Brazilian Gold and the Lisbon Mint House (1720-1807) by Rita Martins de Sousa

By Rita Martins de Sousa

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Foundling granaries were also established to prevent infanticide, but these in themselves were not supported by Chu Hsi; von Glahn, “Community and Welfare,” 240–2. 64 Watanabe, “Junki matzunen no Kenneifu,” 196–9. For accounts from officials about their helplessness against local magnates, see Hymes, Statesmen, 206–9. This includes comments by Huang Kan from Chien-ning (during his tenure in Fu-chou, Kiangsi). Local powerbrokers often had official connections themselves; see Chikusa Masaaki, “HokuSo ¯ shidaifu no tokyo to baiden: omoni To¯han sekitaku o shiryo ¯ toshite” Shirin 54:2 (1971); and Chikusa Masaaki “So¯dai kanryo¯ no kikyo ni tsuite” To¯yo¯shi kenkyu¯ 41:1 (1982), 28–57.

72 Wing-tsit Chan, “Chu Hsi and Yüan Neo-Confucianism,” in Yüan Thought: Chinese Thought and Religion under the Mongols, ed. Hok-lam Chan and Wm. Theodore de Bary (New York: Columbia University Press, 1982). 73 For an elaboration of these points, see Theresa Kelleher, “Confucianism,” in Women in World Religions, ed. Arvind Sharma (Albany: State University of New York Press, 1987); and Theresa Kelleher, “Reflections on Persons at Hand: The Position of Women in Ch’eng-Chu Neo-Confucianism,” paper presented at Annual Meeting of the Association for Asian Studies, March 22–4, 1985, Philadelphia.

Personal communication from officials and clergy in Chien-yang, Fukien, Sept. ) 52 Chikusa Masaaki, Chu ¯ goku bukkyo ¯ shakaishi kenkyu¯ (Kyoto: Do ¯ ho ¯ sha, 1982), 151. : Charles E. Tuttle, 1954). 5% of the male population; Bukkyo¯, 158. 54 Barend J. ter Haar, The White Lotus Teachings in Chinese Religious History (Leiden: E. J. Brill, 1992), esp. 80–2, 93–6. 55 Chikusa, Bukkyo ¯ , 199–260; ter Haar, White Lotus Teachings, 48–55. : Harvard University Press, 1976), 77 (citing Hung Mai, d. 1202).

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