208
for an excellent, first-hand account.
Rev. B.C. Henry, The Cross and the Dragon or Light in the Broad East (New York, Anson D.F. Randolph and Company, 1885), p.85.
21 Ibid, p.106.
22 See Chapter VII, "Rites for the Dead", in Holmes Welch, The Practice of Chinese Buddhism 1900-1950 (Cambridge, Harvard University Press, 1967), pp. 179-205.
23 By all accounts, too, the Buddhist and Taoist specialists offering services to the mass of the people were almost identical and interchangeable. One or other were also to be found in local temples, regardless of the supposed origin of the gods in them. I recall the Buddhist monk with an ordination certificate from the famous Ting Wu monastery in Kuangtung who was temple keeper at the Tin Hau temple in Shaukiwan in the 1960s. Also the mentions of the Buddhist priests in charge of the Tung Shan (Kuan Yin) Temple at East Kowloon and the Kam Fa Temple at Tsing Lung Tau, Tsuen Wan in the early years of this century.
24 Moulem, p.212.
25 See Campbell N. Moody, The Heathen Heart, An Account of the Reception of the Gospel among the Chinese of Formosa (Edinburgh and London, Oliphant, Anderson and Ferrier, 1908).
26 Ibid, pp.102-3, 107.
27 Cited with similar quotations in (translated by Janet Lloyd) Jacques Gernet, China and the Christian Impact, A Conflict of Cultures (Cambridge, Cambridge University Press, paperback edition, 1985), pp.82-83.
28 Rev. Hampden C. DuBose, The Dragon, Image, and Demon: Or The Three Religions of China ... (New York, A.C. Armstrong & Son, 1887).
29 One small squatter temple off the route connecting Tsuen Wan with Shek Kong (Route TWSK) is a case in point. The Sin Ha Tong was built about or before 1970, according to the person in charge. The temple is a wooden hut, with a goldfish pond in front, with some open space. Whilst the gods worshipped here include “old faithfuls" such as Tin Hau, Lui Cho, and Pao Kung, it is intriguing
208
for an excellent, first-hand account.
Rev. B.C. Henry, The Cross and the Dragon or Light in the Broad East (New York, Anson D.F. Randolph and Company, 1885), p.85.
21 Ibid, p.106.
22 See Chapter VII, "Rites for the Dead", in Holmes Welch, The Practice of Chi- nese Buddhism 1900-1950 (Cambridge, Harvard University Press, 1967), pp. 179-205.
23 By all accounts, too, the Buddhist and Taoist specialists offering services to the mass of the people were almost identical and interchangeable. One or other were also to be found in local temples, regardless of the supposed origin of the gods in them. I recall the Buddhist monk with an ordination certificate from the famous Ting Wu monastery in Kuangtung who was temple keeper at the Tin Hau temple in Shaukiwan in the 1960s. Also the mentions of the Buddhist priests in charge of the Tung Shan (Kuan Yin) Temple at East Kowloon and the Kam Fa Temple at Tsing Lung Tau, Tsuen Wan in the early years of this century.
24 Moulem, p.212.
25 See Campbell N. Moody, The Heathen Heart, An Account of the Reception of
the Gospel among the Chinese of Formosa (Edinburgh and London, Oliphant, Anderson and Ferrier, 1908).
26 Ibid, pp.102-3, 107.
27 Cited with similar quotations in (translated by Janet Lloyd) Jacques Gernet, China and the Christian Impact, A Conflict of Cultures (Cambridge, Cambridge University Press, paperback edition, 1985), pp.82-83.
28 Rev. Hampden C. DuBose, The Dragon, Image, and Demon: Or The Three
Religions of China ... (New York, A.C. Armstrong & Son, 1887).
29 One small squatter temple off the route connecting Tsuen Wan with Shek Kong (Route TWSK) is a case in point. The Sin Ha Tong was built about or before 1970, according to the person in charge. The temple is a wooden hut, with a goldfish pond in front, with some open space. Whilst the gods worshipped here include “old faithfuls" such as Tin Hau, Lui Cho, and Pao Kung, it is intriguing
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