218
in the Bodleian Archives at Oxford.
71 I have found no direct support for this claim, though according to Ralph Covell the influence of William Paley's natural theology on nineteenth century Protestant missionary apologetics was immense. See Ralph Covell, Confucius, The Buddha, and Christ: A History of the Gospel In Chinese (Maryknoll: Orbis Books, 1986), pp. 98-102. A helpful text on the background of William Paley and his rationalistic theology is D. L. LeMahieu's The Mind of William Paley: A Philosopher, and His Age (Lincoln: University of Nebraska Press, 1976).
72 This is a claim made in her essay entitled "James Legge" (pp. 10-11), presented to the Sino-Scottish Society at the University of Edinburgh on February 4, 1951.
73 See James Legge, The Chinese Classics, Vol 1, p. 89. This is significantly changed from the original 1861 edition.
74 Ibid.
Page 367
75 Ibid., pp. 100-101.
76 Ibid., pp. 49-51, 94-97.
77 The Book of Rites and The Rites of Zhou, cited in The Chinese Classics. Vol 1, op. cit., pp. 110-111.
78 I am thinking here of Liang Qichao, who in 1902 and 1903 wrote some famous articles urging Chinese intellectuals to discard the inadequate value system of traditional Confucian life. See my article which includes this attack, “Liang Qi-Chao and the Problematic of Social Change: Analyzing a Philosophical Tension in Twentieth Century Chinese Philosophy". Synthesis Philosophica (Yugoslavia) 4:1 (1989), pp. 189-212.
79 Legge wrote a series of three articles on Qu Yuan entitled "The Li Sao Poem and its Author," all of which appeared in The Journal of the Royal Asiatic Society of Great Britain And Ireland. See n. 5. Another interpretation of these texts is offered in "The 'Failures' Of James Legge's Fruitful Life For China", op. cit., pp. 258-260.
For a recent translation of Qu Yuan's "Heavenly Questions" see David Hawkes, The Songs of the South (Harmondsworth, Middlesex: Penguin Books Ltd, 1985). Legge did begin translating other poems of Qu Yuan, but never had them published.