The Nestorian Monument: An Ancient Record of Christianity in China

Front matter

THE ORIGINAL NESTORIAN STONE.

As it now stands in the Peilin or "Forest of Tablets" in Sianfu.

THE

Original Text of the Nestorian Monument

THE ORIGINAL TEXT OF THE NESTORIAN MONUMENT.

景教流行中國碑頌并序 大秦寺僧景淨述

粵若常然眞寂。先先而旡兀。窅然靈虛。後後而妙有。㧾玄而造化。玅眾聖以元尊者。其惟我 三一妙身無元眞主。阿羅呵歟。判十字以定四方。皷元風而生二氣。暗空易而天地開。日月運而晝夜作。匠成萬物。然立初人。別賜良和。令鎭化海。渾元之性。虛而不盈。素蕩之心。本無希嗜。洎乎娑殫施妄。鈿飾純精。間平大於此是之中。𨻶冥同於彼非 之內。是以三百六十五種。肩隨結轍。競織法羅。或指物以托宗。或空有以淪二。或禱祀以邀福。或伐善以人。智慮營營。恩情役役。茫然無得。煎轉燒。積昧亡途。久迷休復。於是我 三一分身景尊彌施訶。隱眞威。同人出代。神天宣慶。室女誕聖於大秦。景宿告祥。波斯睹耀以来貢。圓廿四聖有說之舊法。理家國於大猷。設三一凈風無言之新敎。陶良用於正信。制八境之度。鍊塵成眞。啟三常之門。開生滅死。懸景日以破暗府。魔妄於是乎悉摧。慈航以登明宮。含靈於是乎旣濟。能事斯畢。亭午昇眞。經留卄七部。張元化以發𤫊。開法浴水風。滌浮華而潔虛白。印持十字。融四照以合無拘。擊木震仁惠之音。東禮趣生榮之路。存鬚所以有外行。削頂所以無內情。不畜臧𫉬。均貴賤扵人。不聚貨財。示罄遺于我。齋以伏識而成。戒以靜愼爲固。七時禮讚。大庇存亡。七日一薦。洗心反素。眞常之道。妙而難名。切用昭彰。強稱景教。 惟道非聖不。聖非道不大。道聖符契。天下文明。 太宗文皇帝光華啟運。明聖臨人。大秦國有上德曰阿羅本。占青雲而載眞經望風律以馳艱險。貞觀九。至扵長安。帝使宰臣房公玄齡。㧾仗西郊。賓迎入內。翻經書殿。問道禁闈深知正眞。特令傳授。貞觀十有二年。秋七月。詔曰。道無常名。聖無常體。隨方設教。宻濟羣生。大秦國大徳阿羅本。遠經像。來獻上京。祥其教旨。𤣥妙無爲。觀其元宗。生成立要。

辭無繁說。理有忘筌。濟物利人。宜行天下。所司卽於京義𡨴坊造大秦寺一所。度僧卄一人。宗周德喪。靑駕西昇。巨唐道光。景風東扇旋令有司。將帝冩眞。轉摸寺壁。天姿汎彩。英朗景門。聖蹟騰祥寶之山。西望仙境花林。東接長風弱水。其土出火綄布。返魂香明月珠。夜光璧。俗無盜。人有樂康。法非景不行。主非德不立土宇廣闊。 文物昌明 高宗大帝。克恭纘祖。潤色眞宗。而扵諸州各置景寺仍崇阿羅本爲鎭國大法主。法流十道國富元休。寺滿百城。家殷景福。聖𢟍年。釋子用壯。騰口於東周。先天末。下士大笑。訕謗扵西鎬有若僧首羅含。大德及烈。並金方貴緒。物外高僧。共振玄網俱維絶紐 𤣥宗至道。皇帝。令𡨴國等五王親臨福宇。建立壇塲。法棟暫而更崇。道石時傾而復正。天寶初令大將軍高力士。送五聖冩

眞寺內安置。賜絹百匹。奉慶睿圖。龍髯雖遠。弓劍可攀。日角舒光天顏咫尺。三載大秦國有僧佶和。瞻星向化。望日朝尊。詔僧羅含僧普論等一七人。與大德佶和。於興慶宮修㓛德。於是天題寺額戴龍書。寳裝璀翠。灼爍丹霞。睿扎宏空。騰淩激日。𠖥賚比南山峻極。沛澤與東海齊深。道無不可所可可名。聖無不作。所作可述肅宗文明皇帝。扵靈武等五郡。重立景寺。元善資而福祚。開。大慶臨而皇業建。 代宗文武皇帝。恢張聖運。從事無爲。每於降誕之辰。錫天香以吿成功。頒御饌以光景眾。且乾以美利。故能廣生。聖以體元。故能亭毒。我建中聖神文武皇帝。披八政以黜陟幽明。闡九疇以維新景命。化通𤣥理。祝無愧心。至於方大而虛。而恕。廣慈救衆苦。善貸被羣生者。我修行之大猷。汲引之階漸也。若使風雨時。天下靜人能理。物能淸。存能昌。歿能樂。念生響應。情發誠者。我景力能事之功用也。大施主金紫光祿大夫。同朔方節度副使。試殿中監賜紫袈裟。僧伊斯。和而好惠。聞道勤行。遠自王舍之城。聿來中夏術高三代。藝博十全。始効節於丹。乃策名於王帳。中書令汾陽郡王。郭公子儀。初惣戎於朔方也。 肅宗俾之從邁。雖見親於卧內不自異於行間。爲公爪牙。作軍耳目。能散祿賜。不積於家。獻臨恩之頗黎。布辭憩之金罽。或仍其舊寺。或重廣法堂。崇飾廊宇。如翬斯飛。更効景門。依仁施利。每嵗集四寺僧徒。䖍事精供偹諸五旬。者來而之。寒者來而衣之。病者療而起之。死者葬而安之。 淸節達娑。未聞斯美。白衣景士。今見其人。願刻洪碑。以揚休烈。詞曰 真主元元。湛寂常然。輿匠化。起地立天。分身出代。救度無邊日昇暗滅。咸證眞𤣥。赫赫文皇。道前王。乘時撥亂。亁廓坤張明明景教。言歸我唐。翻經建寺。存沒舟航。百福作萬之康高宗祖。更築精宇。和宮敞朗。滿中土。眞道宣明。式封法主。人有樂康。物無災苦。 𤣥宗啟聖。克修眞正。御牓揚輝。天書蔚映。皇圖璀璨。率土高敬。庶績咸熙。人頼其慶。 肅宗來復。天威引駕。聖舒晶。祥風掃夜。祚歸皇室。氛永謝。止沸定塵。造我區夏。代宗孝義。德合天地。開貸生成。物資美利。香以報功。仁以作施。谷來威月窟畢萃 建中統極。聿修明德。武肅四溟。文淸萬域。燭臨人隱鏡觀物色。六合昭蘇。百蠻取則。道惟廣兮應惟。強名言兮演三一。主能作兮臣能述。建豊碑兮頌元吉。大唐建中二年。歲在作噩太簇月七日。大耀森文日建立。法主僧寕恕知東方之景眾也朝議郞前行台州司士叅軍。呂秀巖書

Translation of the Nestorian Inscription

TRANSLATION OF THE NESTORIAN INSCRIPTION.

Tablet Eulogizing the Propagation of the Illustrious Religion in China, With a Preface; Composed by King-Tsing, A Priest of the Syrian Church.

EHOLD the unchangeably true and invisible, who existed through all eternity without origin; the far-seeing perfect intelligence, whose mysterious existence is everlasting; operating on primordial substance he created the universe, being more excellent than all holy intelligences, inasmuch as he is the source of all that is honorable. This is our eternal true lord God, triune and mysterious in substance. He appointed the cross as the means for determining the four cardinal points, he moved the original spirit, and produced the two principles of nature; the sombre void was changed, and heaven and earth were opened out; the sun and moon revolved, and day and night commenced; having perfected all inferior objects, he then made the first man; upon him he bestowed an excellent disposition, giving him in charge the government of all created beings; man, acting out the original principles of his nature, was pure and unostentatious; his unsullied and expansive mind was free from the least inordinate desire; until Satan introduced the seeds of falsehood, to deteriorate his purity of principle; the opening thus commenced in his virtue gradually enlarged, and by this crevice in his nature was obscured and rendered vicious; hence three hundred and sixty-five sects followed each other in continuous track, inventing every species of doctrinal complexity; while some pointed to material objects as the source of their faith, others reduced all to vacancy, even to the annihilation of the two primeval principles; some sought to call down blessings by prayers and supplications, while others by an assumption of excellence held themselves up as superior to their fellows; their intellects and thoughts continually wavering, their minds and affections incessantly on the move, they never obtained their vast desires, but being exhausted and distressed they revolved in their own heated atmosphere; till by an accumulation of obscurity they lost their path, and after long groping in darkness they were unable to return. Thereupon, our Trinity being divided in nature, the illustrious and honorable Messiah, veiling his true dignity, appeared in the world as a man; angelic powers promulgated the glad tidings, a virgin gave birth to the Holy One in Syria; a bright star announced the felicitous event, and Persians observing the splendor came to present tribute; the ancient dispensation, as declared by the twenty-four holy men, was then fulfilled, and he laid down great principles for the government of families and kingdoms; he established the new religion of the silent operation of the pure spirit of the Triune; he rendered virtue subservient to direct faith; he fixed the extent of the eight boundaries, thus completing the truth and freeing it from dross; he opened the gate of the three constant principles, introducing life and destroying death; he suspended the bright sun to invade the chambers of darkness, and the falsehoods of the devil were thereupon defeated; he set in motion the vessel of mercy by which to ascend to the bright mansions, whereupon rational beings were then released, having thus completed the manifestation of his power, in clear day he ascended to his true station. Twenty-seven sacred books have been left, which disseminate intelligence by unfolding the original transforming principles. By the rule for admission, it is the custom to apply the water of baptism, to wash away all superficial show and to cleanse and purify the neophytes. As a seal, they hold the cross, whose influence is reflected in every direction, uniting all without distinction. As they strike the wood, the fame of their benevolence is diffused abroad; worshiping toward the east, they hasten on the way to life and glory; they preserve the beard to symbolize their outward actions, they shave the crown to indicate the absence of inward affections; they do not keep slaves, but put noble and mean all on an equality; they do not amass wealth, but cast all their property into the common stock; they fast, in order to perfect themselves by self-inspection; they submit to restraints, in order to strengthen themselves by silent watchfulness; seven times a day they have worship and praise for the benefit of the living and the dead; once in seven days they sacrifice, to cleanse the heart and return to purity.

It is difficult to find a name to express the excellence of the true and unchangeable doctrine; but as its meritorious operations are manifestly displayed, by accommodation it is named the Illustrious Religion. Now without holy men, principles cannot become expanded; without principles, holy men cannot become magnified; but with holy men and right principles, united as the two parts of a signet, the world becomes civilized and enlightened.

In the time of the accomplished Emperor Taizong of Tang, the illustrious and magnificent founder of the dynasty, among the enlightened and holy men who arrived was the Most-virtuous Olopun, from the country of Syria. Observing the azure clouds, he bore the true sacred books; beholding the direction of the winds, he braved difficulties and dangers. In the year A. D. 635 he arrived at Chang-an; the Emperor sent his Prime Minister, Duke Fang Hiuen-ling; who, carrying the official staff to the west border, conducted his guest into the interior; the sacred books were translated in the imperial library, the sovereign investigated the subject in his private apartments; when becoming deeply impressed with the rectitude and truth of the religion, he gave special orders for its dissemination. In the seventh month of the year A. D. 638 the following imperial proclamation was issued:

"Right principles have no invariable name, holy men have no invariable station; instruction is established in accordance with the locality, with the object of benefiting the people at large. The Greatly-virtuous Olopun, of the kingdom of Syria, has brought his sacred books and images from that distant part, and has presented them at our chief capital. Having examined the principles of this religion, we find them to be purely excellent and natural; investigating its originating source, we find it has taken its rise from the establishment of important truths; its ritual is free from perplexing expressions, its principles will survive when the framework is forgot; it is beneficial to all creatures; it is advantageous to mankind. Let it be published throughout the Empire, and let the proper authority build a Syrian church in the capital in the I-ning May, which shall be governed by twenty-one priests. When the virtue of the Chau dynasty declined, the rider on the azure ox ascended to the west; the principles of the great Tang becoming resplendent, the Illustrious breezes have come to fan the East."

Orders were then issued to the authorities to have a true portrait of the Emperor taken; when it was transferred to the wall of the church, the dazzling splendor of the celestial visage irradiated the Illustrious portals. The sacred traces emitted a felicitous influence, and shed a perpetual splendor over the holy precincts. According to the Illustrated Memoir of the Western Regions, and the historical books of the Han and Wei dynasties, the kingdom of Syria reaches south to the Coral Sea; on the north it joins the Gem Mountains; on the west it extends toward the borders of the immortals and the flowery forests; on the east it lies open to the violent winds and tideless waters. The country produces fire-proof cloth, life-restoring incense, bright moon-pearls, and night-lustre gems. Brigands and robbers are unknown, but the people enjoy happiness and peace. None but Illustrious laws prevail; none but the virtuous are raised to sovereign power. The land is broad and ample, and its literary productions are perspicuous and clear.

The Emperor Gaozong of Tang respectfully succeeded his ancestor, and was still more beneficent toward the institution of truth. In every province he caused Illustrious churches to be erected, and ratified the honor conferred upon Olopun, making him the great conservator of doctrine for the preservation of the State. While this doctrine pervaded every channel, the State became enriched and tranquility abounded. Every city was full of churches, and the royal family enjoyed lustre and happiness. In the year A. D. 699 the Buddhists, gaining power, raised their voices in the eastern metropolis; in the year A. D. 713, some low fellows excited ridicule and spread slanders in the western capital. At that time there was the chief priest Lo-han, the Greatly-virtuous Kie-leih, and others of noble estate from the golden regions, lofty-minded priests, having abandoned all worldly interests; who unitedly maintained the grand principles and preserved them entire to the end.

The high-principled Emperor Hiuentsung caused the Prince of Ning and others, five princes in all, personally to visit the felicitous edifice; he established the place of worship; he restored the con- secrated timbers which had been temporarily thrown down; and re-erected the sacred stones which for a time had been desecrated.

In 742 orders were given to the great general Kau Lih-sz', to send the five sacred portraits and have them placed in the church, and a gift of a hundred pieces of silk accompanied these pictures of intelligence. Although the dragon's beard was then remote, their bows and swords were still within reach; while the solar horns sent forth their rays, and celestial visages seemed close at hand.

In 744 the priest Kih-ho, in the kingdom of Syria, looking toward the star (of China), was attracted by its transforming influence, and observing the sun (i. e., Emperor), came to pay court to the most honorable. The Emperor commanded the priest Lo-han, the priest Pu-lun, and others, seven in all, together with the Greatly-virtuous Kih-ho, to perform a service of merit in the Hing-king palace. Thereupon the Emperor composed mottoes for the sides of the church, and the tablets were graced with the royal inscriptions; the accumulated gems emitted their effulgence, while their sparkling brightness vied with the ruby clouds; the transcripts of intelligence suspended in the void shot forth their rays as reflected by the sun; the bountiful gifts exceeded the height of the southern hills; the bedewing favors were deep as the eastern sea. Nothing is beyond the range of the right principle, and what is permissible may be identified; nothing is beyond the power of the holy man, and that which is practicable may be related.

The accomplished and enlightened Emperor Suzong of Tang rebuilt the Illustrious churches in Ling-wu and four other places; great benefits were conferred, and felicity began to increase; great munificence was displayed, and the imperial State became established.

The accomplished and military Emperor Daizong of Tang magnified the sacred succession, and honored the latent principle of nature; always, on the incarnation-day, he bestowed celestial incense, and ordered the performance of a service of merit; he distributed of the imperial viands, in order to shed a glory on the Illustrious Congregation. Heaven is munificent in the dissemination of blessings, whereby the benefits of life are extended; the holy man embodies the original principle of virtue, whence he is able to counteract noxious influences.

Our sacred and sage-like, accomplished and military Emperor Dezong of Tang appointed the eight branches of government, according to which he advanced or degraded the intelligent and dull; he opened up the nine categories, by means of which he renovated the illustrious decrees; his transforming influence pervaded the most abstruse principles, while openness of heart distinguished his devotions. Thus, by correct and enlarged purity of principle, and undeviating consistency in sympathy with others; by extended commiseration rescuing multitudes from misery, while disseminating blessings on all around, the cultivation of our doctrine gained a grand basis, and by gradual advances its influence was diffused. If the winds and rains are seasonable, the world will be at rest; men will be guided by principle, inferior objects will be pure; the living will be at ease, and the dead will rejoice; the thoughts will produce their appropriate response, the affections will be free, and the eyes will be sincere; such is the laudable condition which we of the Illustrious Religion are laboring to attain.

Our great benefactor, the Imperially-conferred-purple-gown priest, I-sz', titular Great Statesman of the Banqueting-house, Associated Secondary Military Commissioner for the Northern Region, and Examination-palace Overseer, was naturally mild and graciously disposed; his mind susceptible of sound doctrine, he was diligent in the performance: from the distant city of Râjagriha, he came to visit China; his principles more lofty than those of the three dynasties, his practice was perfect in every department; at first he applied himself to duties pertaining to the palace, eventually his name was inscribed on the military roll. When the Duke Koh Tsz'-í, Secondary Minister of State and Prince of Făn-yang, at first conducted the military in the northern region, the Emperor Suhtsung made him (I-sz') his attendant on his travels; although he was a private chamberlain, he assumed no distinction on the march; he was as claws and teeth to the duke, and in rousing the military he was as ears and eyes; he distributed the wealth conferred upon him, not accumulating treasure for his private use; he made offerings of the jewelry which had been given by imperial favor, he spread out a golden carpet for devotion; now he repaired the old churches, anon he increased the number of religious establishments; he honored and decorated the various edifices, till they resembled the plumage of the pheasant in its flight; moreover, practising the discipline of the Illustrious Religion, he distributed his riches in deeds of benevolence; every year he assembled those in the sacred office from four churches, and respectfully engaged them for fifty days in purification and preparation; the naked came and were clothed; the sick were attended to and restored; the dead were buried in repose; even among the most pure and self-denying of the Buddhists, such excellence was never heard of; the white-clad members of the Illustrious Congregation, now considering these men, have desired to engrave a broad tablet, in order to set forth a eulogy of their magnanimous deeds.

ODE.

The true Lord is without origin, Profound, invisible, and unchangeable; With power and capacity to perfect and transform, He raised up the earth and established the heavens.

Divided in nature, he entered the world, To save and to help without bounds; The sun arose, and darkness was dispelled, All bearing witness to his true original.

The glorious and resplendent, accomplished Emperor, Whose principles embraced those of preceding monarchs, Taking advantage of the occasion, suppressed turbulence; Heaven was spread out and the earth was enlarged.

When the pure, bright Illustrious Religion Was introduced to our Tang dynasty, The Scriptures were translated, and churches built, And the vessel set in motion for the living and the dead; Every kind of blessing was then obtained, And all the kingdoms enjoyed a state of peace.

When Kautsung succeeded to his ancestral estate. He rebuilt the edifices of purity; Palaces of concord, large and light, Covered the length and breadth of the land.

The true doctrine was clearly announced, Overseers of the church were appointed in due form; The people enjoyed happiness and peace, While all creatures were exempt from calamity and distress.

When Hiuentsung commenced his sacred career, He applied himself to the cultivation of truth and rectitude; His imperial tablets shot forth their effulgence, And the celestial writings mutually reflected their splendors.

The imperial domain was rich and luxuriant, While the whole land rendered exalted homage; Every business was flourishing throughout, And the people all enjoyed prosperity.

Then came Suhtsung, who commenced anew, And celestial dignity marked the imperial movements. Sacred as the moon’s unsullied expanse, While felicity was wafted like nocturnal gales.

Happiness reverted to the imperial household. The autumnal influences were long removed; Ebullitions were allayed, and risings suppressed, And thus our dynasty was firmly built up.

Taitsung the filial and just Combined in virtue with heaven and earth; By his liberal bequests the living were satisfied, And property formed the channel of imparting succor.

By fragrant mementoes he rewarded the meritorious, With benevolence he dispensed his donations; The solar concave appeared in dignity, And the lunar retreat was decorated to extreme.

When Kienchung succeeded to the throne, He began the cultivation of intelligent virtue; His military vigilance extended to the four seas, And his accomplished purity influenced all lands.

His light penetrated the secrecies of men, And to him the diversities of objects were seen as in a mirror; He shed a vivifying influence through the whole realm of nature, And all outer nations took him for example.

The true doctrine how expansive! Its responses are minute; How difficult to name it! To elucidate the three in one.

The sovereign has the power to act! While the ministers record; We raise this noble monument! To the praise of great felicity.

This was erected in the 2d year of Kienchung, of the Tang dynasty (A. D. 781), on the 7th day of the 1st month, being Sunday.

Written by Lu Siu-yen, Secretary to Council, formerly Military Superintendent for Taichau; while the Bishop Ning-shu had the charge of the congregations of the Illustrious in the East.

[The two lines of Syriac are in the Estrangelo character, and run down the right and left sides of the Chinese respectively. Kircher translates this as follows:]

[The translation of the Syriac at the foot of the stone is given here on the authority of Kircher:]

"In the year of the Greeks one thousand and ninety-two, the Lord Jazedbuzid, Priest and Vicar-episcopal of Cumdan the royal city, son of the enlightened Mailas, Priest of Balach a city of Turkestan, set up this tablet, whereon is inscribed the Dispensation of our Redeemer, and the preaching of the apostolic missionaries to the King of China.”

[After this, in Chinese characters, is]

"The Priest Lingpau."

[Then follows:]

[The following subscription is appended in Chinese:]

"Assistant Examiner: the High Statesman of the Sacred rites, the Imperially-conferred-purple-gown Chief Presbyter and Priest Yí-li."

[On the left-hand edge are the Syriac names of sixty-seven priests, and sixty-one are given in Chinese.]

Translation of the Nestorian Inscription

THE HOLM-NESTORIAN EXPEDITION TO SIAN MCMVII.

BY FRITS V. HOLM, M.R.A.S.

T is with the greatest regret that I have not been able to enjoy the honor extended to me by the President of the Congress to accept his invitation to be present at the deliberations of the Congress and there exhibit and lecture on the replica of the Nestorian Stone of Sianfu; but I have thought fit to submit a brief statement of my work to the Council, to be dealt with as the President and his Council may decide.

After several months of constant study in the British Museum's library, and due to a keen interest I have always taken in matters Chinese from my former residence in that great empire, I decided to undertake an expedition to the capital of the province of Shensi, Sian-fu, known generally as the place of refuge of the Chinese Court during and after the Boxer troubles. I was fortunate enough to obtain the necessary financial means in London and New York, where I arrived in February, 1907, from Europe, and I likewise found much moral support from several university professors, scientists and museum authorities in various countries.

The chief aim of the expedition was to proceed to Sianfu and there on the spot examine the local and outer relations of the Nestorian Stone of A. D. 781, with a possible view of purchasing the ancient monument or obtaining a true copy or monolith replica of the same.

I copy the following paragraphs from my book-manuscript (part I):

"Of all the historical monuments near and in Sianfu, the famous Nestorian Stone, or Chingchiaopei as the natives call it, un-

FRITS V. HOLM, M.R.A.S. Standing by the Nestorian Stone before its removal.

doubtedly ranks as the very first. It is perhaps not too much to say, that while these lines are being written on the river Han in Hupeh province medio July, 1907, the Nestorian Tablet, as it stands outside the west gate of Sian, unheeded and neglected, although known to science, is the most valuable historical monument in the world, that has not, as yet, been acquired by any museum or scientific society or corporation.

"Tt is true that prints and photographs have been taken of the famous inscription and that translations have been made and published of the same,—but the stone stands there, lonely, in all kinds of weather, and only the very rare traveler, who gets as far as Sianfu, or an occasional missionary, pays the Chingchiaopei a visit of short duration.

"As already formerly alluded to, Christianity first came to China in the beginning of the sixth century in its Nestorian form and was allowed to flourish during some three centuries under the protection of the early emperors of the famous Tang dynasty. Still Nestorians were found in Cathay and Manji, i. e., North and South China, by Marco Polo, when he traveled in these regions towards the end of the thirteenth century.

"The priests of Nestorianism enjoyed the favor of the court and were allowed to erect churches and monasteries. The Nestorian Tablet proves above all suspicion the early existence of Christianity in the Middle Kingdom.

"The Chingchiaopei is dated A. D. 781 and was accidentally found by some laborers in 1625, when it was placed on a "fair pedestal" by the governor of Shensi. It was early visited by many Chinese who took an interest in the ancient monument's inscription, which is marvelously well preserved.

"For decades after, the stone was little thought of and rarely visited, and the arch which had been built over it disappeared. Towards the end of the last century (1891) a small roof was erected over the stone at the instigation of the corps diplomatique at Peking, which had induced the Tsungli Yamen, the then Foreign Office, to guard the monument against injury. One hundred taels were sent to Sianfu from Peking; but in those days there was no post office, and only five taels reached Sian in safety, the balance having been mysteriously absorbed underway. Thus the shed erected was of a very inferior kind and to-day has quite disappeared. Mr. W. W. Rockill, the U. S. Minister to China, who made a name for himself by journeying in the Koko Nor Lake district some fifteen years ago, told me, while in Peking, that "the Chinese thought quite a good deal of the stone and had a shed erected to protect it some time ago"; but I am afraid the honorable gentleman would

REMOVAL OF THE ORIGINAL NESTORIAN TABLET, OCTOBER, 2, 1907. Photograph by Holm.

be very disappointed to see the precious old monument stand as naked and unprotected as its innumerable fellow-stones of minor value, which are to be found by the score in the vicinity of the ancient capital. Several translations, more or less correct, more or

SKETCH-MAP OF THE POSITION OF THE NESTORIAN TABLET. From a sketch by Mr. Holm.

less complete, of the Chinese and Syriac inscriptions have been published. The task of translating the ca. 2000 characters on the stone is a very difficult one, but the translation by the well-known sinologist Dr. Wylie, is generally considered the best.

"On the 10th of June, 1907, I first visited the resting-place of the unique monument. I went out alone on horseback through the west gate, traversed the western suburb and, having passed some military barracks outside the western suburban gate, had no difficulty in finding the old Buddha temple, on the premises of which the stone is situated. A large brick entrance in ruins and some remnants of a decayed Löss wall show the former large extent of the temple. But to-day we only find a comparatively modern center building, which is more of a farm than a temple. Everybody was busy with the wheat harvest, even the three Buddhist priests, and nobody interfered with me as I walked about snapshooting and wondering at the ruinous surroundings of such an invaluable monument.

"Behind the farm-temple is a piece of ground where a large stone arch and several memorial slabs are situated. In a row of five stones, the Chingchiaopei is the fourth, counting towards the east. Like most stones of a similar kind it stands on the back of a clumsily worked stone-tortoise, but nothing is left of a protecting shed, and nothing indicates, as some authors most likely wrongly, assert, that the stone and its neighbors, which do not even stand in a straight line, have ever been built into a brick wall. An old picture of the stone shows it encased in a kind of brick niche, and it is by no means impossible that this has given rise to the wrongful idea concerning a brick wall. But there is no trace of any niche around the tablet, nor of any later wooden shed, and the 74 years old chief priest, who has been constantly on the spot for over 50 years, only remembers the stone standing free and frank and lonely—looking apart from the ramshackle shed of 1891.

"The much-discussed cross on the stone is not very plain and must almost be searched after before found, but the characters are beautifully preserved with the exception of one or two which are said to have been wilfully injured by the Bonzes, who thought that too much attention was being paid to this ancient relic of Christian fame. Still this is hardly probable.

"The other stones on the temple ground are of no immediate value or interest, their inscriptions giving the history of the farm-temple and the names and titles of the various donors.

"The photographs show the slab to be very large; it is ten feet high, its weight being two tons. The difficulties in connection with the transport of the original or a replica were consequently appalling, as it would be necessary to transport the stone on a specially constructed cart over 350 miles to the nearest railway station, Chengchow." …

I may shortly mention that I did everything in my power to obtain the original by applying to the local authorities in an indirect manner etc.; but although the Chinese do not care more to-day for the stone than for any ordinary brick, they at once got suspicious; and I might as well have endeavored to "lift" the Rosetta Stone out of the British Museum, or take the Moabite Stone from the Louvre, as to carry away the Chingchiaopei from Sian.

I shall not dwell here on the almost insurmountable difficulties the officials and even some of the foreign missionaries laid in my way when I decided to confine my efforts to obtain and carry home to Europe or America a replica of the venerable tablet. Suffice it to say that both the local, the transport and eventually the customs difficulties were all overcome in due course, and after eleven months on Chinese soil I was able to leave Shanghai on the last day of February, 1908, bound for New York.

The original Nestorian tablet of A. D. 781, as well as my replica, made in 1907, are both carved from the stone quarries of

THE CROSS ON THE NESTORIAN STONE.

It is believed to be a copy from memory of the Roman papal cross of the sixth century.

Fu Ping Hsien; the material is a black, sub-granular limestone with small oolites scattered through it, probably dating from the Carboniferous formation of some 15 or 20 millions of years ago.

This replica is one of the most beautiful pieces of Chinese workmanship I have ever seen. In the first place there is not a measure, not a character, not a detail that differs from the original tablet— even the weight is the same. In the second place this piece of art was executed by four native stone-cutters in eleven days, including polishing, after the huge slab had been brought from the Fuping quarries to Sian. In the third place the Chinese artisans have been able to accomplish the miracle of carving the cross and chiseling the Syriac characters, which they did of course not know, to absolute perfection.

On the 16th of June, 1908, in accordance with arrangement with Sir Purdon Clarke, Director, the replica was deposited in the Metropolitan Museum of Art in the City of New York, as a loan.

Although the replica is not yet the property of the museum, there is a probability that it may never leave its new abode again; but the fact should not be overlooked that all museums and universities of the world can now be supplied, if so desired, with plaster casts of the Nestorian tablet, casts which would not be more accurate, had they been taken from the original itself.

CAVE DWELLINGS IN SHENSI. Photograph by Holm.

It is not a generally known fact that in North China, in the provinces of Shansi, Shensi, Kansu and Honan, thousands of Chinese families live all their lives in caves dug out of the Löss. This wonderful geological deposit is indeed the fortune of the peasant of North China. It yields two harvests a year, the first a wheat-crop, the second a crop of maize, millet and the like. And when the agriculturist seeks a home, he takes his spade or shovel and he digs for his wife, his children and himself, a cave in the soft Löss wall, which, although badly ventilated, gives him a safe shelter, cool in the heat of the summer and offering a cosy corner during the harsh winter. These caves are almost destitute of any furniture; sometimes we only find the kang or hot bedstead, a "sofa" made of Löss and heated from below with a steady fire, which cheers the whole family and the rare traveler during the long winter night.