RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1963 https://digitalrepository.lib.hku.hk/catalog/4m90m091v 24 LINDSAY RIDE S. SCHAEFFER, Walther 24 U SCOTLAND, Thomas 80 L SCOTT, Frank 50 L SENHOUSE, Humphrey Le Fleming 136 L SENN VAN BASEL, Hugo Rudolph Jacobus 99 L SETH, Dishkoonc 8 U SIMPSON, Nathaniel 128 L SLATE, Shamgar H. 13 U SMITH, Frederick 135 L SMITH, Samuel SPEER, Cornelia Brackenridge SPEER, Mary Cornelia SPENCER, Jane 147 L 140 L 140 L 81 L STEWART, Louisa 44 L T. STEWART, Patrick SUTHERLAND, Isabella SUTHERLAND, Mary Clark SWEARLIN, Valentine T TARBOX, Hiram TEMPLETON, Isabella Anne TURNER, Richard 44 L H 113 L 15 U 65 L 101 L 76 L 153 L + 93 L U. UNKNOWN 156 L URMSON, Arthur Wilham URMSTON, George B. 37 U 115 L V. VROOMAN, Elizabeth C. 36 U W. WALDRON, Thomas Westbrook 75 L WALKER, Christian Cathro 144 L WARREN, R.V... 74 L WEDDERBURN, Eliza S... 145 L WEST, Joseph James 4 U WHELER, Charles J. 152 L WILLIAMS, John P. 23 U WILSON, John WINTLE, Frederick 67 L 155 L WISHART, John Key 117 L WOODBERRY, Charles 19 U WOODBERRY, Joel 163 L Y. YOUNG, Margaret Hutchison 150 L 2. ZEEMAN, Bernardus 114 L ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1963 https://digitalrepository.lib.hku.hk/catalog/4m90m091v 34 LINDSAY RIDE LOWER TERRACE Cont'd. - No. Name Sex Row Age Date of Death Nationality 141a. NAPIER, William John M Reinterred in Scotland 48 11 Oct. 1834 Br. 142. MORRISON, Mary F Morrison 29 Group 10 June 1821 Br. 143. MORRISON, John Robert M Morrison 29 Group 29 Aug. 1843 Br. 144. WALKER, Christian Cathro F Morrison 24 Group 18 Oct. 1838 Br. 145. WEDDERBURN, Eliza S. F Morrison Adult Group 23 Aug. 1838 Br. 146. DYER, Samuel M Morrison Group 39 24 Oct. 1843 Br. 147. SMITH, Samuel (Able-seaman) M Cruttenden Adult 26 Aug. 1849 Amer. 148. McCALLY, Arthur Hamilton M Cruttenden 27 25 Sept. 1835 (Amer) 149. HOWARD, Jane F Cruttenden 22 23 Feb. 1823 Br. 150. YOUNG, Margaret Hutchison F Cruttenden 25 19 June 1848 Br. 151. CRUTTENDEN, George M Cruttenden 54 23 March 1822 Br. 152. WHELER, Charles J. M Cruttenden 21 4 Dec. 1822 Br. 153. TEMPLETON, Isabella Anne F Cruttenden 34 29 July 1835 Br. 154. BUTTIVANT, John Henry M Cruttenden 30 9 Sept. 1823 Br. 155. WINTLE, Frederick B. M Cruttenden 24 6 Sept. 1817 Br. 156. UNKNOWN. ? ? 2 ? ? ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1990 https://digitalrepository.lib.hku.hk/catalog/d79206299 202 China and her people. It is important to note that Legge's seminal text on Chinese Religions published in 1880 further illustrates this Christian influence, even for the casual reader. More subtle analysis can show that the criteria of judgement employed by Legge parallel themes found in the Scottish Shorter Catechism (1648) which he had memorized as a child. His ethical studies, summarized most cogently in the tract, "Christianity And Confucianism Compared in Their Teaching On The Whole Duty Of Man," reflect both his Christian commitments, strong Aristotelian leanings, and his unwavering concern for the spiritual enlightenment of the Chinese. Finally, Legge took great pains to pursue information about and present a critical study of the Xi'an (西安) stele often referred to as the Nestorian monument. Published in 1886, this work reflects the desire Legge still had to use his academic credentials and scholarly awareness to reassert the historical importance of the Protestant role in bringing Christianity to China. Being for many years the senior London Missionary Society administrator in Hong Kong, Dr. Legge was also responsible for dealing with the more difficult realities faced by both missionaries and the Chinese people with whom they worked. In particular, this meant being with the dying in their last moments, encouraging them, witnessing their last testimony as believers, and reporting these matters to the officers of the Society in London. The reality of the missionary duty is nowhere more clearly evident than in these documents, for they included not just the recording of the fate of missionaries and Chinese believers, but often also a description of their last hours, their struggle with fatal diseases, and the persistence of Legge as missionary in supporting them and seeking their last confession of faith. Numerous letters which passed between Legge and London spoke of the sicknesses and deaths of missionaries and their family members. When Pastor Ho Jinshan (何進善) died, the Chinese colleague with whom Dr. Legge shared the whole of his missionary career from Malacca to Hong Kong, Legge wrote a deeply reflective memorial which was later published by the Society in London. Easily the most emotionally engaging of these testimonies from Legge's experiences came in a letter written to his father-in-law regarding the death of Mary Isabella, his first wife, during a complicated birth. In other reflections, he spoke of the final testimonies of Chinese Christians in Hong Kong, including two very memorable ones involving an elderly woman and a former Taoist priest.61 Page 225 Page 226 ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1994 https://digitalrepository.lib.hku.hk/catalog/zk522640g 195 Birch, John Grant, Travels in North and Central China, London Hearst and Blackett, 1902 Bishop, Isabella Lucy, The Golden Chersonese and the Way Thither, London J Murray, 1883 The Yangtze Valley and Beyond, New York Putnam, 1900 Blackburn Chamber of Commerce, Report of the Mission to China of the Blackburn Chamber of Commerce, 1896-7, Blackburn North East Lancashire Press, 1898 Blakiston, Thomas Wight 1832-1891, Five Months on the Yang-Tze and Notices of Present Rebellions in China, London J Murray, 1862 Bland, John Otway Percy, Houseboat Days in China, London Heinemann, 1919 Boardman, Eugene, Christian Influence Upon the Ideology of the Taiping Rebellion, 1851-1864, Madison University of Wisconsin Press, 1952 Bohr, Paul Richard, Famine in China and the Missionary Timothy Richard as Relief Administrator and Advocate of National Reform, 1876-1884, Cambridge (Mass) Harvard University Press, 1972 Boone, Murel, The Seed of the Church in China, Edinburgh St Andrews Press, 1973 Braam Houckgeest, Andreas Everard van, An Authentic Account of the Embassy of the Dutch East India Company to the Court of the Emperor of China in the Years 1794 and 1795 (Subsequent to that of the Earl of Macartney) from the journals of..., London printed by R Phillips, 1798 Bradford, Ruth, "Maskee?" The Journal and Letters of Ruth Bradford 1861-1872, Hartford The Prospect Press, 1938 Bredon, Juliet, Sir Robert Hart: The Romance of a Great Career, London Hutchinson, 1909 (New York Dutton, 1909) —, Peking, Shanghai Kelly and Walsh, 1931 (Hong Kong reprint Oxford University Press) Bruce, Clarence D., In the Footsteps of Marco Polo, Edinburgh Blackwood, 1907 Bryson, Mary Isabella, The Land of the Pigtail, London The Sunday School Union, 1905 Burland, Cottie Arthur, The Travels of Marco Polo (with photographs by Werner Forman), London Joseph, 1971 Cable, Mildred, Through Jade Gate and Central Asia, with an introduction by Rev John Stuart Houghton, London Constable, 1927 ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-2002 https://digitalrepository.lib.hku.hk/catalog/mp4901278 197 Promises were made that other colporteurs would continue to stop by Poklo, and so Ch'ea left his Hong Kong connections to return to an uncertain future. PART THREE: Darkness outside, light within: Chinese cultural rejections of Ch'ea's Christian way No further contact with Ch'ea occurred for nearly a year after he left for Poklo, partly because of changing circumstances in Hong Kong that prevented any more aggressive strategies from taking shape. Legge himself had already been living as a widower since October 1852, his wife Mary Isabella (1817-1852) succumbing to what was probably advancing tuberculosis during a burdensome delivery of a stillborn child.34 Longing to see his children who had been receiving their education in Scotland since 1853, but also anxious to show the first fruits of his plans for the Chinese Classics to the London Missionary Society Directors, Legge was predisposed to staying close to Hong Kong and not taking trips into the nearby mainland. The Arrow Lorcha affair in October 1856 heightened the political tensions over supposed conflicts in treaty provisions between the Qing and British empires, lending just enough reason for British officials to initiate full-scale war in December. Whatever plans there were for "nurturing" and "supporting" Ch'ea, the declaration of war made travel inside China for foreigners literally impossible. 35 In the meantime, Ch'ea had to make his own way. Soon after he returned to Poklo he officially gave up his "employment in the sacred temple [of Master Kong]" and apparently devoted his free time to reading the books brought with him from Hong Kong. Family members charged him with following a foreigner's religion, suggesting that he had given up his allegiance to the Manchurian empire. Neighbours and others considered him either to be mad or possessed, the latter group throwing water on him (blessed in one of the Daoist temples?) to cast out the demons. What is significant, and may not be fully understood at first notice, is that these reactions occurred months before any outright military hostilities had begun (the so-called Second Opium War). "Following ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-2002 https://digitalrepository.lib.hku.hk/catalog/mp4901278 228 any rate habitually did not, and those who did, is one of the most significant within the literate realm, perhaps as important as the distinction between those who did and did not have full access to the literary tradition. The fact that Ch'a later had others write down what he dictated about his experiences suggests that he was one of these people in the middle: able to read, but not yet able to write well. See the further discussion in David Johnson's article, "Communication, Class, and Consciousness in Late Imperial China”, in Popular Culture in Late Imperial China, pp. 34-72, here p. 38. 30. EMMC/MM 20 (October 1856), p. 215. 31. EMMC/MM 20 (October 1856), p. 215. 32. This story is part of the collection of vignettes in a typed manuscript entitled Reminiscences (pp. 15-18, quotation from p. 15) held in the Bodleian Library (Ms. Eng. misc. c. 812). Many of these stories show signs of an aging man not remembering particular details of dates and places, but there appears to be no good reason to doubt the authenticity of this encounter between Legge and Ch'ëa itself. It appears nowhere else in Legge's writings, and serves as one of the basic texts for Helen Edith Legge's typescript, "Che'a Kin-Kwang.” 33. Rambo refers to this as a further motif in conversion initially identified by John Lofland and Rodney Stark. It involves the "direct, personal experience of being loved, nurtured, and affirmed by a group and its leaders" (Rambo, Understanding Religious Conversion, p. 15). 34. For a helpful summary of Mary Isabella Legge's life see the section related to "Mary Isabella Morison" in Wong Man-kong, "Hidden in History: London Missionary Society Missionary Wives in Nineteenth Century China (1807-1877)”, in Lí Hànjī, ed., Dú shĩ cúngão (Reading History: Extant Documents) (Hong Kong: Xuéfeng wénhuà Co., 1998), esp. pages 156-160. 35. The timing of Ch'ea's leaving his post at the Poklo temple was not certain in an earlier letter, but Ch'ea himself dictates this fact in a letter translated into English for overseas readers. See EMMC/MM (September 1857), p.207. The following descriptions come from this and another translated statement (pp. 207-209) prepared by another convert led back to Hong Kong by Ch'ea, as will be described below. 36. This is the intent of the seventh of the sixteen edicts, translated by Legge as "Discountenance and put away strange principles, in order to exalt the correct doctrine” (chủ viduàn vì chống zhèng xuê). Among the “strange principles” regarded as unacceptable were Buddhist and Daoist extremities, rebellious groups like the secret societies of the White Lotus, and the Catholic religion. Legge makes clear that the condemnation of Catholicism "must be understood simply of Christianity" as a whole. See James Legge, "Imperial Confucianism" (Lecture II), China Review, 6:4 (October 1877), pp. 232-235. 37. In a similar way Hong Xiùquán was seen as "mad" by his family and neighbours, but had experienced a physical breakdown after repeated failures in the civil examinations during the time he began having visions. The experience of Ch'ea on this score is quite different, in that he apparently maintained a relative engagement with his local lifeworld until he returned from Hong Kong in the summer of 1856. Compare Hamberg's account taken down from Hong Réngan's ================================================================================