Strange as it may seem, the ancient people of this desert waste--the people who now occupy the cultivated strip of land at the foot of the Kuen Lun mountains which shut them off from Tibet--are an Indian race, or rather a race of Indian extraction, far more allied to the Indo-European than to any Mongol, Chinese, Tibetan, or Turk race with which they may have been recently admixed. Did they spread northward from India through the rugged passes of Northern Kashmir, taking with them the faith of their ancestors? We do not know; but there can be little doubt that the Chanto of the Lop basin and of Turfan is the lineal successor of the people who welcomed the Chinese pilgrims in their search after truth. Buddhist then and Mahomedan now, they seem to have lost little of their genial spirit of hospitality to strangers. Khotan (Ilchi) was the central attraction of Western Turkistan, one at least of the most blessed wayside fountains of faith, the ultimate sources of which were only to be found in India. Those ultimate sources have long left India. They are concentrated in Lhasa now, which city is still the sanctuary of Buddhism to the thousands of pilgrims who make their way from China on the east and Mongolia on the north as full of devout aspiration and of patient searching after spiritual knowledge as was ever a Chinese pilgrim of past ages. Not only was Western Turkistan full of the monuments and temples of Buddhism scattered through the length of the green strips of territory which bordered the dry steppe of the central depression watered on the north by the Tarim River, and on the south by the many mountain streams which rushed through the gorges of the Kuen Lun, but there was an evident extension of outward and visible signs of the faith to the northward, embracing the Turfan basin, which in many of its physical characteristics is but a minor repetition of that of Lop, and possibly even as far west as the great Lake Issyk Kul. Thus the old pilgrim route to India from Western China, which was chosen by the devotee so as to include as many sacred shrines as could possibly be made to assist in adding grace to his pilgrimage, was a very different route to that now followed by the pious Mongolian or Western Chinaman to Lhasa.