42
MARJORIE TOPLEY
28 Information on the Shuntê anti-marriage movement is scattered and unsystematic, but for brief information on it and also its connexion with religion see J. Dyer Ball, Things Chinese: or Notes Connected with China, 5th ed. rev. E. Chalmers Werner (Shanghai, Kelly & Walsh, 1925) section on marriage, pp. 367-76; p. 375.
29 See C. K. Yang, Religion in Chinese Society: a Study of Contemporary Social Functions of Religion and Some of their Historical Factors (Berkeley, University of California Press, 1961) chap. XII.
30 Ibid., p. 333.
31 Cf. John Blofeld, The Jewel in the Lotus: an Outline of Present Day Buddhism in China (London, The Buddhist Society, 1948) p. 58.
32 The Religion of the Void was brought to Singapore from China and specialises in cure of drug addiction. On this religion see Hsü Yün-tsiao, "The Religion of the Void”, Journal of the South Seas Society, Vol. X, Pt. 2 (No. 20) (in Chinese). English version in same issue, tr. Chiang Liu. In Hong Kong the Green Pine Religion aims to cure disease.
33 The most factually detailed work on sects is by J. J. M. de Groot, Sectarianism and Religious Persecution in China: A Page in the History of Religions, 2 Vols. (Amsterdam, Johannes Müller, 1903-4), reprinted by Literature House, Ltd., Taipei, Taiwan, 1963). For discussion of alternative names of sects and evidence of sectarian connexions through names, see my "The Great Way of Former Heaven: a group of Chinese secret religious sects", Bulletin of the School of Oriental and African Studies, University of London, Vol. XXVI, Pt. 2, 1963, pp. 362-392, at pp. 384-6.
34 See Chiang Siang Tseh, The Nien Rebellion (Seattle, University of Washington Press, 1954). The preface by Renville Lund contains reference to White Lotus connexions.
35 Op. cit., vol. 1, p. 210. George Miles writing of the Yao-ch'ih sect (my evidence shows it to be an off-shoot of Hsien-t'ien Ta Tao) states that members had vegetarian halls but he says they were usually in isolated villages where men and women were found in constant residence. See his "Vegetarian Sects", in The Chinese Recorder, Vol. XXXIII, No. 1, 1902, Pp. 1-10.
36 See Sidney D. Gamble, Ting Hsien, a North China Rural Community (New York, Institute of Pacific Relations, 1954) p. 414.
37 Belonging to Lo Chiao (Lo Religion)—a sect named after one of its important early patriarchs (and related to Hsien-t'ien Ta Tao), described by Suzuki Chusei in "Rakyo ni Tsuite", Tōyō Bunka Kenkyujo Kiyō (Tokyo), No. 1, 1943, pp. 441-501.
38 Gamble, op. cit.
39 See de Groot, op. cit., vol. 1, pp. 231-241 on funeral rites of the Lung hua sect.
40 Gamble, op. cit.
41 See for example Hsiao, op. cit., p. 231f, and p. 233.
42 Yang, op. cit., p. 226.
43 Chiang, op. cit., p. 37.
De Groot, op. cit., vol. 2, p. 308.
45 According to Chiang the Nien emerged as community defence groups.
42
MARJORIE TOPLEY
28 Information on the Shuntê anti-marriage movement is scattered and unsystematic, but for brief information on it and also its connexion with religion see J. Dyer Ball, Things Chinese: or Notes Connected with China, 5th ed. rev. E. Chalmers Werner (Shanghai, Kelly & Walsh, 1925) section on marriage, pp. 367-76; p. 375.
29 See C. K. Yang, Religion in Chinese Society: a Study of Con- temporary Social Functions of Religion and Some of their Historical Factors (Berkeley, University of California Press, 1961) chap. XII.
30 Ibid., p. 333.
31 Cf. John Blofeld, The Jewel in the Lotus: an Outline of Present Day Buddhism in China (London, The Buddhist Society, 1948) p. 58,
32 The Religion of the Void was brought to Singapore from China and specialises in cure of drug addiction. On this religion see Hsü Yün- tsiao, "The Religion of the Void”, Journal of the South Seas Society, Vol. X, Pt. 2 (No. 20) (in Chinese). English version in same issue, tr. Chiang Liu. In Hong Kong the Green Pine Religion aims to cure disease.
33 The most factually detailed work on sects is by J, J. M. de Groot, Sectarianism and Religious Persecution in China: A Page in the History of Religions, 2 Vols. (Amsterdam, Johannes Müller, 1903-4), reprinted by Literature House, Ltd., Taipei, Taiwan, 1963). For discussion of alternative names of sects and evidence of sectarian connexions through names, see my "The Great Way of Former Heaven: a group of Chinese secret religious sects", Bulletin of the School of Oriental and African Studies, University of London, Vol. XXVI, Pt. 2, 1963, pp. 362-392, at pp. 384-6.
34 See Chiang Siang Tseh, The Nien Rebellion (Seattle, University of Washington Press, 1954). The preface by Renville Lund contains reference to White Lotus connexions.
35 Op. cit., vol. 1, p. 210. George Miles writing of the Yao-ch'ih sect (my evidence shows it to be an off-shoot of Hsien-t'ien Ta Tao) states that members had vegetarian halls but he says they were usually in isolated villages where men and women were found in constant residence. See his "Vegetarian Sects", in The Chinese Recorder, Vol. XXXIII, No. 1, 1902, Pp. 1-10.
36 See Sidney D. Gamble, Ting Hsien, a North China Rural Community (New York, Institute of Pacific Relations, 1954) p. 4148,
37 Belonging to Lo Chiao (Lo Religion)—a sect named after one of its important early patriarchs (and related to Hsien-r'ien Ta Tao), described by Suzuki Chusei "in "Rakyo ni Tsuite", Tōyō Bunka Kenkyujo Kiyō (Tokyo), No. 1, 1943, pp. 441-501,
38 Gamble, op. cit.
39 See de Groot, op. cit., vol. 1, pp. 231-241 on funeral rites of the Lung hua sect.
40 Gamble, op. cit.
41 See for example Hsiao, op. cit., p. 231f, and p. 233.
42 Yang, op. cit., p. 226.
43 Chiang, op. cit., p. 37.
** De Groot, op. cit., vol. 2, p. 308.
45 According to Chiang the Nien emerged as community defence groups.
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