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philosophy and ethics among the Chinese", p.298.
2 A convenient modern summary of all Chinese religions, past and present, is provided by D. Howard Smith in his Chinese Religions (London, Weidenfeld and Nicholson, 1968). Useful summaries are also contained in the relevant sections of Trevor Ling's A History of Religion: East and West; An Introduction and Interpretation (London, Macmillan, 1968).
3 Arthur H. Smith, The Uplift of China (London, Church Missionary Society, 1908 and revised new edition 1914). Both are used in this paragraph, pp.83-4 and 41 respectively.
4 Hu Shih, The Chinese Renaissance (Chicago, University of Chicago Press, 1934), p.79.
5 Smith, op.cit., 1908, p.84. Professor Latourette adds one more element: "The average Chinese has long been and still is an animist, a Buddhist, a Confucianist and a Taoist with no sense of incongruity or inconsistency", he wrote, in the first edition of his survey The Chinese, Their History and Culture (New York, The Macmillan Company, 1934), Vol.II, p.125.
6 However, this "intertwining", as Smith called it, did not extend to the temples and monasteries of the three religions. As the 19th century English missionary cleric Archdeacon Moule observed, they were each characterized by a different atmosphere and possessed a different significance, which he summarized as follows: "Confucian and ancestral temples generally are for the commemoration and reverence and cultus of the great departed. Buddhist and Taoist temples and monasteries are open for the worship singly or in company of the people generally, addressed to images representing deities of living and present power". Ven. Arthur Evans Moule, The Chinese People, A Handbook on China (London, Society for Promoting Christian Knowledge, 1914), p.212. Rev. F.W.S. O'Neill, The Quest for God in China (London, George Allen & Unwin, 1925), p.33.
7 This was a truly enormous field of endeavour, as practically every woman in every household in China and its Dependencies would have recourse to Taoist magic in one form or another to ward off evil from the home. The propensity was so marked that it could extend to converts to Christianity who, used to pasting up protective words and phrases, could include “Emmanuel” and “Trust in God” above the doorways and windows where hitherto Taoist charms had
205
philosophy and ethics among the Chinese", p.298.
2 A convenient modern summary of all Chinese religions, past and present, is provided by D. Howard Smith in his Chinese Religions (London, Weidenfeld and Nicholson, 1968). Useful summaries are also contained in the relevant sections of Trevor Ling's A History of Religion: East and West; An Introduc- tion and Interpretation (London, Macmillan, 1968).
3 Arthur H. Smith, The Uplift of China (London, Church Missionary Society, 1908 and revised new edition 1914). Both are used in this paragraph, pp.83-4 and 41 respectively.
4 Hu Shih, The Chinese Renaissance (Chicago, University of Chicago Press, 1934),
p.79.
5 Smith, op.cit., 1908, p.84. Professor Latourette adds one more element: "The average Chinese has long been and still is an animist, a Buddhist, a Confucian- ist and a Taoist with no sense of incongruity or inconsistency", he wrote, in the first edition of his survey The Chinese, Their History and Culture (New York, The Macmillan Company, 1934)., Vol.II, p. 125.
6
However, this "intertwining", as Smith called it, did not extend to the temples and and monasteries of the three religions. As the 19th century English mission-
ary
cleric Archdeacon Moule observed, they were each characterized by a dif- ferent atmosphere and possessed a different significance, which he summarized as follows: "Confucian and ancestral temples generally are for the commemo- ration and reverence and cultus of the great departed. Buddhist and Taoist temples and monasteries are open for the worship singly or in company of the people generally, addressed to images representing deities of living and present power". Ven. Arthur Evans Moule, The Chinese People, A Handbook on China (London, Society for Promoting Christian Knowledge, 1914), p.212.
Rev. F.W.S. O'Neill, The Quest for God in China (London, George Allen & Unwin, 1925), p.33.
7 This was a truly enormous field of endeavour, as practically every woman in every household in China and its Dependencies would have recourse to Taoist magic in one form or another to ward off evil from the home. The propensity was so marked that it could extend to converts to Christianity who, used to pasting up protective words and phrases, could include “Emmanuel” and “Trust in God" above the doorways and windows where hitherto Taoist charms had
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