Under Confucian Eyes

'V/ritings on Gender in Chinese History

Edited by Susan Mann

and Yu-Yin Cheng

UNIVERSTIY OI CAT,IFORNIA PRESS

Betkeley Los Angelcs Londott
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|ig. 17, from life in Taiwan

Scenes
"Hunting Party" and "Pounding
Rice." Source: Zhuluo xian zhi
Itztz).
F
S Ii V F, NTI] IiN

A Brief Record of the Eastern Ocean

by Ding Shaoyi (fI. t847)
Translated by Emma Jinhua Teng

TRANSLÀTO R'S PRE¡-ACIi

Tlre translatecl passage is a selection ftom A Brief Record of the F,astem
Ocean (Dongying zhiLi.ie), a \engrhy travel accourt of Taiwan written by
Ding Shaoyi in the nineteenth century, nearly two hund¡.ed years after the
Qing firsr colonizccl the island, I chose to translate this text because of both
the author's treatment of gender and his historìcization of the customs o{
the indigcnous peo¡rle of Taiwan, One noteworthy feature of the text is that
the author returns to his own lecord after a span of seve¡al decades ancl
comments upon the historical changes he has observed. I found his views
on histolical change among the indigenous people to be most ìnterestilg,
This text is also a wondcrful example of the way in which travelwriters
situatc theit own accounts within a larger hisrorical context, relating their
own obse¡vations to those of earlie¡ t¡avele¡s o¡ ga?,etteer compilers. Ding
goes one step beyond the typical practice in relating his material to a Jesuit
accolrnt of North America. I was particularly fascinated by the way Ding
used Giulio Aleni\ geographic work to draw comparisons between rhe "na-
tive ba¡barians" (tuman) of North America and the "savages" of Taiwan.
His comments ¡eveal an awareness of the global dimensions of territorial
expansion and "civilizing missions." Ding clearly sees rhe "civilizing" of the
Taiwan incligenes as analogous to the work of European missionaries in
North America, with one crucial differencer the El¡ropeans a¡e attempring
to t¡ansform people by appealing to what he views as an inferior religion,
whc¡cas the Chinese will transform people wìth the superior Confucian doc-
trine, Ding is speaking here against colonial naysayers who argued thar the
savages could never be transfo¡med and rhat it was therefo¡e simply a waste
of time to try.

251
2J4 / Emma Jinhu¿ì Tcng

gcnder
Of particttlar intercst to me is the way in which Ding incorporares
not separate "women"
into his discussi<.,n of indigenous customs He does
to his account:
âs a separâtc c¿rteSory for discussion; rathcr gender is integral
lfr""gåt ln g.nd"-, ,å1., serve âs an important index of cultural transfor-
relrtcd in a nLrmber o[ Qing
matiãn. The"story of a woman named Baozbu,
inter-
accounts of Taiwan, is especially intriguing, as it reveals
the comPlex
point of
ãonì of g"n¿"t "nd ethnicity i,t the colonial context One telling
of civilization to the
the story is"that a Chinese woman serves as the bearer
::r"uog.r." Yet she also beneflts from th€ notion that women had more
po*"io, i.tfìu"r,.. nmong the "saiages" than in patriarchal.Chìnese culnrre'
ih" t.t"gto"naing of gãncler in Ding's account is typical of Qing travel
*riìing out prou"d to be fortuitous for me as a teseatcher
fniir"n Íhi, 'Iaiwan
who is interestecl in gencler studies: leading thlough the accottnts of
"'t

I found I did not.,i"d to dig too far to find material that was explicidy
in a
nbou, g"nd"r. It was a pleasure fo¡ me to feel th¿t I was not engagecl
rather.thatf shared ce¡t¡ in
f"rti.irrty "-o,1"rn" intellectual enterprise, but reading for my research
"in,.".rt, *it che
Qing writers whose works I was
on travel accoul-lts of Taiwan.r

INT'RO DUCTI ON
of
The island of Taiwan is located about one hundred miles off the coast
peoplc of ALrs-
mainland China. It was originally populated by incligenous
who were divided into va¡ious "tribes" (she)' ln r6z4'
tronesian descent,
to colonize the
the Dutch establi;hed an entrepôt on Taiwan and attempted
tice
irl"nd. Chi".r" laborers were irought in to work on Dtttch sugrr and
fUnr"ri.nt. ln r66r, Ming loyalist Koxinga, who was fighring the estab-
iirh-"n, nf the Manchu Qing regime in Chira, fled to the island with his
,"b.I for."., the Duich. The Qing took the island in.r683' de[eat-
""p.lling
makìng Taiwan a part of the Qing empire Chinese settlers
ing the rcbeís ancl
,hËn b"g^n to immigratJ to the islancl in signifrcant numbers,
attracred by
th" oppänunlti", this fertile ftontie¡ offered ln r 8 87, Taiwan was offlcially
-"dË prouin." of China. Less than a decade later' however, in r895' the
å
\ùlar- The
islancl ùs ceded to the Iapanese as a result of the Sino-Japanese
indìgenous people of Taiwan have thus endurecl a succession
of colonizcrs'
Ti" of Taiwan was parr of a larger process of Qing cxpan-
"olonirotion mid-
sionism on the f¡ontiers. From the mid-seventeenth century to the
the Mongolian'
eighreenth century, the Qing pursued various conquests on
Tibetan, Xinjiang, and sourhweste¡n frontiers, doubling the size of its ter-
to imperialism with
,itory. R"..ít scfolurship has sought compare Qìng
.ií"rc"rn i-p"riolir*. As Peter Perdue wrìtes, "The Qing empire of China
*o, o .oto"i"t empire that ¡uled over a diverse collection of peoples with
sepatate iclentities and deserves comparison with other empires"'2
7-
A Bûef Recotd by Ding Shaoyi / 255

The incligenous people of "Ihiwan wc¡e dubbcd thc E¿stcrn Savagcs

(Dongfan) by Chen Di, who t¡aveled to the islând in 16o3, and who was
probably the earliest Chinese writer to make a fi¡sth¿nd ¡ecord of the cus-
toms of the n^f\ves lfdnsu, or "savage customs"). The term " savage" (fan)
stuck. Chinese la¡er divided the "savages" ir.rto various categories, including
"raw savages" þhengfan), "cooked savages" (shufan), an<l "tribalsavages"
(shefan). The notion of dividing " barbarians," or "savages" into the "raw"
and the "cooked" was a conventional Chinese practicc, as dcscribcd by
Jacqueline Armijo'Hussein ìn chapter 5. In the case of Taiwan, Qing writcrs
offered a wicle range of definitions for "raw" ancl "cooked." But simply put,
the te¡m "raw" denoted rhose savages who were beyond Qing co¡rtrol and
who also appeared most "uncivilìzed" in Chinese eyes, The "raw savages"
generally lived in Taiwan's mountaìnous jungle and we¡e often belligerent
toward Chinese who entered their te¡¡ain. The tenn "cooked" denoted those
who had submitted to Qing rule, who paid taxes, and who hacl adopted
some Chinese cl¡stoms, thús appearing more "civilized." The "cooked sav-
ages" generally lived on the plains areas of the island. As the Chir.rese col-
onization of the island aclvanced, more and morc "tribes" became
"cooked." As Ding Shaoyi notes, by rhe nineteenth century the '¡cooked
savages" had largely assìmilared to Chinese ways.
The question of whcther or not thc Taiwan indigcnes coulcl be "civilizecl"
was a matter of great debate among Qing writers*colonial officials, mili-
tary rnen, and ordinary travelers alike, Some argued that che indigenes were
me¡c bcasts who could not comprehend what it meant ¡o l¡ecome cìvilizecl.
Others argued that with education in the Confucian classics, the indigenes
would gradually become civilized. Yet others argued that with intermarriage
between the Chinese and the narive population, ethnic clivisions would nat-
urally be erased. Ding's declaration that it would be an injustice to say that
the "raw savages" cannot be civilized is made within this context, According
ro John Shepherd, the official Qing agenda was "to propagate Confucian
civic cultr.¡¡e and attitudes of submission to constituted authority rather than
wholesale sinicization."3 As a ¡esult of this gcneral policy, there was a sig-
nificant degree of cultural pluralìty in Qing Taiwar.
The Qing colonial administration had to worry about controlling not
only the indigenous population but also the Han settler popularion, which
frequently rebelled against the Qing goyernment. Among the most famous
uprisings are the Zhu Yigui rebellion of r72r, the double revolt of thc D¿-
jiaxì tribes ancl Wu Fusheng in t73t-t712, and the Lin Shuangwen rebel-
lion of r786-1788.a Taiwan thus became known as a troublesome fron-
tier.
Qing writers producecl numerous accounts of the island. Much of this
writing focused on the customs of the indigenous people. As I hinted in my
preface, gender was integral to Qing representations of ethnicity. Taking
Confucian gender ideology as the norm, Qing travelers interpreted unfa-
256 / Emnl¡ Jinhua Teng

miliar gendcr ¡oles as an index of a peoplc's "orherness." The subsequcnt

adoption of Chinese gendcr roles by colonized peoples such as the Taiw¿n
indigenes was taken by Chinese observers as a sign ol rheir becorning "civ-
ilizcd." In both travel literatu¡e and elhnographic writing, the discourse of
gender became a means of demarcating rhe "civilizecl" from the "uncivi-
lizcd." As I have arguecl elsewhere, the use of the trope of gettder inversion
(the reversal of nornìative sex roles) to tepresent foreignness has a long
history in China.5 Non-Chinese women' especially from exotic southc¡n
regions, were also frequcntly eroticìzed by Chinese writers, as Armiio-
Hussein also points out. In the câse of Taiwan, Chinese travelers repeateclly
¡emarkecl on what they saw as the dominance of women in indigenous so-
ciety. They were particularly impressed with the fact that Taiwan had fe-
male t¡ibal heads, uxorilocal marriage, ancl marrilineal i¡heritance. M<¡¡c-
over, local custom allowed young gìrls to choose their own marrìage
parrners; divorce and remarriage were also frecly permitted. The lack of
gender segregation süuck Chinese observers as particularly uncivilizcd, es-
pecially when men and women sat atound drinking togethcr' In addition,
rhe traditkrnal clivision of labot in most t¡ibes dictate<l that women tilled
the fields while men hunted, an activily that Chinese saw as idlcness. The
seemingly anomalous gender roles of the incligenes was one of the mosl
popular topics in Qing travel writing on Taiwan. The claim that the sav-
ages "value woman and unde¡value marf' (zhongnü clingnan) became a cli'
ché of ethnographic clescription. This phrase is a direct inversion of the
Confucian maxim "value rnan and undervalue woman" (zhongnan
qìngnü), ar'd it rhus exprcsscs the Chinese idea that Taiwanese society was
upside-down, or out of orde¡. Consequently, female gender roles a¡oused
grcat interest not only because they appeared strange in ancl of themselves,
but also because they servcd as an index of the strangeness of Taiwan over-
all. In this way, the discourse of gender was central to Qing rePresentations
of Taiwan's "otherness," For example, Qing wtitcrs paicl little attention lo
the fact that the indigenous women did not bind their fcet, Numerous wrìt-
ers suggested that the women ought to quit farming and take up "fetui-
nine" tasks such as weaving ancl sewing in orde¡ to become civilized, bur
they never mentionecl footbinding. As late as the nineteenth century, ìtrdi¡Ì-
enous women remained barefooted, a fact that drew little comment,
whereas bare-breastedness often raised cries of "ur.rcivilized" o¡ "shame-
less" from t¡avel writers, These a¡c subtle clLres that Han Chinese writers
vicwecl Taiwan as a land of strange ¿nd exotic sexual practice, not unlike
the southwestern provincc of Yunnan.6
Vhat follows is a translation of a passage ftom A Brief Record of the
Eastern Ocean. The text, first published by a Fujian publishing house
around r873, is a wo¡k Á eight juan, recordir.tg geographical informarion
about nineteenth-century Taiwan. Ding Shaoyi, the author, was a native of
Jiangsu. He traveled to T'aiwan in the fall of r847 as an aicle to thc
\ùØuxi in
r
A Btief Recotd by Ding Shaoyi I 257

Ci¡cuit Intendant of Taiwan, in which capacity he se¡vecl aborlt eight

months. lt was during this stay that he compiled his account. The accoun¡
is divicled into sixteen topics that include taxes, schools, coastal defense,
local products, "savage" villages, "savage" cttsroms, ancl marvels. Ding
travelecl again to Taiwan in r87r and appended ma¡erial to each item of
his original account. The translated passage is Ding's r87r supplement to
his entry on "savage" cusloms.
In his account Ding appears to subscribe to a trotion of social evolntion,
seeing the changes in "savage" cL¡stoms as a measlrre of increasing cìvili-
zation. At the end of the pìece he expresses full confidence that the savages
can be transformed ìnto civilizecl human beings. Yet at other times Dirrg sees
aspects of indigenous culture that a¡e admi¡able and perhaps ought to be
preserved. He qrÌotes a number of ea¡lie¡ texts that idealizecl indigenous
culture and then dccla¡es that "one can imagine that this is the world of
Lo¡cl No-Cares and Getian" (mythical rulers of an iclyllic primeval age). FIis
piece thus conveys the ambivalence exprcssed by numerous Chinese travel
writers toward the indigenous culture of Taiwan. That is, while Chinese
observe¡s found the indigenes to be technologically and culturally "back-
ward" in many respects, many w¡ite¡s also romanticized whât they saw as
the primitive simplicity and naturalness of these people-much ãs Rousscau
românticized the "r.roble savage."7 Ior thcse writers, the "primitives" sym-
bolized the innoccnce, honesty, and virruousness of the simple life that was
lost as Chinese civilization became ever more complex. As is typical ìn travel
writing, then, Qing travelers used the cncounter with the "other" as an
opportunity for looking back at the self and critiquing their own society.

Ðl oRrcrNAr. TEXT' l&

Supervìsing Censor Huang Yupu [Shujingl, Senior Graduate Yu Canglang
[Yonghe],'and the various prefectural and county gazetteers all Iumped the
raw ancl cooked savages'0 together when they recorded savage customs. But
rhese were things that happened befo¡e the Yongzheng era þ74-t736|
Today, most of the cooked savages marry virilocally while few marty uxo-
rilocally, and they pass down a sìngle surname. There is lirrle diffe¡ence f¡om
the Chinese settler population in terms of clothing, food, ancl concluct. Since
the various savages became assimilated, they perform betrothals when they
marry, and they bury the dead separately.'r They distinguish between good
and bad foods, and the women wear leggings and blouses, following many
of the Chinese custorns, However, they rarely have collars o¡ sleeves on thei¡
clothing and seldom wea¡ shocs. Nor have they established proper clan
names, nor lea¡ned to read and wrìte. To begin with, the conditions in the
2j8 / Iim¡na Jirhuâ Tcng

va¡ions savâge villages alreacly differed; now there is also a difference l¡e-
tween the past and the presen¡, So I chose to ¡ecord the general conditions,
Moreover, I'm af¡aid that in a few more dec¿cles once again a description
of today's cLrstoms will no longer be fitting.
Prefect Deng Chuan'an lstyle name Shuyuanl, native of Fuliang iu Ji-
angxi, wrote in lris M easuring the Sea with 4 Calab.tsh:'2 "Dsring theJiaqing
reigtt lq 96-tBzrl, the female native chicftain lìaozhu bedecked he¡self like
a Chinese noble lady. In governance she used the law. Someone sent the
officials an ofÊcial commr.rnicarion stating that her tribe followed the law
obedìently and rcspectfully, not killing people, and not rebelling. Even
though this is beyond the pale, how is this any different from the inlerior
lof China]?" Popular legend has it that during the Zhu Yigui rebcllion' a
nacive chieftain of the Beiuanmi, lüenji, guicled troops lo capture the ban-
dits.13 The general rewarded him with lhe hat, robe, and shoes of the sixch
rank anct also macle his son a native chieflain.r'r He l¡ecame clominant over
the va¡ior.¡s nativc villag€s, He was presented with coral and pcarls Then
he callecl himself the king of the Beinanmi. He hoped to obtain a beâuty for
his conso¡t. In Taiwan city there was a courtesan who heard of ¡his and
happily volunteered to go. The savages value women [zhongnü] to begin
with, and sincc he had gotten a couttcsan) he dotecl on her to the €xlreme'
cloing whatever she commandccl. Then they got lid of their old customs and
were civilized with the ¡ites an<l laws of China. Therefore, the seventy<rc1d
villages of the lJeinanmi âre the most orderly, and their customs have long
been different from those of other savages. "Baozhu" is not like the nar¡e
of a savage woman; perhaps this so-callecl female chieftain is after all a
courtesan¡
In He QiaoyLran's Llistory of Fuiian it is written:ri "During the Yongle
per\od li,.t4o3-t4z4l, Zheng FIe took to the seas and issuecl a proclamation
to the vârious b¿¡barian rulers. Only lhe Easte¡n Savages northeast of the
Pcscaclores refusecl to submit to the treaty Zheng He Save thesc people a
bell to hang a¡ou¡d the neck, thus making dogs of them."16 Since I have
traveled to the various savage villages both south ând north, I have yet to
see anyone wearing a bell, llha¡ is writtcn cannot always be trusted,
'Th.e Zhuluo County Gazetteer says:17 "Antong all the various savages,

the husband and wife a¡c mutually devoled. Even whcn they are wealthy,
[the savages.l do not have maids and concubines, or boy servants. !'or
thei¡ enti¡e lives they never go out the víllage gate. They hold hands when
walking, and they ride together in the same carriage. They clo not know
the bitt€rness of bcing separated in life. They do not steal. They know not
!F

A tsùef llecotd 6y Drng Shaoyi / 259

of gambling or gamirg. They are like an unchiseled block of primeval

chaos."
The llLustratic.¡ns of the Flora and Fauna of Tailuan says:'3 "When the
harvest is in, the savages invite one another for a celeb¡ation. Men and
women sit together unsegregatecl*drinking and making toasts, they enjoy
themselves. If a Han Chinese barges in, they pull him in to drink with rhem.
They do not stop until they ale drunk. When younger people mcet their
elders, they stand by the side of the ¡oad and wait for them to pass before
they conrirue walking. lühen they côme across one of their peers, they greet
one another." Thcse customs hâve still llot changed. One can imagine that
¡his is the world of Lord No-Cares [Wuhuaì sbi] and Geti¿rn.re
Also, accorcling to ¡he tùØes¡erne¡ Giulio Alen|s Workl Atlas¡'¿o "In North
America, the farthe¡ north one goes, the wilder the people become. There
are no city walls, no chiefs, no writing systems. Several families combined
make up one village. By custom they are foncl of cl¡ink. Attacking and killing
istheir daily business. lù(/henever they go out to battle, che entìre famìly fasts
ancl prays for vicrory. When they are victorious, they r€turn. They cut off
the enemy's head ¿nd use it to build a wall. lf thcy go into battle again, thc
in the family immediately point to the skLLlls on the top of the wall
elclers
to urge them on. Such is the extent of thei¡ bravura and belligerence. Re-
cently, there hav€ been Ëuropean missionaries who have gone âmongst them
ancl urgecl them to worship God and cease their killing. Then they all
changecl entirely. Moreover, they had firm rcsolve, so that once they re-
founed they never transgressed, According to their custo[l, those who are
wealthy are cha¡itablc. Wheneve¡ a family cooks a meal, they leave some
foocl outside the gate. Passersby can partake as they please," These things
that he recordecl pertain to the native barbarians of ¡he newly opened north-
ern frontie¡ of North America, but their savagery is no diffe¡ent f¡om thc
savages of Taiwan. Their ferocity was extreme, yet rhe lùflesterners have

guided them with their senseless, confuscd religion and have finally changed
their customs. So to say that the raw savages þf Taiwan] have absolutely
no human morals clespite their human appeaÍance and that they cannot be
civilized with our kingly governance [øangzheng], is that not ân injus-
rice?l':r Kþ

N OTF,S

r. See Teng, "Travel Vriting and Colonial Collecting: Chinese lravel Accorrnts
of Taiwan from the Seventeenth through Nine¡een¡h Centuries,"
 lã
,t
.:':
260 / Iimmà Jinhua Teng .T
I
.:ì
2, Perdue, "Comparirg Empires; Manchu (Ìrloli:llism," 256 ì
3, Shepherd, Statccraft and Polilrcll E¿onoftty ofi tþe Titiludn Ftotûìer, 1600-
rgao, 37r. I
4. SeeMeskill,A Chi ese Pioneer lìdítìly, The Lixs of Wu-feflg' T¿tiøan' 1729'
ìjl

a
r89t, ::::

5. See Teng, "An lslancl of Women: The Discourse o( Gender in Qing Travel ''ì

Vliti¡g al¡our Taiwan." ..:

6. See châpter j. i
7, See Teng, "'f¡iwau as ¿ Living Mlrseurlr: Tropes of Anachronism in Lrte-
Impcrial Chinese Travel ìlriting." I'l
8. Source: Ding Shaoyi, Dongying zhìlüe, zd ed.,78-79 .i

9. Hrrang Shojing and Yu Yonghe were the authors oftwo fanrotls travelâccou¡lls
'a

of Ta\wan,'laihai shicha Iu (t716) and Pihai iìyou (r 697) respectively.

ro. I have chose¡ rc t¡ânslâtc thc Chinese word fan as "savage" in order to
distinguish it frorn yi, commonly translared as "barbari¡n." Chinese writers Fre-
.1

)
quently regârded rhe indigenous people of Taiwan as bclongilg to ¿ì lower order lhan
drose termed "barbatials," such as the Ko¡eans aud rhe Japanese. The word "sav-
age" also emphasìzes parallels wirh EuropeâÌì âccounts of the New Vorld. ì
rr, That is, the dead are bu¡iecl aparl f¡om the livrug, which is a sign of "prog- 1

ress," ljarlier Chirese accollnts noted thrr the dead werc placed in the horrse uncof_ iì
l
finecl ot wcre buried under the house Chen l)i, for examPle, wrote in his Àe¿old o/ ;
tbe Eastern Sduages \DongfLrl it, t6q)t " lhey place the corpse on the g{oünd in the ì
ì
midsc of a blazing 6re in order to clry it; when it is clried they place it expose<I in the
l
house, uncoffined. Vher the house is dilapidated and rhey rebtrild it, chey dig ¿r Pit j
unclernearh ancL bnry [the corpse] in â stândirrg position, bu! with no mol]ncl to covcr
ir, and the house is then âgâin raisccl above it" (cired in Thompson, "The Earliesc l
!
Chinese Eyewitness Accounrs of the F'ormosan Aborigincs," r74). ¡
r 2, Derg Chuân'ân, ¿ ice huichao, r S3o Deng took his title from the phrase yrll
ceØai (ro use a calabash to mcasure the sea), m€âùing rhal o¡ìc's knowleclge is shallow
;
and lir¡jtecl. A.s Deng explains in his preface: "lt is no¡ rhat I clare sây thal the se¿
can be measured with a calabash; ir is simply that I wish fo¡ those who come here
to know the small goblet of water that is the beginning of the great rivet" (t)
:.

r3, In r7zr, a Chilese settler nâmed Zhu Yigrri led a rebellion against the Qing
:
forces on Taiw¡n. The ¡ebellio¡r was initially successfirl bur was evenrually put down
by Qing troops with the aid of indigenous militia. See Shepherd, Stltecfttft dkd Po' ì
litical E.oftot 1y, for rnore details on the rebellion and its impact ol Qrng policy in ì
Taiwan.
Ì4. Ding does not spccify the natne of the generâl he!c. This seems fitting, ts he
is relating an item of local lore, not historical fact,
--5, The Min så2, compiled by He Qiaoyuan (r558-r632), was published ca-
t628,
16. Zheng He was the famous palace eunuch and ¿dmiral who mâde a series of
seven nautical expcditions during rhe period r4o5-r43 3. His voyages rook him from
Javâ to Meccâ and the co¿s¡ of East Africa. One aspect of his cliplomatic missions
was to issue irnperial proclamations decl¿ring the emperor's majesty and virtue, and
then to obtain tribute from the ¡ulers ofvarious d<¡mains. It is still a m¿tter ofdel¡ate
whether or not Zheng Hc cvcr rcachecl the island of Taiwan As our atrthor points
out, this particular story is mosc likely apocryphal. One of the earliest ¡efetences to
rhis srory is in Chent)i's Dongfan jt
?-

A Btief Recorcl by lting Shrroyi / z6r

t7. The gazetteer Zhuluo xian zhì, c<tmpiled by ZhoLr Zhongxuan, was publishecl
in 17 17.
r8. Illusttations of the FIoø and Faura of -faiwan (-laihai caifeng rr, wâs com-
piled by Censor Liushiqi about r746, The work contaim text ând twelve illustr¡tions
of the llora and fauna of Taiwan. Although "florâ and fâuna" is â specifically Wesrern
concept, I hâve chosen to rrânslate rhe litle in this manner to reflecl lhc contenß ol
the work and to distinguish it clearly from ânother work by Liushicli, lllusbati¡¡ns
of tbe Customs of thc Sauage Villages (Fanshe caifeftg tu), The two works cont¡il
some overlap in terms of content. They are published rogether as An llhstnted Book
of the Sauage Villages (Faxsbe caifeng tuþdo) ií rhe T¡iwan Collect¡lea series, Tal-
uan wenxian,
19. Lord No-Carcs ¿nd Getian were legenclary rulers durìng a prìmeval age of
pcace, simplicity, and natr,rral virtue, The rrope of the Taiwan savages âs the sûbjects
of Lord No-Ca¡cs o¡ Getiân seems to hâve orìginared with Chen I)i's Dltngfan ji,
zo. Girrlio Aleni þ582-t649) was an ltalian Jesuit who lived in China durìng
the Ming. He is the author of a rumber of works in Chinese, inclucling the world
atlas Zhifang øaiii, 1621.
zr.'flris is a reference to a statemelt made by Lan Dingyuan ìn hìs Re cord of an
Èlsten Cdtxþaign (Dongzheng ti), r7zz) to thc effect thât the savages had rhe oucer
âppeârâûce of huùâr beings, bur lacked the morals of humans.