XXX Международный конгресс ИИСАА. 19–21 июня 2019 г. Т. 2

Источниковедение и историография Китая к 150-летию академика В. В. Бартольда (1869–1930). Ч. 2 41 ju-xu Mountain” and came to “Han-hai”. Henceforth, “Han-hai” was repeatedly referred to in Chinese historical books. We can presume that “Han-hai” was in the territory of the modern republic of Mongolia, however the scholars could not agree on the issue of its exact location. Furthermore, Unno Kazutaka even suggested that the Chinese word “Han-hai” was a transcription of “Khangai” in Mongolian, which means “suitable land for grazing”. In the time of the Tang Dynasty 唐 , there was a Han-hai Army stationed in the north of the Tianshan mountains, near modern Urumuqi. The famous poet Cen Shen 岑参 mentioned “Han-hai” many times in his poem. Consequently, some scholars suggested that there was another Han-hai in Central Asia; moreover, they suggested that it could be a lake or a desert. However, the Tang government quite often used ancient geographic concepts to name a district or new armies on the frontier. In this way, they wanted to show that their “modern” dynasty was as great as the ancient Han Dynasty. Therefore, it is more likely that there was no specific lake or desert named Han-hai in the time of the Tang Dynasty. This concept could be used to describe some remote frontiers in the north or north-west of China. Liu Ruomei (Beijing Foreign Studies University, Beijing, China) Legacy of European Catholic Mission in China and Russian Orthodox Missions in Beijing in the 19th Century In the first half of the 19 th century, European Catholicism in China was no longer as prosperous as it had been earlier, following the dissolution of the Society of Jesus (Jesuits) in the 18 th century and the restrictions on religion imposed by the Qing Government since theYongzheng Period. In the 1820s, there were only four Catholic missionaries in Beijing, namely: Gaetano Pires Pereira (1763–1838) and José Ribeiro Nunes (1767–1826) of the Portuguese Congregation of Priests of the Mission living in the North Hall, and Veríssimo Monteiro da Serra (died in Portugal in 1852) and Dominicus (Domingos) Joaquim Ferreira (1758–1824), who lived in the South Hall. Among other tasks, they supervised the royal Astronomy Board. A Chinese priest named Xue assisted them in managing the religious affairs. However, Domingos-Joaquim Ferreira died in 1824; Verissimo Monteiro de Serra returned to his homeland in 1826, and José Ribeiro-Nunes died in the same year. After that Gaetano Pires, who was already in his sixties, remained the only European mis- sionary in Bejing. Gaetano Pires was afraid that the property of Nant’ang would be confiscated by the Chinese authorities when he passed away, so he entrusted all the land contracts and documents to the Russianmissionary, whose Chinese name wasWei ( 魏 ). This clue helped to make connections between the Beijing mission of the Russian Orthodox Church and the legacy left by the European missionaries in