The monks are grossly ignorant and superstitious. They know nearly nothing of the history and tenets of their own creed, or of the purport of their liturgies, which to most of them are just “letters,” the ceaseless repetition of which constitutes “merit.” Though some of them know Chinese, and this knowledge means “education” in Korea, worship consists in the mumbling or loud intoning of Sanscrit or Tibetan phrases, of the meaning of which they have no conception. My impression of most of the monks was that their religious performances are absolutely without meaning to them, and that belief, except among a few, does not exist. The Koreans universally attribute to them gross profligacy, of the existence of which at one of the large monasteries it was impossible not to become aware, but between their romantic and venerable surroundings, the order and quietness of their lives, their benevolence to the old and destitute, who find a peaceful asylum with them, and in the main their courtesy and hospitality, I am compelled to admit that they exercise a certain fascination, and that I prefer to remember their virtues rather than their faults. My sympathies go out to them for their appreciation of the beautiful, and for the way in which religious art has assisted Nature by the exceeding picturesqueness of the positions and decoration of their shrines. The route from Chang-an Sa to Yu-chöm Sa, about 11 miles, is mainly the rough beds of two great mountain torrents. Along this, in romantic positions, are three large monasteries P’yo-un Sa, Ma-ha-ly-an Sa, and Yu-chöm Sa, besides a number of smaller shrines, with from two to five attendants each, one especially, Po-tok-am sa, dedicated to Kwan-yin, picturesque beyond description--a fantastic temple built out from the face of a cliff, at a height of 100 feet, and supported below the centre by a pillar, round which a blossoming white clematis, and an _Ampelopsis Veitchiana_, in the rose flush of its spring leafage, had entwined their lavish growth. No quadruped can travel this route farther than Chang-an Sa. Coolies, very lightly laden, and chair-bearers carrying a _na-myö_, two long poles with a slight seat in the middle, a noose of rope for the feet, and light uprights bound together with a wistaria rope to support the back, can be used, but the occupant of the chair has to walk much of the way.