RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1966 https://digitalrepository.lib.hku.hk/catalog/bz60k0811 116 A. L. Y. CHUNG NOTES 1 See H. S. Galt, History of Chinese Educational Institutions (London, 1951) pp. 364-65; also see K. S. Latourette, The Chinese, Their History and Culture (New Haven, Conn., Mar., 1945), pp. 187, 524-25, 2 Huang-ch'ao tz'u-lin tien-ku (64 chüan in 20 ts'e, 1805, reprint 1887), 17:4b-5b, 18:1b, 49:17b-21b. 3 Ch'ing-ch'ao t'ung-tien (ed. by Chi Huang and others, 100 chüan. Shanghai, 1935 reprint), p. 2162. For further understanding of the Nei-san-yüan, see A. W. Hummel, Eminent Chinese of the Ch'ing Period (Washington: United States Government Printing Office, 1943-44), vol. I, pp. 3, 308, 603. 4 Shang Yen-liu Ch'ing-tai k'o-chü k'ao-shih shu-lu (Peking, 1956), p. 129; Ta-Ch'ing hui-tien shih-li (ed. by Li Hung-chang and others, 1220 chüan, preface dated 1886), 70:9a. 5 See Ta-Ch'ing hui-tien (100 chüan in 10 ts'e, 1764 ed.), 84:1b. 6 Ta-Ch'ing hui-tien, 84:5b. 7 Ch'ing-tai k'o-chü k'ao-shih shu-lu, p. 129. 8 Ch'ing (Huang)-ch'ao wen-hsien t'ung-k'ao (edited by Yung Hsüan and others, 300 chüan, 1882, Shih-t'ang ed. from ts'e 841-1000), 47:19a, 9 Ch'ing-tai k'o-chü k'ao-shih shu-lu, p. 129. 10 Ch'ing (Huang)-ch'ao wen-hsien t'ung-k'ao, 50:32a-b; Ch'ing-shih (8 vols., Taiwan, 1961), vol. 2, 1314. 11 Shang Yen-liu, p. 129. 12 Ta-Ch'ing hui-tien, 84:5b. 13 Huang-ch'ao tz'u-lin tien-ku, 24:5a-b. 14 Ta-Ch'ing hui-tien, 84:5b. 15 Ku Ching-te Hsiu-ts'ai, chü-jen, chin-shih (Hong Kong, 1956), p. 30. 16 Shang Yen-liu, p. 130. 17 Huang-ch'ao tz'u-lin tien-ku, 23:21a-b. 18 Ch'u Tui-chih, Wang Hui-tsu chuan-shu (in Chung-kuo shih-hsüeh ts'ung-shu, Shanghai, 1934), pp. 48-49. 19 Huang-ch'ao tz'u-lin tien-ku, 18:1b. 20 Ta-Ch'ing hui-tien, 84:1b. 21 Ch'ing shih, vol. 2, 1375. 22 Ta-Ch'ing hui-tien shih-li, 70:2a. 23 Huang-ch'ao tz'u-lin tien-ku, 21:7a-b. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1985 https://digitalrepository.lib.hku.hk/catalog/gt54s866x 167 State Department, not the missionary service in foreign lands Edith had in mind. * Kenneth S. Latourette, A History of Christian Missions in China. (New York: Macmillan, 1929), 384. 10 Geography of China, (Shanghai: Commercial Press 1931). 11 M. Searle Bates, "The Theology of American Missionaries in China, 1900-1950", in John K. Fairbank ed., The Missionary Enterprise in China and America (Cambridge, Mass.: Harvard University Press, 1974). 12 Ibid. 13 Rowe letter dated 19 January 1903. The German was Miss Trüdinger, who subsequently went with Edith to Taiho in March 1903 but left for points west to be married to her "beloved", another missionary in early 1904. Rowe letter dated 17 February 1904. 14 Rowe letter dated 5 April 1906. 15 This was the letter that was mailed from Yangchow, dated 29 January 1903, which probably took a different route getting to Shanghai. 16 Rowe letter dated 17 February 1904. 17 Latourette, 386. 18 Rowe letter dated 17 February 1904. 19 Rowe letter dated 5 January 1905. 20 Ibid. 21 Rowe letter dated 2 March 1905. 22 Rowe letter dated 1 October 1903. 23 Ibid. 24 Ibid. 25 Ibid. 26 Ibid. 27 Rowe letter dated 5 April 1906. 28 Rowe letter dated 17 February 1904. 29 Ibid. 30 Rowe letter dated 1 October 1903. 31 Rowe letter dated 2 March 1905. 32 Rowe letter dated 29 January 1903. 33 Rowe letter dated 5 January 1905. 34 Rowe letter dated 24 August 1905. 35 Rowe letter dated 2 March 1905. 36 Ibid. 37 Rowe letter dated 17 February 1904. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1986 https://digitalrepository.lib.hku.hk/catalog/jq08c7063 124 D.L. MICHALK their work, but owing to intense persecution they either left peacefully or gave their lives in martyrdom (Dehergne, 1940). Towards the end of the eighteenth century, Chinese priests were sent by the Bishop of Macao to rekindle the Catholic influence and in 1849 these priests were replaced by French missionaries (Swinhoe, 1872a). The reception of the foreigners was not friendly, the first who arrived was so badly beaten by the people that he died of his wounds (Henry, 1886). The mission never regained its former size, and in 1919, consisted of little more than an orphanage near Haikou run by several nuns and a few priests scattered throughout the island (Moninger, 1919). In spite of their long association with Hainan, Catholic priests proved to be a poor source of intelligence concerning the island and its inhabitants, and it was not until Hainan was opened to foreign trade that thorough exploration was undertaken by Europeans. Although James Purefoy (1825), a British sea-captain, described parts of the east and north coasts through which he passed when shipwrecked in 1804, it was the British Consuls, Robert Swinhoe and Frederick Mayers, who unmasked much of the mystery of Hainan by their authoritative writings on its zoology, geography, history and ethnology based on their extensive excursions through the island in 1871 and 72. These pioneering observations paved the way for more extensive reconnaissance of the unknown interior of Hainan by the Protestant missionaries, B.C. Henry and Carl Jeremiassen in 1883 (Henry, 1886), which in turn, led to the birth of the American Presbyterian Mission on the island in 1885 (LaTourette, 1929). Like their Catholic contemporaries, however, the Protestant missionaries were viewed with suspicion by the local inhabitants who frustrated all attempts by the Americans to purchase land or secure suitable lodgings. It was the medical work of the mission which provided the catalyst for acceptance, and by 1919 there were 32 American missionaries on Hainan, including five qualified doctors. In that year, membership in the 29 churches exceeded 5,000, while 1,500 pupils attended mission schools and 3,000 patients sought treatment at the Presbyterian Hospitals in Haikou and Nada (Moninger, 1919). ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1986 https://digitalrepository.lib.hku.hk/catalog/jq08c7063 141 Review, 49: 501-502. K'iungchou fu chih www (1920 edition), cited by Schafer (1969). LaTourette, K.S. (1929) A History of Christian Missions in China, Society for Promoting Christian Knowledge, Lee, Hwa (1964) “Hainan Island today”, Issues and Studies, October issue, p 35-45. Liu, Hans (1938) “Hainan: The Island and the People", China Journal, 29: 236-246; 302-314. Madrolle, C. (1898) “L'ile d’Hainan”, Bulletin de la Societe de Geographie Commerciale, 20: 361-370. Mayers, W.F. (1867) “Ancient Pearl Fisheries in the Province of Kwang-tung”, Notes and Queries of China and Japan, 1: 1-2. Mayers, W.F. (1872) “A Historical and Statistical Sketch of the Island of Hainan”, Journal of the North China Branch of the Royal Asiatic Society, 8: 1-23. McClure, F.A. (1922) “Notes on the Island of Hainan”, Lingnan Agricultural Review, 1: 66–79. McClure, F.A. (1934a) “The Lingnan University's fifth Hainan Island Expedition”, Lingnan Science Journal, 13: 163-171, McClure, F.A. (1934b) “The Lingnan University's Sixth and Seventh Hainan Island Expeditions”, Lingnan Science Journal, 13: 577-601. Merrill, E.D., and F.P. Medcalf (1937) “Systematic Notes on Hainan Plants including New Species”, Lingnan Science Journal, 16: 181-197. Michalk, D.L., J.F. Ayres, Fu Nan-Ping and Zhu Ching-Min (1985) "Range Improvement in Tropical China: Gaopoling ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1994 https://digitalrepository.lib.hku.hk/catalog/zk522640g 205 Kendall, Elizabeth Kimball, A Wayfarer in China, Boston New York Houghton Mifflin, 1913 Kerby, Philip, Beyond the Bund, New York Payson Clarke, 1927 Knox, Thomas Wallace (1835-1896), Overland Through Asia. Pictures of Siberian, Chinese, and Tartar Life, Chicago FS gilman, etc, 1871 The Boy Travellers in the Far East Part just. Adventures of Two Youths in a Journey to Japan and China etc, New York and London Harper, 1898 Kranzler, David H, Japanese, Nazis and Jews. The Jewish Refugee Community of Shanghai 1938-1945, New York Yeshiva University Press, 1976 Lamberton, Mary, St John's University Shanghai, 1879-1951, New York United Board for Christian Colleges in China, 1955 Lamont, Florence, Far Eastern Diary 1920, New York Horizon Press, 1951 Latourette, Kenneth S, A History of Christian Missions in China, New York Macmillan, 1929 - Beyond the Ranges, an Autobiography, Grand Rapids. William Erdman Publishers, 1967 + Le Coy, Albert von, Buried Treasures of Chinese Turkestan, London Allen and Unwin, 1926 (Hong Kong Reprint. Oxford University Press) Levy, Howard Seymour, Chinese Foot Binding, London Neville Spearman, 1970 Lewisohn, William, China's Wild West A Road Trip of 5,000 Miles in a Motor Car, Shanghai North China Daily News and Herald, 1937 Leys, Simon, Chinese Shadows, London Penguin, 1974 Li, Anthony C, The History of Privately Controlled Higher Education in the Republic of China, Washington DC Catholic University of America Press, 1954, Westport, Conn Greenwood Press reprint, 1977 Liddell, T Hodgson (B1860), China Its Marvel and Mystery, London Allen, 1909 Lin-ch'ung (1791-1846), A Wild Swan's Frank the Havels of a Mandarin, translated by TC Lai, Hong Kong, 1978 Lau, Alicia Helen Neva (Bewicke) (d. 1926), My Diary in a Chinese Farm, Shanghai Kelly and Walsh, 1892 74pp - The Land of Blue Gown, London Unwin, 1902 + AMAMT 11 41 DL/ ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1999 https://digitalrepository.lib.hku.hk/catalog/s178b887x 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 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 ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1999 https://digitalrepository.lib.hku.hk/catalog/s178b887x 209 to find there is an image of the great Ch'ing emperor Ch'ien Lung (reigned 1735-1798) on the altar! My own experiences in Hong Kong have highlighted this feature of Chinese religious life. Examples that come to light include the many images washed-up from the sea and placed in temples or shrines (Shaukiwan and Ngau Chi Wan, East Kowloon), the Kwun Yam image in the Tai Ping Shan temple to that goddess, and the Kwun Yam image that started the Kwun Yam Temple at Tung Shan, east Kowloon. These examples, readily multiplied here and elsewhere, amount to "cults of numberless description". 30 There is much relevant background in the long chapter on Chinese religion in Vol. II of Latourette, op.cit., especially at pp. 124-132, 139-140, and 162-167. 31 See Hong Kong Standard [ ] February 1986, with photographs, for a recent example at Shun Fung Village (Fui Sha Wai), Yuen Long, occasioned by the tree in question having to be felled to make way for the construction of the Light Rail System. 32 William John Townsend, Robert Morrison, The Pioneer of Chinese Missions (London, Partridge & Co., n.d. but my copy presented in 1892), pp.266-267. John Crawford also singles out the women for special mention in the journal of his embassy to Siam and Cochin China in 1821-22, where he cites from the Manuscript of Monsieur Chaigneau, "The religion of Cochin China is, with little difference, the same as that of China. The lower orders, the women, the ignorant, follow the worship of Buddha; while persons of rank, and men of letters, are of the sect of Confucius”. See John Crawford (with an Introduction by David K.Wyatt) Journal of an Embassy to the Courts of Siam and Cochin China (Singapore, Oxford University Press, 1987), p.500, fn. ================================================================================