mosquée devant la ville Der Nordhügel von Canton mit Turmbau und Tempel der Kuanyin. Vor der Stadt eine Mosches Ei Cerro del Norte en Cantön, con la Torre y ei Templo de la Kuanyin Fuera de la ciudad una mezquita La collina Settentrionale a Canton, colla Torre ed il Tempio della Kuanyin. Fuori le mura uma moschea 232 ttt nn zo CELAZEITÀ Kuangchou. Kuanyin shan. Prov. Kuangtung View from the North Tower of the north wall of the town and Kuanyin hill Vue du haut de la tour septentrionale sur le mur septentrional de la | ville et la colline de Kouanyin Blick vom Nordturm auf die Nordmauer der Stadt und den Hügel der Kuanyin Vista desde la torre del Norte por la Muralla de la ciudad hacia el Veduta dalla Torre Settentrionale sulla Muraglia della Città e la Cerro de Kuanyin Collina della Kuanyin Kuangchou. Pai yùn shan. Prov. Kuangtung Numerous graves In the hills north of Canton. View to north. Mountain of the White Clouds Zahllose Gräber In den Nordbergen vor Canton Sinnúmero de Tumbas en las Montañas del Norte cerca de Cantón Vista hacia Norte y el Monte*de las Nubes blancds Innombrables tombeaux dans les montagnes au nord de Canton. Vue vers le nord sur la Montagne des Nuages blancs Blick nach Norden auf den Berg der Welßen Wolken Tombe innumerevoli nelle Montagne Settentrionali presso Canton Veduta verso Il Norte col Monte delle Nubi bianche 234 Kuangchou. Pai yún shan. Prov. Kuangtung Numerous graves in the north of Canton. View to south innombrables tombeaux dans les montagnes au nord de Canton. Vue vers le Town, plain, and West River Zahllose Gräber In den Nordbergen vor Canton Sinnúmero de tumbas en las Montañas del Norte cerca de Cantón. Vista hacia el Sur: la cludad, la llanura y el Río del Oeste sud sur la ville, la plaine et la rivière occidentale Blick nach Süden auf Stadt, Ebene und Westfluß Tombe innumerevoli nelle Montagne settenrionali presso Canton. Veduta verso mezzogiorno sulla città, la pianura ed il Fiume di Ponente 235 Kuangchou. Pai yùn shan. Prov. Kuangtung Numerous graves in the hills north of Canton. Mountain of the Innombrables tombeaux dans les montagnes au nord de Canton. White Clouds La Montagnedes Nuages blancs Zahllose Gráber in den Nordbergen vor Canton. Der Berg der WelBen Wolken Sinnúmero de tumbas en las Montañas del Norte cerca de Cantón. Tombe Innumerevoli nelle Montagne settentrionali presso Canto El Monte de las Nubes blancas Il Monte delle Nubi bianche 236 Graves in the Mountain of the White Clouds Tumbas en el Monte de las Nubes blancas Kuangchou. Pai yum shan, Prov. Graber Im Berg der WelBen W o Kuangtung Tom lkem beaux dans la Montagne des Nuages blancs Tombe nel Monte delle Nubi bianche PST Kuangchou. Pai yun shan. Neng jen sze. Prov. Kuangtung Inner court in the Neng jen Monastery on the Cour intérleure du Couvent de Neng jen sur la heights of the Mountain of the White Clouds, hauteur de la Montagne des Nuages blancs near Canton près de Canton Innenhof im Neng jen Kloster auf der Hôhe des Berges der WeiBen Wolken bel Canton Patio interior en el Monasterio de Neng jen, en Cortile interiore nel Convento di Neng jen, sul lo alto del Monte de las Nubes blancas Monte delle Nubi bianche presso Canton cerca de Cantén . 238 Kuangchou. Main hall in the Neng jen Monastery Sala principal en el Monasterio de Neng jen Pai yUn shan. Neng jen sze. Haupthalle im Neng jen Kloster Prov. Kuangtung Salle principale du Couvent de Neng jen Sala principale nel Convento di Neng Jen 239 Entrance to a nobleman's grave Entrada de la tumba de un noble Fuchou, Prov. Eingang zu einem Fukien vornehmen Gr Entrée du tombeau ci i Q Entrata in per: onnage de distinetion della tomba d'un nobile 240 EQUINI SABIO ge19 EQUO] ‘NOUONIJ USI¡NY ‘Acid neeqwoL 241 ES? D E Grave Tumba Fuchou Prov. Grab Fukien Tombeau Tomba 242 EQUINI equoL qe SABID neesquio y 'noyany USIMN- ‘Acsg 243 ti è da tà Fuchou. Ku shan. Yung tsúan sze. Prov. Fukien Prayer Hall in the Monastery of the Rushing Salle des prières dans le Couvent de “La Source qui Source on Drum Mountain near Fuchou coule" sur la Montagne du Tambour, près de Foutcheou Gebetshalle Im Kloster der Strömenden Quelle auf dem Trommelberg bel Fuchou Sala de oraciones del Monasterlo del Manantlal en Sala delle preghlere nel Convento della Sorgente el Monte de los Tambores cerca de Fuchou sul Monte del Tamburi presso Fuchou. 244 Fuchou. Ku shan. Fukien Dans la salle des prières du couvent sur la Montagne du Tambour Yung tsúan sze. Prov. In the Prayer Hall of the Monastery on Drum Mountain In der Gebetshalie des Klosters auf dem Trommelberg Nella sala delle preghiere del convento sul Monte del Tamburi En la sala de las oraciones del Monasterio en el Monte de los Tambores 245 Le: in Fuchou. Ku shan. Yung tsuan sze. Prov. Fukien Imperial double altar in the Monastery of the Double autel impérial dans le Couvent de "La Source qui Rushing Source on Drum Mountaln near Fuchou coule" sur la Montagne du Tambour, prés de Foutcheou Kalserlicher Doppelaltar im Kloster der Strômenden Quelle auf dem Trommelberg bei Fuchou Altar doble de los Emperadores en el Monasterio Altare doppio imperiale nel Convento sul del Monte de los Tambores cerca de Fuchou Monte dei Tamburi presso Fuchou 246 po i i | la EOS e 5 "= (ae IR Fuchou. Ku shan. Yung tsùan sze. Prov. Fukien Reposing marble Buddha in the library of the Bouddha au repos, en marbre, dans la bibliothèque Monastery on Drum Mountaln du Couvent sur-la Montagne du Tambour Ruhender Buddha aus Marmor In der Bibliothek des Klosters auf dem Trommelberg Budha acostado, de marmol, en la biblioteca del il Buddha riposando, di marmo, nella biblioteca Monasterio en el Monte de los Tambores del Convento sul Monte dei Tamburi 247 Fuchou. Ku shan. Yung tsùan sze. Prov. Fukien State altar in the Rushing Source Monastery Autel somptueux dans le Couvent de “La Source qui on Drum Mountain near Fuchou coule" sur la Montagne du Tambour, près de Foutcheou Prunkaltar im Kloster der Strémenden Quelle auf dem Trommelberg bei Fuchou Atar ostentoso en el Monasterio del Manantia! en el Altare sontuoso mel Convento della Sorgente sul Monte de los Tambores cerca de Fuchou Monte dei Tamburi presso Fuchou 248 FIN RL IE TED ar Fuchou. Ku shan. Yung tsúan sze, Prov. Fukien Pagoda of Relics in the library of the Pagode des reliques dans la bibliothèque Monastery on Drum Mountain du couvent sur la Montagne du Tambour Reliquienpagode in der Bibliothek des Klosters auf dem Trommelberg Pagoda de las reliquias en la Biblioteca del Pagoda delle reliquie nella Biblioteca del Convento Monasterio del Monte de los Tambores sul Monte dei Tamburi 249 The Harbour. Drum Mountain on left El Puerto. Ala Izquierda: el Monte de los Tambores Fuchou. Prov Fukien Der Hafen. Zur Linken der Trommelberg Le Port. A gauche, la Montagne du Tambour Il Porto. A sinistra, il Monte del Tamburi 250 HIE REE a PT Santao town and harbour Ciudad y puerto de Santao Santuao Prov. Fukien Stadt und Hafen von Santao 7: Ville et port de Santao Città e porto di Santao E" y Prov. Kiangsu Shanghai. Maison d'un orfèvre pour |’ argenterie ilversmith's house =, Haus eines Silberschmieds Casa d'un argentiere asa de un platero n — 52 | AA She AA A. e timanenet A wir nen, f Pagode de la Beauté du Dragon Prov. Kiangsu Lung hua ta. Shanghai. Pagoda of the Beauty of Dragon Pagode der Drachenschénheit Pagoda della Bellezza del Dragone Pagoda de la Hermosura del Dragén 253 Tâiyüanfu. Ta pei sze. Prov. Shansi Kouanyin à 1000 bras dans le Couvent de la Grande Pitié Thousand-armed Kuanyin in the Monastery of Great Pity 1000 armige Kuanyin im Kloster des Großen Erbarmens La Kuanyin de los mil brazos en el La Kuanyin dalle mille braccia nel Convento Monasterio de la Gran Misericordia della Grande Misericordia 254 Suchou. Kieh tüng sze. Prov. Kiangsu Thousand-armed Kuanyin of the Four Cardinal Kouanyin à 1000 bras des Quatre-Points- Cardinaux, Points in Kieh tung Monastery dans le Couvent de Kieh tóung 1000 armige Kuanyin der 4 Weltgegenden im Kieh túng Kloster La Kuanyin de los Cuatro Puntos Cardinales, con La Kuanyin dei Quattro Punti Cardinali, dalle sus mil brazos, en el Monasterio de Kieh tüng mille braccia, nel Convento di Kieh tüng 255 Hangchoufu. West Lake near Hangchou, the provincial capital Sihu. Prov. Chekiang Le lac occidental près de Hangtcheou, capitale de la province Der Westsee bei Hangchou, der Hauptstadt der Provinz El Lago de Occidente cerca de Hangchou, capital de la provincia Il Lago di Ponente presso Hangchou, capitale della provincia 256 On the Shores of the West Lake En la orllla del Lago de Occidente Hangchoufu. Sihu. Prov. Chekiang Am Ufer des Westsees Sur le bord du lac occidental Sulla riva del Lago di Ponente 257 Hangchoufu. Sihu. "Refuge of Souls" valley near West Lake, Hangchou te > ei PE Ling ying sze. Prov. Chekiang Vallée du "Refuge des Ames" sur le lac occidental près de Hangtcheou Tal ,Zuflucht der Seelen" am Westsee bel Hangchou El valle del “Refugio de las Almas" cerca del Lago de Occidente ll valle del "Ricovero delle Anime" presso il Lago di Ponente 258 Chan am NADO Grave of Yo Fei and his wife Tumba de Yo Fel y de su mujer Hangchoufu. Sihu. Prov. Chekiang Grab des Yo Fel und seiner Frau Tombeau de Yo Fel et de sa femme Tomba di Yo Fei e della sua moglie 259 PA me. SER rn a > Va PREC ON Hangchoufu. Sihu. Yun lin sze. Prov Chekiang Pagoda in the Cloud Grove Monastery on West Pagode dans le Couvent du Bois des Nuages, sur Lake near Hangchou le lac occidental pres de Hangtcheou Pagode im Kloster des Wolken-Haines am Westsee bel Hangchou Pagoda en el Monasterio del Bosque de las Nubes Pagoda del Convento del Bosco delle Nubi sul Lago cerca del Lago de Occidente de Hangchou di Ponente presso Hangchou 260 Hangchoufu. Sihu. Sheng yin sze. Prov. Chekiang Marble pagoda in the Sheng yin Monastery Pagode de marbre dans le couvent de Cheng yin Marmorpagode im Sheng yin Kloster Pagoda de marmol en el Monasterlo de Sheng yin Pagoda di marmo nel Convento di Sheng yin 261 | Ak. i} È i a i Ù $ 3 | À i i} deco ir sem Hangchoufu. Sihu. Hing kung. Prov. Chekiang Imperial library on West Lake near Hangchou Bibliothèque impériale, sur le bord du lac occidental, près de Hangtcheou Kalserliche Bibliothek am Westsee bei Hangchou Biblioteca Imperial a orilla del Lago de Occidente Biblioteca Imperlale sul Lago di Ponente cerca de Hangchou presso Hangchou 262 Tzeliutsing. Shansi hui kuan. Prov. Szechüan Part of hall in the Shansl Club Partie d'une salle du Club de Chansi Teil einer Halle Im Shansi-Klub Parte de una Sala en el Círculo de Shansi Parte d'una Sala nel Casino di Shansi 263 Ningpo-Tfen tüng sze. On the journey to the Monastery of the Celestial Boy near Ningpo En el viaje al Monasterio del Nifio Celeste cerca de Ningpo Prov. Chekiang En route pour le Couvent de l'Enfant du Ciel, près de Ningpo Auf der Reise zum Kloster des Himmelsknaben bel Ningpo DI viaggio al Convento del Bambino Celaste presso Ningpo 264 Grave In a field Tumba en el campo Ningpo-Tfen tüng sze. Prov. Chekiang Grab auf dem Felde Tombeau dans la campagne Tomba nella campagna 265 Tfen tüng sze. Prov. Chekiang Main hall in the Monastery of the Celestial Boy near Ningpo Salle principale du Couvent de l'Enfant du Ciel, près de Ningpo Haupthalle Im Kloster des Himmelsknaben bel Ningpo Sala principal en el Monasterlo del Niño Celeste cerca de Ningpo Sala principale nel Convento del Bambino Celeste presso Ningpo 266 Altar In the main hall of the monastery Altar en la Sala principal del monasterio Tfen ting sze. Prov. Chekiang Altar In der Haupthalle des Klosters Autel dans la salle principale du couvent Altare nella Sala principale del Convento 267 Processlon of monks going to prayers Ida de los monjes á la oración Tíen túng sze. Prov. Chekiang Zug der Mönche zum 'Gebet = ES, XL > Cortège des moines se rendant à la prière Andata dei monaci all'orazione 268 Y pr » Y / ca CIA As se Tfen tüng sze. Prov. Chekiang The abbot of the monastery L'abbé du couvent Der Abt des Klosters El abad del monasterlo l'abbate del convento On the south wall of the town Muralla Sur de la cludad Ningpo. Prov. Chekiang An der Südmauer der Stadt Près du mur méridional de la ville Muro meridionale della Città 270 Temple entrances Entradas de los templos Ningpo. Prov. Chekiang Tempelelngánge Entrées de temples Entrate di tempi 271 Ningpo. Fukien hui kuan. Prov. Chekiang Stage in the Fukien Club Scène du théâtre du Club Fouklen Theaterbùhne im Fuklen-Klub Escenario en el Círculo de Fuklen Palco scenico nel Casino di Fuklen 272 Ningpo. Fukien hui kuan. Prov. Chekiang Forecourt in the Fukien Club Avant-cour du Club de Foukien Vorhof im Fuklen-Klub Atrio en el Círculo de Fukien Anticorte del Casino di Fuklen 273 Ningpo Prov. Chekiang Store-house Palais marchand Kaufhaus Casa de comercio Casa commerciale 274 Ningpo. Prov. Chekiang Palais marchand Store-house Kaufhaus Casa commerciale Casa de comercio 275 ami ARTE, aj À 4 Y A A Ningpo Fukien hui kuan. Prov. Chekiang Altar of the Celestial Queen in the Fukien Club Autel de la Déesse du Ciel dans le Club Fouklen Altar der Himmelskónigin im Fukien-Klub Altar de la Reina del Cielo en el Círculo de Fukien Altare della Regina del Cielo nel Casino di Fukien 276 Pú té shan. Fa yù sze. Prov. Chekiang Monastery of the Rain of Law on Pu tó Couvent de la Pluie de la Loi dans l'île de Póu tó Island. Altar of the Pearl Goddes Autel de la déesse formée dune perle Kloster des Gesetzesregens auf der Insel Pù tó. Altar der Perlengóttin Monasterio de la Lluvia Dogmática en la isla de Convento della Pioggia Dommatica sull' isola di Pú té. Altar de la Diosa formada una perla Pu to. Altare della Dea formata d'una perla 2711 Bore at the mouth of the Tsfen táng River Oleaje en la desembocadura del río Tsien tang Hainingcho. Prov. Chekiang vi Mascaret à l'embouchure de la riviére du Tsfen táng Flutwelle in der Mündung des Tsfen táng-Flusses Ondata nello sbocco del Fiume Tsfen tang 278 Pu té shan. Prov. Chekiang Pu té, the sacred Buddhist Island of Péu té, l'île sainte bouddhique dédiée Kuanyin, the Goddess of Mercy à Kouanyin, déesse de la Misericorde Pú tó, die buddhistische Heilige Insel der Kuanyin, der Géttin der Barmherzigkeit Pú tó, la santa isla budhista de la | Pd té, la santa Isola buddhistica della Kuanyin, diosa de la misericordia Kuanyin, dea della misericordia : 279 Se ee PA # LE i, PU tó shan. Tai tze tà. Prov. Chekiang Pagoda of Prince Buddha in the Pagode du Prince Bouddha, au sud- south-east of the Sacred Isle est de l'Île sainte Pagode des Prinzen Buddha im Südosten der Heiligen Insel Pagoda. del principe Budha en el Pagoda del principe Buddha nel Sureste de la isla santa Sudeste dell' isola santa 280 Pu tó shan. Fa yu sze. Prov. Chekiang Monks' common grave belonging to the Tombeau commun des moines du Couven! Monastery of the Rain of Law de la Pluie de la Loi Gemeinsames Grab der Mönche vom Kloster des Gesetzesregens Sepulero común de los monjes del Monasterio Sepolcro commune dei monaci del Convento de la Lluvia Dogmática della Pioggia Dommatica Pú tó shan. Fa yú sze. Prov. Chekiang Bridge to Monastery.of the Rain of Pont conduisant au Couvent de la Pluie Law on the Sacred Island of Pu tó de la Lol, dans l'île sainte de Póu tó Brücke zum Kloster des Gesetzesregens auf der Heiligen Insel Pù tó Puente al Monasterio de la Lluvia Dogmática Ponte al Convento della Pioggia Dommatica en la santa isla de PÚ tó sull' isola santa di Pu tó 282 Main court of the monastery Patio principal del Monasterio PU té shan. Fa yÙ sze. Prov. Haupthof des Klosters Chekiang Cour principale du couvent Cortile principale del Convento 283 Pu té shan. Fa yu sze. Prov. Chekiang Filial piety: he brings rice to his parents Amour filial; l'enfant apporte du riz à ses parents Kindliche Liebe: Er bringt Reis für die Eltern Amor filial: El nifio trae arroz para los padres Amore filiale: Il bambino porta riso ai genitori 284 Pu tó shan. Fa yu sze. Prov. Chekiang Filial Plety: his prayers drive the Thunder Amour filial: les prières de l'enfant chassent du God from his mother's grave tombeau de sa mère le Dieu du Tonnerre Kindliche Liebe: Sein Flehen verscheucht den Donnergott vom Grabe der Mutter Amor filial: Las súplicas ahuyentan al Amore filiale: Le implorazioni scacciano Dios Tonante de la tumba materna il Dio tonatore dalla tomba materna 285 Pu tó shan, Fa yü sze. Prov. Chekiang The Goddess Kuanyin in a white robe La déesse Kouanyin en robe blanche with green bamboo brodée de bambou vert Die Göttin Kuanyin in weißem Gewande mit grünem Bambus La diosa Kuanyin en su vestido blanco brodado de La dea Kuanyin nel vestito bordato di bambü verde bambú verde 286 1 | ? 4. 4 Pú tó shan. Fa yü sze. Prov. Chekiang Marble goddess Kuanyin in glass altar La déesse Kouanyin, en marbre, dans un autel de verre Marmorbild der Kuanyin im Glasaltar La dea Kuanyin, di marmo, nell' altare vitreo La diosa Kuanyin, de mármol, en el altar de vidrio Pú tó shan. Prov. Chekiang Priest's grave on summit of Sacred Mount Tombeau de prétre au sommet de la Montagne sacrée Priestergrab am Gipfel des Heiligen Berges Tumba de sacerdote en ia cumbre del Monte Sacro Tomba di sacerdote sulla cima del Monte Santo 288 ‘ x E . . E si . x » si - t + o = Lx 2 vr. 4 1 y E . i . ay PRINTED IN GERMANY BY ERNST WAS! GETTY CENTER LIBRARY NH 32 B672 P61 1923 6. 1 Boerschmann, Ernst, Picturesque China; architecture and la DI 3 3125 00357 6218 SoS is En î IA SE a ah piani REIT Et droni nia = ss aa $ iniziata: 3 SE ESSE eri : : ii pinne SE ee Be “it ir + 5 EN = liano Ad je à ete x Ai pat A baie’ ets times res À à a. de ~~ x Cala cast Sca SES Ra Sat 3 Riina Bere rien = Sater: ect ot et west atts TH oe rete St at} n Tea éd sr GHZ a rato fata TRE a I IE E RARES Ss ES eres: SE Fersen Pre pese ve SRE ne 311430185; ee 4) hat ui Mrs Drome HR EE HE RES Etre its EE 2: HS HAUTE LA te = SIIT Cet ee astanti Mine SNS roi + rese: SRE xs IF 32 39 à] nto E OL 2 REGLES atk fan 3 totti ie en BARRE HARRIS BH 74. tado panas NZ eat LAS HR rs