Yet it should not be forgotten that Kwan-yin is, properly speaking, to be regarded as masculine even at the present time. The feminine form is a specially popular metamorphosis. If we wish to go further back and to be still more careful in our analysis, Kwan-yin is but a form of Buddha, coming into the world of suffering mankind in a lower position than Buddha, in order more effectually to instruct and save the ignorant. Thus P'u-hien and Wen-shu are in the same way said to be ancient Buddhas appearing among men as the two helpers of Shakyamuni,

who styles one of them chang-tsi, "eldest son," and the other siau-nan, "little boy." Wen-shu is the god of wisdom, and P'u-hien of action. Wen-shu rides a lion, and P'u-hien an elephant. The lion symbolises boldness, bravery, and a fresh, eager, and advancing spirit. The elephant indicates care, caution, gentleness, and a weighty dignity. This is Buddhist symbolism. It is interesting in itself, because it explains the images. The object of the images is partly instruction, and partly the awakening of devout feelings in the minds of worshippers. The image of a Fo or a P'u-sa is intended to combine in its appearance wisdom, benevolence, and victory--the wisdom of a philosopher, the benevolence of a redeemer, and the triumph of a hero. All perfections are collected in the holy image--perfect power, perfect virtue, infinite compassion, infinite boldness, and infinite knowledge. These are intended to be represented in the images. This symbolism is, however, not exactly what excites faith and devotion in the rich supporters of the Buddhist religion. It is rather a belief in the magical power of the Buddhist divinities and priests, and confidence in the doctrine of retribution for the bestowment of liberal gifts.

Priests are invited to perform a liturgical service for the dead. It is called kung-te, "merit." Its object is to give the deceased a better position in the next life than he would otherwise enjoy. This is founded on the metempsychosis. Souls may be re-born in a better or worse state of existence. The magical power of Buddha may exalt a man from a birth into hell to a birth into the world once more. Buddha's power may cause a poor man to be born in the next life as a rich man. The choir of priests wield this power. They profess to have the power to ch'au-tu-ling-hwun, "save the soul." This means to transfer the soul from an undesirable abode in the next life to a very happy one. The people believe that the priests by beating cymbals and drums, knocking the wooden fish and chanting prayers, can redeem the deceased person from the

punishment due to his sins. This is expressed by the phrase, shu-tsui, "redeem from guilt."