[ { "id": 204251, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1961", "page_number": 19, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\n16\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\nChristian centuries of the new states of South-east Asia, formed under Indian influence in Indo-China, Indonesia and the Malay Peninsula.\n\nDuring the Middle Ages the navigation of the Southern Seas was in the hands of the Arabs. But after the rounding of the Cape, direct contact between Europe and the East by sea was restored. It was mainly by the sea-route that India, China, and South-east Asia became known to modern Europe. In this the Portuguese navigators played an all-important part. Passing over the rivalries of the Western nations we come to the days of the East India Company.\n\nIn India the Moghul empire had reached its height, fine examples of its art remaining in the Moghul architecture of Pakistan and North-west India, and Moghul miniature painting. But with the Moghul Moslem law had come to India, and it was soon recognized by the East India Company that the study of Moslem languages was necessary for the government of India. So Islamics now became part of the study of India as of Persia.\n\nIn 1783 Sir William Jones, a brilliant linguist who had mastered Persian and Arabic during his student days in England, was appointed Judge of the Supreme Court of Judicature in Bengal. In 1784 he proposed the forming of the Asiatic Society of Bengal and became its first President. Becoming aware of the importance of Sanskrit, he became the founder of Sanskrit studies in the West. In accordance with Warren Hastings' decision in 1776 that Indians should be ruled by their own laws, he undertook the immense task of compiling a complete digest of Moslem and Hindu law, a task which he left unfinished at his death eleven years later.\n\nIt was from India that the Western study of Tibet commenced, initiated by Catholic missionaries, of whom the most eminent was Desideri who lived for many years in the great Sera monastery at Lhasa, and wrote the first comprehensive account of Tibet.\n\nMeantime the Jesuit missionaries had proceeded eastwards in the wake of the Portuguese to Malacca, Macau and Japan. It was from Macau that Matthew Ricci entered China in 1580 and in course of time reached Peking, where a beginning was made in the study of the Chinese Classics and Histories, which led to the first real knowledge of Chinese civilization in the West. It was now realized that the 'China' at the end of the sea-route was the same as Marco Polo's 'Cathay'.\n\nAt the beginning of the nineteenth century modern Sinology commenced with Robert Morrison at Canton, and continued with a number of able scholars, too numerous to mention here, of whom James Legge with his translation of the Chinese Classics into", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204299, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1961", "page_number": 67, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\n63\n\nThere are two examples of translations of Chinese plays, again by a French scholar, Antoine-Pierre-Louis Bazin (1799-1863), Théâtre Chinois ou choix de Pièces de Théâtre composées sous les Empereurs Mongols, 1838 and Le Pi-Pa-Ki ou l'Histoire du Luth, Drame Chinois de Kao-Tong-Kai. A last example of the work of French sinologues of the early part of last century is Dictionnaire des noms anciens et modernes des villes et arrondissements de premier, deuxième et troisième ordre compris dans l'Empire Chinois, by Edouard Biot, 1842.\n\nSome examples of books published by the press established by Morrison and his colleagues at the Anglo-Chinese College established at Malacca are in the Library. The most interesting from the point of view of the history of the mission is William Milne's A Retrospect of the First Ten Years of the Protestant Mission to China. Accompanied with Miscellaneous Remarks on the Literature, History and Mythology of China, etc., 1820. William Milne was sent to join Morrison by the London Missionary Society and arrived in China in 1813. After encountering many difficulties about obtaining permission to stay in Canton he went to Malacca and finally founded the Anglo-Chinese College there, whose primary object was the establishment of a Chinese free school in the hope that it would prepare the way for a Seminary.\n\nAnother interesting example from this press is Notitia Linguae Sinicae by Joseph Henri Marie de Prémare, S.J. (1666-1736), printed in 1831. There is a letter of March 1825 quoted in the Memoirs concerning the Latin MS of this book from Lord Kingsborough to Morrison. It states that the original MS is in the Royal Library of France, describes the book as giving rules for the composition of Chinese in both classical and modern style with many examples from Chinese texts and says that he is having it transcribed at a cost of sixty guineas for Morrison. He also says that Rémusat had made an index for it and suggests that 'by the publication of a work of this learned Jesuit-confessedly the most profoundly versed in the genius of the Chinese language of the Roman Catholic Missionaries who visited China-he will be doing a thing useful to the friends of science, and creditable to themselves.' Elsewhere in the Memoirs it is recorded that Viscount Kingsborough also gave the College £1,500 to defray the cost of printing the book.\n\nThis then is the brief history and description of a collection of books gathered together to perpetuate the memory of Robert Morrison. But his name is remembered in the most fitting way by his two major contributions to Chinese studies, a record of which is thus written on his tombstone in the Protestant Cemetery at Macao:", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204346, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1961", "page_number": 114, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nORASHKB and author\n\n110\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\nThe Association's clinic at 117 Wanchai Road is a small-scale operation which dispenses Western medical treatment on the school premises every Sunday to 120-150 patients. No charge is made, drugs and injections being completely free. The Association now has in view a much larger project in the field of medicine, namely a HK$3,000,000 hospital to be constructed, it is hoped, at the end of Cheung Sha Wan Road (off Castle Peak Road), Kowloon. Half a million dollars has already been pledged; a government subsidy of another half a million dollars, plus a free grant of the necessary land, is under negotiation; and, once plans have been firmed up, the Association expects little difficulty in raising the remaining million and a half dollars from Buddhist laymen. It is to be a public hospital of 150 beds, of which 30 will be entirely free, with priority for refugees. There will also be an out-patient department for treatment of the poor families of this heavily industrialized area. The Medical and Health Department of the Hong Kong Government will control the standards in the same way as for other private hospitals, but the actual management will be the responsibility of the Buddhist Association. The plan is to incorporate a nursing school, where graduates of the various Buddhist primary and secondary schools can be placed for nurses' training. The medical staff will be recruited from among locally qualified physicians, e.g., graduates of the Hong Kong University Medical School. The physicians now acting as advisers on this project are prominent in the profession in Hong Kong: Drs. F. I. Tseung, Renald Ching, Peter Fok, T. Y. Li, David Wong, and Sir S. N. Chau. Three of them are Buddhists.\n\n2. HONG KONG AND MACAU REGIONAL CENTRE OF THE WORLD FELLOWSHIP OF BUDDHISTS 世界佛教聯誼會港澳分會\n\nThis acts as the \"foreign relations\" arm of the Hong Kong Buddhist Association (with which it has an interlocking directorate rather than a formal connection). It was established in June 1951 to discharge four specific functions:\n\n(1) to organize delegations to represent Hong Kong and Macau at future World Buddhist Fellowship Conferences (the first Conference had been held in Ceylon, June 1950)\n\n(2) to assist and entertain foreign Buddhists visiting Hong Kong and Macau\n\n(3) to answer inquiries from abroad about Buddhist activities in Hong Kong and Macau\n\nMacau has one large Buddhist monastery, the Po Chai Chi, which is classified as Ch'an and has about 20 monks (this is a monastery often visited by tourists, since the first commercial treaty between China and the United States was signed there in 1844). There are also a number of hermitages (perhaps a dozen), most of which are said to be chai tong. One, however, the Kung Tak Lam, serves as a study centre, where lectures are given by well-known dharma masters. The Macau Po Kok Buddhist Association, founded in 1949, also fosters Buddhist studies. At least one primary school is operated by a Buddhist nun with the support of devout laymen.\n\nBuddhism does not seem as vigorous in Macau as it is in Hong Kong, the most obvious reasons being its small size, limited wealth, and extreme exposure to political pressure. Furthermore, the influence of the Catholic Church has been paramount there for four hundred years. This has necessarily reduced the potential strength of the lay Buddhist movement.", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204349, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1961", "page_number": 117, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\n113\n\nthe Education Department and are under constant government supervision; that there must be an average of 1.2 teachers per class at primary level and 1.4 at secondary level (the standard class numbering 45 and 40 pupils respectively); that at the secondary level entrance requirements are controlled; and all of each graduating class must sit for the School-leaving Certificate examinations. It is an impressive fact that Buddhist groups have been able to meet such standards and that at present more Buddhist schools with space for 3,000 pupils are in the planning stage. As to the other Buddhist welfare enterprises (homes for the aged and orphanages), their operation too is considered satisfactory by local standards. Though they are not legally subject to inspection or supervision by the Social Welfare Department, representatives of the Department visit them from time to time and make suggestions that are usually readily accepted.\n\nIn appraising Buddhist educational and welfare enterprises, it should be remembered that nearly all of them are comparatively new. A tradition of quality in this kind of work takes many years to build. Buddhist schools in particular have been handicapped by the superior drawing power of competing institutions. For example, Roman Catholic schools, with their long record of success, can turn away a number of applicants for every one they accept. Buddhist schools do not yet enjoy the same prestige (partly because they are indigenous rather than Western) and hence they cannot pick and choose their pupils to the same degree. From another point of view, it may be one of their merits that they do provide education for those who would otherwise find it hard to get.\n\nThe principal religious role of Buddhist organisations in Hong Kong is to provide funeral ceremonies and care for the souls of the dead. Thus the Hong Kong Buddhist Association holds a public service for the souls of the dead every Remembrance Day at the Tung Lin Kok Yuen. In January 1960, the Hong Kong Jockey Club after a series of mishaps during the racing season, in the last of which a prominent jockey had been killed (the fourth since the war), invited the Buddhist Association to arrange for appropriate rites of exorcism. For three days and four nights some 68 monks and 44 nuns performed elaborate ceremonies at altars set up on the Club's premises. They prayed continuously in teams, not only for the repose of the souls of the jockeys, but also for those of the 2,000 persons who lost their lives in the grandstand fire of 1918, and for any other souls whose welfare was brought to their attention by relatives. According to the local press, some 40,000 persons attended. Though this was the first time such an event had taken place at the Jockey Club,", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204360, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1961", "page_number": 128, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nORASHKB and author\n\n124\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\nNOTES AND QUERIES\n\nNote on a Collection of Chinese Books Presented to The Royal Asiatic Society by Sir George Thomas Staunton in 1824.\n\nAs a boy of twelve G. T. Staunton had accompanied his father, Sir George Leonard Staunton, on the Macartney embassy to China in 1793. During the long outward voyage young Staunton had learned some Chinese from two Chinese Catholic priests who were returning to China after studying at Naples. When Lord Macartney was received in audience by the Emperor Ch'ien-lung at Jehol on 14 September, 1793 young Staunton acted as his page. In 1798 he became a writer in the East India Company's Factory at Canton, in 1804 he was appointed a Supercargo, in 1808 promoted to the post of Interpreter, and in 1816 he became Chief of the Factory. In the same year he accompanied the abortive Amherst embassy to Peking. On the return of the embassy he settled in England and became a Member of Parliament. In 1823 he was active in founding the Asiatic Society.\n\nThe following letter was written by Sir G. T. Staunton to the Secretary of the Asiatic Society in 1823.\n\nSir,\n\nHaving in the course of my residence in China formed a considerable Collection of Chinese printed Books, and also of Manuscript Dictionaries, and other works of Europeans, calculated to assist the Student in the acquisition of a knowledge of the language and literature of the Chinese, I feel confident that I cannot more effectually promote the object I had in view making the Collection, namely, the more general acquaintance in this Country with whatever may be found curious or useful among the productions of the Chinese press, than by a respectful offer of the Collection to the Asiatic Society.\n\nMy wish is, that it should be preserved entire, and placed in such a situation as may admit of its being at all times readily accessible to the British and other Students of Chinese Literature, who may frequent this Metropolis, under such regulations as the Asiatic Society may deem it expedient to prescribe.", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204397, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1962", "page_number": 29, "title": "RAS-1962", "content_text": "20 \n\nF. S. DRAKE \n\nof prime importance for information upon the Mongols and Central Asia in Mediaeval times.1 \n\nHalf a century later a solitary and apparently illiterate Friar from a Franciscan house in Italy, Odoric of Pordenone, set out on his own charges as a traveller for 'Jesus Christ' and performed one of the most remarkable of the journeys of his time. Travelling via India to China he landed at Ch'üan-chou on the Fukien coast, where two houses of Franciscans were already established, and proceeded to Kambaluc (Peking), where he remained for three years. On the return journey he travelled first to what he called mistakenly 'Prester John's country', but which can be identified with the region north of the Yellow River bend, the home of the Christian Onguts, and then by Tibet, which he names and describes briefly and accurately, but he gives no further identifiable details for the remainder of the journey home in 1330 after an absence of twelve years. \n\n* \n\n18 \n\nThese travellers all make mention of the Nestorians—priests, laymen, members of the nobility, and even of the Royal House, whom they came across in their journeys through Central Asia or in China. Sometimes it was a solitary priest with a shrine near the Royal tent, sometimes a group officiating at a Royal procession, sometimes a Nestorian village in the wilds of Mongolia, sometimes a Nestorian church in a Chinese city, as at Yangchou on the Yangtse; these all testify to the widespread character of their mission. William of Rubruck gives the fullest details, combining with them sharp criticism of the conduct of the Nestorians and disapproval of their methods, which suggest considerable deterioration in their religious life during their sojourn in Central Asia; unless indeed his criticism is sometimes prompted by ecclesiastical rivalry. It has already been pointed out that some of the ladies of the Royal House were Nestorian Christians; and there were even hopes of an Imperial convert. \n\nBut of chief interest for our present purpose is Odoric's mention of the Christian Mongol tribe settled at the northern bend of the Yellow River, for this is the region from which our Bronze Crosses come. John of Montecorvino, the Franciscan Bishop who resided in China from 1288 to 1329, and who became the first Catholic Archbishop of China, also speaks of this \n\n15 Rockhill, op. cit. \n\n16 Yule, Cathay and the Way Thither, revised Cordier, Hakluyt Society (4 vols.), 1914.", "txt_file_path": "txt/dfo323lmgvd/RAS-1962.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9s166f47f", "rank": 0 }, { "id": 204398, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1962", "page_number": 30, "title": "RAS-1962", "content_text": "NESTORIAN CROSSES\n\n21\n\nNestorian community in his letters, and their king George, whom he converted from Nestorianism to the Catholic faith.\n\nThe scattered references to the Nestorians in the accounts of the friars are confirmed by Marco Polo (1271-1295) who with his father and uncle can represent for us the second group of travelling merchants. Everywhere through Central Asia and China Marco found Nestorian Christians, usually in the service of the Court, and probably more often than not of Syrian, Persian or Turkish race, employed as administrative officials by the alien government on account of their high standard of literacy.\n\nMarco Polo also confirms the existence of a Nestorian Christian tribe with their Christian king George (whom he confuses with Prester John as Odoric also does) at the Yellow River bend. It seems likely that the name 'Tenduc' which he gives to the region is the early pronunciation of T'ien-tê which was an old name of the present city of Kuei-hua{ in that region, near which is the important market town of Pao-t'ou in which Mr. P. M. Scott found the first fourteen crosses of our paper. Similarly the Tozan of Odoric may be identified with Tung-sheng, an early name for the same region. The Christian Mongol tribe situated by the Ordos bend of the Yellow River is known from various sources to have been the Onguts (Wang-ku people), to which Marco Polo refers, though confusedly, in calling their king Ung-Khan.\n\nThese facts are confirmed in a remarkable way by a Syriac document describing a pilgrimage of two Eastern Nestorian monks—one an Ongut, the other of Uigur stock—from their monastery near Peking to the seat of the Nestorian Patriarch in Mesopotamia in A.D. 1278. In the course of their journey they visited the Christian Ongut tribe by the Yellow River bend, and from them received a touching farewell.19\n\nIV. NESTORIAN RELICS IN CHINA AND MONGOLIA\n\nWith the expulsion of the Mongols from China at the fall of the Yuan dynasty in A.D. 1368, the Christianity both Nestorian and Franciscan that had been associated with their regime disappeared.\n\n17 Letters of Montecorvino, see Yule, op. cit., and Moule, op. cit., pp. 171 ff.\n\n18 Yule, The Book of Ser Marco Polo, revised by Cordier, London, Murray, 1903.\n\n19 Budge, The Monks of Kublai Khan, London, R.T.S. 1928.\n\nPage 30\n\nPage 31", "txt_file_path": "txt/dfo323lmgvd/RAS-1962.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9s166f47f", "rank": 0 }, { "id": 204420, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1962", "page_number": 52, "title": "RAS-1962", "content_text": "THE BUDDHIST CAREER\n\n43\n\nmeditation. I know of a monk who tried the latter for about a year and a half and then gave up. He changed to T'ien-t'ai meditation, which is somewhat easier. He did this for nine years, but still did not feel that he was getting anywhere, and so for the last eighteen years he has been reciting Buddha's name, which is the practice of the Pure Land sect.\n\nNotice that there was no set career. A monk could meditate; he could recite Buddha's name; he could study. He was not committed to the practice of any one sect. It is as if in the West a Christian could be a Quaker this year, a Roman Catholic next year, and a Baptist the year after, regarding them all as complementary. Much of the Buddhist monk's time, of course, was spent in ritual which was common to all sects: chanting the scriptures morning and evening, rites to celebrate the anniversaries of buddhas and bodhisattvas through the calendar year, masses to release the souls of the dead from hell, prayers for the sick, prayers to avert disaster, and other ceremonies designed to assist the faithful with practical problems of life and death.\n\nThe newly ordained monk was, as I say, supposed to meditate and study for five years after ordination. Study was usually carried on in a seminary. The seminaries (there were about thirty-five of them) were established in the nineteen-twenties as a part of the general revival of Buddhism in China. I shall not go into the seminary curriculum, but it lasted from three to twelve years, depending on how much education the monk had already had. It began with secular subjects (history, mathematics, etc.), and ended with studying how to expound the sutras. Some seminaries had a tough programme: one monk I know got T.B. from overwork.\n\n**\n\nAfter the seminary the next stage of the monk's career was peregrination. I use this word because it properly means making pilgrimages. A monk would start off from the place he had been trained and wander up and down China. He might spend a week in one monastery, a few months in another, many years in a third. But in theory there could be no final settling down.\n\nPeregrination was a hard life, and this was one of the reasons it was considered essential. It rubbed off superficialities—from interest in personal comfort to feelings of self-importance. More than that, it enabled a monk to learn each text and doctrine", "txt_file_path": "txt/dfo323lmgvd/RAS-1962.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9s166f47f", "rank": 0 }, { "id": 204537, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1963", "page_number": 18, "title": "RAS-1963", "content_text": "PROTESTANT CEMETERY IN MACAO\n\nexplore trade possibilities outside the Americas.\n\n13\n\nThe New England states especially took the lead in this expansion of maritime trade, and towns like Salem and Boston soon became busy ship-building and overseas ports. Boston ships sailed east to the Pacific via the Cape of Good Hope, while those from Salem sailed west round the Horn; when, as was inevitable on a globe, east met west in the Far East, they agreed to an east-west boundary line which ran south of Canton and the Philippines; the area of South China was thus in the Salem sphere, and hence most of the early American traders in this area belonged to early Salem, Beverly, and Danvers families.\n\nThe procedure that had to be followed by foreign ships trading with Canton was briefly this. They made their first China landfall amongst the Ladrone Islands; here they took on a pilot from a junk, and he brought them to Macao; anchoring in the roads off Taipa, they made contact with the Chinese officials who were at that time established on the Praya Grande at Macao; on being cleared by them for Canton, the ships were allowed to proceed to Bocca Tigris at the river mouth, where, after a further delay, they were eventually given a Grand Chop, which was the permit to sail up river. The ships anchored at Whampoa, and the almost endless negotiations for discharging their cargoes and reloading with their purchases began. In the early part of the nineteenth century, the foreign floating population of Whampoa ran into thousands, and the sickness, accident, and mortality rates were very high.\n\nUp river, disposal of the dead was one of the easiest of all local business transactions; the Chinese had no such things as enclosed cemeteries, and neither had the foreigners; burials involved no legal or civil procedures; one merely negotiated with a Chinese landowner for a hillside plot and hired a few labourers. On Danes Island, French Island, at Whampoa, Lintin, Capsingmoon, and Cumsingmoon, there lie buried thus hundreds of foreigners whose frail memorials, if they ever existed, have long since disappeared.* In westernized Macao, however, the situation was different. There were enclosed cemeteries there, but they were consecrated by the Roman Catholic Church and therefore were not available to the other Europeans who were\n\n*For a map of the Pearl River estuary see p. 93.", "txt_file_path": "txt/dfo323lmgvd/RAS-1963.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/4m90m091v", "rank": 0 }, { "id": 204886, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1964", "page_number": 189, "title": "RAS-1964", "content_text": "164\n\nMCCRARY, M.*\n\nMCDOUALL, Hon. J. C.\n\nMACK, A. M.\n\nMCELNEY, B. S.\n\nMCKEIRNAN,\n\nV. Rev. M. J.\n\nMACKENZIE, J.\n\nMACKENZIE, Miss S.\n\nMALLORY-BROWNE,\n\nG. E.\n\n25-A Robinson Road, Top floor, H.K.\n\nSecretariat for Chinese Affairs, Connaught\n\nRoad, C., H.K.\n\nc/o H.K. & Shanghai Banking Corpn., 9 Gracechurch Street, London, E.C.3., England.\n\nJohnson Stokes & Master, H.K. Bank\n\nBuilding, H.K.\n\nSt. Peter in Chains Catholic Church,\n\nKowloontsai, Kowloon,\n\nDavie, Boag & Co., Ltd., Jardine House,\n\nH.K.\n\n17 Chater Hall, Conduit Road, H.K.\n\n15, Cooper Road, H.K.\n\nMALLORY-BROWNE, W.\n\nAsta Foundation, 2 Old Peak Road, H.K.\n\nMANEELY, R. B.\n\nMARSHALL,\n\nDr. Patricia M.\n\nMARTINHO-MARQUES,\n\nE. J.\n\nAnatomy Dept., The University, H.K.\n\nZoology Dept., The University, H.K.\n\nP. O. Box 472, Macau.\n\nMAYNARD, Prof. D. M.\n\nFoothill College, Los Altos Hills, California, U.S.A.\n\nMIDDLEBROOK, R. W.*\n\n165, East 66th Street, New York 21, N.Y.,\n\nU.S.A.\n\nMILBURN, K.\n\nMILLER, C. F. O.*\n\nMarine Dept., 102 Connaught Road, C.,\n\nH.K.\n\nc/o Royal Asiatic Society, Korea Branch,\n\nC.P.O. Box 255, Seoul, Korea,\n\nMINETT, Lt. Col. F. R. D.\n\nBritish Military Hospital, Rinteln, Weser,\n\nMORGAN, L. G.\n\nMOSCROP, Miss M. E.\n\nMOYLE, G. C.\n\nNABHOLZ, Mrs. M. E.\n\nNEWBIGGING, D. K.\n\nNG, Peter Y. L.\n\nNG, Ronald, C. Y.\n\nBritish Forces Post Office 29, West Germany.\n\nc/o H.K. & Shanghai Bank, 9 Gracechurch\n\nStreet, London, EC.3., England.\n\n76, Peak Road, The Peak, H.K.\n\nc/o Jardine Matheson & Co., Ltd., H.K.\n\n820-823, Union House, H.K.\n\nJardine, Matheson & Co., Ltd. (Shipping\n\nAccounts Dept.) H.K.\n\nDept. of History, The University, H.K.\n\n164, Prince Edward Rd., 1st floor, Kowloon.\n\n* Life Member\n\nPlease notify the Hon Secretary of any inaccuracy", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 204910, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1965", "page_number": 18, "title": "RAS-1965", "content_text": "ARCHAEOLOGICAL DISCOVERY\n\n13\n\nof conventionalized T'ao T'ieh is also highly prized. There are also fine specimens of both glazed and unglazed pottery decorated with the \"Double-F\" pattern, a design thought to be unique in the Hong Kong area and not so far found elsewhere, even around Canton. The design was quite new to such an eminent authority as Professor Paul Pelliot. Much study and conjecture was given to this design by Father Finn (7).\n\nApart from exhibits of Lamma archaeology at the British Museum and locally at the City Hall and the Fung Ping Shan Museum there are other smaller ones held in Ricci Hall (a University Hostel) and the University Team Working Centre. Further away there are collections in Honolulu at the Bishop Museum and at Harvard University. There are without doubt also many other good private collections that have not been recorded,\n\nFollowing the historical sequence of discovery in and around Hong Kong come the Hoifong sites located about eighty miles away in northeast Kwangtung. All these sites are fairly close to the indented coastline and near well-established ports such as Swabue.\n\nIt was a student in the Jesuit Seminary at Aberdeen (Hong Kong Island) who first reported the presence of remains in Hoifong that were similar to those in the Seminary collection. He brought several pieces to Father Finn who was soon convinced that he should visit the area for an on-the-spot examination. This he did in 1934 and very quickly established the fact that there were many rich sites with remains probably the same in age and culture as those in Hong Kong, especially Lamma.\n\nFather Maglioni, an Italian priest in the Pontifical Institute of the Milan Foreign Mission accompanied Father Finn on much of his fieldwork, especially around Swabue where he was stationed in a Catholic Mission. During this time he learned much from Father Finn and when Father Finn died it was natural that he should continue collecting and studying the remains.\n\nFather Maglioni modestly proclaimed himself as being strictly an amateur archaeologist without any scientific training. However, while this amateur status was correct, when he took over", "txt_file_path": "txt/dfo323lmgvd/RAS-1965.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s752cj653", "rank": 0 }, { "id": 205038, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1965", "page_number": 146, "title": "RAS-1965", "content_text": "137\n\nMCELNEY, B. S.\n\nMCFADZEAN, A. J. S.\n\nMACK, A. M.\n\nMCKEIRNAN,\n\nV. Rev. M. J. ·\n\nH\n\n-\n\nMACKEITH, J. S.\n\nMACKENZIE, J.\n\nMACKENZIE, Miss S.\n\nMCLEVIE, J. G.\n\nMALLORY-BROWNE,\n\nG. E.\n\n+\n\n·\n\nMALLORY-BROWNE, W.\n\nMANEELY, Miss M. 5.\n\nMANEELY, R. B.\n\nMARSHALL,\n\nDr. Patricia M.\n\nMARTINHO-MARQUES,\n\nE. J.\n\nT\n\n-\n\n+\n\n-\n\n-\n\n·\n\n+\n\nMAYNARD, Prof. D. M. MIDDLEBROOK, R. W.* .\n\nMILBURN, K.\n\nMILLER, A. C. -\n\nMILLER, C. F. 0.*\n\nMORGAN, L. G.\n\nMOSCROP, Miss M. E. -\n\nMOUSSAYE, R. D. de La\n\nMOYLE, G. C. ·\n\nNABHOLZ, Mrs. M. E. -\n\nNEILD, Mrs. C. -\n\n·\n\nJ\n\n-\n\nJohnson Stokes & Master, Hong Kong Bank Building, H.K.\n\nThe University, Pokfulum, H.K.\n\n34 Wilton Crescent, London, S.W.1., England,\n\nSt. Peter-in-Chains Catholic Church, Kowloontsai, Kowloon,\n\n80 Robinson Road, H.K,\n\nDavie, Boag & Co., Ltd., Jardine House, H.K.\n\n17 Chater Hall, Conduit Road, H.K.\n\nDept. of Education, The University, Pokfulum, H.K.\n\n42 Bonham Road, 7th Floor, H.K.\n\n11, Awley 5, Lane 1274, Chung Cheng Road, Taipei, Taiwan.\n\nDiocesan Girls' School, Jordan Road, Kowloon.\n\nAnatomy Dept., The University, Pokfulum, H.K.\n\nZoology Dept., The University, Pokfulum, H.K.\n\nP. O. Box 472, Macau,\n\nc/o Chung Chi College, Ma Liu Shui, N.T.\n\n165, East 66th Street, New York 21, N.Y., U.S.A.\n\nMarine Dept., 102 Connaught Road, C., H.K.\n\nUnion Research Institute, 9 College Road, Kowloon.\n\nc/o Royal Asiatic Society, Korea Branch, C.P.O. Box 255, Seoul, Korea.\n\nc/o H.K. & Shanghai Bank, 9 Gracechurch Street, London, E.C.3., England.\n\nc/o Mrs. N. du Breuil, 86 Main Street, Stanley, H.K.\n\nc/o Jardine Matheson & Co., Ltd., H.K.\n\n820-823, Union House, H.K.\n\nc/o Welfare Handicrafts, Salisbury Road, Kowloon.\n\n* Life Member\n\nPlease notify the Hon. Secretary of any inaccuracy", "txt_file_path": "txt/dfo323lmgvd/RAS-1965.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s752cj653", "rank": 0 }, { "id": 205147, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1966", "page_number": 103, "title": "RAS-1966", "content_text": "98\n\nHOLMES WELCH\n\n43 Reichelt quotes a warning by the late Ming monk, Hsi-ming, against \"being deceived into joining the Catholic church or some other outside sect,” and states that it was often reprinted (Truth and Tradition in Chinese Buddhism, Shanghai, 1927, pp. 157-158).\n\n44 It was in 1920 that Reichelt first proposed an \"institute for special work among the Buddhists.\" He wanted to make contact with monks whose hearts were filled with bitterness towards Christianity because some Christians were \"so fatally lacking in a sympathetic and gentle attitude towards others.\" It was to be \"a half-way house\" with many of the features of a Buddhist monastery, including a wandering monks' hall, a meditation hall, a bell tower, a crematorium, and a hall for the aged. See K. L. Reichelt, \"Special Work among Chinese Buddhists\" Chinese Recorder 51.7 (July 1920), 491-497. When it finally went into operation, under the name of the \"Christian Mission to the Buddhists,\" in the autumn of 1922, it had only a \"very small, semi-foreign house.\" After a year and a half, it moved to somewhat larger quarters which included a dining room, where vegetarian meals were served, and the all-important \"pilgrims hall\" where monks were allowed to put up for three days (as they would be at a Buddhist temple) and stay longer if they were interested in serious study. The layout was \"just as in monasteries with two long platforms where they can spread their bedding, and, above them, shelves where they can place their things. Between the two platforms, there is an altar with an incense burner and two candlesticks and above all an impressive crucifix.\" Even more significant was the arrangement of the chapel, to which they were summoned for worship twice a day (as they would be in a monastery) by \"a Chinese bell with deep tones.\" The altar was of red lacquer \"in a true Chinese style,\" adorned with gilt designs that included the following: \"the lotus lily symbolizing the purity, the fire, and the water of the cleansing spirit” (but also, of course, symbolizing the Buddha Amitabha and his Pure Land), \"the swastika of peace and cosmic union\" (but also one of the Buddha's sacred marks and a general symbol for Buddhism), and the cross over a lotus, which was the Mission's emblem.\n\nJust as in a Chinese temple, plaques with parallel inscriptions were hung on the walls. One bore a quotation from the Gospel according to St. John: \"The true light that enlightens every man has come into the world.\" The other legend was more Buddhist in flavour than Christian: \"[Join in] the great vow compassionately to help people across to the other shore\" (ta-yüan tz'u-hang).\n\nThese efforts to make Buddhist monks feel at home attracted a large number of them as visitors (about a thousand annually) but in the first four and a half years of operation, only seventeen male Chinese were converted and baptized. See Notto Normann Thelle \"The Christian Mission to the Buddhists,\" Chinese Recorder (September 1927), 571-575. A photograph of four of the Buddhist and Taoist novices, whom Thelle says were enrolled in the boys' school opened by the Mission, appears in the Chinese Recorder 54.11 (November 1923), facing p. 671. When the permanent headquarters of the Mission were constructed at Tao-fung Shan in the New Territories of Hong Kong during the 1930s, the approximation of a Buddhist monastery became almost as close as Dr. Reichelt had originally envisaged it. Some missionaries were afraid that he was being too broad-minded in his use of Buddhist motifs and even that he might be fostering a kind of Buddho-Christian syncretism. He and his colleagues maintained, however, that their only purpose was to \"lead these people into a living faith in Jesus Christ.\" (Thelle, p. 571).\n\n45 Maha Bodhi, 41.3.4 (March-April 1933), 133,\n\n46 Most of the information on Chao-k'ung up to this point is taken from David Lampe and Laszlo Szenasi, The Self-made Villain, London, 1961.\n\n47 Victor Purcell, The Chinese in Southeast Asia, London, 1951, p. 47.", "txt_file_path": "txt/dfo323lmgvd/RAS-1966.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/bz60k0811", "rank": 0 }, { "id": 205195, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1966", "page_number": 151, "title": "RAS-1966", "content_text": "BOOK REVIEWS\n\n145\n\nSpanish conquerors in 1560. During the early Spanish period, Chinese merchants in Fukien and other areas capitalized on the opportunities of the newly developing Manila Galleon trade between the Philippines and Mexico, as the way was then open for Chinese vessels to carry goods from China to Manila, there to be loaded for markets in Mexico. However, within a few years after the Spanish conquest, relations between the Chinese and Spaniards fell into a pattern of distrust and latent hostility. The term sangley, the Spanish name for Chinese immigrants, came to connote an invidious cultural stereotype. The distrust led to the shaping of harsh Spanish policies towards the Chinese and the establishment of the Parian, a kind of Chinese ghetto, for the Chinese in Manila.\n\nThe author devotes much space in the first part of the book to a lengthy discussion on the subject of the Chinese mestizos, vital to an understanding of the social history of the Philippines. The lineage history of the Filipino national hero, Dr. Jose Rizal, is an example of the position of the Chinese mestizos in the social history of the Philippines. Dr. Rizal's paternal ancestor, a Catholic Chinese born in China, married a Chinese mestiza in the Philippines. Their son and grandson both married Chinese mestizas. The grandson was later able to have his family transferred from the mestizo padron (the tax-census register) to that of the indios (native Filipinos). Thus, Rizal's father, and Rizal himself, were considered indio. As a very relevant aside, this writer recommends that the reader consult Filipino historian, Mr. Esteban A. de Ocampo's article, “Chinese Greatest Contribution to the Philippines The Birth of Dr. Jose Rizal,\" in Dr. Shubert S. C. Liao's Chinese Participation in Philippine Culture and Economy (Manila: Bookman Inc., 1964).\n\nProfessor Wickberg continues on to discuss the growth of the Chinese economy in Manila and other areas, foreign trade and other kinds of economic activity in the Philippines, the general cultural and social context, and the position of Chinese during the years 1880 to 1890. He touches on the nature of the Chinese community in the Philippines, the relations of the Philippine Chinese with China, and the position of the Chinese at the end of the nineteenth century.\n\nBefore 1850, the Chinese in the Philippines were a largely", "txt_file_path": "txt/dfo323lmgvd/RAS-1966.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/bz60k0811", "rank": 0 }, { "id": 205232, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1966", "page_number": 188, "title": "RAS-1966", "content_text": "182\n\nMCBAIN, E. B.\n\nMCBAIN, G.\n\nMCCABE, Donald C.\n\nMCCABE, Mrs. S. J.\n\nMCCOY, John\n\nMCCRARY, M.*\n\nc/o Geo. McBain & Co., Union Building, H.K.\n\nS.C.M.P.\n\nc/o Imperial Chemical Industries (China) Ltd., 16th Floor, Union House, H.K.\n\nNew Asia College-Chinese University of Hong Kong, 6 Farm Road, Kowloon.\n\nFlat 1, Abermor Court, May Road, H.K.\n\nDivision of Modern Languages, Cornell University, Ithaca, New York, U.S.A.\n\n25-A Robinson Road, Top floor, H.K.\n\nMCDOUALL, The Hon. J. C.\n\nSecretariat for Chinese Affairs, Connaught Road, C., H.K.\n\nMCELNEY, B. S.\n\nMCFADZEAN, A. J. S.\n\nMCKEIRNAN, V. Rev. M. J.\n\nMCLEVIE, J. G.\n\nMANEELY, Miss M. S.\n\nMANEELY, R. B.\n\nJohnson Stokes & Master, Hong Kong Bank Building, H.K.\n\nThe University, Pokfulum, H.K.\n\nSt. Peter-in-Chains Catholic Church, Kowloontsai, Kowloon,\n\nDept. of Education, The University, Pokfulum, H.K.\n\nDiocesan Girls' School, Jordan Road, Kowloon,\n\nAnatomy Dept., The University, Pokfulum, H.K.\n\nMANSFIELD, Miss M. B.\n\nc/o Diocesan Girls' School, Jordan Road, Kowloon,\n\nMARSHALL, Dr. Patricia M.\n\nMARTINHO-MARQUES, E. J.\n\nMAYNARD, Prof. D. M.\n\nMEFFAN, Mrs. N. I.\n\nMEIJER, Dr. M. J.\n\nMICHAELIONES, Miss E. O.\n\nMIDDLEBROOK, R. W.*\n\nMILBURN, K.\n\nMILLER, A. C.\n\nMILLER, C. F. O.*\n\nZoology Dept., The University, Pokfulum, H.K.\n\nP. O. Box 104, Macau,\n\nc/o Chung Chi College, Ma Liu Shui, N.T.\n\n201 Tregunter Mansions, Old Peak Road, H.K.\n\nConsulate General of the Netherlands, Room 1505, Central Building, H.K.\n\nThe British Council, 1st Floor, Gloucester Building, H.K.\n\n165, East 66th Street, New York 21, N.Y., U.S.A.\n\nMarine Dept., 102 Connaught Road, C., H.K.\n\nUnion Research Institute, 9 College Road, Kowloon,\n\nc/o Royal Asiatic Society, Korea Branch, C.P.O. Box 255, Seoul, Korea.\n\n* Life Member\n\nPlease notify the Hon. Secretary of any inaccuracy", "txt_file_path": "txt/dfo323lmgvd/RAS-1966.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/bz60k0811", "rank": 0 }, { "id": 205381, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1967", "page_number": 143, "title": "RAS-1967", "content_text": "136\n\nREV. MR. KRONE\n\ncalled \"Sha-tau\"; or the Gods of the Earth and Soil, called “Pak-kung.\" Sometimes images represent these gods, but more commonly there is only a smooth stone to be seen on the altar.\n\nThe Monasteries and Convents are either Buddhist or Taouist. There are in Sanon about twenty-five Buddhist monasteries, which are inhabited by about seventy monks, and fifteen convents, which contain a like number of nuns. The most noted of the Buddhist monasteries is that of Wan-kai, near Sha-tsing, the abbot of which claims a sort of superiority over all the Buddhist establishments of the district. Some of these buildings are situated on hills, and command a fine view,\n\nThere are about twenty Taouist monasteries in the district, with some sixty priests who are engaged in medical practice, and in fortune-telling. They are more highly esteemed than their Buddhist brethren, and are employed in the temples, as is the case at Chik-wan. There are also establishments on Castlepeak, and on a mountain near Fuk-wing. On this mountain a renowned Taouist is said to have distilled the Elixir of Life, and then to have ascended to heaven. There are no nuns in the district.\n\nAs regards religion: \"The three different ways,\" as they are called by the Chinese, Confucianism, Buddhism, and Taouism, all find their followers in the Sanon district. It must not however be supposed that the line of demarcation is strictly drawn, that a man must belong solely to one of these sects, for it frequently happens that the same individual embraces all three beliefs.\n\nThe doctrines of Confucius are taught in all the schools, and are firmly believed in as far as they go. But the great deficiency in the system of Confucius is, that it does not pretend to say anything of the state of the soul after death; and in consequence we find the staunchest adherents of Confucius take refuge with the Buddhist priests at the hour of death, and engage them to say mass for their souls, that they may gain admission into heaven,\n\nThe Taouist religion is had recourse to in any supposed case of need, as in sickness, or for the purpose of divining future events,\n\nThe Christian religion has been introduced into the province only a few years. There are some Roman Catholic convents in the district, but their number is not known. There is a Roman Catholic chapel at Tsin-wan, but no European missionary resides there. The first attempt at a Protestant missionary establishment...", "txt_file_path": "txt/dfo323lmgvd/RAS-1967.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/0c488p70g", "rank": 0 }, { "id": 205444, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1967", "page_number": 206, "title": "RAS-1967", "content_text": "199\n\nMCCABE, Donald C. -\n\nMCCABE, Mrs. S. J. -\n\nMCCOY, John\n\nMCCRARY, M.*\n\nMCDOUALL, J. C.*\n\nMCELNEY, B. S.\n\n-\n\nNew Asia College Chinese University of Hong Kong, 6 Farm Road, Kowloon,\n\nFlat 1, Abermor Court, May Road, H.K. Division of Modern Languages, Cornell University, Ithaca, New York, U.S.A.\n\n25-A Robinson Road, Top floor, H.K. 13, The Green, St. Leonards-on-Sea, Sussex, England.\n\nJohnson Stokes & Master, Hong Kong Bank Building, H.K.\n\nMCFADZEAN, Prof. A. J. S. The University, Pokfulum, H.K.\n\nMCKEIRNAN, V. Rev. Michael J. St. Peter in Chains Catholic Church, Kowloon Tsai, Kowloon.\n\nMCLEVIE, J. G. Dept. of Education, The University, Pokfulum, H.K.\n\nMADING, Dr. Klaus c/o German Consulate General, P.O. Box 250, H.K.\n\nMANEELY, R. B. Anatomy Dept., The University, Pokfulum, H.K.\n\nMANSFIELD, Miss M. B. c/o Diocesan Girls' School, Jordan Road, Kowloon.\n\nMARSHALL, Dr. Patricia M. Zoology Dept., The University, Pokfulum, H.K.\n\nMARTINHO-MARQUES, E. J. P. O. Box 104, Macau,\n\nMAXWELL, D. P. F. Jardine Matheson & Co., Ltd., Jardine House, H.K.\n\nMAYNARD, Prof. David M. Foothill College, Los Altos Hills, California, U.S.A.\n\nMEFFAN, Mrs. N. I. 92 Kitano-cho, 2-chome, Ikuta-ku, Kobe, Japan.\n\nMEIJER, Dr. M. J. Consulate General of the Netherlands, Room 1505, Central Building, H.K.\n\nMICHAELIONES, Miss E. O.* c/o The British Council, 1, St. Mark's Avenue, Leeds 2, England.\n\nMIDDLEBROOK, R. W.* 165, East 66th Street, New York 21, N.Y., U.S.A.\n\nMILBURN, K. Marine Dept., 102 Connaught Road, C., H.K.\n\nMILLER, A. C.* Union Research Institute, 9 College Road, Kowloon.\n\nMILLER, C. F. O.* c/o Royal Asiatic Society, Korea Branch, C.P.O. Box 255, Seoul, Korea.\n\nLife Member\n\nPlease notify the Hon. Secretary of any inaccuracy", "txt_file_path": "txt/dfo323lmgvd/RAS-1967.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/0c488p70g", "rank": 0 }, { "id": 205465, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1968", "page_number": 7, "title": "RAS-1968", "content_text": "EDITORIAL NOTE\n\nWhilst, as before, the Journal of the Hong Kong Branch retains a catholic interest in the past and present of all China, and indeed of communities of Chinese in all places to which they have gone to work and settle, its special interest ought, for geographical reasons, to remain the Hong Kong region of South China. Increasing attention is being paid to the local scene by scholars of various disciplines, notably social anthropologists to date, and it is the Journal's wish to provide the means to local publication where desirable. Consequently this volume continues the special emphasis towards Hong Kong, its history, sociology, past and present, and ethnography begun in the last number.\n\nI would like to thank Mr. Y. F. Lam and his staff at Ye Olde Printerie, Ltd., who have printed every issue of the Journal to date, for their unfailing courtesy and ready assistance at all times.\n\n1", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 205646, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1968", "page_number": 188, "title": "RAS-1968", "content_text": "DAWSON, Raymond, ed.\n\nTHE LIBRARY\n\nThe legacy of China. Oxford, Clarendon P., 1964.\n\nDEBNICKI, Aleksy.\n\n183\n\nThe Chu-shu-chi-nien (+) as a source to the social history of ancient China. Warszawa, Panstwowe Wydawnictwo Naukowe, 1956.\n\nDEGROOT, J. J. M.\n\nThe religion of the Chinese. New York, Macmillan, 1912.\n\nDE MOUBRAY, G. A. de C.\n\nMatriarchy in the Malay Peninsula and neighbouring countries. London, Routledge, 1931.\n\nDER LING, Princess.\n\nTwo years in the forbidden city. New York, Dodd, Mead, 1929.\n\nDRAKE, F. S., ed.\n\nSymposium on historical, archaeological and linguistic studies on Southern China, South-East Asia and the Hong Kong region: papers presented at meetings held in September 1961 as part of the Golden Jubilee Congress of the University of Hong Kong. F. S. Drake, general editor; Wolfram Eberhard, chairman of the proceedings. Hong Kong, University Press, 1967.\n\nEASTHAM, Barry C.\n\nChinese art ivory. Tientsin, Paradissis, 1940.\n\nEBERHARD, Wolfram.\n\nSettlement and social change in Asia. Hong Kong, University Press, 1967.\n\nECKE, Gustav.\n\nAtlantes and Caryatides in Chinese architecture. [Peking, Catholic University, 1930]\n\nEDWARDS, Richard.\n\nPine, hibiscus and examination failures. [Ann Arbor] Center for Chinese Studies, University of Michigan [1966]\n\nExtract from Michigan. University. Museum of Art. Bulletin, v.1, 1965/66.", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 205651, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1968", "page_number": 193, "title": "RAS-1968", "content_text": "188\n\nHOÀNG, Peter.\n\nTHE LIBRARY\n\nA notice of the Chinese calendar, and a concordance with the European calendar. 2nd ed. Zi-ka-wei near Chang-hai, Catholic Mission P., 1904.\n\nHOBSON, R. L.\n\nHandbook of the pottery and porcelain of the Far East in the Department of Oriental Antiquities and of Ethnography. [London, British Museum] 1937.\n\nHODGSON, Mrs. Willoughby\n\nHow to identify old Chinese porcelain. 4th ed., enl. London, Methuen, 1920.\n\nHong Kong et la côte chinoise, du Tonkin à Ning-po... Paris, Hachette, 1910.\n\nHONG KONG. University. Institute of Oriental Studies.\n\nChinese tomb pottery figures: catalogue of exhibition... 26th-28th September, 1953. Hong Kong, University Press, 1953. (Institute of Oriental Studies. Catalogue series, no. 1)\n\nHOSIE, Dorothea, Lady.\n\nTwo gentlemen of China: an intimate description of the private life of two patrician Chinese families... London, Seeley, Service, 1924.\n\nHSUAN Tsang (玄奘)\n\nSi-yu-ki: Buddhist records of the western world. Tr. from the Chinese of Hiuen Tsiang (A.D. 629) by Samuel Beal. Popular ed. London, Kegan Paul, Trench, Trübner, [189-?] 2 vols. in 1\n\nHSUEH, Chün-tu\n\nA review article: the years of triumph. London, 1962. Reprinted from China quarterly, no. 11, 1962, pp.225-235. Presentation copy inscribed by the author in Chinese.\n\nHUANG, Raymond\n\nIntonation in idiomatic English, for Chinese students in south-east Asia; by Raymond Huang in collaboration with A. W. T. Green. Hong Kong, University Press, 1964- v.1 only.\n\nHUCKER, Charles O.\n\nChina: a critical bibliography. Tucson, University of Arizona P., 1962.", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 205674, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1968", "page_number": 216, "title": "RAS-1968", "content_text": "211\n\nMANEELY, R. B.\n\nAnatomy Dept., The University, Pokfulum, H.K.\n\nMANSFIELD, Miss M. B. - c/o Diocesan Girls' School, Jordan Road, Kowloon.\n\nMAO, Dr. Philip Wen-chee + 326-8 Tung Ying Building, 100 Nathan Road, Kowloon.\n\nMARSHALL, Dr. Patricia M.\n\nMARTINHO-MARQUES, E. J.-\n\nMAXWELL, D. P. F. · Zoology Dept., The University, Pokfulum, H.K.\n\nP. O. Box 104, Macau, Jardine Matheson & Co., Ltd., Jardine House, H.K.\n\nMAYNARD, Prof. David M. Foothill College, Los Altos Hills, California, U.S.A.\n\nMCBAIN, E. B.\n\nMCBAIN, G. T\n\nMCCABE, Mrs. S. J.\n\nMCCOY, John\n\nMCCRARY, M.*\n\nMCDOUALL, J. C.*\n\nMCELNEY, B. S.\n\nc/o Geo. McBain & Co., S.C.M.P. Building, H.K.\n\nc/o Imperial Chemical Industries (China) Ltd., 16th Floor, Union House, H.K.\n\nFlat 1, Abermor Court, May Road, H.K. Division of Modern Languages, Cornell University, Ithaca, New York, U.S.A.\n\n25-A Robinson Road, Top floor, H.K.\n\n13, The Green, St. Leonards-on-Sea, Sussex, England.\n\nJohnson Stokes & Master, Hong Kong Bank Building, H.K.\n\nMCFADZEAN, Prof. A. J. S. The University, Pokfulum, H.K.\n\nMCKEIRNAN, V. Rev. Michael J.\n\nMCKENNA, Sister M. P. - St. Peter in Chains Catholic Church. Kowloon Tsai, Kowloon.\n\nMaryknoll Sisters, Waterloo Road, Kowloon\n\nMcKEIRNAN, Sister Agnes - As above.\n\nMCLEVIE, J. G.\n\nMEFFAN, Mrs. E. I. -\n\nMEIJER, Dr. M. J.\n\nMICHAELIONES, Miss E. O. - ►\n\nMIDDLEBROOK, R. W.* -\n\nMILBURN, K. T\n\nDept. of Education, The University, Pokfulum, H.K.\n\n92 Kitano-cho, 2-chome, Ikuta-ku, Kobe, Japan.\n\nConsulate General of the Netherlands, Room 1505, Central Building, H.K.\n\nc/o The British Council, 1, St. Mark's Avenue, Leeds 2, England.\n\n165, East 66th Street, New York 21, N.Y., U.S.A.\n\nMarine Dept., 102 Connaught Road, C, H.K.\n\n* Life Member\n\nPlease notify the Hon. Secretary of any inaccuracy", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 205791, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1969", "page_number": 97, "title": "RAS-1969", "content_text": "KING MONGKUT AND THE KINGDOM OF SIAM\n\n91\n\nthe Throne and Buddhism are, today as much as in the nineteenth century, the foundation of society.\n\nIn the West we might think that life in a Buddhist monastery was poor training for kingship. Not so in Siam. Prince Mongkut came to know his people as no Palace-dwelling King could ever do. His colleagues in the monastery were peasants, artisans, sons of nobles and merchants. He walked the streets of Bangkok with his begging bowl and saw the homes of his people. Like other monks he travelled across the country from one Wat to another. His father, Rama II, only left the Palace once a year for the ceremonial presentation of robes to monks at the end of each rainy season and his brother maintained the same semi-divine remoteness.\n\nMongkut's interests were not limited to Buddhism whilst he was in the Order. His intelligence was singular. He had that rare quality in oriental princes — intellectual curiosity, an eagerness to inquire into things. Not far from Wat Bowaniwate there lived a Roman Catholic priest, no less than the able Frenchman, Bishop Pallegoix, from whom we learn a good deal about the Prince. The Bishop and the Abbot became friends and Mongkut invited Pallegoix to preach Christian sermons to his brother monks in the Wat. The sermons and discussions were impressive. Mongkut admired the Christian morals and achievements which the Bishop explained to his yellow-robed congregation, but the Abbot could make nothing of Christian doctrine. With immodest presumption he commented: \"What you teach people to do is admirable but what you teach them to believe is foolish.\"\n\nBishop Pallegoix learned Pali and a great deal about Buddhism from the royal Abbot and, in exchange, he taught Mongkut some Latin and French. This was the Prince's introduction to the thought of the Western world. He learned about Christianity and the customs of Europeans. He became interested in mathematics and science. Other Christians of a different sort had recently come to Bangkok. These were the American Presbyterian missionaries who brought with them the first printing press, a new kind of Christianity which, to Mongkut's astonishment, included married priests, for they brought their wives and, most precious of all, the English language. Their leader, the Rev. Dr. Beach Bradley, became Mongkut's English tutor. He found in the Abbot a most apt and diligent student who quite quickly acquired a good", "txt_file_path": "txt/dfo323lmgvd/RAS-1969.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9g553n20d", "rank": 0 }, { "id": 205792, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1969", "page_number": 98, "title": "RAS-1969", "content_text": "92\n\nR. BRUCE\n\nknowledge of the language. English for Mongkut was the key to the new knowledge. What he had started with the French bishop he now continued more avidly with the American missionaries. Geography, mathematics and especially astronomy fascinated him and he found no inconsistency between Buddhism and science. He placed no obstacles in the way of the American Presbyterians who, like the Catholic Bishop, were invited to discuss religion and to preach their doctrine.\n\nHere then was an unusual Abbot of a Buddhist monastery in nineteenth century Siam; not that Buddhists are ever inimical to other faiths but Mongkut excelled in liberalism. As a devout and learned monk he had brought fresh inspiration and discipline to his religion. As a monk he had come to know his people and his country better than any of his royal predecessors. And because of his intellectual stamina he had acquired a greater knowledge of Western civilisation than any of his contemporaries.\n\nWhen Mongkut became King Rama IV in 1851 he had been a monk for twenty-seven years. The kingdom which he inherited was a feudal corner of Asia, an absolute monarchy in which the people were forbidden to look upon the face of the King. Slavery was common, polygamy normal. The economy was primitive, the population small, there were no roads and no schools. Except for a few missionaries and merchants there was practically no contact with the Western world, King Mongkut determined to change all this. Nobody urged him, there was no popular discontent, no demand for reform. He was his own most radical liberal.\n\nWithin a year of his accession decrees came from the Palace \"by Royal Command, reverberating like the roar of a lion\" which began the slow process of change. The people were invited to look at the King when he moved among them, not to shut their windows and run away. Citizens could send him petitions on any matter and he would investigate each complaint. He did not abolish slavery but he insisted on good treatment for slaves. Nothing was too detailed for him: he issued edicts on the safe construction of fire-places and ovens and the improvement of window fittings. To prevent disease he ordered that dead animals should not be thrown in the canals. He reformed the currency, replacing lumps of gold and silver with flat coins.", "txt_file_path": "txt/dfo323lmgvd/RAS-1969.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9g553n20d", "rank": 0 }, { "id": 205841, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1969", "page_number": 147, "title": "RAS-1969", "content_text": "141\n\nTHE SAN ON MAP OF MGR. VOLONTERI*\n\nOn the Centenary of the Copy in the R.G.S. Collection\n\nRONALD C. Y. Ng†\n\nIn 1860 a young Italian priest arrived in the British Colony of Hong Kong to join the Mission of the Propaganda in the Roman Catholic Diocese there. Interrupted frequently by ill health, he stayed only a few years in the Colony and in the adjoining Chinese District of San On (Hsin-An Hsien, now known as Bau-An Hsien) in the Province of Kwangtung, in preparation for a later distinguished career in northern China. Compared with those long years of successful missionary work in the capacity of Bishop of Honan, Fr. Simeone Volonteri's early efforts were little remembered and his biographer devoted only a small section in an introductory chapter to the description of his labours in Hong Kong and its vicinity.\n\nPadre Ho, a name derived from the transliteration in the local dialect of the first syllable of his surname, was a well-liked priest among the Hakka rice farmers in the District. He was a man of tremendous zeal and was reputed to have converted an entire community on an island off the coast and nine other villages to the Catholic faith. His youthful keenness and his love of the country and the people led him, together with his interpreter and colleague, over land and water to almost every settlement in the District. A most remarkable fruit of his four years' professional labour was undoubtedly the San On District Map 'drawn from actual observations', a frequently consulted historical and geographical document for those interested in the area, especially of the period before the New Territories were leased to Britain in 1898. However, his modesty dissuaded him from acknowledging directly on the map his due share of the credit in bringing to the public this 'first and only map hitherto published'. Within two years of\n\n*This article was first published in the Geographical Journal Vol. 135, Part 2 (June) 1969, pp. 231-5. It appears here with the consent of the author and the kind permission of The Royal Geographical Society who have also provided the full-scale reproduction of part of the original map that appears as Plate 15 of our Journal.\n\n† Dr. R. C. Y. Ng is Lecturer in Geography, School of Oriental and African Studies, London University.", "txt_file_path": "txt/dfo323lmgvd/RAS-1969.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9g553n20d", "rank": 0 }, { "id": 205843, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1969", "page_number": 149, "title": "RAS-1969", "content_text": "The San On Map of Mgr. Volontieri\n\n143\n\nwas most familiar. In view of the fact that the water bodies were referred to by their English names and unaccompanied by their equivalent in Chinese, the former explanation seems more probable. There is however, no ready means of establishing how much existing information was available to him at the time, and the answer must await further research into the progress of the charting, the circumstances under which Volonteri worked and the amount of cooperation rendered him by the authorities.\n\nFr. Volontieri attempted to portray the relief of the area in order to bring out the relative location of the settlements. It has been written by his biographer, Lozza, that 'he reconnoitred on foot, villages, small towns, plains and mountains in order to get to know in exactitude the true distances between one place and another, and to give maximum precision to the map'. His apparent ineptitude in relief representation by contours was a far cry from the close match between the elevations he recorded and the actual surveyed heights. The 'contours' shown on the map are certainly not lines linking up points of equal height nor are they spaced out at regular intervals. Far from being concentric rings, as contour lines should be, they are often merely broken arcs or even continuous spirals. In areas with no prominent heights, groups of these lines exhibit a scalar pattern and wherever a major river valley occurs, there is a conspicuous lack of any elevation representation.\n\nPerhaps one should not be too critical of the map on cartographic and technical grounds, for the greatest contribution of Fr. Volontieri's effort lies in making available a wide range of information on the settlement pattern in San On. In no way had the Catholic priest allowed his religious belief to influence the features he selected for recording on the map. Apart from the obvious inclusion of the Roman Catholic Chapels, of which there were only five in the multitude of settlements, he also truthfully recorded the locations of 'pagodas (temples) of some consideration'. Amongst the settlements he noted, he made a clear distinction between their sizes and importance, ranging from Mandarin Residences, large and small market towns of his day to villages, some of which could not have contained more than ten families in the 1860's. He also indicated all the important tracks and mountain passes, vital for communication between the major towns and village groups.", "txt_file_path": "txt/dfo323lmgvd/RAS-1969.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9g553n20d", "rank": 0 }, { "id": 205845, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1969", "page_number": 151, "title": "RAS-1969", "content_text": "THE SAN ON MAP OF MGR. VOLONTIERI\n\n145\n\nThe pattern of settlement presented by the map must be treated with some caution, for there is a distinct difference in the degree of complexity between the two portions divided roughly by an imaginary line running from the middle of the top margin south-westwards to the bottom edge. To the east of this divide practically all the villages known to have been in existence at that time were accurately located and named, but on the other side of the line, the settlements were under-represented and the locations of those actually cited were rather inaccurately plotted. Furthermore, some six to eight miles of the north-western boundary with Tung Kun District is conspicuously missing, but it does not seem that any part of San On lies beyond the margins of the map. The distortion of the coastline and the lack of relief contrasts on which Volonteri must have based his observations, were part of the reason for the imprecision, but the full explanation for the omission of many village sites in western San On must be sought elsewhere.\n\nAlthough there was a larger number of small villages in the eastern peninsula, the concentration of population was definitely in the more prosperous and long established western plains. The broad valleys of the rivers emptying into Deep Bay were settled by the Cantonese Tang clan as early as the tenth century, while the hilly tracts of the east had to wait a couple of centuries for the arrival of the Hakkas. Several farming communities on the large island of Nam Tao (Lantau) have a history dating back to the Ming and even to the Sung Dynasty, but none of these were recorded on the map. There are two possible explanations which may account for this unfortunate lack of information in western San On. The first must be that Volonteri, like his successors, found that the Hakkas were, on the whole, more receptive to Christianity than were the more wealthy and tradition-bound Cantonese and hence a concentration of missionary efforts on these communities in the early days. In view of the Tai Ping Rebellion (1850-64), with its religious and ethnic implications, the timing of Volonteri's arrival and survey work was certainly not the most opportune. He would therefore have spent more time with the Hakkas and have become more familiar with the areas around the five strategically located Roman Catholic churches in the eastern section. The result was that his knowledge of the remainder of the district did not seem to have extended far beyond", "txt_file_path": "txt/dfo323lmgvd/RAS-1969.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9g553n20d", "rank": 0 }, { "id": 205894, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1969", "page_number": 200, "title": "RAS-1969", "content_text": "194\n\nMCCRARY, M.*\n\nMcELNEY, B. S.\n\nMcFADZEAN, Prof. A. J. S.\n\nMcKEIRNAN, Sister Agnes\n\nMCKEIRNAN,\n\nV. Rev. M. J.\n\n+\n\nL\n\nMcKENNA, Sister M. P.\n\nMCLEVIE, J. G.\n\nMEFFAN, Mrs. I. E.\n\nMEIJER, Dr. M. J.\n\nMICHAELIONES,\n\nMiss E. O.\n\nL\n\n=\n\nMIDDLEBROOK, R. W.\n\nMILBURN, K.\n\nMILLER, A. C.\n\nMILLER, C. F. O.*\n\nMOLTKE-HANSEN,\n\nMrs. O.\n\nMOSLER, Mrs. M. MOYLE, G. C.\n\nNEILD, Mrs. C.\n\nNEWBIGGING, D. K.\n\nNG, Dr. Ronald C. Y.\n\nNICHOLS, E. H.\n\nNIXON, F. A.*\n\nNOLDE, Prof. J. J.\n\nNORONHA, J. E.\n\n+\n\n+\n\n-\n\n-\n\n25-A Robinson Road, Top floor, H.K.\n\nJohnson Stokes & Master, Hong Kong Bank Building, H.K.\n\nUniversity of Hong Kong, H.K.\n\nMaryknoll Sisters, Waterloo Road, Kowloon.\n\nSt. Peter in Chains Catholic Church, Kowloon Tsai, Kowloon.\n\nMaryknoll Sisters, Waterloo Road, Kowloon, Dept. of Education, University of Hong Kong, H.K.\n\n92 Kitano-cho, 2-chome, Ikuta-ku, Kobe, Japan,\n\nConsulate General of the Netherlands, Room 1505, Central Building, H.K.\n\nc/o The British Council, 1, St. Mark's Avenue, Leeds 2, England.\n\n165, East 66th Street, New York 21, N.Y., U.S.A.\n\nMarine Dept., 102 Connaught Road, C., H.K.\n\n34 Kennedy Road, Block C, 9th Floor, H.K.\n\nc/o Royal Asiatic Society, Korea Branch, C.P.O. Box 255, Seoul, Korea,\n\nA-4, Repulse Bay Mansions, 117 Repulse Bay Road, H.K.\n\n3, Macdonnell Road, Flat 602, H.K.\n\n64 Mile, Taipo Road, N.T.\n\n1201 Manson House, Nathan Road, Kowloon.\n\nc/o Jardine, Matheson & Co., Ltd., P.O. Box 70, H.K.\n\nc/o School of Oriental and African Studies, London, W.C.1, England.\n\n11, Queen's Gardens, Old Peak Road, H.K.\n\nRoom 63, Hong Kong Club, H.K. Dept. of Chinese, The University to the College of Arts and Science, The University of Maine, Orono, Maine.\n\nc/o W.F. Bollmeyer & Co., (H.K.) Ltd. 408, Yu To Sang Building, H.K.\n\n* Life Member\n\nPlease notify the Hon. Secretary of any inaccuracy", "txt_file_path": "txt/dfo323lmgvd/RAS-1969.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9g553n20d", "rank": 0 }, { "id": 206154, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1970", "page_number": 234, "title": "RAS-1970", "content_text": "227\n\nMCKEIRNAN, V. Rev. M. J.\n\nMEFFAN, Mrs. 1. E.\n\nMICHAELIONES, Miss E. O,\n\nMIDDLEBROOK, R. W.*\n\nMILBURN, K.\n\nMILLER, A. C.\n\nMILLER, C. F. 0.*\n\nMOLTKE-HANSEN, Mrs. O.\n\nMOSLER, Mrs. M.\n\nMOYLE, G. C.\n\nMUNN, Mrs. Elizabeth\n\nNEILD, Mrs. C.\n\nNEWBIGGING, D. K.\n\nNG, Dr. Ronald C. Y.\n\nNG, Peter P. K.\n\nNICHOLS, E. H.\n\nNIXON, F. A.*\n\nNOLDE, Prof. J. J.\n\nNORONHA, J. E.\n\nO'BRIEN, Dr. J. P.\n\nOLIVER, J. R.\n\nORR, Jain C.\n\nOU, Miss G.\n\n+\n\n+\n\n-\n\n+\n\nSt. Peter in Chains Catholic Church, Kowloon Tsai, Kowloon.\n\n92 Kitano-cho, 2-chome, Ikuta-ku, Kobe, Japan.\n\nc/o The British Council, 1, St. Mark's Avenue, Leeds 2, England.\n\n165, East 66th Street, New York 21, N.Y., U.S.A.\n\nc/o Marine Dept., 102 Connaught Road, C., H.K.\n\n34 Kennedy Road, Block C, 9th Floor, H.K.\n\nc/o Royal Asiatic Society, Korea Branch, C.P.O. Box 255, Seoul, Korea.\n\nA-4, Repulse Bay Mansions, 117 Repulse Bay Road, HK.\n\n3, Macdonnell Road, Flat 602, H.K.\n\n61 Mile, Taipo Road, N.T.\n\nc/o Taikoo Dockyard, Quarry Bay, H.K.\n\n1201 Manson House, Nathan Road, Kowloon.\n\nc/o Jardine, Matheson & Co., Ltd., P.O. Box 70, H.K.\n\n164 Prince Edward Road, 1st Floor, Kowloon.\n\n304, Man Yee Building, H.K.\n\n11, Queen's Gardens, Old Peak Road, H.K.\n\nRoom 63, Hong Kong Club, H.K.\n\nc/o Dept. of Chinese, The University to the College of Arts and Science. The University of Maine, Orono, Maine, U.S.A.\n\nc/o W.F. Bollmeyer & Co., (H.K.) Ltd. 408, Yu To Sang Building, H.K.\n\nSandy Bay Children's Orthopaedic Hospital, Sandy Bay, H.K.\n\nc/o Supreme Court, H.K.\n\n17 Crown Terrace, 3rd Floor, Bisney Villas, H.K.\n\nc/o French Consulate General, P. O. Box 13, H.K.\n\n* Life Member\n\nPlease notify the Hon. Secretary of any inaccuracy", "txt_file_path": "txt/dfo323lmgvd/RAS-1970.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ww72j0241", "rank": 0 }, { "id": 206208, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1971", "page_number": 25, "title": "RAS-1971", "content_text": "THE TAIPINGS AT NINGPO\n\n19\n\nIf the foreigners were surprised at the speed and smooth success of the Taiping operation, they were equally surprised and gratified at the behavior of the revolutionaries as they established themselves in the city. The initial favorable impression created by the Taipings was almost universal, for even those who were most ill-disposed toward the Taiping movement commented charitably at the outset. The principal critic of the Taipings, British Consul Harvey noted initially that the occupying force conducted themselves with \"wonderful moderation.\"4 Harry Parkes, long a detractor of the Taipings, corroborated this evaluation with an account of their entry into the city, noting that:\n\nThe Ningpo rebels have shown the utmost desire to be on friendly terms with foreigners. Outside the south gate, which formed the point of attack, stands the establishment of the Sisters of Charity, which if occupied, would form excellent cover for an assaulting force, as its upper windows command the city walls; yet, although they crouched underneath its enclosure, as they collected for their rush on the gate, they did not trespass for a moment within the premises. Another large Roman Catholic establishment was one of the first buildings they had to pass, as they poured into the city, flushed and excited with their success; but they only stopped to welcome a small knot of foreigners who were standing underneath the porch, and to charge their people to offer them no harm. Roman Catholics and Protestants they hailed indiscriminately as being the same religion and fraternity as themselves....5\n\nParkes also reported that the Taipings invited men of influence in the Chinese community to come forward and serve as magistrates, a policy they had already instituted elsewhere in the province. S. Wells Williams, the historian, also known for his personal animosity toward the Taipings, wrote of the experience of a colleague at Ningpo, a Presbyterian missionary by the name of Rankin, who spoke of \"great interest in the Gospel among some of the villages not far from the city, and (who) says that the rebels have put no hindrance in the way of his work.”\n\nThere seems to have been a great deal of sympathy generated on the part of the foreign community toward the Taipings, at least initially, in response to their positive policies. Taiping", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206635, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1972", "page_number": 183, "title": "RAS-1972", "content_text": "THREE CHINESE DEITIES\n\n177\n\nIn Chinese communities in Malaya and Cambodia, T'ai Sui is prayed to for rain, good crops, fine weather and for all the usual hopes of farmers. Also in South East Asia he is presented with offerings 30 days after the safe birth of a child, to ensure that its full life span had been pre-ordained.\n\nAlternative names and titles\n\na. Yin Yuan Shuai (陰元帥) Generalissimo Yin\n\nb. Yin Tien Chün (陰天君) Heavenly Master Yin\n\nc.\n\nd.\n\nYin Ing No (characters unknown) (Ch'ao Chow speakers) T'ai Sui Ye (太歲爺)\n\ne. Tai Sui Ti Chün (太歲帝君) Emperor Tai Sui\n\nす。\n\nTa Sheng (大聖) The “Great Life,” a nickname in Malacca.\n\ng. Chin Ting Nu (真定奴) His name whilst living with the\n\nh.\n\nhermits\n\nMarshal Yin T'ai Sui (陰太歲) One of the 36 escorting heavenly masters.*\n\nFeast Days\n\nThe only identifiable feast date was one given on four separate occasions, three in present day Malaya and one in Shanghai in 1871, the nineteenth of the seventh lunar month. He was officially sacrificed to on the twenty-eighth day of the twelfth lunar month in the Temple of Heaven in Peking.\n\nDescriptions of characteristics of T'ai Sui and Yin Ch'iao\n\nThere are eight basic forms of this deity:\n\na. as a shaven headed youth with a tonsure, in Buddhist monk's robes and sandals, holding either:\n\nb.\n\n(1) a scroll or split-bamboo plaque in both hands\n\n(2) a bell in his right hand\n\n(3) his empty right hand above his head, as though holding a raised sword.\n\n(4) seated with his hands on his knees\n\nas an elderly man in Mandarin's robes:\n\n(1) seated with both hands on his knees or (2) holding a bell in his right hand\n\n5 Doré, Father Henri, Recherches sur les superstitions en Chine, (Shanghai 1914-1929, 15 vols.)\n\n6 Grootaers, W. A. Chahar, Peking, Catholic University, Monumenta Serica, 1948).", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206666, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1972", "page_number": 214, "title": "RAS-1972", "content_text": "208\n\nNOTES AND QUERIES\n\nit is easy to see what it was like in 1841 when Britain occupied Hong Kong.\n\nUniversity Hall began life in the early 1860s as Castle Douglas, the fanciful creation of Douglas Lapraik, an early Hong Kong ship-owner (see J. Llewellyn's article from Volume XI, (1967-68) of Outpost, the annual magazine of University Hall Students' Association). The house and estate were sold to the Société des Missions Étrangères de Paris (hereafter called the French Mission) in May, 1894, rebuilt and extended, and renamed Nazareth House.\n\nThe Mission figures prominently in today's tour, since we shall visit the Maison de Béthanie, opposite Castle Douglas, that also belonged to it. Before proceeding further to describe Nazareth House and Béthanie, I shall mention something of its work and history.\n\nAccording to Samuel Couling's Encyclopaedia Sinica (Shanghai, Kelly and Walsh, 1917) p. 378, the Société, all of whose members were French, was, at the time he wrote, a society of secular priests who, without being tied to any religious vow, devoted themselves to the propagation of the Catholic faith in the Far East. It originated in the middle of the 17th century by some French priests proceeding by invitation to Tonkin to assist the work of the Jesuits there. Its first missionary to reach China proper was Mgr. Pallu in 1681. It had no Superior-General but was administered by the heads of the different Missions, and by the Directors of the Seminary in Paris.\n\nThe Society provided more workers and more martyrs than any other of the bodies that evangelized the Far East. At the time Couling wrote, it had under its care 12 Vicariats with 462,321 Christians, and more than 160 of its members had been made bishops.\n\nBesides its Missions in China, the Société had in Hong Kong a famous printing house, the Nazareth Press, which began its work soon after the first Nazareth House was opened in Macau in December 1884. Nazareth House soon moved to Hong Kong, to Tai Ku Lau, Pokfulam, (see below) 1885-1891, then to Richmond Terrace above Kennedy Town in the Western District of Hong Kong (1891-1895) and then to Castle Douglas, renamed Nazareth (1895-1953). The printing press went with it in all these removals.\n\nThe Nazareth Press was a notable achievement. It occupied a special building at Tai Ku Lau, with the presses on the ground floor and the setting rooms above. A special extension was later built", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206752, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1973", "page_number": 29, "title": "RAS-1973", "content_text": "CHINA MEDICO-CHIRURGICAL SOCIETY\n\n23\n\n• Lancer and cross: biographical sketches of fifty pioneer medical missionaries in China, comp. by K. Chimin Wong [Shanghai] Council on Christian Medical Work, 1950, p. 14-16.\n\nEurope in China: the history of Hongkong from the beginning to the year 1882, by E. J. Eitel, Hongkong, Kelly & Walsh, 1895, p. 180.\n\n* Information on the officers and committee members during the brief history of the Society in these two paragraphs, except where otherwise noted, derives variously from the Friend of China, the Hong Kong almanack and directory for 1846, and the Hongkong register, as well as the Transactions.\n\n9 As well as in the Transactions, p. 1-2, the record of this first meeting appears in the Friend of China, v. 14, no. 40, May 17th 1844, p. 754, and the Chinese repository, v. 14, 1845, p. 245.\n\n10 Presumably John Williams & Co., Book Sellers & Publishers, 18 Wellington St. \"next house to the Roman Catholic Chapel.\". From an advertisement in the Hongkong register, v. 18, no. 40, Oct. 7th 1845, p. 162, it appears that the shop also sold everything from fowling pieces to \"rare old aniseed brandy\".\n\n11 Royal Society of London: Catalogue of scientific papers, 1800-1900, London, 1867-1925.\n\n12 U. S. Surgeon-General's Office: Index-catalogue of the Library: authors and subjects, Washington, 1880-1950.\n\nPeriodical articles are entered only under subject.\n\n13 The chronicles of the East India Company trading to China, by H. B. Morse, v. 5: Supplementary, 1742-74. Oxford, 1929, p. 101.\n\n14 Trans. p. 27 gives June 8th, but this must be an error, as Dr. Hobson's letter was dated June 15,\n\n15 \"The history of medical education in Hong Kong\" by Sir Lindsay T. Ride, in Inauguration of the Li Shu Fan Medical Foundation, 3rd March 1963: commemoration volume [Hong Kong, 1963] p. 41.\n\n16 The medical missionary in China... by William Lockhart, London, 1861, p. 141.\n\n17 Royal Asiatic Society. China Branch, Transactions, v. 1, 1847, p. 76.\n\n18 Chinese repository, v. 14, 1845, p. 288-91.\n\n19 Anonymous writer quoted by V. H. G. Jarrett in the South China Morning Post; and H. A. Rydings in JHKBRAS, v. 8, 1968, p. 63.\n\n20 Catalogue of works in the Morrison Library, City Hall, Hongkong, including also a synoptical index. Hongkong, printed at the China Mail Office, 1873.\n\n21 The names adopted were, successively, the Philosophical Society of China (5 Jan. 1847), the Asiatic Society of China (19 Jan, 1847), and the China Branch of the Royal Asiatic Society (7 Sept. 1847).\n\n22 Royal Asiatic Society. China Branch. Transactions, v. 1, 1847, p. 71.\n\n23 Ibid. p. 23.\n\n24 J. R. Jones, op. cit., p. 2.", "txt_file_path": "txt/dfo323lmgvd/RAS-1973.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8910rj06r", "rank": 0 }, { "id": 206969, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1974", "page_number": 40, "title": "RAS-1974", "content_text": "34 \n\nH. J. LETHBRIDGE \n\nMayréna was joined by Father Guerlach, a missionary who had lived in the Moï region for many years and spoke several local dialects. On 3 June 1888, the members of the confederation accepted a constitution drawn up by Mayréna, which made him king. It is suggested by Marcel Ner1 and other scholars that Mayréna owed much of his success to his skill at prestidigitation, for the Moï were extremely superstitious and accepted his tricks as a sign of moral excellence and divinity. \n\nMayréna by a surprising turn of fortune had become Marie, King of the Sedangs. The new kingdom was named after the Sedangs simply because this tribe formed the most populous element in the confederation of Moï tribesmen. He made Mercurol, the middle-aged, malaria-riddled adventurer from Saigon, the Marquis of Henoui, and created a number of orders of chivalry. His most fanciful creation was the Order of Merit pour récompenser les lettres, les arts, les sciences, l'industrie et le dévouement à la maison royale. It is difficult to understand for whom this order was intended since the Sedangs were totally illiterate. His Annamite mistress—Ahnaïa20—became Queen of the Sedangs, but although the official religion of the kingdom was now Catholicism, the young Ahnaïa resolutely refused to give up her pagan practices, much to the disgust of the missionaries who had foregathered at Mayréna's capital, Kon-Djeri, where the royal palace was a primitive hut above which, however, the royal standard fluttered. \n\nMayréna led his warriors into several campaigns against recalcitrant tribes with varying success; but his real problem was not one of warfare but of money. He lacked the means to live in the style which he now felt was his due. It was the search, therefore, for financial support which led him to Hanoi and Haiphong and in November 1888 to Hong Kong. \n\nThe Marquis de Morès21 \n\nAntoine-Amédée-Marie-Vincent-Manca de Vallombrosa, marquis de Morès et de Monte-Maggiore, was born in Paris in 1858. Unlike Mayréna, he was of noble blood. His ancestors, the Spanish Mancas, had been granted feudal estates in Sardinia in the fourteenth century. The family remained based in Sardinia until the early nineteenth century when the Marquis' grandfather settled in France. Morès received the conventional education of one of his class; he was first tutored by an abbé, then sent to the Catholic", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 206971, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1974", "page_number": 42, "title": "RAS-1974", "content_text": "36 \n\nH. J. LETHBRIDGE \n\nto organise the retail meat market in that state. This enterprise also failed, so the disillusioned Marquis, who had lost a large part of his private fortune, returned home to France in 1886. \n\nMorès' father, the Duke of Vallombrosa, advised his despondent son to take a long vacation and suggested a journey to India, a land the Duke had visited in his younger days. In November, 1887, therefore, Morès and his wife embarked at Marseilles for the journey out to Bombay. \n\nFrom Bombay Morès and his wife went by train to Calcutta, where they stayed with the Viceroy, Lord Dufferin, and where they met Prince Henry of Orléans. The Marquis and the Prince and a few friends at once organised an expedition into the interior to shoot game. Another expedition, to Nepal, was organised soon after they returned from their first chase, this time with Medora as participant. After five weeks the party returned with the skins of many wild beasts, including that of a tiger which the redoubtable Marquise had herself shot. In the spring of 1888, Morès and his wife returned to Europe. \n\nThe ship that took Morès and his wife back to France was also carrying a number of his old comrades, former Saint-Cyriens, returning from the campaign in Tonkin. Morès had long conversations with these French colonial army officers and learned much about conditions in Indo-China. On the voyage back he thus became deeply interested in the commercial prospects of this new French colonial possession. But to open up and develop the territory necessitated the construction of a railway system: Morès decided to pioneer such an enterprise. As soon as he reached Paris he hurried to see the Minister for Foreign Affairs and presented a plan for building without government aid a railway line from Hanoi to the Chinese border. He was given official permission to prospect the region of Tonkin. On 21 October 1888, as noted, Morès left Marseilles together with William Van Driesche and an engineer, M. Thorel. On 22 November 1888 he landed at Hong Kong en route for Haiphong, and the start of another adventure: the economic exploitation of the Red River basin, a scheme as grandiose as the one he had been engaged on in the Dakotas. \n\nMayréna's Odyssey in Hong Kong \n\nMayréna spent his first days in the Colony studiously cultivating members of the Roman Catholic hierarchy. He visited the", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 206972, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1974", "page_number": 43, "title": "RAS-1974", "content_text": "ADVENTURERS IN HONG KONG\n\n37\n\nVicar Apostolic, Bishop Raimondi, and the heads of the various Catholic missions and organisations. He attended mass daily at the new Catholic Cathedral in Caine Road. But he drew a blank: no Catholic institution was prepared to finance any of his schemes. He now threw away his mask of piety, doubtless with great relief, and settled down to enjoy himself and to gull another class of person. He soon installed a mistress in a rented house in Lyndhurst Terrace, loaded her with gimcrack jewellery and dresses from Gate and Fairall, the milliners of Queen's Road, and hired for her a sedan chair, complete with liveried chair-bearers. She appeared with the King on sundry royal occasions at the Hong Kong Hotel.\n\nIt is difficult to identify Mayréna's 'consort'. Soulié asserts that she was a Miss Dahlberg,25 who had accompanied her brother and Mayréna to Hong Kong on the Frejr, and that Mayréna met this blonde Swedish ice-maiden in 1888 at Bangkok, where she was engaged apparently in archaeological exploration; but other writers suggest Mayréna's new mistress was a lady from an Italian Opera Company touring in the East,26 which arrived in Hong Kong in late 1888. The latter seems the more plausible account, for at that time European opera singers and ballet dancers were often accommodating ladies who desired nothing better than to be set up in state by some rich protector. Whoever she was, all witnesses agree that the \"Queen of the Sedangs' in Hong Kong was a most voluptuous demi-mondaine and that she fascinated the topers of the Hong Kong Hotel and the other hostelries that Mayréna frequented.\n\nMuch of Mayréna's roistering was done necessarily at the Hotel, since he could obtain credit and simply await the chits at the end of the month, and in its hospitable bar he met many kindred spirits, such as the atrabilious, scandal-mongering Robert Fraser-Smith,27 proprietor of the Hong Kong Telegraph, and also John Joseph Francis, Q.C.,28 Hong Kong's leading barrister and noted Irish tippler.\n\nBy 1888 the Hong Kong Hotel, established in 1860, had become Hong Kong's social centre. One author claims it was ‘rightly termed the heart of the Colony, for it is one great social rendezvous for dinners, teas, dances, and is probably the most noteworthy meeting place in the Orient'.29 'Proteus', in the Hong Kong Telegraph, supplies this description of its grandeur:\n\nAfter a shower-bath and a change of clothes in our room—and all the rooms in the hotel are on the same scale of loftiness and", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 206982, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1974", "page_number": 53, "title": "RAS-1974", "content_text": "ADVENTURERS IN HONG KONG\n\n47\n\nthe Chicago meat trade. Morès soon joined forces with Drumont,49 the brilliant anti-semitic editor of La Libre Parole, served as the paper's official duellist, and created a body of street fighters called 'Morès and His Friends'. These street fighters, the first 'storm-troopers', were recruited from among the butcher boys of the district of La Villette in northeastern Paris. Morès outfitted his 'friends' in cowboy hats, purple shirts and other Wild West accoutrements.\n\n51\n\nIn June 1890 Morès was sentenced to three months imprisonment50 for the publication of inflammatory writings; but this experience did not dampen his ardour as a fervent nationalist, socialist and anti-semite. He fought four duels, in one of which he killed Captain Armand Mayer, a Jewish officer in the French Army; but in 1893 his political position was compromised when Clemenceau revealed that the anti-semitic Morès had borrowed money from Cornelius Herz, a Jew associated with the notorious Panama scandal. In 1894 the impetuous Morès landed in Algeria and immediately embarked on a violent campaign to arouse the Moslems in North Africa.\n\nIn 1895, after a short visit to France, Morès returned to Algeria. His purpose was to create an alliance between Catholic France and Moslem Africa so as to block British expansion in the African continent. His scheme was visionary and it is not clear how he expected to unify Frenchmen and Arabs in a crusade against British imperialism; but we do know he planned an expedition from Tunis through Ghadames and Ghat across the Sahara Desert to Bahr el Ghazal, where the French would be in a strong position on the Upper Nile to throttle British power in Egypt and prevent complete British control of the route from Cape to Cairo.\n\nIn Tunis on 29 April 1896, Morès signed an agreement with a certain El Hadj Ali to guide a caravan from Gabes, Tunisia, to Ghat, a distance of some thousand miles. He left Gabes on the morning of 14 May with a small escort. On the journey south a party of Touaregs attached themselves to the caravan, claiming they would guide the party through the desert. In fact, they were the henchmen of the Touareg Bechaoui, who was waiting to plunder the caravan and kill Morès at a place on the Libyan frontier called Mechiguig.", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 206984, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1974", "page_number": 55, "title": "RAS-1974", "content_text": "ADVENTURERS IN HONG KONG\n\nForeign Adventurers\n\n49\n\nThe word 'adventurer' derives etymologically from the French aventurier, a term applied in the fifteenth century to a gamester. Over time the word has evolved to encompass a number of social types such as the soldier of fortune, the speculator, the impostor, and a person who lives by his wits. The Grand Larousse encyclopédique states magistrally that the aventurier is a 'personne qui vit d'intrigues, et n'est pas très scrupuleuse sur les moyens de se procurer de l'argent, le pouvoir, etc.' The concept includes two important elements—the idea that an adventurer is one who freely chooses to take risks and is involved, if only faute de mieux, in some kind of imposture or degree of deceit. This latter quality is particularly attached to the role of the adventuress, for she is perceived as someone who will stick at nothing to gain her ends, including the prostitution of her body; but it must be granted that the terms ‘adventurer' and ‘adventuress' are not simply the male and female equivalents of the same thing, they are linked to social roles, each of which, the male and female, has a different content. An adventurer may be an extremely moral person, like the Marquis de Morès, but an adventuress can hardly be that.\n\nPsychologically, adventurers may be positioned on various points of a continuum, ranging from the atavistic adventurer (the adventurer per se or sui generis) at the one end, to the run-of-the-mill soldier of fortune,54 hardly distinguishable from any other professional, at the other. Mayréna exemplifies the first species; a poseur, liar, gambler, swindler, and crook; his morals were those of the barnyard, though he was often extremely brave. The aristocratic and patriotic Morès, devoted husband and father, a devout Catholic of impeccable private morality, was more a soldier of fortune, as were many of his Spanish forefathers in Sardinia; he was a gentleman who simply enjoyed danger, challenge, movement; he was exhilarated by life in exotic climes. Thus Mayréna and Morès represent two extremes of a class of adventurers, a social category equivalent to that of bandits, feminists, sportsmen, terrorists.55\n\nThe golden age of the European adventurer spanned the hundred years from Waterloo to the First World War. It is true that adventurers of all types flourished before that period—condottierri, landsknechten, conquistidores, filibusters, freebooters, buccaneers, explorers, imposters, swindlers and tricksters—but the hundred years of", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 206990, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1974", "page_number": 61, "title": "RAS-1974", "content_text": "ADVENTURERS IN HONG KONG\n\n55\n\nnot serve his full sentence because he was released on grounds of ill-health. But, as Des Voeux notes, the day after his release from Victoria Gaol he was seen avidly betting at the Happy Valley Race Course. He was, clearly a great card and popular with drinking circles in Hong Kong. The Telegraph was an evening newspaper. After Fraser-Smith's death, J. J. Francis became publisher and Chesney Duncan its editor.\n\n28 John Joseph Francis (1839-1901) was educated in Dublin and intended for the Catholic priesthood. But instead of entering the Church he enlisted in the Army, coming out to China in the Royal Artillery during the Second China War. He took his discharge in Hong Kong and commenced the study of law in the office of a Mr. Owens, solicitor. He was admitted to practise as an attorney in 1869 and entered into partnership with another solicitor and soon acquired a lucrative practice. Ambitious, he gained admission to Gray's Inn and was called to the Bar of the Supreme Court of Hong Kong in 1877. By 1888 he was the Colony's leading barrister. Francis was extremely touchy and truculent: in 1895 he returned to the Governor a silver inkstand, given to him in recognition of his work during the plague, on the grounds that the gift did not sufficiently acknowledge his services. He died of apoplexy at Yokohama's Grand Hotel in 1901. A fitting end: he was an apoplectic soul. Francis lived at 'Shirley House' in Bonham Road, a commodious residence with extensive grounds.\n\n29 A. Macmillan, Seaports of the Far East, London, 1923, p. 366.\n\n30 22 November, 1888. The Hong Kong Hotel, situated in Pedder Street, was originally managed by Parsees; in 1866 it came under European management and soon became a first-class hotel with all the facilities of a good West End hotel.\n\n31 7 January, 1889.\n\n32 Soulié states that Mayréna on his way to Hong Kong marooned Afong on Hainan Island but that the intrepid Chinese took passage on a junk and appeared in Hong Kong to haunt the King of the Sedangs.\n\n33 China Mail, 7 January, 1889.\n\n34 George Murray Bain (1842-1909) was born and educated at Montrose, Scotland. He joined the China Mail as a sub-editor and reporter (some say printer) in 1864. In 1875 he became sole proprietor of the China Mail and in 1879 took over the editorship of the paper himself. With N. B. Dennys he started the China Review in 1872. The China Mail was edited from Wyndham Street, a short distance away from the Hong Kong Telegraph on Pedder's Hill. Bain, unlike Fraser-Smith, appears to have been pious, temperate, and acutely respectable.\n\n35 Hong Kong Telegraph, 27 December, 1888.\n\n36 'Drey' was the name of a Sedang locality.\n\n37 China Mail, 24 January, 1889.\n\n38 Hong Kong Telegraph, 25 January, 1889.\n\n39 7 January, 1889.\n\n40 Sir Hugh Clifford, Heroes of Exile, London, 1906, pp. 69-70. Clifford states that it was the Hong Kong merchants 'who had paid his (Mayréna's) passage and had supplied his Majesty with a little ready money' and that they had been actuated partly by a desire to remunerate one from whom they had derived so much entertainment'. Sir Hugh Clifford (1866-1941), a colonial administrator, who served in Pahang from 1887 to 1899, was, apparently, in Hong Kong in late 1888; it is possible that he had taken local leave but I have been unable to confirm the fact.", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207062, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1974", "page_number": 133, "title": "RAS-1974", "content_text": "The Hong Kong Region\n\n127\n\nsurprising that the Governor of Hong Kong wrote to London in April 1899, \"The Tai Po district is well known in Canton to be turbulent, that to the northeast of Mirs Bay being noted for piracy, and so ill-disposed that I am informed no Customs Official dares to land there except with the support of a revenue cruiser\". When making his farewell speech to the Legislative Council of the Colony four years later, he described its residents as 'a large agricultural population with a reputation for turbulence .... and with a rooted objection to any interference with their settled habits or customs'.2 Smuggling was common throughout the region, whether of salt or opium. The older villagers admit to their complicity in these varied activities: an old man born on Lamma Island in 1883 told me in 1960, with a twinkle in his eye, that he had been in all lines of business.\n\nDuring all this time the situation in inland areas of the hsien was apparently no better than on the sea and coast. The situation in the late 1850s was described in eloquent terms by the German missionary Krone who had been in the area since his arrival in China in 1850. He spoke of the large bands of robbers which frequently pass to and from through the country pillaging the villages and parties of travellers ....3 He explained that 'when the Mandarins intend to levy taxes, they announce their intention to the gentry of the villages, one or two weeks, or sometimes a month, before their arrival. They then make a progress through the district, accompanied by a sufficient force to protect themselves against large bands of robbers, which sometimes have the audacity to attack the tax collectors if the escort be not strong'.4 He emphasised 'how troubled and insecure the normal condition of this district is, and for a very long time has been'.5\n\nKrone then noted an additional, and in southeast China characteristic, source of insecurity. 'Not only are robbers and pirates to\n\n1 SP, 1899, p. 528.\n\n2 Hansard, 1903, p. 53.\n\n3 Krone, p. 114.\n\n4 Krone, p. 119.\n\n5 Krone, p. 114. The wider area bore no better reputation. Writing of the Tan-shui district of neighbouring Kwei-shin hsien, the Hong Kong Daily Telegraph of 13th March 1879, quoting from the Catholic Register stated \".... now and then the Chinese authority has to send some military Mandarins with extraordinary powers to clear the place by taking up a good number of robbers: and only last year the great military Mandarin told one of our Missionaries that of one village he has dozens of names in view for the next execution\".", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207142, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1974", "page_number": 213, "title": "RAS-1974", "content_text": "NOTES AND QUERIES \n\n207 \n\nAnother temple, that of Yuk Hui Kung, is on Lung On Street. It was probably built in the early 1860s. It is not listed in the 1860 Rates, but is on the next extant list, that of 1865. The 1882 Rates mention that the temple was managed by the Wanchai Kaifong.* The surrounding lots from Stone Nullah Lane to Kennedy Street were bought at government land sale in 1862 by the Pang and Chan families, who developed them for Chinese family houses. Lung On Street was originally called Fourth Street, being that number south of Queen's Road East. On First Street, now King Sing Street, a hospital was opened. It was built on a lot purchased by Leung King Ham, a government school teacher, under the name Tong Tuck Tong, in 1867. With the organisation of Tung Wah Hospital, Leung King Him (sic) and Leung Shun Ng petitioned in 1872 that the hospital be merged with the new Tung Wah.* A controversy arose, and the Leungs published a pamphlet charging Wong Fung Wan and Wong Yow Ho, members of the managing committee, with embezzling funds granted by Government to the Wanchai Hospital. This resulted in a libel case. The 1872 Rate names it as the Wah Tong Hospital with Leung Shan Ng and Leung Yung Choi as the resident doctors.\n\nTo the south of Queen's Road East between Monmouth Path and Wing Fung Street, the land was used as timber yards. To the east, on land now covered by Sun, Moon and Star Streets, was the first Protestant Cemetery in Hong Kong. As there was increasingly more building along Queen's Road, the situation was considered unsatisfactory and after 1845 burials were made in the newly opened Colonial Cemetery in Happy Valley.\n\nJust a bit to the east, near St. Francis Street was the Roman Catholic Cemetery. Here the Catholic Church built a hospital, a chapel, a Mission House, and day schools. Later the Canossian Sisters built a convent where they ministered to the sick, the poor, and the aged. These institutions attracted a number of poor Portuguese families and created a Chinese Roman Catholic population surrounding it. A piece of vacant land between the two cemeteries\n\nAn association of local residents, usually shopkeepers, commonly found in the commercial centres and market towns of the Hong Kong area.\n\n* The Tung Wah Hospital, established in 1870, for over 100 years the leading Chinese charitable institution in Hong Kong and now more flourishing than ever. See H. J. Lethbridge ‘A Chinese Association in Hong Kong: the Tung Wah' in Contributions to Asian Studies (Leiden) Vol. I (1971): 144-158.", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207143, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1974", "page_number": 214, "title": "RAS-1974", "content_text": "208 \n\nNOTES AND QUERIES \n\nwas bought by the Church and a large number of houses were built for the poor. In 1849, the Roman Catholics acquired land next to the Colonial Cemetery at Happy Valley and ceased burying in the old cemetery, though headstones remained scattered about for a long time. \n\nAnother Roman Catholic institution was located south of Queen's Road on the waterfront between what is the present Anton Street and Li Chit Street. Here the French Sisters of St. Paul de Chartres, who arrived in Hong Kong in 1848, built an orphanage called the Asile des Sainte Enfance. \n\nIn 1845, two Americans, Charles Emery and George Frazer, moved their ship-building yard from Kowloon Point to a lot east of the French Orphanage. The yard passed through a succession of owners. In 1880 George Fenwick came into possession. He gave his name to the present Fenwick Street. In 1871 the Hong Kong Pier and Godown Company was launched to develop extensive wharfing and storage facilities. It occupied the land between the Orphanage and the shipyard. The present Gresson Street intersects the original property. The venture was not a success and the Company went into liquidation in 1873. In 1876 several Europeans financed by Chinese capital built the Oriental Sugar Refinery on property now defined by Swatow and Amoy Streets. It also soon failed and passed into receivership. Eventually, it was taken over by Jardine, Matheson and Company and was merged with their China Sugar Refining plant at East Point. \n\nThe first Protestant Chapel in the area was built in 1863 on Wan Chai Road by the London Missionary Society. A school was also opened, supported by Chinese subscriptions. The present Ying-Wa Girls School had its origins in the Wanchai Girls' Boarding School of the London Missionary Society opened in 1888. The Wanchai Chinese Methodist Church on the triangle of Hennessy Road, Fenwick Street, and Queen's Road East was occupied in 1936. \n\nThe Urban Services Office, where we are having tea, and the Wanchai Post Office next to it, are located on a lot which was sold to the first American resident of Hong Kong, Charles V. Gillespie. Here, in the spring of 1842, he built a substantial brick house of six rooms surrounded by a verandah at a cost of about $2,800. It was called “Jorrock's Hall” (sic) and was located on Inland Lot 14. The adjoining Lot No. 15 was also owned by Gillespie. He sold it", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207156, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1974", "page_number": 227, "title": "RAS-1974", "content_text": "NOTES AND QUERIES \n\n221 \n\n(4) Diocesan BOYS SCHOOL AND LA SALLE College, KOWLOON \n\nSATURDAY, 4 May, 1974 \n\nThe purpose of this visit is to see and enjoy the grounds and buildings of these two major Hong Kong schools and thereby to learn something of the history of education in the Colony. The visits are entirely due to the courtesy and cooperation of their Head-masters. \n\nThe sites are extensive (23 and 10 acres respectively) and the buildings are of interest. \n\n'DBS', as it is familiarly known, originated in 1869 with the Diocesan Home & Orphanage for English, Eurasian, Chinese and other scholars (male and female) which links with an earlier body, the Diocesan Native Female Training School of 1860-68. (From 1880 no more girls were received as boarders, though they still remained as day scholars. All girls left when Fairlea Girls School was opened in 1892. In 1900 a Diocesan Girls School was opened.) Located for many years at Bonham Road, the school moved to its present site in 1926. It may be truly said that its history is that of Hong Kong itself. \n\nThe La Salle College is much newer, opening in 1932. However, its connection with Catholic education in the Colony is much longer. The La Salle Brothers had a record of 42 years' work in St. Joseph's College in Hong Kong when they opened their Kowloon Branch in 1917, and after two of the Fathers had 'gone together over the hills and lowlands of Kowloon' (as they then were) they found and purchased a 10-acre site by auction in 1928. \n\nIts premises are architecturally striking. As the then Roman Catholic Bishop said at the time, “Great though my hopes and expectations of the Christian Brothers were, I never dared to expect from them such a magnificent building as La Salle College.\"* \n\nAmong the points to be specially noted on the visit are the following: \n\nDBS \n\n1. the extensive grounds and playing fields (also made available to primary schools from resettlement estates). \n\n*Thomas F. Ryan, The Story of a Hundred Years: the Pontifical Institute of Foreign Missions (P.I.M.E.) in Hong Kong 1858-1958. (Hong Kong, Catholic Truth Society, 1959) p. 199.", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207161, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1974", "page_number": 232, "title": "RAS-1974", "content_text": "226\n\nNOTES AND QUERIES\n\nthat the premises be used for the Kowloon British School (now King George the Fifth). During the occupation of Hong Kong, the Japanese used the School for a military hospital.\n\nThe School has had a succession of able Headmasters. Mr. George Piercy served from 1878 to 1918. He was succeeded by the Rev. W. T. Featherstone who saw through the building of the Kowloon premises and published The Diocesan Boys' School and Orphanage, Hong Kong, The History and Records 1869-1929 (Hong Kong, 1930). In recent years several Old Boys have been heads of the School, the Rev. George (Shee) Zimmern and the present Headmaster, Mr. S. J. Lowcock.\n\nThrough the education the Diocesan Boys' School has provided for the Eurasians of the Port Cities and Hong Kong, it has made a significant contribution to the shaping of the distinctive quality of life in these places over the years. It also has educated students from many other Asian countries. The present student body, which numbers about 1,000, is preponderantly Chinese. In 1952, a Preparatory School was opened. It is now located next to Christ Church on Waterloo Road.\n\nLa Salle College\n\nThe origins of the present La Salle College extend back to 1845, when the Roman Catholic Church had a school for Europeans. It was closed in 1847, but the next year a school for the education of Portuguese boys in the English language was opened, but by 1857 Catholic education in English had almost withered away. A new effort was made in 1860 and the Church opened both an English and a Portuguese school. In 1863 a new school building was built next to the Church of the Immaculate Conception on Pottinger Street near Wellington Street. Here the English, Portuguese and Chinese Schools were reorganised in 1865 as St. Saviour's College. The school provided a training in commercial subjects preparing students to serve as interpreters and clerks. The arrangement of the school into three branches was not altogether successful, and in 1875 the Chinese section was eliminated. Portions of the Portuguese community were also dissatisfied with the school.\n\nThe school had been conducted by lay teachers. It was thought that the school would be more satisfactory if it were under the charge of a Religious Order. Both the French Sisters in Wanchai and the Italian Sisters on Caine Road had been providing for some", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207243, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1975", "page_number": 11, "title": "RAS-1975", "content_text": "3\n\nApril he arranged a visit to old Wanchai, one of the oldest districts of British Hong Kong. Under the name of Ha Wan or \"lower bay” it was one of the 5 bays or \"circuits\"-a terms used in the 1850s and 1860s to describe the residential and commercial areas largely developed by the new Chinese population of the island. Places visited included the Pak Kung Shrine in Star Street, established before the war and probably upward of 70 years old; the Hung Shing Temple, one of the oldest of the area, perhaps even existing as a shrine before the British occupation; the Sui Tsing Pak temple housed in several dwellings in a terrace and of the late nineteenth century; the Yuk Hoi Kung Temple to Pak Tai, God of the North and of early origin; and various terraced houses and individual buildings.\n\nIn May Mr. Hayes arranged another excursion to the Diocesan Boys' School-D.B.S.-and La Salle College. D.B.S. originated in 1869 with the Diocesan Home & Orphanage for English, Eurasian Chinese and other scholars, male and female and had links with an earlier body, the Diocesan Native Female Training School of 1860-58. In 1900 the Diocesan Girls' School opened and DBS no longer took girls. The school moved from Bonham Road to its present site in 1926. La Salle dates from 1932 but its connection with Catholic Education in the Colony is much longer. The La Salle brothers had already a record of 42 years work at St. Joseph's College in Hong Kong.\n\nIn June Mr. Hayes organised a visit to old Western District which included tea in a traditional tea-house. The original Chinese tea house was a place where many kinds of tea were served together with tim sham, small tidbits or literally \"to point to the heart\". It is gradually being replaced by new establishments usually combining a Chinese restaurant with tea-house business. Later, in July, a visit to a tea-house was also arranged to hear typical Cantonese music and \"southern songs” traditionally played to clients of such establishments and also sadly disappearing in modernising Hong Kong.\n\nDuring the June visit to Western, many shops for traditional crafts and wares were visited or observed. Many have since been pulled down in this area scheduled for urban renewal. In July, Miss Helga Werle, a member of our Council, arranged with a colleague, a visit to Aplichau the small island-just still an island-off Aberdeen. Members visited the Hung Shing Temple, probably built in 1773; and the Shui Yuet Kung Temple (Shui Yuet is another name for Kuan Yin) probably dating from the early days of Aplichau town developing in the 1850s.", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207462, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1975", "page_number": 230, "title": "RAS-1975", "content_text": "222\n\nDONALD C. BOWIE\n\nFour times during the year the Japanese gave us supplies of soles, heels, nails, hobs etc. for repairing boots and three times we got issues of khaki and white cloth, thread etc. for mending clothes. As an example of quantities, on 19 June we received 15 yards khaki cloth, 11 yards white cloth, 5 packets sewing needles, 2 sewing machine needles, 3 reels white cotton, 3 large reels white thread and 13 large reels of khaki thread, one of these being extra large, 50 sets half-soles, 476 pieces heels, 9 lb hob-nails, 74 lb protectors and 5 lb nails.\n\nReligious services were held in the recreation room twice each Sunday and were conducted by Mr. Squires. The form of service was such that men who belonged to churches other than the Church of England could attend and the turn-out to morning service was usually good, resembling in a way a village congregation at home. Mr. Squires was hard put to it to produce wine for communion but kept up his supply by a variety of bought or ingeniously concocted liquors. In March we managed a Roman Catholic service conducted by Father Deloughry, a Canadian who was a patient at the time, but this represented nearly our only success for members of this church.\n\nEver since hostilities we had had a number of patients who had been blinded or had suffered amputations while others who were over the age of 60 were likewise unfit for further service. In the latter cases I recall that if being over 60 barred a man from fighting, then one of the bravest and most stubborn resistances of our little war, carried out by senior members of the Hong Kong Volunteers would never have happened. So in April 1943 twenty-eight of our patients in the classes named were discharged to P.O.W. camps and I think that all left us quite ready for a change to new surroundings.\n\nTowards the end of the year we were examining how we could discharge to P.O.W. camps, without risk to themselves, those patients whose eyesight had been seriously affected by deficiency diseases. We decided that if these patients were in satisfactory physical state otherwise, and if we could ensure that they would get 8 mgm thiamine by injections every second day in camp, we could retain specialist control if we could get them returned to us at regular intervals for assessment of their progress. We were encouraged to believe that this was a realisable objective because three officers from Kowloon had been sent over earlier in the year for ophthalmic examination and one of these was admitted at", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207475, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1975", "page_number": 243, "title": "RAS-1975", "content_text": "CAPTIVE SURGEON IN HONG KONG\n\n235\n\nand I suspect that what Mosley says applies to the Japanese character as well as to the language.\n\nI referred previously to a widespread infestation of round worms which our staff and patients had to endure, but eradication though not easy was more successful than our efforts at de-bugging beds, blankets and clothing. More of the staff than ever before were admitted to hospital, mostly for short periods, but one of our best nurses contracted a serious infection and was never available for duty again, though he was in good heart at the time of our release and was confidently expected to recover completely.\n\nThe foibles and idiosyncrasies of many in the hospital proved hard for their neighbours to endure. The quick-tempered had to keep a tight rein upon themselves, and there were many awkward moments which passed only when those concerned realised that there was no alternative but to soldier on.\n\nNone of our requests for pastoral visits from a Catholic chaplain was ever granted. The Rosary was however recited each evening over a long period by a group who found consolation in this observance. When funerals of Catholics or men of other faiths were held a layman co-religionist often spoke a few words of committal at the graveside, or occasionally if no one else was suitable and available I did this myself.\n\nDuring the year we were very active in our gardens which occupied the greater part of our available space. Seed prices were high, for example one and two-thirds ounces cucumber seed cost 3.50 yen while like quantities of seed for Chinese cabbage, long beans, short beans and carrots cost 0.60 yen, 1.30 yen, 1.00 yen and 1.00 respectively. The year was a very wet one and we recorded a total rainfall of 124 inches. The hot weather played havoc with our gardens and we fought a steady battle against caterpillars and other predators. We did get a substantial vegetable addition to our main diet while individuals profited from their own exertions. A working party one day discovered some excellent tomatoes growing below the hospital in Bowen Road at the site of a sewage pipe which had been fractured by shell fire during hostilities. We had therefore bought the seed, grown and consumed the fruit and excreted the seeds which planted themselves by the broken sewage pipe—and so the life cycle went on. In September I was asked to agree to Tokunaga's request to be given six pumelos growing in our grounds. This was a strange request from our overlord, which", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207485, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1975", "page_number": 253, "title": "RAS-1975", "content_text": "CAPTIVE SURGEON IN HONG KONG\n\n245\n\nworking party got 600 grammes. They stayed with us for three weeks. By 23 January we often had little Japanese ration food to offer our people except rice and on alternate days we issued beans and small extras from Red Cross stocks to try to vary the monotony. As a contrast to this state of affairs Seino gave me 198 packets of cigarettes for 59 staff and working patients.\n\nSyrup now cost 85.90 yen for a two lb tin, Chinese brown sugar 35.20 yen, rock salt 18.90 yen, soy sauce 17.70, matches 3.95 per box and razor blades 2.60 each,\n\nIn August I had developed cracks between my toes and my fingers became numb so by the end of January I was being given a little thiamine as treatment. We were able to issue one vitamin capsule to every man every second day.\n\nIn February I had to make another report on our cases of boils and upon the religions of our staff and patients. On 9 February Bishop Valtorta, Roman Catholic Bishop of Hong Kong arrived with Tokunaga, Saito, two other officers, Nomura the headquarters interpreter, and Seino and took a service. He exhorted men to pray for a just peace. He said that he had tried to get a priest to us to say mass but things were difficult. No priest had come or did come. The bishop did not visit any wards and went straight off by car, no doubt on Japanese instructions, though R.C. patients who had not been able to attend the service were disappointed. In response to a question from Saito I told him that we had had four R.C. deaths and 21 others had died of disease.\n\nIn and around the hospital in Bowen Road, by the date we moved, the bomb and shell craters were the resting places of 24 men including 2 Indians and 2 Chinese. Numbers 1 and 2 cemeteries provided graves for 70 men including one Indian. There were single graves in No. 1, No. 2 had one triple and five double graves and No. 3 cemetery held 33 graves, only one being a double grave. The craters were of course common graves and we had no access to them. The others were beautifully marked and kept. The total of dead was therefore 127, two having occurred in 1945.\n\nChinese New Year arrived on 13 February and in accordance with tradition the day was wet and cold. The hospital rice ration was raised by 28 grammes. We were again very short of wood and had run out of cooking oil and salt while the vegetables remained very poor. At this time we had three patients on the dangerously ill list.", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207532, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1975", "page_number": 300, "title": "RAS-1975", "content_text": "292\n\nNOTES AND QUERIES\n\ntablets showing a major repair or reconstruction in 1897-98 and 1925-26. A large Roman Catholic chapel, now in ruins, once stood close by. It is shown as being in existence in Father Volonteri's 1866 map of the San On District—see JHKBRAS Vols 9 & 10 (1969 & 1970), pp. 141-148 and 193-196 respectively—but unfortunately receives no mention in Father Ryan's The Story of A Hundred Years. The Pontifical Institute of Foreign Missions (P.I.M.E.) in Hong Kong 1858-1958.\n\nHong Kong 1975\n\nJAMES HAYES\n\nTHE NOON DAY GUN\n\nThe following extract from the Hong Kong Daily Press, January 3, 1870, is not without a historical and for present day residents faced with an increase in our defense contribution—topical interest:\n\nIt is interesting and just to note that the renewing of the twelve o'clock gun firing is due to liberality of Mr. Magniac of Messrs. Jardine, Matheson and Company, who when the Home Government ceased to provide this small return for the heavy Military Contribution forwarded annually from this Colony, purchased a gun, etc., and had it fixed up at Messrs. Jardine's, where it is fired daily.\n\nNOTE: Herbert St. Leger Magniac was admitted a partner in the firm of Jardine, Matheson and Company, July 1, 1862.\n\nHong Kong, 1975\n\nCARL T. SMITH\n\nTHE GERMAN CONGREGATION IN HONG KONG UNTIL 1914\n\nA note on \"Bethesda\" and the \"Berliner Frauenverein für China” by Pastor Albrecht Plag appeared in vol. 9 (1969) of this Journal. He there asks where Bethesda was located.\n\nEarly maps of Hong Kong and a search of title in the Land Registry indicates it occupied the site of the present Mid-levels Police Station on the north side of High Street at its junction with Bonham Road. The original lot extended down to Hospital Road. The plot consisted of two Inland Lots numbered 624 and 607.\n\nPage 300\n\nPage 301", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207552, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1975", "page_number": 320, "title": "RAS-1975", "content_text": "312\n\nNOTES AND QUERIES\n\nThe Deputy Commander at Taipang was the highest ranking officer in the locality of Kowloon during the Ch'ing Dynasty. At that time, the headquarters was set up within the Kowloon Walled City. This office, which also served as a garrison, still existed before the Japanese occupation of Hong Kong, but had been converted into a Home for the Aged run by a Catholic Mission. In accordance with the [Kwangtung] military system adopted in Ch'ing Dynasty, there were altogether 6 battalions of armed forces under the Kowloon garrison commander. The reason why the Kowloon headquarters was named the Taipang Garrison is that the geographical name of Kowloon was once alternatively called Taipang Shan (⚟) and was politically under the sovereignty of Po On (then San On) District Magistracy.* Besides, there is also a very good harbour by the name of Taipang Bay located at the southeastern part of Po On District and east of Kowloon. In Taipang harbour the water runs to 5-10 fathoms deep where large warships can cast anchor. It was partly due to the importance of local coastal defence and partly due to the necessity of civil administration that such a garrison was established at Taipang Bay. The post of Deputy Commander was normally held in a 3 years' term; and among all the previous commanders, General Cheung was the most important in terms of historical significance.\n\nCheung Yuk-tong, alias Hon-sang,† was born in Wei Yeung District, Kwangtung, and for many generations the Cheung's family lived in the Peach Garden in the capital town of the Wai Yeung District. In the 4th year of Hsien Feng (A.D.) (1853) he was appointed as Deputy Commander at Taipang, being promoted from staff officer at the Chin Shan Checkpoint [near Macao]. For four successive tours of service, in all a total of 13 years Gen. Cheung had been holding this post, and in those days the local inhabitants enjoyed a very peaceful time.\n\nIt was not until the 5th year of Tung-chih reign (1866) that General Cheung retired from the military service at the age of 72. When the southern part of the Kowloon Peninsula was ceded to Britain as a consequence of the signing of the Peking Treaty he was still in office. As the Treaty was signed by the Imperial Court,\n\n*This is not so, but the Taipang garrison force served in and controlled Kowloon and district. Except where stated footnotes are supplied by James Hayes.\n\n†", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207564, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1975", "page_number": 332, "title": "RAS-1975", "content_text": "NOTES AND QUERIES \n\n323 \n\nto the government for a lot on which to build a school. In granting the lot for charitable and educational purposes, it was stipulated that \"the school should be built on that portion of the ground furthest away from the front of the native temple which is opposite. The villagers have asked that no houses be erected immediately fronting the temple, but they could not object to a playground. The latter should be fenced around.” (C.S.O. No. 700 of 1885) In 1898, the Roman Catholic Church bought a large piece of land behind the village for a church and a school. The Canossian Sisters, however, already had two lots on Bulkely Street in 1894 where they conducted a school (No. 59 & 60).\n\n(c) The Kwun Yam (††) and Pak Tai (†) temples.\n\nAn old memorial board in the Kwun Yam Temple dated 1873-74 lists eleven individuals or shops who may tentatively be identified as the management committee.* I can only identify one, Li Shing Fat, listed as a rate-payer in 1875 and possibly as Lee A Fat on the 1867 squatter licence list. A Hop Shing shop is listed, and it is possible that the owner was Chan Hop Shing who appears on the 1873 rates list or Chang Hop Shing of the 1867 squatter list. Another possible identification might be the Kwong Lung shop with the Kwong \"Leong\" grocer in the 1884 Rate.\n\nIn 1896 the Temple Committee applied for the grant of a Crown Lease for the lot on which the building stood. It was noted that \"This Temple is a public temple, owned by the committee of Hung Hom. A notice was posted at Hung Hom on the 23rd (March, 1886) saying that anyone who objected to the issue of the proposed lease should report to the Registrar General within ten days. No communication has been made on the subject.... therefore recommend the issue of the lease.\" (C.S.O. No. 704 of 1896). In consequence, a lease was granted to Chung Kam Fuk, Chan Ying Cheung, and Ching Ki, Trustees. Of these, Chan Ying Cheung was a large property owner at Hung Hom who was also a wealthy contractor in Hong Kong. Upon his death, his will left his Hung Hom property to his sons.\n\nThe two named temples date from this early period and have survived: one of them in its original location and another on a new \n\n*The names are listed as follows:\n\n福隆號,兴有容,新順扣,勝扣廠,廣隆號,李富利,陳日新,怡興行,廣勝同,合勝號,李勝發。The board carries the large characters 法雨同沾and is dated 同治甲戌年仲春吉旦", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207613, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 1, "title": "RAS-1976", "content_text": "# SAI KUNG, THE MAKING OF THE DISTRICT AND ITS EXPERIENCE DURING\n\n# WORLD WAR II\n\n## DAVID FAURE'* \n\n## INTRODUCTION\n\nThe traceable history of Sai Kung District begins in the eighteenth century. At that time, the whole of Hong Kong,\n\n* ACKNOWLEDGEMENTS\n\nThis article records and analyses the findings of a research project into the oral sources available for the history of Sai Kung, conducted by members of the Oral History Project Team of the Centre for East Asian Studies of the Chinese University of Hong Kong.\n\nThanks are due to many people for the successful completion of this project. Mr. Colin Bosher, former District Officer, Sai Kung, suggested it in the first place, and Mr. S.J. Chan, the present District Officer, gave his advice and encouragement most generously. Professor Chen Ching-ho, former Director of the Institute of Chinese Studies, Chinese University of Hong Kong, took a most understanding attitude towards research on local history, and his kindness made possible not only this project, but also several other projects concerning the history of the New Territories.\n\nAt every stage, the staff of the Sai Kung District Office and members of the Sai Kung Rural Committee helped in many and varied ways. The kindness of Miss Carrie Tsang, Miss Joyce Nip, Mr. Lei Yun Shou, J.P., Mr. Chung P'oon, Chairman, Sai Kung Rural Committee, and Mr. William Wan, must be especially acknowledged. Between November 1980 and August 1981 many residents of Sai Kung and neighbouring districts kindly agreed to be interviewed by the research team and their student assistants. For the record, their names and the dates of these interviews are appended to this report.\n\nAs always, Dr. James Hayes and Dr. Patrick Hase offered kind and sound advice, and made available their own research notes for consultation. Father Sergio Ticozzi provided information on the history of the Roman Catholic Church in Sai Kung. Mr. K.M.A. Barnett generously gave us his time to discuss numerous issues that arose in the interviews.\n\nThanks are also due to the Sai Kung Rural Committee and the Chinese University of Hong Kong for providing financial support for this project, and to Mr. Deacon Chiu, whose generous donation to the University made its grant possible.\n\nAt different times, the following students at the Chinese University assisted: Cheng Shui Kwan, Kwok Po Nei, Lam Loi, Lau Kwan Yau, Lee Lai Mui, Lui Shuk Yee, Ngo Yin Ling, Tang Chan Yiu, Tsui Lai Yi, and Wong Yue Leung. Miss Cheng Shui Kwan and Miss Lee Lai Mui worked on this project from the start to its completion, and their contribution to the project is immense.", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207617, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 5, "title": "RAS-1976", "content_text": "165\n\nOriginally, many Sai Kung villagers owned their land only indirectly. In a system of multiple ownership, the Lius of Sheung Shui and the Tangs of Lung Yeuk Tau, as registered land-owners, collected rent in many places in Sai Kung. Sai Kung villagers who paid rent to them nonetheless held their right to the land in perpetuity, and the registered land-owners merely paid the tax and kept the balance from the rent. When the land was registered by the Hong Kong Government, the Lius and the Tangs lost their tax collection rights, and the Crown Rent that was collected by the Hong Kong Government was usually smaller than the former rent that had been paid. For many villagers, then, this must have meant an increase in income.12\n\nElderly villagers in Sai Kung still remember the \"taxlords\". Eighty-seven year old Mr. Wong of Tam Wat had heard of the \"great red hats\", and Mr. Lam Kaap Shau of Tai Long of the \"Koreans\" who came here to collect the tax. Mr. Cheung Kau of Ping Tun had heard of the Sheung Shui people collecting rent here, and elderly Mr. Cheung of Tai Po Tsai (near Tai Mong Tsai) of the Lius and the Tangs doing so. Mr. Cheng Yung of Uk Tau called them the \"Heung Shui Lo\", and knew that they collected rent in his village in his grandfather's days, while Mr. Yau T'aam Shang of Wong Keng Tei actually saw his father among a group of villagers who drove out the rent-collectors from Sheung Shui after the villagers started to pay Crown Rent directly to the Hong Kong Government.13\n\nYet another influence that affected some villages, although it left no impact on Sai Kung District as a whole (except in the field of education), was the introduction of Christianity. As early as 1861, a Roman Catholic priest had reached Wun Yiu in Tai Po. In 1873, the records of the Roman Catholic Church noted that a priest from Sai Kung visited the San On magistrate. In the 1870's, Sai Kung was noted as one of three centres of the Church in the New Territories, the Sai Kung church being responsible not only for the eastern New Territories but also for Wai Chau and Hoi Fung. By 1934-35, Roman Catholic communities were established in Sai Kung Market, Yim Tin Tsai, Wong Mo Ying, Pak Tam Chung, Long Ke, Leung Shuen Wan, and Kei Ling Ha. There were also converts in the 1930's", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207621, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 9, "title": "RAS-1976", "content_text": "169\n\nHe paid when he had money, but he always settled his accounts before Chinese New Year so that the shops would give him his New Year supplies.2 Interest was charged for credit; it was nominally 30 percent per annum.25\n\nThe rice, salt, oil, and many other articles (school books and stationery, incense and ritual paper, etc.) had to be imported into Sai Kung from outside. Kerosene was introduced towards the 1910's or 1920's and came to be used in kerosene lamps. Villagers from seaside villages and the boat people also depended on the Sai Kung shipyards for boat building, repair, and the annual removal of barnacles from the boats. The wood used in the shipyards was imported from Fat Shan or Wai Chau, and iron nails were supplied by a ship (the Sai Kung) that came regularly to the Market to take orders. Fishermen also needed fishing explosives.20 Neither the land residents nor the boat people were by any means self-sufficient.\n\nThe markets, Sai Kung and Hang Hau, provided other important services besides ship-building and repair. Quite a few shops made rice wine, and a shop made beancurd. Sai Kung also provided a Taoist priest, and the most important temple in the area.\n\nRoman Catholic converts from villages nearer Sai Kung (e.g. Nam Shan) as well as other villagers attended Sung Chen, the Church school in the market. There can be no question that from the early 1900's, Sai Kung Market and Hang Hau were growing as local marketing centres.\n\nA substantial portion of the trade in the Sai Kung region must nonetheless have bypassed the two markets. Lime, much of the firewood, and some of the pigs were taken directly to Kowloon without passing through the markets. Where Sai Kung and Hang Hau were crucial, it would seem, was in the provision of local services and retail, and in gathering fish for Kowloon and Hong Kong. Even those fishmongers who collected directly from the fishermen for the city markets sent the fish ashore in Sai Kung to be carried into Kowloon by village women. The fish could not have been very fresh when it arrived, and much of it was probably salted before it was sold.28\n\nOn the premise that the primary functions of the markets were largely local services and retail, the marketing regions can", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207722, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 110, "title": "RAS-1976", "content_text": "A HAWAHAN KING VISITS HONG KONG, 1881\n\n95\n\naccomplished linguist, went as personal attendant, to make up the Royal Suite of four.*\n\nIn personal appearance, the King was a thick-set man with dark curly hair, long sideburns, and a drooping mustache. He had a striking appearance and a warm outgoing personality. His social ease and scholarly intellect brought dignity and prestige to the Hawaiian throne. To some people, however, the \"Merry Monarch” was looked upon as a spendthrift who loved card games, feasting, dancing, and horse and yacht racing,\n\n5\n\nArmstrong had the exceptional opportunity to gather information, and he recorded his observations in a book, Around the World with a King. In the Hawaii State Archives are three folders containing correspondence and reports of Armstrong and Kalakaua about this long trip. For easier reading of the King's holograph, the Hawaiian Journal of History has published \"The Royal Tourist-Kalakaua's Letters Home from Tokio to London.”7\n\nAs a farewell to the King, a Sunday morning service was held on January 16, 1881 at the Catholic Cathedral with over 1,000 people attending. The January 22nd issue of the Pacific Commercial Advertiser also reported a Sunday evening service at the Protestant Kawaihao Church which was filled to capacity. The Honorable J. N. Kapena took the occasion to note that His Majesty spoke at the church six years ago on the eve of his visit to Washington where he was successful in making the country richer and in the betterment of his people, as evidenced by new houses, ships, railways, and other improvements. This time the King was taking a Royal Commissioner of Immigration with him to look for people of brown skins to repeople these isles. Also, the King was going to observe other governments. \"The great nations now look with respect on this little Kingdom and will have still more, when they see our King travelling among them for information to benefit his people.\" With this Aloha send-off, the Royal party started their nine-month tour.\n\nHawaiian Minister of Foreign Affairs, W. L. Green, had already written ahead on January 15, 1881 to R. W. Irwin, Hawaiian Consul General in Japan, to anticipate the King's visit. Minister Green had also sent out a circular letter on January 17, 1881 to Hawaiian consular officials abroad about the Royal tour that \"one of the objects is to obtain the best possible information in the different", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207829, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 217, "title": "RAS-1976", "content_text": "202\n\nMAURICE FREEDMAN\n\non its own, Lam Tsuen consisted of twenty-six villages. When the constituent villages of the seven yeuk are plotted on a map they can be seen to form a more or less continuous arc around Tai Po, but there are two striking irregularities in the distribution. First, the three villages making up the yeuk of Fan Leng stand away to the north, being in fact so much out of the immediate Tai Po area that today they fall administratively into a different sub-district and are not involved in local Tai Po affairs except in so far as they remain responsible for the market. Second, about twenty villages in the area of the arc are not members of any yeuk. Some of these are settlements which have come into being since the 1890s, but a few certainly existed at the time the market was planned and were deliberately excluded, or excluded themselves, from the union. Naturally, the Tang settlement at Tai Po Tau is one of them; they were the general enemy. Others were probably clients of the Tang and unable, or unwilling, to participate in the revolutionary move. Were they previously members of yeuk who fell out when these were combined to form the seven?\n\n21. The Tang and the Man are Punti, the former being members of the dominant clan group in the New Territories, and the latter a branch of a clan group whose most important settlement is at San Tin. The Man had for long intermarried with the local Tang (their genealogy book shows that the Tang gave them many women), were rich, and had produced some scholars. (Their main ancestral hall, now in ruins, must have been a splendid building). Their rivalry with the Tang at Lung Yeuk Tau and Tai Po Tau had had a long history. As the story of the market demonstrates, the rivalry was in part commercial; the Tang at Tai Po Tau tell jokingly of the leading Tang and his Man counterpart competing to see who could lay the longer line of silver dollars along the path leading north from their settlement. But the area in which the contest was fought out was predominantly Hakka, and it was necessary for the Man to find their support in Hakka villages. Second in importance to the Man in the founding of the new market were the Hakka Ma of Wun Yiu. They appear to have been a small but well-to-do settlement. (The only crockery kiln in the whole region was in their area, and a Roman Catholic chapel had stood there for at least thirty years before the founding of the new market; they were clearly in a centre of some importance). The last flickers to be seen today of the hostility to the Tang in Ts'at Yeuk circles fail to", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207990, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1977", "page_number": 29, "title": "RAS-1977", "content_text": "BRUNEI A HISTORICAL RELIC\n\n13\n\nSultan Dewa Emas Kayangan, mated successively with fourteen aboriginal maidens. After much to-ing and fro-ing the fourteen chose one of their number as leader. When they were all converted to Islam the leader became sultan.\n\nThe chronicles of Brunei which date from perhaps the early 1700s, relate that the first Muslim sultan was installed by the Sultan of Johore. This agrees in general with the theory among historians that Islam spread from centers in Malaya and Sumatra to the eastern archipelago, as far as Mindanao in the Philippines during the 15th century.\n\nIt is interesting to note that among the ruling elite in Brunei there existed an admixture of ethnic origins. For the period of the 14th through the 17th centuries we know that there was much immigration to Borneo from Java, Sumatra, Malaya, China and Arabia. The second sultan was either Chinese or married to a Chinese woman, the daughter of a wealthy Chinese trader who had settled on the northwest coast. Accounts of the injection of Chinese blood into the royal line of Brunei vary. The third sultan was an Arab sharif who married the daughter of the second sultan according to Brunei chronicles. The addition of the blood line of the Prophet to the ruling clan would lend legitimacy to the ruler in Islamic terms. Whether fact or an invention of the royal chronicler it is impossible to verify. Up to contemporary times there have been numerous Arab adventurers living around the coastal regions of the Malay world who denominated themselves sharif - blood descendent of Muhammad.\n\nThe kingdom of Brunei reached its greatest extent of power and prosperity under the fifth and great sultan, Bulkiah, after whom the present, the 29th, sultan is named. Brunei extended its power southward and northeastward around the coasts of Borneo. Bulkiah's forces raided into the Philippines as far as Luzon and left colonies of Brunei Malays on the shores of Manila Bay where they encountered the Spaniards in the middle of the 16th century. The Catholic Spaniards suspected Brunei, probably quite rightly, of being the center of Islamization of the Philippines and so attacked Brunei Town in 1578. Thereafter sporadic warfare continued for over 300 years between Malay Muslim communities of northern Borneo and southern Philippines and the Spanish conquistadores of Manila. This warfare is referred to in Spanish records as the Moro wars.3", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208008, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1977", "page_number": 47, "title": "RAS-1977", "content_text": "STANLEY INTERNMENT CAMP, HONG KONG 1942-1945\n\n31\n\nAfter 17 days in appallingly overcrowded, filthy conditions with very poor food, those in these hotels were taken by boat from the western waterfront, around past Aberdeen and Repulse Bay, to Stanley,\n\nIt is not known exactly why the Japanese chose Stanley as the site, as others were suggested, e.g. the Peak, the University and La Salle College, Kowloon, but probably it was chosen because of its isolation and the buildings for housing which were there. The camp area consisted of the grounds of St. Stephen's College and the grounds of Stanley Prison, excluding the prison itself.\n\nAt St. Stephen's College were a number of buildings including classrooms, an assembly hall and bungalows for the teachers. Several hundred internees eventually lived at St. Stephen's, more than twenty occupying bungalows built for one family, and many more in science laboratories living between partitions of sacking and old blankets. In August 1942, a number of nurses who had been allowed to remain at work at St. Theresa's Hospital, Kowloon, were made to move to Stanley. They joined other nurses and VADs (Volunteer Aid Detachment) women in a classroom block. On their way to camp, the buses carrying them stopped in central and they were addressed by a Japanese officer who said:\n\nYou are now going to Stanley Internment Camp. All things there will be good - food will be plentiful, conditions will be pleasant. I hope you appreciate this kindness from the Imperial Japanese Army.\n\nSeveral hundred internees lived at St. Stephen's, but the majority lived on the prison grounds. Looking at the map, you will see a building marked 'Dutch'. In this building lived the Dutch, Belgian and later Norwegian internees. Next to it was the Prison Officers' Club, used as a canteen, kindergarten, Catholic church and recreation centre during internment.\n\nLooking further at the map, you see two main divisions of quarters - the Warders' Quarters and Indian Quarters. The first, the Warders' Quarters, were for European warders and were large flats of several rooms; designed for one family, an average of thirty internees lived in each during internment. The Indian Quarters had housed Indian prison guards; they consisted of small flats consisting of two 14 x 10' rooms with a small verandah with a kitchen,", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208182, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1977", "page_number": 221, "title": "RAS-1977", "content_text": "NOTES AND QUERIES \n\n205 \n\nKok Shan. In general, the significance of Tang Foo is two-fold: 1) by establishing a famous school or study (Lik Ying Tsai #) near Kam Tin, he linked his name with scholarly achievement in San On and Canton, 2) by recognizing the qualities of the area's Fung-shui (風水) and locating his ancestors' graves accordingly, he assured future benefits for his descendents. \n\n10. With reference to the former point, Tang expansion was undoubtedly assisted by the largely fictive \"kinship\" bonds established within the scholarly civil-service tradition. \n\n11. It will be noted that in the two accounts of Fung-shui appended to these notes,* the landmarks recognized by Tang Foo correspond generally to the boundaries of territory claimed by the Kam Tin— Ping Shan- Ha Tsuen Tangs. Also notice the conflicting tales recorded by Sung and O'Dwyer,† particularly concerning whether Tang Foo was an official prior to examining the Fung-shui. An excellent example of how oral \"tales” contradict orthodox doctrine. \n\n12. There is considerable doubt that, after Tang Foo, the Tangs continued to be a force in Sham Tin; but, two generations later, ancestors reappear, and with them mention, for the first time, of the popular territorial division of Kam Tin. Two cousins (grandchildren of Tang Foo), Kwai (#) and Sui (*) settled respectively in Nam Pin (南邊) and Pak Pin (北邊) Villages. \n\n13. The dispersal of their children, known as 'the Five Yuen (五遠)' is the first major migration or fission of the Tangs from Sham Tin. The descendents of the Five Yuen considered together form the highest order grouping of the Tang clan. \n\nKwai (癸) gave birth to Yuen-hei (元喜) who settled in Tung Kwun City (東莞縣城) and Pak Wai (北圍), and Yuen-ying (元英) who settled in Fuk Lung (福隆) of Tung Kwun county. \n\nSui (遂) gave birth to Yuen-ching (元貞) who remained in San On, establishing the branch of the clan at Ping Shan (坪山), Yuen-leung (元亮) who remained in Sham Tin, and Yuen-woh (元禾) who moved to Wai Tak (懷德) of Tung Kwun. \n\nThese together made up the five great branches of the Tung Kwun San On Tangs. In the K'ang Hsi years of Ch'ing, their descendents established the To Hing Tong (蹈興堂), which built\n\n* pp. 214-216. Only one has been printed. \n\n† K. O'Dwyer, \"Kam Tin, Memories and Legends\" The Rock (a Hong Kong Catholic Journal) April 1940.", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208278, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1978", "page_number": 2, "title": "RAS-1978", "content_text": "181\n\nMost of these songs were learnt in an oral tradition, and very few of them were written down. Punti and Hakka songs were sung into the 1950's, and gradually died out. The boat people, on the other hand, still use these songs in their ceremonies, but even among them the tradition is rapidly disappearing.\n\n5\n\nEducation\n\n53\n\nAccording to the Hong Kong Government Administrative Report of 1913, there were in that year 36 schools in Sai Kung and Tap Mun, with an average attendance of 534 pupils. Moreover, it had the following about Sai Kung.\n\n\"The district of Sai Kung is the biggest in the New Territories. It has a great number of streams, and after raining most places are rendered unpassable. For this reason there is great hardship for people in villages where there is no school to send their children to school elsewhere. During the rainy day it is usual for teachers to keep their boys in school, and, if necessary, keep them over night till all stream water has disappeared. Teachers will supply their pupils with food during this short period, and whatever food is supplied by the teachers will be refunded to them by parents of pupils. Because of this sort of inconvenience people will not send their little ones to school in other villages, unless they have relatives in that village or the teacher is their own relative.\"\n\n54\n\nThe situation improved slightly from 1913. By 1922-23, there were probably just under 40 schools in Sai Kung District alone,\n\n55\n\nMost of these were village schools, to which children (aged 7 to 14 approximately) were usually sent for from three to four years. Here they were taught the traditional primers, i.e. the Saam Tsz King, Ts'in Tsz Man, and then the Confucian classics. By the 1920's, many schools had adopted the new curriculum designed by the Education Department as an addition to the traditional texts. The stress in these schools remained by rote memorization and character recognition, but what may be considered \"general knowledge\" also became part of the school curriculum. Village schools managed by the Roman Catholic Church followed the same pattern. By and large, most male villagers in farming villages went to school for some years.", "txt_file_path": "txt/dfo323lmgvd/RAS-1978.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8g84t8593", "rank": 0 }, { "id": 208279, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1978", "page_number": 3, "title": "RAS-1978", "content_text": "182\n\nDAVID FAURE\n\nwas uncommon, though, for women to go to school, and the only schools the boat-people went to were the \"winter schools\" that operated only in the winter months.56\n\nPupils who did well in the village schools could enter Sung Chen School in Sai Kung Market, but better off families preferred to send their children to Nam T'au, or even Canton. Graduates of Sung Chen could try to enter the Government schools in Kowloon, or the Tai Po Teachers Training School. A minority went on to the Roman Catholic school in T'am Shui, and it was possible to go from there to Roman Catholic schools in Canton.57\n\nSchools were locally organized, but from 1913, the Hong Kong Government gave a selected few a subsidy. By 1922, seventeen schools were subsidized in Sai Kung. From the wide selection of people who graduated from the Sung Chen School, it is clear that the contribution of the Roman Catholic Church to the education of the pre-war Sai Kung population was notable.\n\nMedical facilities\n\nAt Sai Kung Market, traditional doctors and herbal medicines were available, and some western medicines too, from the Government Medical Officer who came here regularly. In 1934, a Government dispensary was established, where a midwife was permanently stationed. Nonetheless, for most illnesses, villagers relied on treatments that were available closer to home. Some villagers had studied traditional medical texts and could offer treatments. \"Old ladies\" who served as midwives could readily be found. Medicinal herbs were gathered from the hillsides as alternatives or supplements to what could be bought in the market. Religious cures were not infrequently resorted to.58\n\nWritten literature\n\nMost villages had written lineage genealogies, handbooks for various purposes (medicine, etiquette, village regulations, fung shui, fortune telling, worship), written land deeds, account books both in connection with ancestral land and of individual household expenses, and occasionally books of songs to be sung on various occasions. Novels were uncommon, but the more literate read printed texts of the Cantonese songs known as the naam yam. Many villagers would not have been sufficiently literate to understand all of these texts, but in almost all villages", "txt_file_path": "txt/dfo323lmgvd/RAS-1978.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8g84t8593", "rank": 0 }, { "id": 208348, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1978", "page_number": 72, "title": "RAS-1978", "content_text": "56\n\nMARGARET N. NG\n\nthan to cultivate inner piety, to attempt to pacify an uneasy conscience with external acts of penance rather than to uproot the evil in their hearts, to make up for the lack of feeling of charity in occasional works of mercy or donations of money. In short, the subterfuge of internal saintliness is external acts of conventional piety,\n\nClearly, just as Confucian scholars are aware of the subterfuge of the small man, the Catholic Church has been aware of this as a problem. The setting up such images as St. Thérèse the Little Flower who never did an extraordinary thing but converted all her ordinary actions into acts of devotion by her pious intentions, is possibly an attempt to counter it. But the Little Flower, for all her inwardness, is a pressure to attain a high standard, and so cannot remove the need for a subterfuge. To achieve this, what is needed is perhaps to lower the standards to some more easily attainable level. Here Catholicism is in a better position than Confucianism, since it is not essentially elitist, and has no need to maintain superiority by maintaining a superior ideal of conduct.\n\nFace, Li and the Two Levels of Pride-Shame\n\nWhat I have been arguing, I hope, also bears upon a broader question: how far is pride-shame an external sanction? It has been pointed out, thus refuting the earlier and very popular theory that shame is an external sanction in operation only when there is an audience, that shame can be internalized. Without recognizing internalized pride-shame we cannot understand Confucian or elitist Chinese culture as a pride-shame culture, because Confucian Chinese culture depends on the loyalty to li, not face, and li is internalized, not only an external sanction. That li is felt to be honorable by the modern Chinese who are quite willing to attack face as something silly and obstructive shows us how much more deep-seated is the pride in li.\n\nIn the light of the main thesis of Agassi and Jarvie, this loyalty to li is also much more dangerous. The main thesis of the paper is, what hinders a Chinese society such as Hong Kong from westernization, and thus progress, is the sense of cultural superiority of the Chinese. The another locate this sense in their complacency in upholding this very troublesome system of face, and so hold implicitly the optimistic thesis that if face goes, progress will be possible.", "txt_file_path": "txt/dfo323lmgvd/RAS-1978.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8g84t8593", "rank": 0 }, { "id": 208597, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 54, "title": "RAS-1979", "content_text": "# THE MARYKNOLL MISSION, HONG KONG\n\n## 1941-1946\n\n### INTRODUCTION\n\nThe Catholic Foreign Mission Society of America (Maryknoll) was founded in 1911, with headquarters thirty miles north of New York City, and took in its first students for the priesthood in September 1912. On Christmas Day, 1917 the French Catholic Bishop of Canton agreed to cut off the southern portion of his east South China vicariate and give it to the new American mission. By 1941 the Maryknoll Mission had stations at Yeung Kong (18-21) and Ka Ying (★ ★) in Kwangtung, and at Wu Chow (*) in the neighbouring province of Kwangsi. Work was also undertaken in Hong Kong where a Rest House and Language Centre had been completed at Stanley in 1934.\n\nFather James Smith of Maryknoll has completed an as yet unpublished account of the Mission's Work in Hong Kong, entitled The Maryknoll Hong Kong Chronicle 1918-1975. The lengthy extract that follows is taken from this work, and on account of its human interest is published here with Father Smith's permission. He has advised me that much of this section was, in fact, written by Rev. William Downs of Maryknoll, based on his personal experiences during those memorable years in Hong Kong's history. Also, that Fr. Downs was first assigned to Hong Kong in 1925, but left to take up mission work in the Kaying, Kwangtung, area in 1927. In July of 1938 his residence in Swatow was bombed by Japanese airplanes and totally demolished; he was seriously wounded and eventually sent to Hong Kong for treatment and recuperation. He remained in the Colony as Director of the Language School for those priests studying the Hakka dialect. This work was interrupted by the Japanese invasion of Hong Kong, but in the Stanley Camp he taught the newly arrived priests, and when they were released and permitted to go into the interior, Fr. Downs accompanied them.\n\nIn 1946 Fr. Downs was again assigned to Hong Kong and remained at the Maryknoll Stanley House until failing health forced him to return to the United States in 1968. He died there in 1970.", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208622, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 79, "title": "RAS-1979", "content_text": "52\n\nREVS. J. SMITH AND WM. DOWNS\n\nin through the broken windows. Some started immediately to go through the house, while one, apparently a petty officer of some sort, made signs that we were all to come downstairs. Father Meyer tried to explain to the leader, who knew a very little Cantonese, that this was a religious institution and that we belonged to the Catholic Church. This did not seem to make much of an impression and the Japanese insisted we all come down. We accordingly obeyed and were told or rather motioned to sit down on the tile floor in our front hall, we foreigners at the right and the Chinese, our servants, at the left. The Japanese soldiers looked pretty well tired out. Evidently they had been in the night's fighting, and were accustomed to rough fighting. Over their helmets they had a small net, into the meshes of which they had inserted small branches or shrubs, which certainly went far to make them indistinguishable on the mountains. Evidently they had not eaten much in the past few days, for they immediately began carrying out our food supplies, and eating them on the lawn outside.\n\nAs we squatted on the floor the soldiers, laden with the spoils, passed and repassed us. Some carried our personal effects, others cases of goods from our storeroom. A few carried out blankets and bedding evidently for their wounded comrades. But for the smokers, the straw that broke the camel's back was when they began carrying out carton after carton of cigarettes which many of the men had purchased and had in their rooms. As the Japanese soldiers carried out these cigarettes they would toss a pack or two to the Chinese sitting on the floor with us but nary a pack to the padres; this perhaps to show in what seat the foreigners were now sitting. From time to time packs of army hard-tack were also thrown to the hungry Chinese, and our own tins of milk, fruit and bottles of various things were being sampled right before our own eyes. Not one of us had had breakfast, and it was not until about eleven thirty that some kind-hearted soldier began to think of us and give us a can of cherries. This was passed around among the thirty-five of us, and with two or three cherries apiece the contents soon disappeared. Next a bottle of ginger ale came along, but how far it got I couldn't venture to say; however some of us got at least a swallow. Then a can of sausages went the rounds and each, or I hope each, got a bit on the end of a fork. To top off our repast another tin of cherries came along, along with some hard-tack, and", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208655, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 112, "title": "RAS-1979", "content_text": "The Maryknoll Mission, Hong Kong 1941-46\n\n85\n\nsix rooms with two tiny kitchens and pantries, and two baths. We are quartered as follows: in room 7, Fathers Hessler, Walter, Knotek and Brothers Michael, Lawrence and Anselm; in room 8, Fathers Callan, Reardon, Allie and O'Connor, C. M.; room 9, Fathers Downs, Quinn, V. Walsh, Tackney, Moore, Madison and Brother Thaddeus; room 16, Fathers Troesch, Meyer, Bauer and Brother William. In this room, we had been saving a cot for Father Feeney, but before the Sisters were interned he managed to secure a pass on the plea of being a neutral alien and was later allowed to go to the interior of China.\n\nIn room 17, Fathers Benson, Norris, C. P., and Brothers Cornelius and Anthony; room 18, Fathers Toomey, Keelan, O'Connell, Siebert, Gaiero and McKeirnan. With six and seven in a room, and even with four in the smaller rooms, we are pretty crowded, like bees in a hive. Our tableware consists of a soup plate, a large spoon and a cup. As our cups are breaking one by one, we are falling back on discarded jam tins, with a small wire handle. Our dishes are thus easily washed. We also wash our own clothes, wherever we can, in the kitchen sink or bathtub, or in a pail, of which we have one or two, and hang them out on the verandahs or, in wet weather, in the corridors, all of which gives our apartment the appearance of a New York East Side tenement.\n\n4—Mr. Walsh, a sergeant of the Hong Kong Police, died suddenly today of heart failure. However, Father Toomey was in time to anoint him. Brother Anthony comes down with malaria. Brother is a very big man, and has worked very hard both during hostilities in caring for the sick and wounded at LaSalle College, and in the Camp on manual labor. One small slice of bread today.\n\n5-Mr. Walsh buried this morning after a High Mass of Requiem on the tennis court, at which quite a number of internees, both Catholic and non-Catholic, were present. Interment took place in the old Military Cemetery (within the confines of the Camp) on the hill near the Prison. In this ancient cemetery are the graves of many British and Irish soldiers and their families who died shortly after the founding of Hong Kong either from malaria or from wounds. Now new graves are multiplying, being those of soldiers fallen in this present war, and of internees. Father Quinn starts a class in Spanish. One slice of bread again today.\n\n7-Our Saturday evening songfest was put on tonight by the ...", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208657, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 114, "title": "RAS-1979", "content_text": "THE MARYKNOLL MISSION, HONG KONG 1941-46\n\n87\n\nthey may not visit or talk to us. We understand they have been allowed to retain their servants, and have a good supply of food. They have a very small compound in which to recreate.\n\n12-A Mrs. Greensburg, Catholic, died at the Hospital today. No bread today.\n\n13~~One slice for supper. First meal, rice and raisins only. More British internees arrive from Hong Kong; namely, the telegraph and radio men; also the Colonial Secretary. Rumor of a Red Cross ship bringing food to us. It has, in fact, already left San Francisco!\n\n14- Father Quinn leads the songfest. More British arrive in Camp.\n\n15- Sunday. Father Allie preaches in the morning and the Bishop in the afternoon. If you want the impossible done, go to the Maryknoll Sisters. No one may leave or enter this Camp under any consideration, yet today, Sister Paul and two other Sisters wangle permission to do so, from the Japanese officer in the Prison, in order to go to Carmel for vestments and other things for our coming Holy Week ceremonies. They almost get permission to go to the Cathedral in Hong Kong, but were stopped by the gendarmes, who were quite incensed that they had gotten out of the Camp.\n\n16-Father Vincent Walsh quite ill, with some former intestinal trouble. He does not go to the Hospital, but the doctors attend to him in his room. At present we have two British doctors, Dr. Hackett and Dr. Talbot, assigned to take care of us Americans. More English arrive. Father Haughey gets his face slapped for some infraction of some kind of a rule. Curfew and roll call now the order of the day.\n\n17-St. Patrick's Day brings us some sunshine. In the evening at St. Stephen's Hall, Father Charles Murphy directs an Irish entertainment, featuring Father Madison in an Irish history skit. After the show, dancing was permitted by the Japanese authorities, in other words, the gendarmes, for they are our keepers. Brother Anthony returns from the Hospital. Mr. Tcheng, the Chinese comprador in charge of our rations, is reported to be seriously ill, and leaves. A Japanese, Mr. Yamashita, now takes charge. This, we hope, augurs an improvement in our food rations.\n\n18 No soya beans since February 24; no salt for three days, and the ration of milk for babies has been reduced. Evidently the", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208666, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 123, "title": "RAS-1979", "content_text": "96\n\nREVS. J. SMITH AND WM. DOWNS\n\ndried fruit and cream of wheat for Father Bauer from his personal supply. Efforts are also being made to have Fathers Bauer and Benson either repatriated or sent to Shanghai for better medical care, as the medicines and equipment here are wholly inadequate for proper treatment. Father Walter improved.\n\n19-Due to our increased flour rations, we have two scones and coffee for breakfast (the coffee, of course, from our own private store). For tiffin, we had one WHOLE sweet potato, cooked lettuce, meat gravy, one small piece of bread, and, of course, rice!\n\nSunday. Masses now at 8:15 and 9:30 and 10:00, with Father Haughey preacher at all three and the Bishop as usual in the afternoon. His Excellency is giving a very splendid course of scriptural sermons and they are being well received. An old man (British) died in Tweed Bay Hospital, of dysentery.\n\n20-Another death, from tuberculosis, in the Hospital. At the monthly meeting of the American community, the question of the forthcoming credit of $105.00 was discussed; also the question of repatriation. The authorities are alleged to have dropped the remark that there are some now in the Camp who should not be here!!! A few Norwegians allowed to leave for Hong Kong; also the two American women previously mentioned. The Hong Kong News, our only English paper now, fails to arrive in Camp, which causes the usual rumors and speculation. Later, we learned that Tokyo was bombed today by American fliers.\n\n21-About 9 o'clock today, the neutral Maryknoll Sisters, Sister Paul, with Sisters Famula, Marie Regis and Ann Mary, received word that they may leave for Hong Kong by 12 o'clock. At that time, they bade goodbye and got on the food truck returning to the city. Now that the ice has actually been broken, and people are being dis-interned, our hopes are high, as we think that perhaps we are the ones \"who should not be in the Camp.\" Meals seem to be improving slightly, with a duck egg occasionally. Today we had two small pieces of bread, a little stew, spinach, which together with our side of alfalfa, made a fair meal. Canteen open again.\n\n22-Mr. Albert Simmons, Catholic, and former resident of Erinvile near Stanley, died of heart failure, brought on, the doctors say, by malnutrition. Burial took place at 6 p.m. in the local cemetery, where the row of new graves is steadily lengthening.", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208667, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 124, "title": "RAS-1979", "content_text": "The Maryknoll Mission, Hong Kong 1941-46\n\n97\n\nOld road boundary stones are being made into headstones, and as for coffins, we have only one and that is used for every funeral, the body being sewn up in a burlap sack and buried thus after the mourners leave. Rumors of more extensive repatriation persist, and according to the Bamboo Wireless now, we are going back to the States by June first. However, according to the super pessimists in Camp, of which there is no dearth, there is to be no repatriation at all; it is only a hoax. Incidentally, also we have in our ranks, some very able statesmen and generals who, if the devil were given his due, could settle all the world's problems. Father Bauer improved under his new treatment and diet. Evidently Dr. Kirk has found the root of the trouble.\n\nEXTRA: Our flour ration has been stepped up to 8 ounces per person per day, and today, we get one bun and a piece of bread for tiffin. Our garden and other tools have been returned but they must be kept locked up at night in the community storeroom lest we dig our way to safety.\n\n23—Funeral Mass at 8:30 for Mr. Simmons. Burial service at 6 p.m. in the cemetery, conducted by the Rev. Mr. Martin, former Head Master of St. Stephen's College. This was occasioned by the finding of some human bones around St. Stephen's which may be those of soldiers, British or Canadian, who fell during the fighting at Stanley. Included among the names of those on the small box containing the bones were those of Dr. Black, Capt. Whitney and the three English nurses (one a Catholic lady) who were killed in St. Stephen's College Hospital on Christmas Day.\n\nIn the early days of the Camp, a number of unburied bodies of soldiers were found at various spots, and when possible, buried by the internees, and as we take our evening stroll, we often pass and repass these graves of unknown soldiers. A few, however, have been marked and a small wooden cross erected, and in some instances, friends of the dead soldier have fixed up the grave quite attractively with stones. In the cemetery, too, a few very industrious and charitable men are working, making paths and in many ways trying to beautify the grounds with the limited material at hand.\n\n24----His Excellency, Bishop O'Gara, preached a eulogy this morning at a Requiem Mass, said by Father Hessler, for those whose remains were buried last evening. Another death among the British, of cancer. Quite a good-sized piece of bread today.", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208674, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 131, "title": "RAS-1979", "content_text": "104\n\nREVS. J. SMITH AND WM. DOWNS\n\nEngdall was Catholic. They were also allowed to bless the body in the Consulate quarters for a few minutes only.\n\n16-Father Toomey sings a Requiem Mass for Mr. Engdall at 8:30. The four recent escapees were brought back and placed in the Prison today. It is said that they look pretty well the worse for wear, having been treated pretty roughly, and on an almost starvation diet. Brother Anthony goes to the Hospital again.\n\n17-Sunday. Father Toomey preached at all three Masses. Canteen opens in the afternoon, with a limited supply of Gruyere cheese selling at $3.00 a half pound, and soda crackers at 10¢ apiece.\n\n18-Sister Paul gets word in that all Maryknoll Sisters may remain no repatriation. Bishop Valtorta suggests that if we get out of the Camp, we go to Macao and carry on our language school there. In the Camp there has been organized a sort of an international welfare society whose members are trying to get some needed supplies for the internees. Today, volunteers were called for to help out in its office and Father Madison got a job.\n\n19-Father Allie starts a convert class, beginning with five adults. In response to our request that we be allowed to return to our House in order to get a few books, we are told that the place has been cleaned out and that there is nothing left. Father Gaiero has a slight touch of dysentery.\n\n20-The International Welfare Association hands out khaki shirts, handkerchiefs, tennis shoes, soap, porcelain cups and toilet paper, in very limited quantities. Father Allie suddenly gets permission to go to St. Paul's Hospital in the city for an X-ray treatment.\n\n21-Report that the Asama Maru will arrive here on June 15th and leave on the 16th, with the repatriates. Father Downs succumbs to an attack of dysentery, and goes to Tweed Bay Hospital. Father Quinn also comes down with the \"flu\" or something akin to it.\n\n22-Father Allie returns from Hong Kong, with very disconcerting news of the conditions in the city, with the result that another meeting of the brethren was held, and five of the new men decide to return to America and hand in their names to the Council. Further report also has it that the 12 Maryknoll Sisters will go, the other four remaining in Camp. Father Gaiero better.", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208675, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 132, "title": "RAS-1979", "content_text": "The Maryknoll Mission, Hong Kong 1941-46\n\n105\n\n23-We are notified today that swimming will soon be allowed at Tweed Bay just to the south of the Prison. Rules governing this permission will be issued later.\n\n24-Sunday. As usual. Our days now follow each other in much the same way, and apart from rumors, there is not much to chronicle. Father Moore follows Father Quinn with the \"flu\" and goes to bed.\n\n25-His Excellency, Bishop O'Gara, finally gets permission to leave the Camp, as also Father Chaye, a Belgian M.E., and quite a crowd gather to see them off. Father Meyer now becomes the Vicar Delegate of Bishop Valtorta.\n\n26-Father Madison succumbs to the \"flu\" and room number 9 seems to be hard hit.\n\n27-Canteen opens. Fathers Quinn and Moore improved and Father Downs back from Tweed Bay Hospital. One thing about the Hospital in the Camp, the doctors have a splendid cure for dysentery and within a short time the patient improves.\n\n28-The Sisters take over bread-baking for all the Maryknollers.\n\n29-After reconsidering the matter, four of the new men decide to remain, and take their names off the list.\n\n30-The American community meets and discusses the coming repatriation. It seems each repatriate will be allowed only such baggage as can be carried by him; in other words, no more than five bags as a maximum.\n\n31-Camp was agog this morning as a report spread that a tiger, or tigers, were seen within the Camp precincts. During the morning we did see a few Japanese soldiers clambering among the rocks on the hill to the south of us, and wondered what was up. Later, the police killed a tiger which is said to have weighed 240 pounds and was 3 feet high. A photo of the kill appeared in the next day's local paper. The other tigers remained in the vicinity for a few days and were later reported near Hong Kong.\n\nSunday. Father Meyer takes over the preaching, and loses no time in starting Catholic Action, with a meeting in the afternoon at 3:30. About 35 people were present. May Devotions close this evening, with an outdoor crowning of the Blessed Virgin. Mr. Fisher, a very good Catholic, 75 years of age, died in Tweed Bay Hospital.", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208677, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 134, "title": "RAS-1979", "content_text": "THE MARYKNOLL MISSION, HONG KONG 1941-46\n\n107\n\n5-Father Haughey and Brother Bernard and three Maryknoll Sisters, Sisters Clement, De Ricci and St. Dominic, leave Camp for Hong Kong and freedom, secundum quid. Also six others. Canteen today.\n\n6-The doctors say that Brother Anthony has developed beri-beri and pellagra, and one doctor thinks Father Troesch has sprue, but this latter report was unfounded as later conditions revealed. There are at present a number of cases of beri-beri in Camp, and little means in Camp to combat it, as this requires a special diet.\n\n7----Sunday, Father Meyer continues his Catholic Action meetings, after Benediction. Hereafter, there will be no afternoon service in St. Stephen's Hall, all services now being held in the Club Hall. Our own food parcels are expected daily.\n\n8 At an American community meeting, held at 2:00 p.m., further reports were read on repatriation. The date is still uncertain, but it will probably take place about the middle of the month. Repatriates were told that they may not take trunks with them on the steamer. Shortly after the Camp opened, a number of books belonging to the former American Club were brought out and placed in one of the rooms at the now American Club (formerly the Prison Officers' Club), and we Americans had quite a bit of reading matter to while away some of our tedious hours. Today, this lending library closed up, in view of the coming repatriation. In addition to the earliest list of Maryknollers already handed in, the twelve Maryknoll Sisters and Fathers O'Connor (who had first planned to go to Shanghai) and Madison are definitely on the list for repatriation. The Americans who remain are informed that they will occupy Block A-3, or at least the upper floor of one half of this block. Our food seems to be improving a little. Patients at Tweed Bay Hospital can now secure bananas at 100 apiece.\n\n9-Father Bauer cut walking and is very much improved. Father Madison takes his name off the list for repatriation.\n\n10- Father Toomey sings a Missa Cantata at the Maryknoll Sisters' Chapel on the occasion of his twentieth anniversary of ordination. After the Mass, the Sisters treat us to a Camp breakfast. Our food parcel finally arrives. It will be remembered that each internee, man, woman and child, was to receive $105.00 worth of food or other articles of personal use. Of this amount, it was decided", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208684, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 141, "title": "RAS-1979", "content_text": "114 \n\nREVS. J. SMITH AND WM. DOWNS \n\n12-Sunday. Masses as usual, with Father Meyer preaching a course of sermons on the Mass. Another good tiffin with roast beef, sweet potato, spinach and NO rice for a change. Supper, rice pudding with raisins only. Either we feast or we fast these days. \n\n13—All Americans, except Maryknollers, are to report to “The Hill\" tomorrow morning at 10:00 a.m. The four Americans who have already signed up are still waiting for final word. \n\n14----The Americans called up were asked why they wanted to go to Hong Kong, and how they could support themselves. Were told that they would hear further from the Foreign Office. Father Murphy baptized an adult catechumen. \n\n15 Sister Henrietta Marie celebrates her feast day by giving us a piece of chocolate cake. We seem to be getting very few vegetables these days. The water spinach is wormy and getting tough and the chives—well, 'nuf said! And we are supposed to pay for all this FOOD after the war is won, for we get a monthly bill therefor. The rice, too, is beginning to get poor, being broken cargo rice and full of worms. (The Chinese would never think of eating this.) The British now have nothing but this poor rice, but we seem to have a limited supply of the good rice yet. The Camp seems very quiet these days and even our own quarters have quieted down considerably. We have much more satisfactory arrangements for Mass now, with two altars in our little chapel. The Blessed Sacrament is also reserved. Heavy rain continues. \n\n16-A wedding this morning at 8:00 in the Maryknoll Chapel, Father Murphy officiating. He also has another baptism in the afternoon. Mr. Dick Munsey, an American ex-seaman, dies in Tweed Bay Hospital, after a very short illness. Rain all day. \n\n17--Mr. Munsey buried at 10:00 a.m. He has a wife and family in Hong Kong. \n\n19-Sunday. Vacation religious classes begin. Catholic Action meeting after Benediction. Father Hessler is now chaplain to the Hospital, succeeding Father Toomey. At last swimming permission is granted. We are now allowed to go to Tweed Bay beach in groups, between 9 and 11 in the morning and from 2 to 5 in the afternoon. \n\n20-Delay on swimming. Rain continues.", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208686, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 143, "title": "RAS-1979", "content_text": "116\n\nREVS. J. SMITH AND WM. DOWNS\n\n26-Sunday. Another Gingles meal of a real slice of meat, fried sweet potatoes, spinach and rice, with some Philadelphia rice scrapple for breakfast. Our rations seem to be getting less and the rice poorer, and we have to spend quite a little time in picking the worms out of the rice and the weevils out of the flour. The Shanghai groups finally get away at 2:00 p.m.\n\n28--A softball league starts up, as the British are getting quite enthusiastic about the game, but they lose the first game to the Americans, now mostly Maryknollers. At present there are some six teams lined up; i.e., The Police, St. Stephen's, The College, the Indian Quarters, the Married Quarters, and the Americans. We have two grounds, one in the back of the American blocks on a large tennis court space, and the other down at the Indian quarters, and the games are played after supper.\n\n30-Father Tackney develops an ear infection, apparently from swimming, and Dr. Talbot is treating him. A Miss Rose died today.\n\n31-No softball, as the rain continues. Many of the British have not yet received their parcel of food, arrangements for which were begun some three months ago. Today we received as rations 9 pounds of meat, of which about 6 pounds were fat. The fat, of course, will come in handy for frying things, but the lean meat will not go far among 41 people.\n\nAUGUST\n\n1-The Hong Kong dollar was further devalued today at a rate of four to one military yen. Canteen prices further increased.\n\n2-Sunday. Mrs. Williamson, Catholic, dies. Monday, Father Hessler sang a High Mass for the repose of her soul. Mr. and Mrs. Nance, American missionaries, who did not want to be repatriated, and who live in our Block, next to the Sisters, announce the birth of a baby boy, Jonathan Goforth Nance, in Tweed Bay Hospital. They already have two small children. After some delay incident to moving our quarters, language classes start again, but only one hour a day, just to keep in trim.\n\n4- St. Dominic's Day. Good news—for some: the four Americans, Mr. Gingles, Dr. Molthen, Mr. Salmon and Miss Dorrer, are to leave Camp tomorrow at 10:00 a.m. Also some Britishers,", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208687, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 144, "title": "RAS-1979", "content_text": "THE MARYKNOLL MISSION, HONG KONG 1941-46\n\n117\n\n18 in all. We naturally regret losing our genial and efficient cook, but we rejoice with him in his good fortune. We are also sorry to lose Dr. Molthen, that genial friend of all Maryknollers.\n\n5- Eighteen leave Camp for freedom, such as it may be in Hong Kong. Father Meyer undertakes the cooking of tiffin, while Father Walter will vie with him in giving us a tasty supper, and as both have reputations in the culinary line, we anticipate some good things. Father Troesch will, as usual, preside in our own kitchen, giving us breakfast, and occasional tidbits from his larder. Mr. Wood will take over the baking of bread for the dwindling American community. A death in bed from heart failure today in the Indian quarters. Mr. Wong, our genial Superintendent, leaves today.\n\n6- League softball games start this evening, the Americans winning 5 to 3. The British are learning rapidly and some day they may make the Americans work for their laurels.\n\n8- Our new cooks are doing splendidly. They are trying manfully to give us less stew and gravy and more meat in a substantial form, but today Father Meyer's stew had a mystifying flavor which turned out to be creosote! Figure that one out! An amateur show tonight with a few prizes in the form of tins of jam and sardines, etc.\n\n10- Mr. Chester Bennett, our present Council Chairman, and three Britishers get permission to leave the Camp. It is a strange life; some internees are still arriving and other dis-internees are leaving. Today some ninety English nurses from the Bowen Road Hospital in Hong Kong come into Camp. Softball: Americans 27, British 3.\n\n11- Mr. Bennett and three Britishers leave at 3:00 p.m. Another death in Camp. We get four parcels from town, but not all food as some of the packages contained prayer books and pamphlets for Catholic Action.\n\n12- This evening the Americans played the Married quarters in softball and won, 9 to 6. The British public is also taking more interest now in softball, and the crowds in the evening are constantly increasing. There seems to be a little more life around the Camp also. Canteen prices: one can of condensed, or rather, evaporated milk, $16.00. White sugar $4.00 a pound.", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208688, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 145, "title": "RAS-1979", "content_text": "118\n\nREVS. J. SMITH AND WM. DOWNS\n\n14-There is a softball game almost every evening now and that gives us something to look forward to, although swimming is also a good attraction during the day. Tweed Bay Beach is a very fine sandy one, but not very large. We learn that the Holy Father has given $15,000.00 HK to victims of the war, and each internee at Stanley will receive about $5.40.\n\n—\n\n15 Feast of the Assumption. Only one Mass in the Club Chapel today. We are hoping to receive our long-looked-for permission to leave Camp today, as hitherto something important usually happened on a Feast Day, but there is as yet no news from \"The Hill.\" However, we did have quite a surprise when the Sisters gave us a dish of ice cream for supper. How they manage these things is more than we can fathom. No show tonight, but a farcical game of softball between the Police and the Ladies.\n\nThe next few days are quite uneventful, with baseball the main feature of the day. As clothing is becoming quite a problem for the internees, flour sacks are being utilized for articles of apparel. On the 17th there was another death at the Hospital. The British are also having lectures each Tuesday for those who wish to attend. Rain kept us indoors at times and it looks as if we might have a typhoon. One of the patients who had been allowed to go to St. Paul's Hospital for X-ray treatment failed to return to Camp and as a punishment no more patients will be allowed this privilege for a month, no matter how sick they may be.\n\n20-Seven months in Camp today and at last the good news has come: we get our call to sign our papers on \"The Hill\" at 9:30 a.m. These papers merely say that we shall do nothing against His Imperial Majesty's Japanese Government if we are paroled, and we gladly accede to such a request. Accordingly, promptly at the appointed time, we 13 Maryknoll priests, Brother Thaddeus and two of the remaining four Maryknoll Sisters, Sister Dorothy and Sister Henrietta Marie, sign the required papers and are informed that we may leave in a \"few\" days. Fathers Meyer and Hessler, with Sisters Eucharistia and Christella, will remain in the Camp to look after the Catholics. At present there is only one other priest left, Father Charles Murphy of Scarboro Bluff, Canada. He is seeking his release.\n\n21 — Packing up our few belongings and Dr. Talbot gives us cholera shots. Softball gives us a good evening's entertainment.", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208690, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 147, "title": "RAS-1979", "content_text": "120\n\nREVS. J. SMITH AND WM. DOWNS\n\n5- \"The Optimists\" appear again in an entertainment on the Green and delight their audience. A Mr. Shaw, British, died of heart failure in bed just after tiffin. Today, we received HK$5.00 as our portion of the allocation of relief from His Holiness, the Pope.\n\nSunday. General meeting of Catholic Action in the afternoon. A good crowd was present and various reports read. Father Meyer hands over his share of the cooking to Mr. and Mrs. Kiley. Father Walter and Father Keelan still continue to feed us at night, with hamburgers and \"rubber plant\"-Excuse me! I should have said \"hamburger.\"\n\n7-Labor Day and no classes for the Language School. Three adults were baptized in the Maryknoll Chapel. Due to some wiring difficulty we had no electricity at night.\n\n8-Nativity of Our Lady, and First Communion Day for the newly baptized. No news of our impending departure! Patience! Lights on again.\n\n9-Big News: Maryknoll, in a cable, orders all Maryknollers in occupied areas to be repatriated! But how? and when? Rumor has it that we are to get news of our release tomorrow.\n\n10-No news!\n\n11--At Last!! We are to leave Camp tomorrow, the Feast of the Holy Name of Mary, and Father Price's anniversary. Evidently we have friends in Heaven. Laus Deo!\n\n12—What a day! We are to be released from our confinement and go back to civilized life! We toted our baggage in the morning down to the American Club Block A-4, and there at 10:00 a.m. it was examined, not too minutely, by the gendarmes. Nothing was confiscated, however. At about eleven o'clock the truck which brings the food out to the Camp backed up and the first group, consisting of Fathers Toomey, Troesch, Downs, Keelan, Siebert, Walter and Knotek, Brother Thaddeus and Sisters Dorothy and Henrietta Marie, got in. At the Depot were many of our friends to see us off and to wish us well. At 2:30 in the afternoon the second group, consisting of Fathers Tackney, Madison, Moore, McKeirnan, Gaiero and O'Connell, and most of our baggage, left.\n\nAs we in the first group sped out of the Camp and on our way over the familiar winding road to Hong Kong, it was hard to ana-", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208703, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 160, "title": "RAS-1979", "content_text": "142\n\nREVS. J. SMITH AND WM. DOWNS\n\nwhatever food for the Club which could not be bought in the market.\n\nFather Meyer in October notes that the money exchange rate for the U.S. dollar was HK$7.50, although the official rate given by the banks was only HK$4.00. He opined that this difference came about because the U.S. dollar had become a sort of \"super currency\" for South China because the Chinese considered it much safer than their own.\n\nDuring the \"post occupation\" days when everyone in Hong Kong was trying to put the pieces together again, the U.S. Navy was a great help to Father Meyer, particularly Father Hargreaves who often stayed at the Maryknoll House in Stanley. Father Don Hessler, who had volunteered to remain in the Internment Camp with Father Meyer in order to care for the people not repatriated on the Gripsholm, was recalled to the U.S. after Father Tennien's arrival in Hong Kong to take over the Stanley House. Father Don had organized a school for the children of Stanley Village, and continued to work for the warders and prisoners in the jail. He and the Carmelite Sisters also took care of the Japanese internees who had been transferred to the barracks on the tip of the Stanley peninsula. They found 12-15 Catholics among them. General Festing, who was in charge of the Japanese internees, was a Catholic and very helpful to the Sisters and to Father Hessler. There were some 8,000 Japanese internees and Father Meyer had been toying with the idea of asking Maryknoll to send Japanese-speaking Maryknollers to take care of them. He himself would have done this but his time was completely taken up with the organization of the Catholic Club in town, and organizing Catholic Action Groups. The Club opened on October 19—Armistice Day. It served 1,722 meals that day. Catholics made up 20 per cent of those who patronized the Club in order to eat something other than barracks' and ships' rations.\n\nFather Tennien arrived to take over Stanley on November 26th. His first report on the House was: \"Not bad considering most of the homes and institutions in Hong Kong, although the flooring had been pulled up. Open fires for cooking in the rooms had blackened all the walls but did not damage them.\" He held off on major repairs due to the almost impossibility of getting materials, and the inflated cost of labor at the moment. Government was selling", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208706, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 163, "title": "RAS-1979", "content_text": "136\n\nREVS. J. SMITH AND WM. DOWNS\n\nFathers Downs and Madison, with Sister Paul and four of her Sisters, journeyed on by bus to Liuchow, then by train to Kweilin.\n\nAt Kweilin, we met the members of the first group and here left Sister Paul and her Sisters. As it was the time of the Chinese New Year, we had to remain in Kweilin for about a week, then Fathers Downs, Siebert, Gaiero and Madison set out by train and bus on the long hike to Kaying. We reached Kaying on the 19th of February, just one month to the day after stepping aboard the steamer at Hong Kong, and just in time to attend Kaying's First Synod. From Kaying, a few hours by bus brought us to Siaoloc, where the Language School once more resumed its oft-interrupted classes, and here at Siaoloc this chronicle of the wanderings of the Stanley Maryknollers comes to a glorious end! Laus Deo!\n\n(By Father William J. Downs)\n\nPART III: FATHER MEYER ON INTERNMENT: JANUARY 12, 1942 - AUGUST 15, 1945\n\nNearly sixty priests, Brothers and Sisters were interned at Stanley in January, 1942. Within a year, all but three priests and four Sisters had left on exchange repatriation or been released into Hong Kong and gone back to their Missions. In September, 1943, occurred the last repatriation, when Father Murphy, a Canadian missioner who was ill, and the four remaining Sisters left for Canada.\n\nA special cable had come through the Swiss Consul in Tokyo, \"All Maryknollers are to leave occupied areas.\" When Father Hessler and I told Mr. Maejima, the Camp Superintendent, that we chose to stay, he seemed nonplussed. Weren't we ordered by the cable to return? We explained that in the Catholic Church such an order was always contingent on providing for the needs of souls, and that since the Italian Fathers of Hong Kong were not permitted to come into the Camp, we had volunteered already a year ago to remain.\n\nNothing more was said, but our names did not appear on the repatriation lists, and we learned later that Mr. Maejima and his colleagues of the Hong Kong Foreign Affairs Office had been impressed by the Catholic position.", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208707, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 164, "title": "RAS-1979", "content_text": "The Maryknoll Mission, Hong Kong 1941-46\n\n137\n\nThere were 450 Catholics in Stanley out of a Camp population of 2,500. Catholic Action had been established in 1942 and the laity now took over much of the work which was previously done by priests and Sisters. Laymen directed the choir; young women taught religion classes in the Camp school. Clubs were organized for boys and girls of different age groups and the young people acted as their Counsellors.\n\nDue to the interest of the Irish Jesuit Fathers, who sent us books, the Camp had a Catholic library of over 100 good Catholic books, besides many pamphlets. To bring the books to as many as possible, branch libraries were established in various parts of the Camp, and Catholic Action members made a special effort to distribute books to families.\n\nFrom the grouping of the buildings, the Camp came naturally to be divided into three main districts, and active Study Clubs for men and women were formed in each district, which were like separate neighborhoods, though distant from one another by only a few hundred yards. A total of thirty-two Study Clubs, Catholic Action Groups, or Children's Clubs were organized in the Camp by Catholic efforts.\n\nIn addition to the strictly Catholic Clubs, we sponsored Clubs for all the boys and girls of each district, regardless of creed. Catholics and non-Catholics cooperated as Counsellors for these Clubs, and some of them were very successful.\n\nEach Christmas and Holy Week, the Catholics presented plays; this was one branch of literature that the library did not have, so we wrote them ourselves. At other times during the year, the Catholic young people presented some very good plays as well.\n\nThe Catholic people organized socials, of which two, during the last Christmas and Easter seasons of the Camp, were agreed by non-Catholics as well to have been the most successful the Camp had seen. For the Christmas social and Christmas tree, the young people produced marvelous toys, especially sewn ones. Mickey Mouse, Teddy Bears, and Donald Duck came to life out of odds and ends of cloth and fur.\n\nFrom the beginning of the Camp, we were able to say Mass daily. What was called the Central Social Hall was made available each morning and on Sundays for the Catholics. All the windows", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208708, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 165, "title": "RAS-1979", "content_text": "138 \n\nREVS. J. SMITH AND WM. DOWNS \n\nwere broken and the makeshift seats were few, so that many had to stand, but it was the same Mass, and even better appreciated. Every Sunday we carried down the loose boards of our beds to lay across concrete blocks to form seats. \n\nIn an old quarry a concrete slab was set up as an altar for Benediction when the weather was fine. There were also stone seats for meetings, retreats, etc. In bad weather, Club meetings were held in the rooms of Catholic families fortunate enough to have rooms to themselves. The authorities had assigned four persons to small rooms, six to the larger living rooms; there was little space left between the beds. But for our meetings, the beds would be taken up and as many as twenty or thirty could be accommodated not too uncomfortably. \n\nFather Hessler was the very active Mary of our team, I was the Martha. He was most successful with the Clubs, and had twenty or more meetings weekly. I had the men's Catholic Action Group and some Study Clubs, and tried to see to it that Father Hessler took his meals and got enough nourishment to keep him out of the malnutrition clinic, which towards the end could give little but good wishes. About the only remedy they had finally, was bran, which had been brought to Hong Kong to feed the racehorses. But several ounces a day would help beri-beri. \n\nEarly in the Camp, Bishop Valtorta had been able to send in some Vatican funds monthly for charitable purposes, and I was able to buy eggs in the Camp canteen for the sick, until these became too scarce and eventually stopped coming in altogether. Then an order was issued that no one could receive more than 25 yen monthly from all sources. We were already receiving that from the American Red Cross as personal allowance, but officialdom was unwilling to distinguish between personal and charitable funds. So, we had to try to raise them within the Camp itself. \n\nDuring the Camp each internee received, in all, eight Red Cross comfort parcels, the kind that went to prisoners of war in Europe every two weeks. The Maryknoll Fathers who left Camp had arranged in town for weekly parcels to be sent to us. The powdered milk and other foods in these parcels commanded a price in the Camp Black Market out of all proportion to their value, since there were some who had secured funds by disposing of \n\nPage 165\n\nPage 166", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208709, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 166, "title": "RAS-1979", "content_text": "The Maryknoll Mission, Hong Kong 1941-46\n\n139\n\njewelry through the Camp guards. So we sold the high-priced items of the parcels, both Red Cross and from town.\n\nI also sold an overcoat for 3,500 yen, a fountain pen for 540; Father Hessler's clock went for 1,200, etc. We were only sorry we had no gold teeth to sell as some people did; almost every wedding and engagement ring in the Camp went the same way. The money raised from the various sources was used to purchase only one thing—powdered egg yolk. Some of it came in over the wire at a very high price, but still a better value than the parcel items. We also gave poor families the money to buy their allowance of egg yolk and other foods in the canteen, and in return, they gave us a share of the egg yolk.\n\nThe value of the military yen had been fixed at one yen to four Hong Kong dollars, or one yen to one U.S. dollar. Early in the Camp, we bought three eggs for a yen, but the printing presses kept working and the yen kept dropping. In 1945 one pound of powdered milk brought 800 yen, but the official rate was still one yen to one U.S. dollar, and the U.S. Red Cross was sending us $25 monthly, for which we got 25 yen. The price of egg yolk soared correspondingly, going up to over 1,000 yen per pound in the Black Market. Raw brown sugar brought 400 yen. One could get a good pair of shoes for a pound of sugar.\n\n\"Father Meyer's Powdered Egg Yolk\" became a joke about the Camp. The Catholic women volunteered to make it into omelets for the sick. They found that a little rice gruel made it hold together quite nicely. Sea water was used to salt it. Even such an omelet made a big difference to those who were receiving plain boiled rice and vegetable stew for most of their meals. For one year, we received no fish or meat in the rations supplied, and during one-half of the year, the Camp had no bread.\n\nWe helped the sick irrespective of creed. Among them were fourteen tuberculosis patients in the \"sanitorium\", a small building originally constructed to house the occasional leper among the inmates of the Hong Kong prison at Stanley. One of these omelets was an event in their day.\n\nDuring the last year, the situation became especially alarming for pregnant mothers. Their blood-count would drop from a normal 4,000,000 to 2,000,000, even 1,800,000. The doctors were helpless;", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208710, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 167, "title": "RAS-1979", "content_text": "140 \n\nREVS. J. SMITH AND WM. DOWNS \n\nrest was the only thing they could prescribe. There was not one liver injection left. True to non-Catholic principles, some of them began to say: \"Wasn't abortion justified in such circumstances?” Several were carried out, and we felt it necessary to make a strong protest. Even Catholics began to waver when faced with the stark reality and under the influence of a spirit of defeatism. \n\nWe knew that egg yolk formed the entire body of the baby chick. Why should it not help form other baby bodies? In 1946, as many as eight mothers were receiving egg yolk at one time. Their blood-count began to improve; the doctors nodded their heads in approval. Every baby was born a perfect specimen; the one miscarriage had nothing to do with malnutrition. \n\nOne Catholic mother, who had had several miscarriages before the Camp, was blessed with a beautiful child. Two rather prejudiced Masons were dumbfounded when the Fathers offered to help their wives with the precious egg yolk; one could see hopelessness gradually give way to confidence, and both had healthy children. \n\nSo, life went on in Stanley Camp. The end came none too soon. The physical condition of everyone was at the danger point. And what a blessing one realizes freedom to be after he has been deprived of it. Yet before we left, Father Hessler and I agreed that the Camp had been for us a great grace of God (grace means “gift”). It was an experience that neither would have wished to miss, and down in their hearts all those who so generously cooperated in showing forth Christ to others felt the same. As one of the Catholic Actionists, who had previously been a careless Catholic, put it, \"One leads the fuller life only if working for a cause, and then it is not so much what one does for the cause as what the cause does for him.\" \n\nPART IV: AUGUST 1945 DECEMBER 1946 \n\nAt the termination of hostilities and the Japanese surrender on August 15, 1945, Fathers Meyer and Hessler were released from the Internment Camp and as quickly as possible returned to the Stanley House. Father Meyer has written a summary of what he found at the time. He said: \"There was nothing notable about the surrender. The departing Japanese kept order beautifully, and with", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208711, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 168, "title": "RAS-1979", "content_text": "THE MARYKNOLL MISSION, HONG KONG 1941-46\n\n141\n\nonly a handful of British representatives, among them the Colonial Secretary who went out into the city from the Internment Camp, until the British Forces arrived to take over.\n\n\"At Stanley a crowd of people were all set to loot the Maryknoll House of doors, windows, floors, sinks and so forth, but Bishop Valtorta came out as soon as the surrender became known and asked the Carmelite Sisters to send someone up to the house and remain there to protect our property. A couple of extern Sisters accordingly went up and took possession of the house. The Japanese had taken the hard wood flooring on the top floor and had carried it to the nearby valley north of the Stanley reservoir, in order to build a last stand field headquarters, which, however, they never did use. After we got to the house I gave some Stanley people work carrying the material back down again and Father Mark Tennien had the flooring relaid when he later on took over as Procurator.\n\n\"Practically all the equipment and furniture that was not fastened down had disappeared, such as sinks and kitchen stove. The hardwood chapel pews apparently could not be used for anything, and were too hard to split, so they were found piled up intact in the sacristy. All the books in our library had either been burned or carried away and the furniture moved out for use elsewhere by the Japanese.\n\n\"Upon arrival I at once wrote to Father George Daly and he sent out a full supply of china, cutlery, kitchenware and linens. Father Tennien had new furniture made after he took over.\n\n\"Shortly after internment I went to live with Bishop Valtorta, while Father Hessler remained at Stanley where he acted as chaplain to the Carmelite Sisters, and also did some work among the Japanese interned at Stanley Fort. It was while in Hong Kong with the Bishop that Father Maestrini and I got some quarters, formerly leased to the Germans, in the King's Building, for the Catholic Center and St. Nicholas Catholic Club. We had to scrounge furniture for the latter and carry it up 5 flights of stairs, as the lifts were not yet in working order. Captain O'Connell of the British Navy and Father Chatterton, Navy Chaplain, arranged all the official details and permissions for the Club. Father Chatterton even went with us to scrounge furniture and the Captain provided a lorry for transportation. They also arranged for us to get from the Navy", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208718, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 175, "title": "RAS-1979", "content_text": "148\n\nREVS. J. SMITH AND WM. DOWNS\n\nCatholic Center is located. He planned to use the room as a baggage storage place where missioners coming to Hong Kong to shop could store their purchases temporarily. Transportation between the city and Stanley had not yet been established and so it was more convenient to leave purchases in the King's Building which was near the West River shipping wharves.\n\nWith work piling up on him, Father Brack was happy to learn that Maryknoll had appointed Father William Downs as his bookkeeper and assistant.\n\nThe Center at Maryknoll, after 5 years of hopeful wishing to get some official information on the disappearance of Father Sandy Cairns, finally decided to go on record as believing that Father Cairns met a violent death at the hands of the Japanese, and set July 31, the day before the new Chapter began, to have the Solemn Mass of Requiem for Father Sandy. From local sources, it seems that after Pearl Harbor, Father Sandy was taken from his mission and shot in a motor boat either by Japanese or Chinese puppets working for them. His body was then thrown overboard, but his sun helmet was later found floating near Sancian Island.", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208756, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 213, "title": "RAS-1979", "content_text": "186\n\nJULIAN F. PAS\n\nTaiwanese religion, as well as with regard to Chinese religion in general, is its magico-religious character. Magic and religion are usually sharply opposed to each other in Western studies of anthropology, and theoretically it is possible to differentiate two attitudes toward the 'supernatural' or the numinous: an attitude of worship, humility, supplication which is characteristic in the Christian religion; and an attitude of control, manipulation of supernatural powers, which are seen as either personal or impersonal. That these two attitudes do exist in actuality is generally accepted, but what is often overlooked is that this differentiation derives from the Western tradition, which has rejected magic as inferior, if not evil. Non-western religions and even many aspects of Western religion are affected by a mixed attitude in which supplication almost imperceptibly switches to manipulation and vice versa, with a wide range of intermediate or mixed attitudes. The Chinese model is an example in which the clear-cut division of magic vs religion does not fit. Chinese worshippers and priests (especially Taoist priests) appear to relate to their gods in a way similar to their relationships toward human beings. A great variety of approaches exists in both: from humbly asking favours, or impatiently and stubbornly imploring help, all the way to force, threats and even bribery. All depends on one's own relationship to the person from whom a favour is asked. Humans relate to their gods in all these many ways, depending on their own position and relationship to the god. A Taoist priest is able to summon deities; his rank in the hierarchy is higher or lower exactly depending on the number and the rank of the deities he is able to summon. When he wishes to implore divine blessings on the people, he worships the gods but also summons them, after offering lavish sacrifices to them. This is neither a 'religious' nor a purely 'magical' approach (in terms of the given definition) but it is a mixed attitude in which both elements are inseparable. The term 'magico-religious', although not always enthusiastically accepted, seems to be the most suitable and accurate expression of this complex reality. One could of course also use the term 'sacramental' as an epithet for Chinese religion, but since this word has been so intimately linked with Christian, especially Roman Catholic theology, a great deal of clarification is needed to justify its acceptance.\n\nA second characteristic, related to the first one, but still distinct enough to differentiate it, is the human aspect of Chinese religion.", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208847, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1980", "page_number": 9, "title": "RAS-1980", "content_text": "208\n\nDAVID FAURE\n\nTseng Lan Shue an on lung ceremony every thirty. Sha Kok Mei also had a regular ta tsiu.\n\n* Mr. Yau T'aam Shang 31.7.81, Mr. Chau T'in Shang 9.7.81. The ceremony, taken more as a game of fun, was known as \"puk sha ngau tsai\".\n\n49 Mr. Lok Kau Kei 26.6.81, Mr. Lei 9.7.81.\n\n60 Before the War, puppet shows were performed at the earthgods' festivals at Sai Kung Market and Pak Tam Chung, and the ta tsiu at Pak Kong and Pak Sha Wan. With the exception of Pak Kong's ta tsiu, which was held once every ten years, these were annual celebrations. See ints. Mr. Kong Hei 21.6.81, Mr. Chau T'in Shang 7.5.81, 9.7.81, Mr. Yau T'aam Shang 8.5.81, Mr. Lok Kau Kei 26.6.81, Mr. Leung Yung Hei 16.6.81, Mr. Lok Tsau On 21.6.81.\n\n\"1 See, for instance, descriptions of the feasts in int. Mr. Yau T'aam Shang 8.5.81, feast at grave worship in int. Mr. Cheung T'o 15.6.81, at wedding ceremony in int. Mr. Tsang 25.6.81.\n\n52 For general comments see Mr. Tse Wing 9.6.81, Mrs. Lau 21.6.81, Mrs. Tse 21.6.81, Mrs. Cheung née Wan 26.6.81, and for samples of these songs, Mr. Lok Kau Kei 26.6.81, Mr. Ip Wan 2.7.81.\n\n53 C. Fred Blake, \"Death and abuse in marriage laments: the curse of Chinese brides\", Studies in Asian Folklore 37, pp. 13-33 quotes extensively from a text of Hakka songs found in Sai Kung. The Oral History Project has found records of these songs in other villages, but not in Sai Kung itself.\n\n5 Hong Kong Government Administrative Report 1913, p. N 16.\n\n56 From the Hong Kong Government Administrative Report 1922, the Hong Kong Government Administrative Report 1923, and interview reports, schools were found in Sai Kung Market (Sung Chen and two others) and the following villages (names of schools in brackets): Mang Kung Uk (Ts'ung Kong), Pak Tam Chung, Wo Mei, Ho Chung (Tsik Shin), Tseung Kwan O (Lap Tak), Yim Tin Tsai, Tai Po Tsai, Sha Kok Mei (Yuk Yin), Tai Wan (Sui Ying), Tai No, Nam Wai, Pak Kong (Man Shang), Tai Long, Wong Chuk Yeung, Pan Long Wan, Sheung Yeung (Ling Wan), Ta Ho Tun, Pak Ngah, Kau Lau Wan, Kau Sai, Seung Sz Wan (Wai San), Hang Hau (Man Uen), Tseng Lan Shue (Lung T'ang), Tan Ka Wan (Shung Ming), Yung Shu O, Ko Tong, Tai Wan Tau, Wong Mo Ying, Ma Yau Tong, Man Yee Wan, Nam Shan, Che Keng Tuk, Pak Kong Au, Ma Nam Wat, Siu Hang Hau.\n\n56\n\nInts. Mr. Lok Shang 21.5.81, Mr. Chan Kei Shang 28.5.81, Mr. Cheung To 29.5.81, Mr. Chan Shau 19.6.81, Mr. Uen Chan Wan 22.6.81, Mr. Cheung Ts'oi 20.6.81, Mr. Wong Yung Ts'ing 20.5.81, Mr. Lam Kaap Shau 8.6.81, Mr. Lai Foh 8.5.81.\n\n57 Mr. Lei Shiu Yam 8.5.81, Mr. Wong Yung Ts'ing 20.5.81, Mr. Kong Hei 21.6.81 went to Sung Chen. Mr. Wong went from Sung Chen to the Roman Catholic School in Wai Chau and then Canton. Mr. Cheng Chung T'ing 21.5.81 went to the Yau Ma Tei Government School, Mr. Uen Chiu Ming 13.2.81 went to the Tai Po Teachers Training School, but did not graduate. The Chans of Ho Chung sent their sons to Nam Tau or Canton; see Mr. Chan P'aang Hing 29.5.81. Mr. Chau T'in Shang's elder brother was educated in Canton, see int. 3.6.81. See also int. Father George Carusso 20.5.81.\n\n58 Mr. Wong Ts'ing 23.6.81, Mr. Tsang Yau 23.6.81, Mrs. Tse née Lau 24.6.81, Mr. Lau Wan Hei 25.6.81, Mrs. Yung née Wan 2.7.81, Madam Chiu I Mooi 18.7.81, Mrs. Yau née Tse 22.7.81, Mr. Chan T'aai", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 208964, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1980", "page_number": 126, "title": "RAS-1980", "content_text": "94\n\nJULIAN F. PAS\n\nthe new fire and the Easter Candle performed in the Roman Catholic Church on the eve of Easter Sunday. After discussing these two rituals separately, I shall conclude with some comments of a comparative nature.\n\n1. The Fen-Teng Ritual in Taoism\n\nThis ritual called fen-teng in Chinese, can be literally translated as “division of lamp(s)” or the “distribution of lamps\". \"Teng\" by itself means \"lamp\", or \"lantern\", and designates not so much the light produced by the lamp or lantern, but the object which contains the light. The expression fen-teng is not often translated by Western authors: usually the term is just transliterated. But sometimes there are attempts to render the term in translation. E.g. M. Saso: \"Lighting lamps to the Three Pure Ones\", which is not strictly a translation but a meaningful although partial description of the significance of the rite. Another rendering, not of the literal sense but again of the meaning, is \"Lighting of the New Fire\"2: this translation is not based on the Chinese expression fen-teng but indicates one of the fundamental meanings of the ritual. It comes actually closer to another Chinese expression sometimes used for the same rite: chu-teng3, which literally means: 'blessing' or 'consecration of the lamp(s)'.\n\nThe fen-teng ceremony does not appear to be an independent ritual but seems always to be performed in the context of a larger celebration, called chiao or ta-chiao, which is variously translated as \"ritual of cosmic renewal\", \"the great community festivals”, “great propitiatory rites\", or \"Taoist Mass\"7. So far there is only one monograph on the fen-teng ritual in a Western language: K. M. Schipper's Le Fen-teng. Ritual Taoiste. Apart from this well presented critical text edition, there are only minor treatments of the fen-teng ceremony included in monographs on the chiao festival as a whole: M. Saso's Taoism and the Rite of Cosmic Renewal is so far the only monograph in English on the chiao, and he just briefly discusses the fen-teng ceremony. Chinese scholars have also started to pay attention to this great Taoist event: two monographs are now available in Chinese by Liu Chih-wan9. It is remarkable that for the two different occasions Mr. Liu describes the chiao festival, he does not use the terminology used by Schipper and Saso, but calls the rite chu-teng or 'blessing of the lamp(s)'. One wonders where and when this variant designation", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 208969, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1980", "page_number": 131, "title": "RAS-1980", "content_text": "SYMBOLISM OF THE NEW LIGHT \n\n99 \n\nbeen pointed out in other areas as well.16 Other channels of inspiration are not therefore excluded; in the structure of the Taoist ritual some essential elements can hardly be explained by pointing to an old Chinese model only. (See below).\n\nIf Chou rituals are, however, accepted to be the prototype of the Taoist fen-teng, there is still an important discrepancy between the two; if the old Chinese custom was related to the four seasons and in the Han dynasty to the spring equinox exclusively, the change brought in by the Taoists is the disconnection of the ritual from the spring equinox: as it stands now, the fen-teng can take place any time during the year, whenever the chiao festival is celebrated. Since the chiao is a grand occasion for renewal, the fen-teng or the striking and blessing of new fire, harmoniously blends together with the meaning and essence of the chiao,\n\nThere is another indication of the eclectic origin of the fen-teng ritual within the sequence of the present-day chiao festival. As was mentioned above (footnote 10) it is a regular occurrence in some temples to have the essential chiao preceded by two days of preliminary exorcism: exorcism of the water-spirit and of the fire-spirit. 'Water' and 'fire' have throughout history been extremely dangerous elements in South China; water especially has often been a threat in Taiwan, where every summer typhoons and floods have destroyed crops and property and caused the drowning of many fishermen. Fire also is a potentially destructive force: before the age of concrete building, fire was an enemy against whose rage little could be done; once a fire broke out, it would destroy a whole cluster of buildings, if not large sectors of a town or city. At the beginning of the chiao, the 'water' and 'fire' spirits are pacified by means of recitations and sacrifices, performed by the Taoist priests, and ultimately almost 'sacramentally'17 restrained from doing harm to the community in the new time period to come.\n\nIn view of this exorcistic ritual, in which 'fire' (and 'water') is seen as a threat, the fen-teng ritual, which takes 'fire' as a blessing, appears to be paradoxical and can only be explained as to derive from a different conception and origin altogether.18\n\n2. The Christian Consecration of Fire and the Easter Candle\n\nAlthough the Liturgy of the Roman Catholic Church has been changed throughout the centuries to accommodate new perspectives", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 208983, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1980", "page_number": 145, "title": "RAS-1980", "content_text": "SYMBOLISM OF THE NEW LIGHT\n\n113\n\nseven days, although the chiao was called wu-ch'ao (or five days). The fen-teng ritual took place in the evening of the 2nd day of the 5-day celebration, or on the 4th day if the two preliminary days are also counted. This distinction is not sufficiently made clear by K. Schipper in his fen-teng discussion, nor by M. Saso in his chiao monograph.\n\n11 Saso, Cosmic Renewal, p. 73.\n\n12 De Groot, Fêtes Annuellement Célébrées, p. 210.\n\n13 Chou Li, Book 37: Officers in charge of keeping the fires; folio 27: \"They are in charge of receiving, with the mirror fu-su the bright light from the sun; (and) of receiving with the simple mirror, the bright water from the moon.\"\n\nAfter E. Biot, Le Tcheou-li ou Rites des Tscheou (Paris, 1851, Taiwan Ch'eng-wen reprint, 1969), vol. 2, p. 381.\n\n14 See W. Eberhard, Chinese Festivals (Asian Folklore and Social Life Monographs, vol. 38). (Taipei: The Orient Cultural Service, 1972), pp. 65-75.\n\n1 De Groot, Fêtes, p. 219 (My trsl.).\n\n18 To cite one example: the Taoist ritual garments, says de Groot (Fêtes, ch. 1, \"Messe Taoïque\", pp. 61-62) are often embroidered with motifs borrowed from the old imperial sacrificial garments,\n\n17 'Sacramentally' here refers to the sacramental nature of these rituals: A sacramental act is a rite in which both words and deeds not only have a symbolical meaning, but moreover are understood to actually produce the signified effect: here the active pacification-and-expulsion (or control) of the potentially dangerous spirits.\n\n18 The confusion of the various ritual acts of a chiao festival is increased by another rite of great importance in present-day renewal celebrations: the su-ch'i. Here again 'water' and 'fire' are present, but as parts of the total cycle of five agents (active powers). See M. Saso, Cosmic Renewal. pp. 75-77.\n\n10 De Groot, Fêtes, pp. 215-6.\n\n20 Abbot Guéranger, The Liturgical Year. Passiontide and Holy Week. London, 1880 and 1929), pp. 498-499.\n\n21 Ibid., p. 499.\n\n22 Ibid., p. 499.\n\n23 The Easter liturgy has in several instances been changed: the text and rubrics of the modern Roman Missal are different from the old liturgy, used in Abbot Guéranger's text. The present prayer refers in the blessing of the newly lit Easter candle, whereas in Guéranger's text as in the older liturgy it is a prayer to consecrate the incense grains.\n\n24 Ibid., p. 502. The Roman Missal, p. 180.\n\n25 Abbot Guéranger, op. cit., p. 505.\n\n26 Ibid., p. 507.\n\n27 Already J. M. M. de Groot, Fêtes (p. 217), was struck by the similarity of the Taoist and Christian ritual: \"It is beyond doubt that the ceremony of extinction and renewal of fire, which is a custom observed at the same time of the year in the Roman Catholic and Greek churches,", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 209032, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1980", "page_number": 194, "title": "RAS-1980", "content_text": "162\n\nNOTES AND QUERIES\n\nAmerican Baptist Foreign Mission Society and the Board of Missions of the Presbyterian Church in trust, to invest, reinvest, and keep invested for the upkeep of the rest home at \"The Barrens.\" [the Geil property at Doylestown] The trustees are directed to sell any other real estate necessary for funds for the upkeep of the rest home and the inmates.\n\nMARYKNOLL IN CHINA\n\nThose readers who enjoyed reading the long extract from the unpublished history of the Maryknoll Mission which appeared in the last issue of the Journal may wish to know of three books which through the lives they record, provide more information on its work in China.\n\nThe first, Bishop Walsh of Maryknoll, by Raymond Kerrison, published by Putnam's of New York in 1962, deals with one of the first six students to enroll in the Maryknoll Society in 1912, a newly founded order devoted to training foreign missionaries. From 1918 to 1936 he served in South China, returning to the United States to become superior-general of the Order for the next ten years. The second, entitled The Pagoda and the Cross, The Life of Bishop Ford of Maryknoll, is by a fellow Maryknoll priest, John F. Donovan, M.M., who served in China with Bishop Ford for ten years. Father Donovan, whose account of Bishop Ford was published by Scribner's, New York, in 1967, is also the author of the third book, a life of Father Bernard Meyer, M.M., under the title A Priest Named Horse (a reference to his Chinese surname of Ma) which was published for the Catholic Foreign Mission Society of America in 1977.\n\nAll three men were among the party of five priests who arrived in Yeung Kong, Kwangtung, at midnight one week before Christmas, 1918. They came to this area because, the year before, the French Roman Catholic bishop of Canton had agreed to cut off the southern portion of his vast South China vicariate and give it to the new, untried American missionary society. In 1921 this mission area was extended to take in a large section of north-east Kwangsi, with the city of Wuchow as a centre, and in 1925 to include half the former Swatow vicariate of the Paris Foreign Missionary Society. This was the body which had decided in 1917,", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 209214, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1981", "page_number": 117, "title": "RAS-1981", "content_text": "THE CHINESE CHURCH, LABOUR AND ELITES AND THE MUI TSAI QUESTION IN THE 1920's 103\n\nto England had continued the campaign to bring the Hong Kong situation to the attention of the British public. The Haselwoods and other interested people had enlisted the support of the Anti-Slavery and the Aborigine Protection Society, the Industrial Committee of the National Council of Women of Great Britain and Ireland, the Women's Committee of the Fabian Society, the International Woman Suffrage Alliance, the League of Nations Union, as well as Members of Parliament.\n\nIn Hong Kong a team of volunteer lecturers had spoken in churches, schools, the YMCA, the YWCA, and labour unions. One of the members had paid for the services of a professional lecturer to address passengers on boats travelling between Hong Kong and Canton.\n\nLiterature was produced both in English and Chinese. All the Parliamentary questions and answers were translated and sent to the Chinese press, along with original articles and correspondence with Members of Parliament, philanthropists and societies abroad. Locally, a literary competition had been held. The winning entry, a ballad, had been published and distributed both in Hong Kong and throughout China. The cost was underwritten by two wealthy contractors, Mr. Li Ping (probably a Roman Catholic) and Mr. Lam Woo (1869–1932) a founding member of St. Paul's Anglican Church and an Executive Committee member of the Society. A magazine of some 400 pages published by the Society contained articles treating the question in various literary forms.\n\nAt the time of the meeting 1,370 members had enrolled in the Society.\n\nOn instructions from the Colonial Office the Governor of Hong Kong issued a proclamation on April 14, 1922 stating:\n\nSlavery is not allowed to exist in the British Empire, and therefore it must be understood that mui tsai are not the property of their employers. Those of them who wish to leave their employers and who have reached the age of discretion must be allowed to apply to the Secretary for Chinese Affairs who will consider their cases.\n\nGirls are warned that they must not leave their present employment until they have some employment to go to for fear they should fall into the hands of procuresses.\n\nMasters and mistresses are specially warned against any attempt", "txt_file_path": "txt/dfo323lmgvd/RAS-1981.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ff36bt18m", "rank": 0 }, { "id": 209215, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1981", "page_number": 118, "title": "RAS-1981", "content_text": "104\n\nCARL T SMITH\n\nto prevent mui tsai from seeing the Secretary for Chinese Affairs.\n\nThe fourteen member committee composed equally of members from the Protection Society and the Anti Mui Tsai Society met with the Secretary for Chinese Affairs, Mr. Hallifax, to formulate suggestions for drafting a Bill for the abolition of the mui tsai system. In June 1922 their report was sent to London with a comment by the Governor that he did not think the suggestions were an altogether satisfactory solution.\n\nThe members of the Committee representing the Anti Mui Tsai Society were:\n\nMr. Joseph Mau-lam Wong (1897 - 1869), compradore of Messrs. A. S. Watson and Co.\n\nMr. Charles Graham Anderson (1889 – 1949), a Eurasian, manager of the International Savings Society of Hong Kong, also newspaper reporter.\n\nNgan Kwan-yu, Government vernacular teacher of the Gap Road School later Head-master, Congregational Church Primary School, Ladder Street.\n\nHung To-fei\n\n―\n\nRev. Wong Oi Tong (1888 – 1941), for forty years pastor of the Rhenish Church, Bonham Road.\n\nDr. T.P. Woo (1878-1941), medical practitioner.\n\nDr. Yeung Shiu-chuen (1878 – 1950), dentist.\n\nAll were members of Protestant Churches.\n\nThe members of the committee representing the Society for the Protection of the Mui Tsai were:\n\nMr. M. K. Lo (later Sir Man-kam Lo) (1893 - 1959), son of a compradore of Jardine, Matheson and Co. and son-in-law of Sir Robert Ho Tung. He was a solicitor.\n\nMr. Tsun-nin Chau (1893 – 1971), son of a shipping and insurance magnate, Chau Shiu-ki. A cousin of Sir Sik-nin Chau. By profession a barrister.\n\nMr. Wong Kwong-tin (1879 - 1936), son of a wealthy Chinese merchant. He was a Supreme Court Interpreter when young, later Manager and Director of Kai Tack Land Investment Co., Manager of China Specie Bank, Manager of Chinese Stock Exchange, etc. A Roman Catholic.\n\nIp Lan-chuen (1865 ...), one of founders of Chinese", "txt_file_path": "txt/dfo323lmgvd/RAS-1981.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ff36bt18m", "rank": 0 }, { "id": 209216, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1981", "page_number": 119, "title": "RAS-1981", "content_text": "THE CHINESE CHURCH, LABOUR AND ELITES AND THE MUI TSAI QUESTION IN THE 1920's 105\n\nChamber of Commerce, Secretary of Chamber for many years. Managing Director of Kwong Man Loong Firecracker Co. Tse Ka-po, also known as Simon Tse Yan (\n\n—\n\n1966), son of compradore of Banco Ultramarino, Macao. Established Po Kee Shipping Co. Compradore for Nippon Yusen Kaisha. A Roman Catholic. Son-in-law of Mr. Ho Kom-tong, a brother of Sir Robert Ho Tung.\n\nWong Ping-suen (1873 - 1942), member of a wealthy land-owning, merchant-compradore Hong Kong family. Compradore of Mackintosh, Mackenzie and Co., and P. & O. Steamship Co. Tong Shau Shan, manager of the San Tak Hing Lok firm on Des Voeux Road.\n\nAfter much hedging for a number of years, the Colonial Office determined to push the Hong Kong Government into drafting a bill for the abolition of the mui tsai system. The concerted efforts of concerned groups in England and the Anti Mui Tsai Society in Hong Kong were producing results. The Secretary of State minuted a despatch on March 21, 1922 instructing his under secretary that in writing to the Governor of Hong Kong, “A fairly full answer should be drafted explaining the difficulties, but making it clear that the abolition is going to be carried into effect. There is to be no nonsense about it and no sham. One year would be a reasonable time to allow”.\n\n10\n\nThe Governor was not happy with these instructions, particularly after the Chinese he depended on for advice raised strong objections to passage of the Bill. He felt himself threatened. The Colonial Office had not been altogether satisfied with his handling of the Seamen's strike earlier in the year, and now it appeared they were repudiating the position he had promoted that it was not wise to radically change the mui tsai system. The best policy, in his opinion, was to advocate the correction of certain abuses and this could well be left in the hands of the elite Chinese establishment in Hong Kong.\n\nGovernor Stubbs took a very serious view of the implications of the opposition to the Ordinance. In a letter to a Colonial Office official in September 1922, while on leave, he said:\n\nIt means that the Chinese for the first time are setting themselves against the Government. That is the beginning of the end. I told you the other day I believed we should hold Hong Kong for another fifty. I put it now at twenty at the most.", "txt_file_path": "txt/dfo323lmgvd/RAS-1981.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ff36bt18m", "rank": 0 }, { "id": 209233, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1981", "page_number": 136, "title": "RAS-1981", "content_text": "122\n\nTA ACTON\n\nconversation F.M.O. officials made it clear that from the beginning they had consciously been combating the pariah status of the Shui-sheung-yan, or \"Tanka\" as they had been called by ordinary Cantonese. The word “Tanka” is an opprobrious term, with rather ambiguous and shifting ethnic and occupational connotations, like \"nigger\", or \"tinker\".\n\nThe first schools for the children of fishermen were established by the F.M.O. in 1947 and 1948, two in villages on Hong Kong Island, and two in the New Territories. By 1968 there were thirteen primary schools, and one secondary school with a primary department, at Aberdeen on Hong Kong Island. In 1980 this primary department was given a separate school building on the island of Apleichau, which is joined to Aberdeen by a new road bridge. Education in these schools has always been free.\n\nDuring the early years of the scheme ordinary primary education in Hong Kong was neither free, nor sufficient. In 1956, however, the Education Department began to subsidise the F.M.O. schools, and since then there has been general progress towards free compulsory education in Hong Kong. In 1978, the first three years of secondary education were also made free. Where there are no F.M.O. schools, and inadequate Education Department provision also, the F.M.O. sometimes pays the fees of fishermen's children at privately run schools, like the Po Kwong school, which is actually located on a boat in Yaumatei typhoon shelter. The Po Kwong boat school is run by an evangelical Christian group called International Missions Inc. It was known as the “Jesus boat” to boat-people activists struggling for re-housing; although they were working with Roman Catholic social workers, they firmly declined to take me to it. F.M.O. scholarships are also available for higher studies.\n\nIt is not entirely true that no fishing community children were educated before the F.M.O. schools began. Some parents did send their children to school at great sacrifice to themselves, sometimes to traditional Chinese schools, such as that run in the temple on the island of Kau Sai. This school, however, largely served the Hakka land-based population on the island, and when these Hakka were re-housed on the mainland, it was replaced by an F.M.O. school. Before the Second World War in Canton there were even Trade-Union-run Shui-sheung-yan schools. Conditions were, perhaps, however, more difficult for the sea-going fishermen's children of Hong Kong, away for days at a time from all land contact on occasion, than for the riverine salt-traders and transporters of Canton. Before mechanisation very few fishing parents could afford much by the way of school fees. Without the F.M.O. schools it is unlikely that the revolution in literacy would have\n\n10", "txt_file_path": "txt/dfo323lmgvd/RAS-1981.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ff36bt18m", "rank": 0 }, { "id": 209241, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1981", "page_number": 144, "title": "RAS-1981", "content_text": "130\n\nTA ACTON\n\nearnest students of all ages doing the homework impossible to do in crowded one-room flats) The report suggests that even though land-based jobs had increased awareness of the need for secondary education, drop-out rates of those who started on it remained high because of the physical difficulties in the way of studying. The F.M.O. schools are not, however, mentioned in the report, nor have I seen any F.M.O. comments on these findings.\n\n38\n\nThe report of the survey concludes that the plight of the poor boat-people is an indication of a more general social malaise, the devil-take-the-hindmost atmosphere of Hong Kong. They suggest that the Government should accept responsibility for re-settling the casualties of the mechanisation of the fishing industry from which the rest of the community has benefitted. In the long term, a better understanding of the Shui-sheung-yans' needs was required by the housing authority, who should plan in accordance with forecasts about the manpower needs of the fishing industry. The Department of Agriculture and Fisheries should extend the availability of its loans so that less initial capital is required of the borrower. New fishermen's villages could be built by the Housing Department, and the Labour Department and the Education Department should co-operate to increase the general levels of education and training in industrial skills. In the short term, the report urges immediate improvements in safety, rubbish collection, sanitation, and disinfection. Regular checks on boat safety should be made by the Marine Department. The Urban Council should provide study rooms for children, and the Education Department evening literacy classes and industrial training.\n\n39\n\nThe report spurred a campaign which gained wider sympathy. In January 1979 a coach-load of boat-people were arrested on their way to take a petition to Government House. Children as young as seven years of age were finger-printed and charged with illegal assembly, although magistrates refused to proceed with the case against those under the age of 12. The adults, social workers, students, a Catholic missionary and Shui-sheung-yan, were found guilty, but discharged.\n\nAfter this incident, however, the groundswell of liberal support for the boat-people diversified into a general civil rights attack on the Public Order Ordinance itself. This has left the boat-people to fight their housing struggle by themselves, with the help of a few community workers linked to SoCO, such as Fr. Cunbo Franco, an Italian Roman Catholic priest actually living on a boat in the Yaumatei typhoon shelter.\n\n40", "txt_file_path": "txt/dfo323lmgvd/RAS-1981.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ff36bt18m", "rank": 0 }, { "id": 209526, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1982", "page_number": 183, "title": "RAS-1982", "content_text": "# SAI KUNG, THE MAKING OF THE DISTRICT AND ITS EXPERIENCE DURING\n\n# WORLD WAR II\n\n## DAVID FAURE'*'\n\n## ACKNOWLEDGEMENTS\n\nThis article records and analyses the findings of a research project into the oral sources available for the history of Sai Kung, conducted by members of the Oral History Project Team of the Centre for East Asian Studies of the Chinese University of Hong Kong.\n\nThanks are due to many people for the successful completion of this project. Mr. Colin Bosher, former District Officer, Sai Kung, suggested it in the first place, and Mr. S.J. Chan, the present District Officer, gave his advice and encouragement most generously. Professor Chen Ching-ho, former Director of the Institute of Chinese Studies, Chinese University of Hong Kong, took a most understanding attitude towards research on local history, and his kindness made possible not only this project, but also several other projects concerning the history of the New Territories.\n\nAt every stage, the staff of the Sai Kung District Office and members of the Sai Kung Rural Committee helped in many and varied ways. The kindness of Miss Carrie Tsang, Miss Joyce Nip, Mr. Lei Yun Shou, J.P., Mr. Chung P'oon, Chairman, Sai Kung Rural Committee, and Mr. William Wan, must be especially acknowledged. Between November 1980 and August 1981 many residents of Sai Kung and neighbouring districts kindly agreed to be interviewed by the research team and their student assistants. For the record, their names and the dates of these interviews are appended to this report.\n\nAs always, Dr. James Hayes and Dr. Patrick Hase offered kind and sound advice, and made available their own research notes for consultation. Father Sergio Ticozzi provided information on the history of the Roman Catholic Church in Sai Kung. Mr. K.M.A. Barnett generously gave us his time to discuss numerous issues that arose in the interviews.\n\nThanks are also due to the Sai Kung Rural Committee and the Chinese University of Hong Kong for providing financial support for this project, and to Mr. Deacon Chiu, whose generous donation to the University made its grant possible.\n\nThe research team included David Faure (co-ordinator), Lai-hung Kwan, Bernard H.K. Luk, Yue-him Tam, and Barbara E. Ward. At different times, the following students at the Chinese University assisted: Cheng Shui Kwan, Kwok Po Nei, Lam Loi, Lau Kwan Yau, Lee Lai Mui, Lui Shuk Yee, Ngo Yin Ling, Tang Chan Yiu, Tsui Lai Yi, and Wong Yue Leung. Miss Cheng Shui Kwan and Miss Lee Lai Mui worked on this project from the start to its completion, and their contribution to the project is immense.", "txt_file_path": "txt/dfo323lmgvd/RAS-1982.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mk61z420p", "rank": 0 }, { "id": 209764, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1983", "page_number": 23, "title": "RAS-1983", "content_text": "FIELD TRIP TO MARYKNOLL HOUSE, STANLEY BY THE HONG KONG ROYAL ASIATIC SOCIETY DEC. 8, 1984\n\nNotes on the Visit by Fr. M. McKiernan M.M.\n\nI wish to extend a warm welcome to all the members of the Royal Asiatic Society gathered here today. First of all, I should like to mention that I have been a member of this society since 1959, and have enjoyed many happy field trips organized by the society.\n\nNow to get on with the subject of today's field trip, Maryknoll House, Stanley. I should like to tell you something about the house which one sees on this knoll when one comes down the mountain side from Repulse Bay into Stanley. With its red brick walls, green tile roof and a touch of Chinese architecture the house looks a bit mysterious. So, first I should like to tell you the 'why' of the house, then the 'when', and 'how', and finally its present status.\n\nThe house was built for three reasons. First of all, it was to be the headquarters of the Maryknoll Fathers in South China. Perhaps I should mention here that Maryknoll is the popular name of the Catholic Foreign Mission Society of America. This is an organization of priests and brothers founded under the auspices of the American Bishops to bring the good news of the gospel to those who have not yet had the opportunity to enjoy it. Maryknoll was founded in 1911. The first priests came out to China in 1918 to a district west of Macao called Kong Moon. Several years later another area was taken in Northern Kwangtung Province around the city of Kaying. The language there was Hakka. About 1928 another area in Kwangsi around the city of Wuchow was taken. Then about 1938 another area was taken around the city of Kweilin in Northern Kwangsi. The language there was Mandarin. So there were priests working in three different language areas. The second reason for building the house was to be a language school for the new priests coming out to China. They would spend the first year here studying", "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v", "rank": 0 }, { "id": 209780, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1983", "page_number": 39, "title": "RAS-1983", "content_text": "17\n\nSt. Mary's Anglican Church is at the junction of Tai Hang Road and Eastern Hospital Road. The congregation began in the chapel of the Eyre Diocesan Refuge for destitute women in 1912. In 1914 the Refuge was moved to Kowloon, but Anglicans in the east part of Hong Kong continued to meet there for worship. A vestry was formed in 1920 and plans were discussed for a new building. It was not until 1930, however, that a large fund-raising plan was undertaken. Finally, on 12 July 1936, ground was broken for a new church. It was officially opened on Christmas Eve 1937. In 1954 another building containing offices, kindergarten and vicarage was completed, and in 1958 the foundation stone for the Primary School was laid.\n\nFarther along Eastern Hospital Road is the Shing Kwong Church of the Church of Christ in China. This congregation considers itself the successor to a chapel built by the London Missionary Society in Tai Ping Shan in the 1860's. The chapel building was demolished at the time of the clearance of the Tai Ping Shan area at the turn of the century. Tai Ping Shan had been the breeding ground for the bubonic plague. With the money received in compensation for their land and building, the London Mission bought a new site on Yee Woh Street at Tung Lo Wan in 1898. The Mission had for some time been conducting services for workers at the nearby China Sugar Refinery. At the new site, schools were opened for boys and girls. The congregation became fully independent in 1922. With the widening of Yee Woh Street it became necessary for the congregation to move. In 1926 they exchanged the Yee Woh Street site for Inland Lot 2550 at So Kon Po. They occupied their new building in the summer of 1927. At that time the congregation adopted the name \"Shing Kwong\".\n\nThe number of institutions in the valley associated directly or indirectly with different religions is striking: Confucian, Roman Catholic, Protestant, Buddhist, Jewish (indirectly, in the name of Ellis Kadoorie), and the former presence of the Japanese.", "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v", "rank": 0 }, { "id": 209872, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1983", "page_number": 131, "title": "RAS-1983", "content_text": "109\n\nNam Tong Island (“Southern Hall Island\"). This island is large and mountainous. Military defence work is currently going on there. It was formerly cultivated, but in 1929 the cultivated area was abandoned. There is an Aga light on the southern point. The channel to the north of this island is \"Buddha's Head Pass\". The harbour within this channel is well sheltered: there is a big temple on the mainland to the north of the channel. The chief place of interest on this island is the old fort near the north point, with a south wall thickened, apparently for mounting cannon. This fort is probably Chinese, perhaps built by pirates.\n\nHere we leave the islands of the South District, and enter the North District as we pass into Port Shelter. The interest of this place lies in its extraordinary geography and geology, and its wonderful beauty. The surf which beats on the high pillared cliffs of High Island, Bluff Island, and Basalt Island dies away as your launch passes into the long calm channels, and under the hills of the mainland there is perfect shelter, though I do not think the anchorages are good. Grassy hills come down to the waters' edge, and near Saikung the sea is studded with diminutive islets.\n\nThe soil of these islands appears extremely barren, as the population of the islands is very small. Fishing seems the chief occupation. Settlements are few. Yim Tin is named after some abandoned salt fields a little to the south of the (Roman Catholic) mission church: Kau Sai (\"West of the Channel\") explains itself. There is also a group of settlements in the southern part of High Island. These have the remarkable names of \"North Fork\", \"Tribute Rice Junks Bay\", and \"White Insect Wax\",32 This group and Yim Tin are the only places in these islands where cultivation is of any extent. \"North Fork\" is a most remarkable place. Someone has lavished money on it, the houses and the ancestral temple are well built, a high platform held up by a big masonry retaining wall stands in front of them, and a small stream by the village is crossed by a fine three-span bridge all of stone: it is the sort of stream for which the rest of the Territory think six stepping stones are ample. I have no idea how these names originated, except that the bay may have been an anchorage for junks carrying the tribute rice north from Canton to Peking.", "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v", "rank": 0 }, { "id": 209970, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1983", "page_number": 229, "title": "RAS-1983", "content_text": "207\n\nThe Vietnamese bones include those of Andrew, Pro-Martyr of Vietnam. Andrew, or Phy-yen, was born in 1625 in Fan-ran province in South Vietnam. He became a Catholic at 15 and was martyred at 19 when he refused to adjure his religion. His head was taken to Rome where it can be seen today. His bones are in Macau, together with other Vietnamese and Japanese.\n\nThe bones are neatly packed in polished wooden boxes. Father Acquistapace laughs as he recalls the occasion when the relics were inspected by scientists: \"One seized a bone and said: 'But this bone is from a woman!'” The priest's comments: \"As if only men can die for Jesus!\" There are, in fact, bones from 15 female martyrs in the church.\n\nHe breaks off, pressing a few pamphlets and souvenirs into the hands of the visitor. \"Stay as long as you wish\", he says. \"The children are coming.\" And so they are, for into the cool, airy church come tumbling a horde of laughing Chinese children chasing each other and finding places on the wooden pews. Father Acquistapace moves his attention from the relics of the dead to the enthusiasms of the living. He strides up and down the short aisle as the youngsters roar out a cheerful hymn in Chinese, cajoling, quietening, and then swelling the youthful sounds with great arm movements. Outside, the day is hot and humid, and across the flat patch of muddy water in front of the small village that can be seen in China, a few dilapidated junks lie at anchor.\n\nFrom the church comes the sound of singing. The first modern missionary to the Far East, Xavier, and the martyrs from Japan and from Vietnam, must heartily approve.", "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v", "rank": 0 }, { "id": 210070, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1984", "page_number": 41, "title": "RAS-1984", "content_text": "20\n\nJULIAN PAS\n\n1980, I received photocopies of the new additions to the register. The 1976 register lists 107 temples: they are numbered according to their location within the city. By the end of 1980, the number had gone up to 154. The main reason for such a drastic increase was the inclusion of churches. As a matter of fact, the new list with handwritten additions so far contains 21 Christian churches (2 Roman Catholic, 19 Protestant), 1 mosque, one Ta-t'ung and one Tenrikyo shrine (two new religions).\n\nThe Taichung city hall list provides for each temple the following details: district, name of the temple, the main deity worshipped, the religious affiliation, the correct postal address, the person in charge (Kuan-li jen) and the number given by the city. I presume that much more data is contained in the city's files, for I looked at the local file in Kaohsiung and found that many more details regarding temple properties, income, and regular activities are contained in the full register. But the Taichung city hall list is a useful, practical document, making it possible to go and visit the temples for interviews. I visited roughly half of the listed temples myself, while the other half were taken care of by assistants and college students as a field work project. One of the purposes of the visit was to collect samples of their oracles. Each different type of oracle has been given a number, preceded by B: this is the numbering found in W. Banck's text edition, which I adopt here (see Footnote 15). He allotted numbers according to the frequency of the oracles he found: in most cases this frequency coincides with my field work experience, but there are occasional discrepancies.\n\nThe categorization of temples as \"Taoist\" or \"Buddhist” is found in the listings of Taichung City Hall. I have reservations about the category of “Taoist” temples, as the official lists simplify the affiliation of temples: whatever is not a Confucian or Buddhist temple, is said to be a Taoist temple. That is stretching the concept too far; most of these temples are community temples and belong more properly to the folk religion.\n\nThe table shows that at least 85 out of 115 temples make use of temple oracles, which is almost 74%. There are certainly more temples using them, for the group \"not available\" contains a number of temples where we could not obtain samples, because", "txt_file_path": "txt/dfo323lmgvd/RAS-1984.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/5h73wh572", "rank": 0 }, { "id": 210338, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1984", "page_number": 309, "title": "RAS-1984", "content_text": "288\n\nJULIAN TENISON WOODS IN HONG KONG\n\nRODERICK O'BRIEN S. J.\n\nA century ago, the government and scientific elite of Hong Kong welcomed an unusual visitor; an Australian Catholic priest and scientist, Julian Edmund Tenison Woods, who passed through Hong Kong as part of an extensive scientific tour of south-east and east Asia. Woods is probably best known outside church circles for his scientific work, and despite limited formal training, he became an active scientist, publishing extensively in natural sciences, especially marine biology, botany, geology and paleontology.\n\nIn 1883, Woods was commissioned by the then Governor of the Straits Settlements, Sir Frederick Weld, to explore and report on the mineral prospects of some areas of the Malayan peninsula. During this time, he was elected an honorary member of our sister branch, the Straits Branch of the Royal Asiatic Society, and two of his nearly two hundred publications are to be found in its journal. This expedition widened in scope, as he took advantage of opportunities to travel more widely, especially on the naval hydrographic ship HMS Flying Fish. Woods eventually returned to Australia in July 1886, after nearly three years research.\n\nDuring this time, he seems to have made four stops in Hong Kong:\n\nJanuary 1885: Hong Kong and Canton\n\nIn mid-January 1885, Woods arrived on the P & O steamer Hydastes from Singapore. He stayed first with the Governor, Sir George Bowen and then with Judge Russell.\n\nSir George arranged for him to lecture on The Mines and Minerals of the Malay Peninsula on 3 February 1885. During his introduction, Sir George expressed surprise at finding a priest involved in scientific pursuits, and his rather tactless remarks have been preserved in the full report which he sent the next day to the Earl of Derby at the Colonial Office:", "txt_file_path": "txt/dfo323lmgvd/RAS-1984.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/5h73wh572", "rank": 0 }, { "id": 210339, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1984", "page_number": 310, "title": "RAS-1984", "content_text": "289\n\nHere we have a practical proof that religion has no longer any fear of science. We see a Roman Catholic clergyman about to lecture on what was once considered the dangerous science of geology, and I am surprised we have not the Bishop ready to applaud him, but I am sure it must be owing to some accident that my friend Bishop Raimondi is not here today. (applause) In the sixteenth century, as we all know, the great astronomer Galileo was persecuted because he contended that the earth goes round the sun, and until quite lately geology was considered a more irreligious science than astronomy. This feeling was not confined to the Church of Rome. At the end of the last century an eminent Bishop of the Church of England ridiculed the pretensions of geologists — and we know that ridicule is often a more dangerous weapon than hatred; . . . by saying that for a man crawling on the face of the earth to pretend that he knew what was going on in the interior of our planet was like a gnat on the shoulder of an elephant pretending that it knew what was going on in the bowels of the huge animal. (laughter) But behold what progress! Here we have Mr. Woods, at the end of the nineteenth century, about to tell us living in Hong Kong what is going on in the bowels of the Malay Peninsula. (applause)\n\nDuring this visit, some time before 9 February, Woods managed to visit Canton for five days. There he met the British vice-Consul, Dr. H. F. Hance, with whom he shared an interest in botany, and membership of the Linnaean Society. He cited Hance's work in his own publications. When Woods returned to Hong Kong, he wrote to a friend in Australia:\n\nI had a little trouble in getting off to Canton. The war has upset everything, and the C. River is full of sunken ships and torpedoes, so that a special pilot is wanted to take one up, and he has to be obtained from the Chinese gunboats. However, I got up there and spent five days most pleasantly. I got all about the city without molestation except from the curiosity of the passers-by and the importunity of the beggars. My time went all the more pleasantly, as the Vice-consul is Dr. Hance F.L.S., the greatest authority we have on Chinese botany. He has a splendid herbarium and when tired of sightseeing in the city I", "txt_file_path": "txt/dfo323lmgvd/RAS-1984.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/5h73wh572", "rank": 0 }, { "id": 210429, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1985", "page_number": 36, "title": "RAS-1985", "content_text": "17\n\nNOTES FOR A VISIT TO THE GOVERNMENT CEMETERY AT HAPPY VALLEY\n\nCARL T. SMITH\n\nThe writer of an article entitled “Lest We Forget” published in the South China Morning Post 6 June 1913 describes the Colonial Cemetery as \"an extremely beautiful spot, for all around is to be seen the rugged grandeur of nature's own handiwork; the free elemental play of stream and sky and mountain a truly wonderful background, and a magnificent object lesson of the infinitude and vastness of things\". The description might be viewed as a western counterpart of Chinese feng shui. Whether the site of the cemetery and its graves really conform to proper feng shui principles must be left to a qualified geomancer.\n\nA Chinese view of the proper aspect of a cemetery was expressed by Mr. Lau Chu-pak, a leader of the Chinese community, in a discussion concerning cemeteries at a meeting of the Sanitary Board in 1909. He quoted Confucius as saying that burial places should not resemble pleasure gardens, rather they should be in harmony with those who weep and mourn. (Weekly Press 17 April 1909)\n\nThe first Protestant burial ground\n\nThe Colonial Cemetery, now called the Government Cemetery in Happy Valley, was opened in 1845. Previously Europeans were buried at a Protestant and a Roman Catholic Cemetery which adjoined each other in Wanchai. They were located on the slope of the hill above Queen's Road East extending upward to the vicinity of the present Kennedy Road, in the general area of the present Sun, Moon, Star and St. Francis Streets.\n\nThe earliest date of burial on the forty-eight monuments removed from the old Protestant Cemetery to the Colonial\n\n* 15th March, 1984", "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gt54s866x", "rank": 0 }, { "id": 210430, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1985", "page_number": 37, "title": "RAS-1985", "content_text": "18\n\nCARL T. SMITH\n\nCemetery in 1889 is June 1841 and the latest date is January 1845.\n\nAfter the new cemetery was opened, the old was allowed to fall into neglect. An article in the China Mail of 23 November 1865 calls public attention to the desecration of the abandoned cemetery. \"Part of it”, the writer says, “has been cut away for building lots, where now stand some tenantless houses, and day after day headstones are stolen by the Chinese to be refaced and sold to some newly-made mourners”.\n\nThe remaining stones were removed in 1889 and the ground was sold for development. Upon a part of it Hong Kong's first electric power plant was built.\n\nThe new cemetery at Happy Valley\n\nA large tract of land on the hill on the west side of Happy Valley was designated in 1845 as cemeteries for Protestants and Roman Catholics. St. Michael Cemetery, administered by the Roman Catholic Church, lies to the north of the Colonial Cemetery.\n\nIn the same year that the cemetery was opened a mortuary chapel was built. The cemetery was placed under the charge of the Colonial Chaplain, who kept a register of burials. Maintenance costs were borne by the Government as a part of the Ecclesiastical Establishment. The first burial record book begins in 1853 with grave number 807. By the end of the century the cemetery was placed under the jurisdiction of the newly created Sanitary Board.\n\nThere were complaints about the state of the cemetery in 1865. An article in the China Mail (23 November 1865) stated that it was nearly full. At the time there had been some 3,100 burials. The writer expressed the hope that \"Happy Valley will ever be sacred to the dead, and that we never again behold in Hong Kong a graveyard desecrated and as filled as was that to the south of Queen's Road East by St. Francis Hospital\". He made some suggestions \"so that the Happy Valley Cemetery be", "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gt54s866x", "rank": 0 }, { "id": 210434, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1985", "page_number": 41, "title": "RAS-1985", "content_text": "22 \n\nCARL T. SMITH \n\nChinese Cemeteries\". The senior Chinese representative on the Board, Mr. Lau Chu-pak, was quick to detect any signs of racial discrimination. He asked if bodies from cemeteries other than Chinese could be re-buried in the cemetery. \n\nThe Board sent a letter to the Colonial Secretary in April requesting that Government should allot a piece of ground for burial of Buddhists. This could be done immediately, so it was proposed by the Governor in Council that a new ordinance be drafted to set aside the major part of the Colonial Cemetery for the burial of Christians only. In transmitting this decision to the Sanitary Board, the Colonial Secretary reminded the Board that the proclamation to the Chinese in 1841 by Captain Elliott had guaranteed the free practice of religion to all nations and creeds, and as the Buddhists — meaning the Japanese — had no place other than the Colonial Cemetery to bury their dead, he suggested that the Board suspend, for the time being, the enforcement of the bye-law regarding joss sticks and crackers. \n\nThe two Chinese representatives of the Board expressed their dissatisfaction with recent proposals by some members of the Board which they considered would make the cemetery exclusively European and Christian. Mr. Lau Chu-pak reminded the meeting that the cemetery was open to every resident of the Colony, irrespective of nationality and religion, though, he admitted it was probably originally intended for persons of the Protestant faith as there had been special cemeteries provided for Chinese, Muslims and Roman Catholics — he did not mention the Jews and Parsees, which had their own cemeteries also. He looked back in history, saying that, “In the early days, when there was a Colonial Chaplain, what was more natural than that he should describe the cemetery at which he officiated as the Colonial Cemetery, meaning thereby the cemetery of the Colonial Church”, and he also acknowledged that the official Government Gazette had been referring to it as the Protestant Cemetery. In spite of the use of those names, Mr. Lau contended that the cemetery was a public one, as it was public property and maintained at public cost. He acknowledged that the general Chinese community did not use the cemetery. The Chinese who did, he said, were largely British born, British naturalized,", "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gt54s866x", "rank": 0 }, { "id": 210436, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1985", "page_number": 43, "title": "RAS-1985", "content_text": "24\n\nCARL T. SMITH\n\nprofessing the Christian religion could be buried and that such sections be consecrated. An area in an isolated part of the cemetery would be designated for the burial of non-Christians. The Ordinance set apart certain Crown Land to be used as a burial ground for persons professing the Christian religion and had its first reading in Legislative Council in November 1909.\n\nThere was some ambiguity between the title and the memorandum which accompanied the proposed bill. One spoke of the Colonial Cemetery, the other of the Protestant Cemetery. The original draft of the bill also excluded the burial of Roman Catholics. The Attorney General explained that they had been excluded because \"The Church of Rome had been in possession for years of a portion of the English Cemetery.\" A separate piece of ground under the administration of the Catholic Church was immediately to the north of the Colonial Cemetery.\n\nAs an explanation for the introduction of the Bill, the Governor told the Council, “I think everybody is aware of the fact that there has been a good deal of discussion at the Sanitary Board and elsewhere on the subject of Chinese interment in the Colonial Cemetery. The Colonial Cemetery, so far as I can ascertain from a study of the archives, has always been open to any person irrespective of race or creed. It has now been desired that there should be a certain portion set aside for Christian interment. The Bishop presented to me a joint request from the representatives of the Church of England and various denominations of the Colony that a portion of the Colonial Cemetery should be dedicated for Christian burial”. A member of the Council asked if Christians other than Protestants would be excluded, such as Nestorian and Armenian Christians. The Governor replied that this was an ecclesiastical problem which should be left to the ecclesiastical authorities. At a subsequent meeting of the Legislative Council the Governor stated that he had been approached privately regarding the situation of Roman Catholic who were Freemasons and who were not allowed to be buried in the Roman Catholic Cemetery. He consulted the Anglican Bishop who assured him there would be no difficulties regarding their burial in the proposed consecrated section of the cemetery. A question was asked if in the separation of sections", "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gt54s866x", "rank": 0 }, { "id": 210684, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 35, "title": "RAS-1986", "content_text": "18 \n\nWALTER GREENWOOD \n\nTeresa Agnes Redmond. His father died in 1847, as did two of his four younger brothers. He was fortunate to attend, from 1852 to 57, Jesuit boarding schools in Ireland and he then went to the Jesuit Novitiate at Beaumont Lodge, Windsor. It appears that he intended to train for the priesthood but towards the end of the 1850s he joined the army giving Francis as his surname. His brother Alfred suggested that his reason for this was a scandal which contributed to their maternal grandmother's death, but Alfred's reliability seems suspect. Whatever the reason, the tradition, as expressed in newspaper obituaries, is that Francis was in the Royal Artillery and came to China in 1859, saw service there, was then stationed in Hong Kong and after a time bought himself out of the army and settled down as a civilian.\n\nThe first record I have found of Francis in Hong Kong relates to his marriage in July 1864 to Anne Shirley, who was born in England in 1824. She was a Protestant and there were two ceremonies, one at St. John's Anglican Cathedral performed by the Rev. J.J. Irwin the colonial chaplain, and one in the sacristry of the Roman Catholic Church performed by Father Raimondi (later the Roman Catholic Bishop of Hong Kong) who detected no impediment save disparity of religion for which he gave a dispensation. I have found little reference to Anne Shirley. She died at Bournemouth in March 1890. The next record I have found of Francis is in the Government Gazette for 1865. He was included in the list of jurors, his occupation being given as clerk and his address as 2 Mosque Street. He does not appear in the jury list for 1886 and the reason may be that he had become a solicitor's clerk.\n\nAt some time Francis became articled to William Gaskell who was admitted to practise as an attorney and solicitor before the Supreme Court of Hong Kong in 1846, being seventh on the Roll. In 1867 Gaskell had his office at 2 Club Chambers, D'Aguilar Street. Francis said that Gaskell used to leave the office most mornings for the Hong Kong Club saying “you catch 'em and I'll skin 'em\". Gaskell died in December 1868. It appears that Francis had not completed his articles and he transferred for a short time to Edmund Sharp who had been admitted in 1863 and who served as Crown Solicitor from 1871 to 1883. Francis was admitted, after examination, as a Proctor, Attorney and Solicitor in January 1869.", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210692, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 43, "title": "RAS-1986", "content_text": "26\n\nWALTER GREENWOOD\n\nspecially selected to reorganise and run the Registry (there had been some unhappy experiences in the past), \"The worst of it,\" he wrote, \"will be that this appointment of Mr. Ackroyd will constitute a precedent. He will be constantly vibrating between the Bench and the Registrar's Office. Succeeding Registrars will deem themselves entitled to the same chances, and instead of devoting themselves wholly to their work will be constantly on the look-out for acting appointment”. He ended by saying that he had no personal interest in the matter and would decline either office if offered it, and had not the slightest ill-will towards Ackroyd. The Government went ahead and appointed Ackroyd who does not appear to have taken any offence.\n\nIt may be convenient at this point, before turning to his life outside the law, to deal with other aspects of his character and situation. If his public statements and actions are a true guide he was a man of faith: faithful to his church and religion, to his native country and fellow countrymen and to his monarch. He was one of the leading Roman Catholic laymen in Hong Kong and regularly attended church services and functions. In 1878 he wrote to the press in defence of Bishop Raimondi who had been attacked in an editorial. The same year, speaking on a public occasion, he said that Roman Catholics did not expect favours but expected not to meet with prejudice and ignorance. He went on \"If there has been any difficulty, and there sometimes have been difficulties attending Catholics in Hong Kong, it has arisen, I will not say from any want of goodwill, but a certain amount, I do not like to say of prejudice, but of pre-judgment, a certain feeling of hostility to Catholics almost inevitable in English non-Catholics. At the same time I have spoken to missionaries and they all join in saying that nowhere, under no government, are they so free, are they so well treated, are they so perfectly certain that they will not be interfered with in the legitimate exercise of their office than under Her Majesty's Government”. In 1894 after the death of Bishop Raimondi he described him as a dear friend and said \"for the past twenty-five years he has been to me an educator in the path of duty\". In 1891 when his re-marriage was announced (he married a German lady in Colombo in December 1890) he was described as Knight of St. Gregory the Great, but I have not been able to trace his appointment. In 1880 speaking at a St. Patrick's Day Soiree he", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210693, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 44, "title": "RAS-1986", "content_text": "27\n\nsaid that no man loved Ireland more dearly, and there was no warmer heart in Ireland than his. He asked why Irishmen loved their country more than the English, who were daily getting more cosmopolitan, and the Scots who were daily getting more English, loved theirs. He suggested that the reason was that the Irish were a little less selfish and a little more generous, and gave preference to strangers over their own. They loved Ireland as their mother because over the last thousand years they had suffered and laboured much. That had made them patient, enduring, witty, generous, self-reliant, hospitable, brave and reckless. They had great learning to be proud of. Before St. Patrick came, and their Saxon friends were still going about painted, Ireland had laws and a recognised society. St. Patrick had little to do but introduce the spirit of Christianity. Irish immigrants were the backbone of countries where they lived and had succeeded everywhere. One fault that the Irish were gravely charged with was that they drank too much and were too fond of whiskey. He exhorted all present to resolve not to bring discredit on their country by excessive drinking, and to give up drink for six months to help the Duchess of Marlborough's Famine Relief Fund. After that he recited a poem entitled “Dear Ireland\".\n\nAs to Queen Victoria, in 1893 speaking at a meeting of the General Chamber of Commerce called to discuss the coining of a British dollar, he expressed opposition to anything bearing the Queen's head being made in a foreign country. At a meeting of the judiciary and legal profession in 1901 to pay respects to her memory he began his speech, which was twice as long as those of the Chief Justice and Attorney General combined, by describing himself as \"the senior member and actual, although not official, leader of the local Bar, and the solitary representative among the higher members of the profession of the Irish race and Roman Catholic community.\" He said “Loyalty to the throne is a duty most strenuously enforced on every member of the Catholic Church. The personal loyalty of Irishmen to the sovereign has always been conspicuous, the few contemptible exceptions only making the loyalty of the vast majority the more conspicuous\".\n\nHe was a public person, interested in most things that went on and ever ready to express his view about them. His talent for oratory ensured that his views were often heard. He was connected with many societies and clubs and because of his legal training was much in demand to sit in committees. He was ambitious and a", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210694, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 45, "title": "RAS-1986", "content_text": "28 \n\nWALTER GREENWOOD \n\nfervent supporter of representative government. He was ever an outspoken critic of the Government. The Hong Kong Telegraph in its obituary described him as “an entertaining and instructive companion and full of anecdote. At public functions he joined in heart and soul, ever ready with a cheery word for all. Many were helped by him financially and with advice. He never made a parade of charity but anyone who went to him in trouble seldom left without help. He was a staunch friend and a generous enemy\". The Daily Press said of him that he had a genial breezy presence, a ready eloquence and a cheerful willingness to assist in the promotion of any public measure or social institution. He met with many rebuffs and suffered many reverses but always met them manfully and never bore malice\". The China Mail observed that true to the instincts of his race he was always best in opposition. \n\nA coincidence which affected his life and career was that Hennessy, a fellow Irish Roman Catholic, arrived to take up his appointment as Governor shortly after he was admitted to the Hong Kong Bar. He admired Hennessy describing him as “probably the most eloquent of Irishmen\" and supported him. The Daily Press said in its obituary that Francis \"obtained his acting appointments through the influence of Hennessy whose side he consistently espoused in his long quarrel with the British and Foreign Community, and that on the whole his friendship with Hennessy cost him more than he gained by it, and there was little reason to impute to him self-interest as a motive for his advocacy of the Hennessian regime”. In May 1877 Francis was presented to Hennessy at a General Levee at Government House (though his wife was not presented to Mrs. Hennessy) and that may have marked his arrival in society. He took Hennessy's part at the public meeting held in October 1878 to consider the existing state of insecurity of life and property and in effect to censure Hennessy. Francis was against putting the blame on Hennessy's policies. He said his present house had been burgled three times but the remedy was to amend the law and reorganise the police force. He caused much offence by saying that there was opposition to Hennessy even before he arrived in Hong Kong. His support for Hennessy on this occasion was remembered against him for many years. (In 1880, appearing for a man charged with libel in that he had carried on a bitter, active and ceaseless opposition to the \n\n! \n\nPage 45\n\nPage 46", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210698, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 49, "title": "RAS-1986", "content_text": "32 \n\nWALTER GREENWOOD \n\nKai, in 1886. Francis himself took part in the foundation of the College of Medicine for Chinese (one of the two original students of which was Sun Yat Sen). He was on the platform at the inaugural meeting in 1887 and was appointed standing counsel to the College and remained as such until his death. He contributed to prizes for botany and chemistry and attended the presentation of the first diplomas in 1892. In 1886 he made a presentation on behalf of the College to Dr. James Cantlie, to whom in great measure the foundation of the College was due, on the occasion of his departure from Hong Kong. He began his address by saying \"when I first came to this colony I was given to understand there was only one disease recognised by the Medical Faculty and that was the liver, and that they had only two prescriptions, one a blue pill and the other, if that did not succeed, a P. & O. Steamer\". In 1897 at a meeting for the election of the Rector of the College he made a speech pressing the Government for recognition and financial support. He alleged that the Government had ignored the College and wanted a medical school on government lines with the Colonial Surgeon at the head and government officers thick and thin all over from top to bottom. On his death the Court of the College (which may be regarded as the forerunner of the University of Hong Kong) passed a resolution expressing appreciation for his services.\n\nHis interest in education also included schools, particularly the Roman Catholic schools. After the founding of St. Joseph's College in 1875 he rarely missed a Prizegiving Day there, and usually donated prizes, including on one occasion, somewhat ironically, an inkstand. He also acted as an examiner at St. Joseph's. Bishop Raimondi said that he tested the boys thoroughly and cross-examined them as he would have cross-examined a witness in court. He advocated teaching English to Chinese children. He also acted as a steward at, and patron of, the Hong Kong School's Athletic Sports.\n\nOne of the obituaries of Francis recorded that he used to say that when he first arrived and stood on the deck of the troopship and gazed at Hong Kong he determined to be Governor one day. Whatever the truth of that there can be no doubt that, as was said in another obituary, he coveted a seat on the Legislative Council. He might have had a chance of nomination by Hennessy save that Hennessy was intent on nominating a Chinese (Ng Choy) and also", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210710, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 61, "title": "RAS-1986", "content_text": "44 \n\nWALTER GREENWOOD \n\nFrancis had a serious illness towards the end of 1895 and had trouble with his health thereafter. In August 1901, after making a new will, he went to Yokohama to seek refreshment. He died at the Grand Hotel on 22nd September, the cause of death being given as apoplexy. On 25th September both branches of the legal profession met at the Supreme Court to pay tribute to him. The acting Chief Justice, A.G. Wise, recorded his personal debt to Francis for his welcome at the start of his career and his advice throughout it. He said \"Francis loved a fight in court but differences with opponents died at the doors of the court, and outside it was difficult to find a more genial or generous friend”. Ackroyd, in his letter referred to earlier, wrote \"Like all of us he had his faults but one quality he possessed for which he ought to be remembered and his example followed was his faithfulness and devotion to his clients. He was thoroughly conscientious in the conduct of his cases and once he took up a case he bestowed on it all his energy and talent. His zeal for his client may sometimes have betrayed him into hasty or indiscreet action, especially if he thought there was on the part of witnesses any false swearing, but this was a fault we could soon forget when we thought of his independent conduct of a case”. A full choral funeral service was conducted by Bishop Piazzoli at St. Michael's Roman Catholic Cemetery on 30th October. His grave is surmounted by a simple cross on a stepped plinth and bears the inscription, reading from top to bottom, “R.I.P. Sacred to the memory of John Joseph Francis K.C. Born at Dublin 25th April 1839. Died at Yokohama 22nd September 1901. Blessed are the dead who die in the Lord from henceforth now saith the Spirit that they may rest from their labours”. His widow left Hong Kong in 1902 and went to live in Germany where she died in 1912. \n\nAPPENDIX \n\nFrancis worked and lived at a number of addresses in Hong Kong. The first address I have found at which he lived was 2 Mosque Street. When in articles he worked at 2 Club Chambers, D'Aguilar Street, and continued there after being admitted as a solicitor. He lived in Alexandra Terrace in 1872 and 1, Caine Road in 1873. After his admission to practise at the Bar he had his chambers in Bank Buildings. He lived in a house in Bonham Road", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210789, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 140, "title": "RAS-1986", "content_text": "123\n\ntwo.\n\nForeigners in the land\n\nAlthough the opening of Hainan to foreign trade led to an influx of westerners to open business houses and man the British, German and French consulates that were installed in Haikou soon after the treaty port proclamation, they were not the first foreigners to penetrate Hainan. This honour belongs to gallant Roman Catholic priests who took up residence on Hainan almost 300 years before, although undoubtedly even these priests were preceded by unknown sailors from foreign vessels marooned by typhoons on the \"Shore of Pearls\".\n\nThe first Jesuit padre known definitely to enter Hainan was Father Gago who was shipwrecked in 1560 on the southern coast (Madrolle, 1898), and spent five months at San Ya before he could secure passage to Macau (Dehergne, 1940). However, it was not until the arrival of the Portuguese Jesuits, Pierre Marquez in 1632 and Benoit de Matos in 1635, that a church was established in K'iungchow (Pfister, 1932). By 1637, there were four churches with a total membership exceeding one thousand which included some high officials such as Wang Hung-hui, a former emissary to Peking, and his son, Paul (Pfister, 1932; Dunne, 1962).\n\n2\n\nThrough persecution and plagues, a succession of priests from Portugal, France, Italy and Germany, superintended the growing mission for more than a half century until 1665 when Jesuits were banished from China (Dehergne, 1940). After the priests were expelled, church property was seized and converted into Taoist temples, two of which were still standing in the late nineteenth century (Swinhoe, 1872a). Little remains today of this influence, although as late as 1919, the Roman Catholic cemetery in K'iungchow was still intact, albeit neglected, and the epitaphs of at least three priests buried in the 1680's could still be deciphered (Moninger, 1919). The number of tombs of respectable people is evidence of the large following the Jesuits had established in Hainan (Henry, 1886).\n\nBetween 1673 and 1725, priests returned to Hainan to continue", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210790, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 141, "title": "RAS-1986", "content_text": "124\n\nD.L. MICHALK\n\ntheir work, but owing to intense persecution they either left peacefully or gave their lives in martyrdom (Dehergne, 1940). Towards the end of the eighteenth century, Chinese priests were sent by the Bishop of Macao to rekindle the Catholic influence and in 1849 these priests were replaced by French missionaries (Swinhoe, 1872a). The reception of the foreigners was not friendly, the first who arrived was so badly beaten by the people that he died of his wounds (Henry, 1886). The mission never regained its former size, and in 1919, consisted of little more than an orphanage near Haikou run by several nuns and a few priests scattered throughout the island (Moninger, 1919).\n\nIn spite of their long association with Hainan, Catholic priests proved to be a poor source of intelligence concerning the island and its inhabitants, and it was not until Hainan was opened to foreign trade that thorough exploration was undertaken by Europeans. Although James Purefoy (1825), a British sea-captain, described parts of the east and north coasts through which he passed when shipwrecked in 1804, it was the British Consuls, Robert Swinhoe and Frederick Mayers, who unmasked much of the mystery of Hainan by their authoritative writings on its zoology, geography, history and ethnology based on their extensive excursions through the island in 1871 and 72.\n\nThese pioneering observations paved the way for more extensive reconnaissance of the unknown interior of Hainan by the Protestant missionaries, B.C. Henry and Carl Jeremiassen in 1883 (Henry, 1886), which in turn, led to the birth of the American Presbyterian Mission on the island in 1885 (LaTourette, 1929). Like their Catholic contemporaries, however, the Protestant missionaries were viewed with suspicion by the local inhabitants who frustrated all attempts by the Americans to purchase land or secure suitable lodgings.\n\nIt was the medical work of the mission which provided the catalyst for acceptance, and by 1919 there were 32 American missionaries on Hainan, including five qualified doctors. In that year, membership in the 29 churches exceeded 5,000, while 1,500 pupils attended mission schools and 3,000 patients sought treatment at the Presbyterian Hospitals in Haikou and Nada (Moninger, 1919).", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210825, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 176, "title": "RAS-1986", "content_text": "159\n\nof school age. In addition, two sons of a printer, who had come to Hongkong with the mission press, were available as students. These four formed the first class.\n\nThey met in quarters rented by Legge for his family residence. There was little prospect of growth until more accommodation could be found.\n\nThe London Missionary Society applied to the Hongkong Government for a free grant of land on which to build a school. Already grants for schools, chapels and hospitals had been made to the Morrison Education Society, the China Medical Missionary Society, the American Baptist Mission, the American Board of Commissioners for Foreign Mission, the Roman Catholic Society for the Propagation of Faith and the Church of England.\n\nSince these grants had been made, however, no further land was to be allocated until definite instructions regarding the future of Hongkong and its land policy were received from the Home Government. In spite of this, the mission applied for the hill east of Wanchai where presently stands Wah Yan College.\n\nIn presenting their case, it was stated that of the several hundred students who had been educated by the school at Malacca, \"some acted as interpreters to the courts of the several settlements, others are among the wealthiest native merchants.\"\n\nThe petition mentioned somewhat apologetically that, “the location... was unfortunate as the native tongue of the Chinese there was Malay so their progress in Chinese was slow and they in turn were slowed down in mastering English.” These remarks may have been included because of the Governor's known unfavourable view of the school's achievement.\n\nIn reply, the Governor not only rejected the request for a grant of land, but also expressed his view that the location of the school in Hongkong was unnecessary as the Morrison Education Society School was already in operation. He wrote: \"Two institutions of the sort in a small place like Hongkong, where I conceive it to be extremely doubtful any respectable Chinese will ever voluntarily\n\n......", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210981, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 43, "title": "RAS-1987", "content_text": "18\n\nLes yeux fixés au large et les cheveux au vent Nous nous embarquerons pour la Mer des Ténèbres Avec le coeur joyeux d'un jeune passager.\n\nLL\n\nJust as in the old days we would leave for China Our eyes looking out to sea and our hair streaming in the wind We shall sail henceforward for the Sea of Darkness Cheerful and lighthearted as a young traveller.\n\nThis is a major reversal, from the China ‘trip' into the Sea of Darkness. This is a remarkable and prophetic insight on the part of Baudelaire, a poetic formulation which is most relevant to our present-day intellectual crisis. We shall refer to it again a little later.\n\n—\n\n12\n\nAs the nineteenth century went on, as French political involvement in China and Vietnam became more effective, it was not unusual for French intellectuals to visit China and to empathize with her but always as isolated individuals. Such a one was Father Huc,1 a Catholic missionary whose minority voice, uncertain as it was, insisted on the specific values of Chinese culture and habits. China was a source of inspiration for diplomats posted there, such as Eugene Simon, whose book La Cité chinoise is a minor classic modelled on Fustel de Coulanges's standard essay La Cité grecque, and later Paul Claudel, a young consul in Tianjin, expressing his emotions in Connaissance de l'Est, a collection of poems in the Symbolist manner. French visitors to China included naval officers such as Pierre Loti, who had witnessed approvingly another sack of Peking by Western Allied forces after the Boxer Rebellion, or Victor Segalen, poet and archaeologist. Later still, intellectuals turned into revolutionaries, such as the young André Malraux who was involved in the 1926-27 Communist revolution in Canton, and who drew on this experience for his two major novels, Les Conquérants and La Condition humaine. Huc, Simon, Claudel, Segalen, Loti and Malraux had indeed very little in common except that they were somehow marginal figures on the French intellectual scene of their time. Even for those who were later to achieve international fame, such as Claudel and Malraux, China had not been much more than an", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 210986, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 48, "title": "RAS-1987", "content_text": "23\n\nLa Pléiade was wide open to classical Chinese literature, which benefited from the Maoist vogue.\n\nThe Maoist mirage met nevertheless with reservations and condemnations from various quarters — from the conservative Catholic right-wing and also from the pro-Moscow French Communist Party, which was hardly surprising, but also from two more specific groups, rather influential among intellectuals. The academic sinologists, on one hand, were very critical of the pro-Maoist fashion; with very few exceptions, they were well aware of the simplistic naivety of the new sinophiles. Yet, one should wonder whether their open hostility towards the fashionable intellectuals was not, after all, a kind of defensive reaction against what sinologists considered to be trespassing on their professional estate! On the other hand, pro-Maoist intellectuals were harassed pitilessly by a radical and very vociferous group, the young situationists, whose overall attack against established cultural values of every kind had been an important contribution to the May '68 movement. Thus, an unexpected anti-Maoist alliance was formed between respectable sinologists and sniping situationists, which was to make a lasting impact in France and in which the Canberra academic scene also became involved.\n\nLooking at this strange, erratic, very emotional love affair at a distance, some fifteen or twenty years later, how should we react — including myself? The whole affair was certainly a strange combination of affectation and naivety, of misinformation and self-complacency, which deserves blame and regret and nothing else. We were definitely lacking intellectual rigour, caution, and integrity. Not only did we satisfy ourselves with a rosy picture of China, which was conveyed to us by visitors on short-term and carefully controlled tours, but we made this rosy picture an essential ingredient of our social prestige, our publishing careers, our popularity with the media. We failed completely to assess properly our responsibility towards French public opinion and especially towards those for whom China understandably meant hope, determination, the ability to shape one's own future. I am not sure that self-criticism was something George Ernest Morrison was quite familiar with. But I am pleased that the present Morrison Lecture gives me a convenient occasion for expressing such regret.", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 210990, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 52, "title": "RAS-1987", "content_text": "27\n\nOur eyes looking out to sea and our hair streaming in the wind\n\nWe shall sail henceforth for the Sea of Darkness Cheerful and lighthearted as a young traveller.\n\nWe were departing for China with our hair streaming in the wind, and here is the Sea of Darkness. The worldwide ecological environment is in mortal danger in soil and sea, forests and atmosphere. The Third World is facing insoluble indebtedness, suburban youth is threatened with mass dereliction, our uncontrolled agricultural surpluses are unable to cope with hundreds of millions of famine-stricken people. Such is the Sea of Darkness before us. Some people, in Baudelaire's own words, may nevertheless be sailing for Darkness of Chaos with the light heart of a young traveller, fascinated by the achievements of computers, space technologies, high-tech communications and the like. I have met such people and they do exist, in China itself as well as in the West. But others are more careful, more demanding, more realistic in the long run, and not only among French intellectuals.\n\nLong ago, the French Catholic radical thinker Pascal was, just like so many of us, fascinated by the unique position of China in world history. He wrote in his sundry notes, his Pensées:\n\nHistorie de Chine quoi éclaircir\n\n- \n\n+ \n\n+ \n\n+ \n\nIl y a de quoi aveugler et de\n\nMais la Chine obscurcit, dites-vous. Et je réponds: la Chine obscurcit mais il y a clarté à trouver. Cherchez-la\n\n20\n\nThere is in China enough to blind us and enough to illuminate us.\n\nBut China makes things obscure, wouldn't you say! And I reply: China makes things obscure, but there is light to be found. Seek it out!\n\nYes, there is light beyond the Sea of Darkness. I thank you.", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211066, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 127, "title": "RAS-1987", "content_text": "102\n\nof this has yet been found although contemporary maps indicated at La Loma a \"Burial place of infidels.” Infidels comprised non-Catholics and included European Protestants, Chinese, and Indians. Incidentally, still living in Cainta, only a few miles away are the descendants of the Indian troops of the expedition who decided to stay after deserting or being left behind after their boat capsized, but their distinctive looks are, however, slowly disappearing. Sadly, after being governed by the East India Company for eighteen months, Manila had to be returned to the Spanish by the Treaty of Paris in 1763. Speculation still exists amongst Filipino scholars about what the Philippines might have been if the British had remained in control — a British colony in the Far East, rich in natural resources, fifty years before the acquisition of Singapore and Malaya and eighty years before Hong Kong.\n\nTrade continued to prosper after the resumption of Spanish Authority, and, until 1821 the Philippines continued to be run from Mexico. Treaty ports and trading posts were established in several places including Sual in Pangasinan, on Luzon Island, in Iloilo on Panay and on Cebu and Protestant cemeteries were established in each town, where beforehand the burial of Protestants in consecrated ground was prohibited, (as was the importation of Protestant Bibles).\n\nWith the expansion of trade, a burial place for the four hundred to five hundred aliens from Europe and North America living in Manila, was becoming an urgent necessity.\n\nIn 1827 the first British Consul General was appointed and it was his successor, John William Perry Farren (sometimes referred to as Fearon) who in 1860 attempted to establish a Protestant Cemetery for the mostly but not exclusively British residents. Sadly, Farren became one of the cemetery's first residents within weeks of its establishment.\n\nOn May 27th, 1862, the Spanish Government by a \"Superior Decreto\" granted permission to construct the Cemetery, and on March 11th, 1864 a lease was signed between Farren and Don Jose Bonifacio Roxas, the Owner of Hacienda de San Pedro, of a parcel of land of 31,656 \"varas cuadradas\" (22,467.85 sq metres or", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211183, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 244, "title": "RAS-1987", "content_text": "219\n\nand not the mists rising from the swampy areas.\n\nThough the cause of the fever had not been identified properly, the drainage of the valley was a way to remove it. If the valley was to be drained it meant that the rice growing must stop.\n\nFor generations the valley had been cultivated by the Ng and Yip families. They lived in the village at the head of the valley. Their village and that of the Chau family at Little Hongkong near Aberdeen were the oldest agricultural settlements on the Island.\n\nOver the years the villagers had built up some resistance to malaria, but the newly-arrived Europeans were easy victims. To safeguard the health of the foreigner the villagers were told they must give up their ancestral fields. The Government notified them of this in March 1844.\n\nTo justify this expenditure when the British Government was begrudging every penny spent on Hongkong unless it was for military purposes, the Governor informed the Secretary of State for the Colonies that it was expedient to drain the valley, \"as its vicinity to the town, and the natural advantage of this spot make it not only desirable as a residence, but likewise as a place of recreation for the inhabitants.\"\n\nIts use for recreation is still of great importance. The air of death still lingers, however. The hillsides to the west of the valley were laid out as cemeteries for the Moslem, Roman Catholic, Protestant and Parsee communities.\n\nBehind the village of Wongneichong, near the present stables of the Jockey Club, was the Jewish Cemetery, and on Caroline Hill to the east was a very large Chinese cemetery.\n\nIn 1844, the major improvements proposed were the raising of the level of the lower portions of the valley which were covered with water at high tide, enlarging the course of the stream which flowed through the valley and digging suitable ditches to facilitate drainage.", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211318, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1988", "page_number": 34, "title": "RAS-1988", "content_text": "14 \n\n1 \n\n10 \n\n# A BRIEF HISTORY OF \n\nTECHNICAL EDUCATION IN HONG KONG \n\nDAN WATERS \n\nAs early as 1863 vocational training in carpentry, tailoring, shoemaking, printing, bookbinding and gardening was provided for twelve boys. Numbers later reached thirty. Classes were held in a Chinese building, under a Father Raimondi, not far from the Mission House in Wellington Street. \n\nAlso, in the late 1870s, up to 100 boys, in addition to their native language, were taught carpentry, shoemaking and printing by brothers at the Roman Catholic reformatory at West Point. The destitute children, some of whom were Portuguese and came from Macau, learned gardening and played games after school. \n\nThe first annual prize distribution of the Li Shing Scientific and Industrial College (*) was held in January 1905. Over seventy students had enrolled but by examination time only thirty-five remained. The founders felt the purpose of the establishment was to help raise China from her low industrial condition' and to educate her sons in modern science and industry and train them to use their hands as well as their brains. \n\n'We hope to train dependent workers and not mere \"hands\" \n\nto be always under the direction of foreigners.' \n\nThe aim of most schools in Hong Kong was to train clerks and compradores. \n\nDuring the Governorship of Sir Matthew Nathan (1904 to 1907) the Government began to show interest in elementary technical education. This culminated in the founding of the Technical Institute in 1907. This establishment was different to the eight technical institutes run by the Vocational Training Council we know today. The Technical Institute which was established in 1907 formed a sub-department under the Director of Education. It had no building of its own but was housed at", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211319, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1988", "page_number": 35, "title": "RAS-1988", "content_text": "11\n\nQueen's College (then in Hollywood Road), the Government secondary school which is still situated on Hong Kong Island. In 1913, the Technical Institute entered [6] candidates for local examinations of whom 116 passed. Subjects included shorthand, sanitation, building construction and field surveying.\n\nThe development of technical education was slow. However, in 1926 the Salesian Fathers commenced classes in shoemaking, carpentry, tailoring, and printing; at about the same time, Taikoo Dockyard, situated at Quarry Bay, opened evening classes for their apprentices.\n\nIn 1903, a positive step was taken by the Government towards the development of technical education when a committee was formed to report on the possibility of introducing a system of practical education. This Committee, under the chairmanship of Sir William Hornell, made three main recommendations. These were the establishment of a junior technical school; the provision of evening classes for apprentices; and the commencement of full-time courses at a later date.\n\nAs a result, in 1932 the Junior Technical School was established, which was Government's first venture into full-time technical education. This secondary school provided a comparatively narrow four-year course designed mainly as pre-apprentice training for the engineering trades. In 1957, 'JTS', as it was usually known, moved from its accommodation in Queen's Road East (from 1974 to the time of writing this has been occupied by the Technical Teachers College) to the three-storey building in Wood Road vacated by the then Technical College. At the same time, the name (JTS) was changed to Victoria Technical School (VTS), and a phased conversion from a trade to a secondary school, albeit with some emphasis on non-vocational technical subjects, took place.\n\nFurther progress was made in 1935 when the Catholic Salesian Society founded the Aberdeen Trade School. This provided a general education, together with training considered comparable to an apprenticeship within an institution. The School was converted into a secondary technical school in the late 1950s. The author first visited this establishment in January 1955 and recalls the high standard of projects on display.", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211323, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1988", "page_number": 39, "title": "RAS-1988", "content_text": "15\n\nNOTES\n\nThe Author is grateful to the Reverend Carl T. Smith for providing material about vocational training in early Hong Kong, and to Mr. C.L. Ko and Mr. M.H. So for the photograph.\n\nT.F. Ryan, 'The Story of a Hundred Years: The PIME in Hong Kong, 1858-1958', Catholic Trust Society, Hong Kong, 1959.\n\nHong Kong Daily Press, 20 July 1876; and Hong Kong Catholic Register, Vol. II, No. 39, 29 June 1879; and South China Morning Post, 16 November 1936.\n\nHong Kong Telegraph, 30 January 1905; and Hong Kong Telegraph, 17 September 1901; and Daily Press, 25 January 1906; and Hong Kong Telegraph, 17 June 1914.\n\nT.C. Cheng, \"The Education of Overseas Chinese: A Comparative Study of Hong Kong, Singapore and the East Indies' (University of London MA thesis, 1949), p. 141; and Hong Kong Telegraph, prospectus of evening courses to be held at Queen's College.\n\n*Imperial Education Conference Papers, Education Systems of the Chief Colonies not possessing responsible Governments' (Hong Kong, 1914), p. 5.\n\n4 Ibid, pp. 27 and 28.\n\n7\n\nWatt Hoi-kee, \"Technical Education in Hong Kong Today\", Appendix I (undated), p. 26 (c. 1964).\n\n# 'Opening Ceremony New Technical College' (booklet), (2 December 1957), p. 3.\n\n*Aberdeen Technical School 1935-1965, 30th Anniversary Souvenir Number'.\n\nC\n\n'Far East Flying and Technical School Ltd' (prospectus) (undated).\n\nMonica Yeung, 'Air-minded men who never get off the ground', Hong Kong Standard (15 September 1974) p. 19.\n\n12\n\n'Hong Kong Technical College 1970-71', prospectus p. 1.\n\n11 Information given verbally by pre-war Trade School student.\n\nTH\n\n'Tang King-po School Speech Day and Prize-giving' (brochure) (19 November 1976).\n\n15 'Technical Education Investigating Committee, Report on Technical Education and Vocational Training in Hong Kong' (30 October 1953).\n\n'Opening Ceremony of the Polytechnic's First New Building' (brochure) (26 October 1976), p. 1.\n\n17\n\nTH\n\n19\n\n'Opening Ceremony of the New Technical College' (2 December 1957), last page. *Report on the Cost Study of the Hong Kong Technical College' (December 1968). *'Opening Ceremony of the Polytechnic's First New Building', loc. cit.", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211677, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1989", "page_number": 92, "title": "RAS-1989", "content_text": "67\n\nanti-British propaganda, which the facile Eugene Chen* was then addressing to a gullible American press.\n\nSet back from the Bund behind a heavy hand-wrought iron fence of ugly design, the Consulate building was typical of those erected in the 1860s, when the Concession was first opened. The two-storied thick brick walls, shaded all round by wide arched verandahs, in the style affected in India, housed both the office and the residence of the Consul. Upstairs, parts of the verandah had been boarded in to provide bathrooms in accordance with modern practice. From the bedroom windows the view carried across the Yangtze to the flat north shore, a mile away, where the farmers were already cutting down for fuel the tall reeds, which yearly grew along the banks of the river. We would often cross over at this season with our guns and our dogs to beat the pheasant out of the smaller clumps left by the reed-cutters.\n\nHaving completed their inspection, the plotters moved on down the Bund, past the godowns of Messrs. Butterfield and Swire, past the Customs House, past the Roman Catholic Church to the Bund gate, through which they trouped a little self-consciously under the eye of the steel-helmeted gentleman, who stood there with his rifle at the slope, in the blue uniform, the khaki webb equipment, and the spats of the Royal Navy.\n\nTheir plans soon matured. Some afternoons later a political meeting was called on the foreshore outside the Bund gate, which the Navy had left open to avoid any accusation of provocation. By the offer of a ten cents inducement to the loafers and riff-raff of the Chinese city an adequate attendance was ensured. Orators stood on the Bund wall whipping up the temper of the crowd: they shouted slogans in which the words \"Beat down” and “Kill\" echoed frequently. The crowd soon responded and parties began trickling into the Concession. Stones flew through the air. The sentry at the gate discreetly withdrew and sounded the alarm. The British Naval guard turned off: they had strict orders not to fire, but to protect themselves by dropping their rifle butts on the toes of any rioters who pressed them too closely. This method of defence is not very effective against stones. Reinforcements were brought ashore from the meagre crew of the destroyer; they were joined by some dozen\n\n* (Trinidad born journalist. At this time Minister for Foreign Affairs of the Kuo Min Tang Revolutionary Government.)", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211878, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1989", "page_number": 293, "title": "RAS-1989", "content_text": "268\n\nover the past, or meditating on the future. I am often picturing out the arrival at Hong Kong, and what sort of a place I shall find there; and how many letters I shall find there for me. I hope the Bishop will have sent me some further advice, and an order for the payment of my salary. I shall want to get some of my salary advanced, as it will cost a good deal to set up housekeeping on my own account. I have thought of a hundred things which I shall require to know when I get there.\n\nThe other day I found out that the captain's wife is a Roman Catholic. I had suspected as much for some time previously. He professes to be of no religion at all; so it is no wonder that I cannot associate with such people. I had a bit of a row with him the other day, but he soon drew in his horns and was uncommonly obliging for a few days. It is miserable to live with a man who does nothing but grumble and growl at the men all the day long. I have hardly heard him speak kindly to anybody yet.\n\nWednesday, May 1st\n\nI am very glad we have reached another month. Often am I thinking of May and how pleasant it is in England, now everything begins to look beautiful in the country. But for me there is nothing but the wide waste of waters to look at, and the sky overhead, and the consolation that only half the time of the voyage is yet over. It is truly a very monotonous life, but still it cannot be helped.\n\nI am now very hard at work with Chinese, Latin, Greek, and French and what with these and other subjects I can just manage to keep myself busied. And I find that the more my mind is occupied, the faster goes the time, only it is rather wearing work to the eyes and brain to read so much.\n\nCapt Moate and I are now tolerably friendly, and I do not mind him as a companion when he does not swear nor speak improperly. He has certainly very much improved, and I hope by the time we reach Hong Kong he will have become quite a clever fellow.\n\nWe have been rather put out of our course through the continuance of the SE winds, which have driven us right back almost within sight of South America, and detained us considerably in our course. The wind has just lately veered round a little, but we are still going along very slowly and badly. It is a long way before we get to the Cape. We are", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211887, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1989", "page_number": 302, "title": "RAS-1989", "content_text": "277\n\nwith everybody. Capt Moate always styles him \"Bull dog\" and I never hear him speak of him but under that honorable name.\n\nThere are several men who have not yet recovered from the injuries in the storm. One was severely hurt and asked leave to go to his berth, when the captain gave him a kick which fetched him down, and sent him rolling up and down the deck as the ship rolled. This morning he mixed up a cargo of jalap and salts, and everyone that could not come to work had to swallow enough for a horse. Ever since we started he has had some one on the black books, and whoever gets there always remembers it.\n\nMrs Harper keeps herself shut up all day long in her cabin, and not once a day do I see her sometimes, and not once a week does she dine or take a meal with us. She is a regular Catholic, and regards the rest of us as so many heretics. Indeed I set my foot in it before I knew she was a Catholic, by speaking rather strongly against popery in an argument with the captain.\n\nYesterday I spent a good deal of time in watching the men at their work. I suffer much for want of exercise, although I walk about as much every day as I can. Yet it is nothing like a good walk in the fields. Tomorrow I intend to commence a course of salt water as medicine, and adopt grandfather's system of taking it.\n\nMonday, June 17th\n\nAfter long tossing about in the Southern Ocean, and enduring cold as well as rough weather, you may imagine what a relief it is to be going along very peacefully into the tropics, which we shall enter in a few hours. Everything appears altered, and seems to look cheerful and happy. The air is beautifully mild; the sky is quite clear, and everything tends to make the deck once more a comfortable place to spend the long and tedious days. We are now also just getting into the SE monsoons which will take us straight to our resting place, Batavia, where we hope to arrive by next Monday. The wind being light, we as yet make scarcely any progress, on account of our want of sails. None of the masts have been put up yet, although we hope to fit up the main top mast by tomorrow night, when we hope to go on faster. You may imagine how I long to see land once more, for tomorrow makes a hundred days since leaving England. It will be about 30 days before we can reach Hong Kong, yet", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 212067, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1990", "page_number": 9, "title": "RAS-1990", "content_text": "year as your President. Have we coped, you may ask? Well, I believe we have, and for this I need to thank my fellow councillors for the very loyal and hard work they have put into ensuring that the Society's affairs run in a smooth and on the whole organised way. In particular mention must be made of Elizabeth Sinn for arranging a varied programme of activities and lectures, Carl Smith, for his loyal and perceptive encouragement, Patrick Hase, for arranging interesting visits and editing the Journal (perhaps the most arduous duty), Robert Nield for keeping us on the right financial track, for our team of ladies, Evelyn Caldwell our Secretary, a post which really holds the Society together, Anita Wilson for doing the newsletter, and our Assistant Secretary, Sharon Bruce, also our Librarian Y.C. Wan, and all those other Council members and helpers who help to make this Society tick and move forward.\n\nSo what have we done and where do we stand? I will start with the Programme. During the year there were the following talks and visits:\n\nTalks:\n\nChang Tsong Zung\n\nPeter Leeds\n\nMichael Luk\n\nPeter Steyn\n\nJames Hayes\n\nWang Gungwu\n\nMiss May Wong\n\nAnne and Stephen Selby\n\nSister Beatrice Leung\n\nSusanna Hoe\n\nRichard Stott\n\nVisits\n\nHong Kong Art in the 80s\n\nHistory of Transport in Hong Kong\n\nThe Origins of Chinese Bolshevism\n\nMemories of India\n\nThe Libraries of the Royal Asiatic Societies in China\n\nWestern Scholarship, Asian Continuities\n\nChanging Lifestyle of Young Japanese Women\n\nPidgin English on the China Coast\n\nSino-Vatican Relations and the Recent Developments of the Chinese Catholic Church\n\nGin and Bridge All Day: Myths about Western Women in Hong Kong 1841-1941\n\nHong Kong Birds\n\nVisits were to Waglan Island, organized by Geoff Roper and Roger Perry, Wo Hang Mid-Autumn Festival visit organized by Dr. Patrick\n\nviii", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212128, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1990", "page_number": 70, "title": "RAS-1990", "content_text": "47\n\nthe Ch'ung-fu-ssu or Office for Christian Clergy, was set up in 1289 to supervise their activities, and this body is last heard of in 1351. The Ming revolution against the Mongols in the 1360s, which swept through China from south to north, was strongly nationalistic in character, and references to foreigners in Chinese cities cease after these cities passed under Ming control. The Mongol capital Khanbalik (modern Peking) fell in 1368, and China thereafter retreated into a long period of isolation from the outside world. Nestorian Christianity was now spent, and the next wave of Christians to arrive in China, nearly two hundred years later, were Roman Catholics from Europe. They came by sea, as it was now no longer possible to travel overland through Central Asia, and they found that the work of evangelism had to begin all over again, as scarcely the faintest memory of Christianity had survived in China.\n\nThe number of Nestorian priests in China was never large. In the T'ang period they probably numbered a few thousand at most. As we have seen, Wu-tsung's decree of 845 gives a figure of about 3,000 foreign monks, and a slightly earlier Buddhist work asserts that the grand total of Manichean, Nestorian, and Zoroastrian monasteries in China was smaller than the number of Buddhist monasteries in a single small city. In the Yüan period, according to a census taken in the 1290s, Mongols and other foreigners in China accounted for as many as one person in thirty-five of a total population of seventy-two million. Even so, the number of Nestorian Christians in China was estimated by John of Cora in 1330 to be no higher than 30,000. This estimate may be slightly low, but it is clear that it is on the right lines.\n\nThe Nestorian missions to China have generated an extensive and often romantic literature, and much, probably too much, has been claimed for the effectiveness of their missionary activity. In T'ang China the Nestorians had the Christian missionary field to themselves; in Yüan China they were joined by missionaries of the European Latin church. On both occasions the influence of Nestorian Christianity on China appears to have been insignificant. The major, if impermanent, missionary achievement of the Nestorian church beyond its heartland in the Tigris and Euphrates valleys and the hills of Kurdistan, was not in China, but in Arabia, India, and Turkestan. The mission to Turkestan was particularly important: the ethnic character of the Nestorian church, at first predominantly Syrian and Persian, was substantially modified between the ninth and fourteenth centuries.", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212135, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1990", "page_number": 77, "title": "RAS-1990", "content_text": "54\n\nOther Official Identities\n\nWhile technical Chinese terms, derived from a transliteration of the proper name Nestorius, exist to distinguish the Nestorian church and the Nestorian theology from other types of Christianity, ching-chiao ('brilliant teaching') has become the normal term used by Chinese writers for Nestorian Christianity in China, just as t'ien-chu chiao and chi-tu chiao, also terms invented by Christian missionaries for use in China, have become the standard terms for Catholic and Protestant Christianity respectively. Indeed, at one point in the seventeenth century, Chinese Catholics considered abandoning the term t'ien-chu chiao and calling their religion ching-chiao hou-hsueh, the 'revised brilliant teaching'. It was, of course, the discovery of the Sian tablet in 1625 which gave a new lease of life to the term, and its revival is a curious irony of history. In fact, far from being the usual term used by the Nestorians for Christianity, ching-chiao, 'brilliant teaching', had fallen out of use by Yuan times, and was only used for a short period by the Nestorians in Tang China. It seems to have been invented by Archbishop Adam shortly before the erection of the tablet in 781, and was probably only consistently used during his lifetime.\n\nThe term fa-ch'in ching-chiao was never used by Nestorian Christians in Yüan China to characterise their religion. They almost certainly did not know that Nestorians had come to China in T'ang times, even though references to the earlier mission probably survived in the church's archives in Baghdad. In official correspondence, Nestorian Christians in the Yüan period are referred to as Yeh-li-k'o-wen. The term has never been satisfactorily explained, and the suggested derivations from either the Greek archon (ruler), Syriac arkdiqun (archdeacon), or Turkish arkhun (fair-complexioned), all pose problems of one kind or another, though the third suggestion is certainly the most plausible. 'Christianity' was merely the teachings of the 'Yeh-li-k'o-wen', an expression found in several official contexts. This colourless expression supplies additional evidence for the indifference of the Nestorian Christians of the Yuan period towards missionary activity among the Chinese population.\n\nIn the T'ang period, moreover, Christianity seems to have been known by an almost equally colourless name, ching-chiao, the 'teaching of the scriptures', until shortly before 781, and to have been", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212160, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1990", "page_number": 102, "title": "RAS-1990", "content_text": "79\n\nHe repeated that his shrine catered for believers from all religions and added that his spirit medium is a Roman Catholic religious novice. Wu T'ien-chu, whose festival is celebrated annually on the 13th day of the ninth lunar month, is portrayed by an image of a seated mandarin with a red and a blue demon, one under each of his feet.\n\nExamination of the legends surrounding local deities who lived or died in the vicinity of present-day cult temples, or who are worshipped in one of their branch temples, reveals that they can be either distinguished citizens or ordinary people, often nonentities, but all now characterised as shen (spirits).\n\nA great many heroes and worthies, and tens of millions of ordinary people, live and die and are never deified, and those who are have been identified as such by their possession of ‘ling' (supernatural power) which can increase or wane depending upon a number of circumstances. 'Ling' can fade until the deity is deemed powerless by devotees and ignored or deposed, or the 'ling' can be renewed by ritual means.\n\nIt is readily understandable that major heroes of antiquity, revered nationwide for many centuries, are now worshipped for their accumulated power. They were powerful in life and since death their ability to protect and guide devotees has been well authenticated to the satisfaction of devotees. However, lesser deities, local heroes and worthies and especially the spirits of ordinary people, have to ‘earn' their deified status by result, and cults grow, wither and disappear entirely depending upon their ability to provide an adequate response to devotees' pleas and requirements. Some have become major deities within comparatively large communities; in Taiwan, for example, several have become the patron deities of immigrant groups from an individual county back on the mainland.\n\nWhereas it is reasonably clear why charismatic local heroes and worthies came to be deified, usually by public acclaim (though some have achieved sanctification by wealthy families pushing their ancestor's case) it is less simple to understand why some ordinary people and not others have been deified. It is even more perplexing why a few local thugs who originally had nothing going for them have also been deified. An excellent example of this is the cult of Liao Tien-ting in Pa Li, across the Tanshui River from Tanshui town in northern Taiwan. Liao, who was killed in about 1920, is now honoured with", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212233, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1990", "page_number": 175, "title": "RAS-1990", "content_text": "152\n\nnot do for a house to be very isolated, or it would be continually attacked by robbers. The Roman Catholic Cathedral is a fine building, and also the Governor's house. Just behind the College are some fine buildings.\n\nAnd now, after a glance at the island, I will go on to describe the inhabitants. Of course they are mostly Chinese; next come English, Parsees, Portuguese, Americans, Germans, French, and Arabs. Spaniards might also be mentioned. The Chinese are the working part of the population. Generally they are industrious and active. The lower classes however are dirty and degraded. The middle class are generally well informed and intellectual. Some hold very important situations. One striking feature in Chinese character is their don't care sort of feeling. If they can get out of doing anything they will, unless they see a chance of being well paid for it. Anything they do not want to understand, they pretend great ignorance of. In fact unless money is in the way, one would take them for a race of idiots. Never can you tell if they are pleased or angry. They are the most cold-hearted race that can be imagined. The men agree well together; never do I hear any quarrelling among them. They do not take wine or beer, and a drunken Chinese is as uncommon a thing here as a really honest one. One needs be very sharp to deal with them.\n\nI went to buy some earthenware, and it was as much as I could do to keep the fellows civil. A crowd always collects in a shop when they see an Englishman. I should have lost my watch, purse and umbrella twenty times over if I had not kept my eyes open. As pickpockets they beat London all to nothing. I had to keep my eye on the whole lot of them. They will even cut off the tail of one's coat and quietly walk off with it; and a few coat tails makes them a suit of clothes.\" One has to be all bluster, and to keep a walking stick or umbrella continually in motion, to keep pace with them. I being a stranger, perhaps they wanted to try my patience over what I was buying. It seems a favour for them to let you buy of them. In fact they never speak of the English but as fan-kwai, i.e. foreign devils. They are very hypocritical. There is no knowing their thoughts or intentions. In fact a Chinaman in Hongkong is quite a riddle.\n\nThey generally dress in white. All wear a sort of coat, and very full knee breeches and gaiters. Their shoes always look very neat, although the soles are above an inch thick. They are slippers in appearance rather than shoes. They never wear a hat except when they wish to keep off the sun, when they use one as big as an umbrella. A Chinaman ordinarily dressed, with his long pig-tail hanging down behind, does not look so bad after one is used to it. Some of the wealthy ones stalk about in the evening with all the dignity imaginable.", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212237, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1990", "page_number": 179, "title": "RAS-1990", "content_text": "156\n\nThe Portuguese are in considerable numbers here, since they can generally stand the climate better than the English: Many of them have come from the neighbouring island of Macao which is Portuguese. They are a swarthy indolent looking set. They have a strong Roman Catholic College, which is not far from ours.\" Their undermining influence is very strong. The students, priests and friars, etc., wander about of an evening in their long black dresses. The Catholics are very active.\n\nThe Americans are mostly men of business. The Germans are mostly Lutheran missionaries, and capital fellows they are. The French and Arabs are comparatively few in number. There is an English jail, generally full of sailors: Two of the men from the \"Prince Alfred\" I suppose were put in there. I am going regularly to visit the prisoners, Mr Irwin having wished me to do so to assist him. Then there is the Chinese jail; a wretched place. Every hour or two as I sit here, I hear a long heavy clanking of chains as a great gang of them go past in the road, carrying heavy burdens. They make them work hard on the roads, and the continual sight of them has a salutary effect on the Chinese mind. Yet crime is very common.\n\n14\n\nI come in the next place to speak of the college, and of my domestic arrangements. In my former letter\" I gave a brief description of it, which I will amplify a little. I have just made a miserable sketch, or rather ground plan of the college, just to show within a little the relative positions of each of the parts. I will now ask you to accompany me through the establishment. We enter the gateway, as you see in the plan, and go through the shrubbery. We notice it is thickly planted with trees, and here and there on the grass is a small bed with flowers. There are some gigantic specimens of cactus and", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212272, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1990", "page_number": 214, "title": "RAS-1990", "content_text": "191\n\nSeveral levels of influence on Legge's approach to the Chinese classics can be associated with his intimate knowledge of Buchanan's History of Scotland.\n\nIt is, for instance, possible to identify in Legge a particular view of history, which he had received from Buchanan's portrayal of Scottish history. Buchanan was aware of both the tenuous nature of the Scottish monarchy and the military might of the English. He searched through the most ancient Latin texts in order to identify sources for facts and issues almost completely lost by his contemporaries. In doing so, he set standards for the critical assessment of ancient manuscripts, consequently creating a chronological reconstruction of Scottish history. In Legge's scholarly reconstruction of the dynastic histories of China we find the same concern for reliability of texts, long prolegomena which attempt to splice together the missing pieces, and a relentless standard which distinguished myth from historical event.\n\nStill there was more than this in The History of Scotland: it is full of the accounts of clan wars, the complexities of international politics, and the heroes of the nation. Could it be that these were reflected in Legge's approach to Chinese history as he was drawn into the ducal duels and internecine warfare of The Spring and Autumn Annals (IBPA) and its commentaries? There is a remarkable concurrence between the Warring States period of China and the battles of Scottish patriots in the formative years before union with England.\n\nTwo further dimensions of Buchanan's life and efforts are of interest: first, Buchanan's concern to revitalize the old medieval Latin tradition by an intimate knowledge of the classics and to apply lessons learned from the classics to his own time; secondly, the fact that this Catholic scholar later converted to Calvinism. Cherishing the classics was, for both Christian Latinists and Confucians, a means of gaining wisdom to live in a dynamically changing world. At Oxford Legge would reveal his great admiration and interest in the Tang dynasty scholar, Han Yu (768-824), having recognized in Han Yu this same concern to cherish \"old\" knowledge in order to acquire new knowledge. Furthermore, Han Yu was a kind of Confucian fundamentalist, using his renaissance of past wisdom to effect direct intellectual and political renewal.\n\nTT\n\nProtestant conversion in the sixteenth century demanded as drastic", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212281, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1990", "page_number": 223, "title": "RAS-1990", "content_text": "200\n\nLegge urged missionaries to reach into the very heart of the Middle Kingdom and seek to fulfil the Chinese spirit through appeal to the traces of God left in their own Classics, while supplementing and fulfilling them through Christian revelation.\n\nWhy was Legge so persistent in this approach? One major factor in his motivation came from a special passage in the Old Testament. The nineteenth century Protestant missionary mandate to China was driven by a Biblical prophecy understood to include a promise of the eventual Christianization of China. According to many nineteenth century Protestant missionaries including Legge, the place referred to in Isaiah 49:12 as \"Sinim\" must refer to China. (More recent scholarship sometimes refers it to Assuan in Egypt.) Being thus convinced that God had a plan to include the Chinese peoples within the Kingdom of God, many 19th century Protestant missionaries believed that God's Spirit would accomplish this Christianization through the influence of great Christian leaders. A claim that this prophesy indicated essentially Protestant endeavours was also emphasized: the earlier Christian missionary groups, Nestorians, Jesuits and other Catholic orders, as well as a few Russian Orthodox priests, had been kept from completing this building up of the Kingdom of God in China. Thus it was claimed that the nineteenth century was the time for the Protestant nations to fulfil their Divine destiny in bringing to China the transformative message of Christ as well as their own brand of Christianized civilization.\n\n—\n\nThis particular attitude explains to a large extent why Legge himself was both supportive and critical of British and other colonial powers. If they were to be beacons of Christian civilization, they had to be criticized whenever they did not live up to this calling. Protestant missionaries therefore acted in relation to Chinese societies as social revolutionaries, and in relation to Western nations as prophets of either (and sometimes both) glory or judgement.\n\nLegge was not only able to define a prophetic duty for missionaries, he was also deeply motivated to provide intellectual tools to make it all the more possible.\n\nThis is one of the motivations which explains Legge's important reassessments of Confucius (LF) in his second edition of the Four Books completed in 1895. (He did not find similar reasons to revise", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212409, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1990", "page_number": 351, "title": "RAS-1990", "content_text": "328\n\nthe Roman Catholic church was turned down on the grounds that he was a Freemason'.\n\nThe formation and numbers of the Corps ebbed and flowed with local and international events. Sometimes in the lull periods the volunteer body was reduced to nothing more than a rifle-cum-social club. The human interest of the early chapters flags accordingly as the minutiae of the Corps, such items as the change from muzzle to breech loading guns, full names and initials of the various officers, numbers of men etc., are recorded. Whilst the Regiment's purists will relish this depth of detail, the non-military reader's interest might wane somewhat.\n\nThe book bursts alive again however with the horrendous events of the 8th to the 25th December 1941. The impression conveyed of the Japanese invasion of Hong Kong was of magnificent bravery and a classic military rear guard action in which the Volunteers fought and died alongside the Regular forces. The valour of the Corps is epitomized by the story of Private Sir Edward Des Voeux when, in a particularly ferocious encounter with the enemy, it was suggested he make a dash to safety 'he replied calmly that he was too old to go dashing about and that he would far rather fire in comfort. He died, still fighting' (P. 239)\n\nAlmost a third of the book is devoted to the fall of Hong Kong but do we learn anything new? Most history books trot out the catalogue of reversals based on General Maltby's subjective hindsight of what went wrong and why. This book sadly does not challenge Maltby's prejudiced reflections, which is a shame because Mr. Bruce, more than most, is qualified to question the logic as to how, where and when the battle was fought and lost. It is also regrettable that the publisher presumed that all readers are familiar with Hong Kong. Without a detailed map, the unfolding events, especially in December 1941, are difficult to grasp.\n\nMr. Bruce's book will not stand as a definitive story of the Hong Kong Volunteers. The loss of vital records during World War II prevents such a history. The appeal however is the readable portrayal of one of the territory's more colourful institutions and as such is recommended for anyone keen to have a broader picture", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212455, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1991", "page_number": 9, "title": "RAS-1991", "content_text": "would be surprised how many members have actually published a book over the last two or three years or are going to publish in this forthcoming year. We are a society whose members get consulted on a variety of matters from the Urban Council when they set up the Hong Kong Museum of History, to the Hong Kong Government when seeking assistance for the grading of historical buildings for the Government Antiquities Advisory Board, and by the Legislative Council inviting us to make representations on the Council elections and even from abroad by people who want to know for instance about how Chinese junks are constructed; we even have applications from persons who wish to work for the society full-time but unfortunately they wish for remuneration! So although we are inclined to look back, historically, we are a Society whose members consist of people from all walks of life and who take an active forward-looking interest in Hong Kong and events which are likely to affect the future well-being of the Society,\n\nAll this may sound too self-congratulatory and in some ways it is: there are of course some problems, but before coming up to them I would like to briefly outline what we have actually done to justify our existence over the last year. First and foremost there is the Journal. The 1989 Journal was published recently and if you do not have your copy please see the Assistant Secretary. I think you will agree with me that it is full of interest and is up to the high scholarly standards we have come to expect. For this we have to thank not only all contributors but particularly our Editor Dr. Patrick Hase. He has toiled long with spectacular results: but even so we are asking him to toil even harder to get out the 1990 Journal and we are hopeful this will be published later this year.\n\nThe next area I wish to highlight is the Programme: the Society has a Programme Committee under the able Chairmanship of Mr. Peter Leeds and arranges a variety of talks and visits: for the last year there have been the following talks:\n\nFather Louis Ha\n\nDr. Graeme Lang\n\nMs. J. Bresnihan\n\nMr. Peter Lee & Judy Bonavia\n\nDr. Patrick Hase\n\n150th Anniversary of the Catholic\n\nChurch in Hong Kong\n\nRise of a Refugee God\n\n(Wong Tai Sin)\n\nGovernor John Pope Hennessy\n\nTibetans and Tus\n\nNew Territories Poetry and\n\nFolk Song\n\nviii", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212573, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1991", "page_number": 127, "title": "RAS-1991", "content_text": "107\n\nis unacceptable to many Chinese. In China, therefore, organs are often obtained from executed criminals.\n\nIn this study the three sisters cried bitterly when informed an autopsy would be carried out on their mother's body. They were relieved when the authorities relented. The three blamed themselves because the mother was alone at the time of the heart attack. A soothsayer, however, said that nobody could have saved her. If she had been taken straight to hospital at the onset she would have died just the same. Because of her age and the hour of death it was prophesied the deceased would go to heaven.\n\nThat the dead person had not eaten that evening before death was construed as a good omen. Missing the meal signified she has left everything behind for her children. However, she was in the habit of drinking from a special mug. This had disappeared. It was assumed she had taken it with her. That three months before death she had given a friend a piece of jade and had told her: 'I may not be here for your next birthday,' was repeated frequently by mourners.\n\nIn her early thirties, influenced by eldest daughter, mother had been baptised a Catholic. But the attractions of a combination of native Taoism, Buddhism and folk religion were too great. By the 1960s, mother was no longer practising Christianity. She never expressly told relatives why she left the Church. It was probably because, to a very Chinese person who spoke no English, Catholicism was too western; in spite of the Church adopting a few Chinese customs, such as three bows to a deceased's photograph and the 'last glance' at a funeral. Many quote the saying: 'One Christian more is one Chinese less.'\n\nA few hours after death, the mother's spirit, which left the body as visible vapour, was in limbo wandering about'. Depending upon deeds performed on earth there are six possible 'destinations': hell, heaven, and becoming an animal, a ghost, a human again or a buddha. Everybody possesses a number of spirits, one of which first descends into hell (described as dark and yin) to await sentencing by 10 judges. There the spirit is tried, punished and purged. Those who have committed excessive evil spend longer in purgatory before going to heaven (seen as bright and yang). People can later be reborn as children, or, if sinful, as animals.", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212586, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1991", "page_number": 140, "title": "RAS-1991", "content_text": "120\n\nperson's house, overnight, for her spirit to return. In death, mother is able to influence things by her spiritual clout. This vigil was preceded by a family visit, at 4.00 pm, to the Buddhist Hall. After crossing the Harbour back to the dead woman's home, formalities were performed. The table was set with her favourite food and cigarettes. She would invite demons to this meal. Western candles and incense sticks were lit in the passage. A pair of scissors, again signifying lei hei (##), meaning 'weapon', and also ‘gain, interest or profit', was placed on the floor near the door to prevent unwanted spirits entering. Yellow papers with symbols on were lit and, while in flames, circles were made with them around all persons present to ward off evil. Copies of the Buddhist prayer, mentioned earlier, had to be removed from the flat. It is powerful and could keep the dead person's spirit away. This was expected to return between 3.00 and 5.00 am with two companions, one with a cow's head and the other with a horse's face. They could cause trouble.\n\nAll mourners dozed off in the early hours although one dreamed of the deceased. Second daughter remarked the following morning, ‘If even it didn't happen, it is better to believe it happened and the mother visited us.\" That was the attitude throughout the mourning period. This family wanted to do the correct thing and gave the impression of believing, totally, in what it was doing.\n\nAn old colleague of the author recounts how an artist relative of his, who specialised in painting bamboo, died. While awaiting the return of his spirit, family members spread a dusting of incense ash on part of the floor. When they awoke the following morning, the old colleague alleges, there were marks in the dust depicting bamboo.\n\nOther Funeral Services\n\nTradition has it that it is possible, with rituals, to help the departed spirit by holding up to seven further services, one every seven days, for 49 days. These assist a soul with its tribulations through the '10 courts of the underworld'. But with present customs, and to reduce expense, usually not all seven are celebrated. The important ones are 21, 35 and 49 days after demise. For Chinese Catholics, masses can be said once a week to replace them.\n\nIn this study, the second tsat (meaning seventh) was celebrated, but the eldest daughter and her husband did not attend. It was close to his", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212591, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1991", "page_number": 145, "title": "RAS-1991", "content_text": "125\n\nEnd of Mourning\n\nAlthough many consider mourning lasts for five (or previously seven) tsats, namely 35 (or 49) days, a normally accepted figure is 100 days. Until this century laws laid down how long the five grades of relatives should mourn. If these rules were breached punishment was administered by the state. It is unlucky for mourning to end on the exact day.\n\n43\n\nA simple ceremony to mark the end of mourning, after 101 days in this study, was held by relatives in the home of the second daughter where a permanent shrine had been erected to the deceased. This faces the main entrance door but as the flat in question had not been ‘feng shui oriented’ its effects are likely to be negated. There were the customary three bows and burning of joss sticks. Everyone was in good spirits occasionally talking to the dead person's picture as if she was actually there. Of course there was food. This plays a major part in a culture of a country where famines were common. Dishes included chicken properly 'assembled', complete with head and tail (everything must have a beginning and an end), fish, and Chinese sweetmeats such as yam rolls. Oranges were placed on the shrine. On that day a box of home-cooked walnut cake was on the table. It was later found untied and everyone denied undoing it. Those present questioned whether the deceased had opened it.\n\nThere was also roast pork, believed by some to replace, ritualistically, the flesh lost in death. Pork is 'food fit for the gods'. Once placed on the altar before ancestors it takes on a sacred, magical quality which, some believe, can be likened to the host consecrated at the Eucharist. The Roman Catholic Church declares that, by transubstantiation (a custom continued since medieval times), bread and wine become the substance and form of the body and blood of Christ. Protestants believe the bread and wine do not take on physical affinity but convey a spiritual reality. By eating pork that has been offered up and 'ritually shared', ancestors and living descendants, so some Chinese claim, are not only able to fortify their chi ('cosmic breath' providing inner strength) but also capture special 'magical' powers. Even non-lineage members are sometimes offered some pork as a special gift. Babies barely able to masticate have pieces pressed into their tiny mouths. Afterwards, mothers swear they are better behaved and illnesses cured.", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212595, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1991", "page_number": 149, "title": "RAS-1991", "content_text": "129\n\nWhen humans experience helplessness it is natural to turn to unseen powers for strength, hope and guidance. Typical Hong Kong funeral ritual paraphernalia, with many taboos, incorporate the trinity of the three Chinese religions: Buddhism (usually adulterated), Taoism and Confucianism - if indeed the last can be termed a religion. Buddhism is peaceful and gentle; Christianity is more aggressive; and Confucianism seldom considers the afterlife being more concerned with earthly subjects like filial piety. Folk religion and animism, with joss sticks placed at the feet of special rocks and trees in which spirits dwell, often play parts.\n\nInterrelationships of the above and hedging are important. If one doctrine does not succeed in 'brightening a person's soul another may.' If you live on a precipitous mountain and pass both a Catholic and a Buddhist shrine every day while driving down a steep, dangerous road you cannot afford not to make the sign of the cross and bow; just as many people carry lucky charms to prevent mishap.\n\nThe wish of the average Englishman is for a simple interment, unlike most Chinese whose funerary rites are more complicated. Mourners usually require advice from priests, staff at funeral homes and temples, fortune tellers and others. Reasons for doing something are sometimes obscure and mourners, after asking 'why', are often told, 'It's always done like this.' Most want to believe they are doing the right thing for their dead. This was obviously so in this case study.\n\nAlthough most Chinese funerals include supernatural beliefs and practices these are often related to basic values embracing rank, achievement and security. These are important to most people both in this world and the next. A funeral is also an expensive social event which can be noisy. In this study, a very average funeral in 1988 cost $50,000 and there were seven ceremonies, some short, some long. In addition, the family had to gather together to perform other duties. These were time-consuming.\n\nNevertheless such ritual has therapeutic effects for mourners. Burning a paper car and various 'necessities', together with other rituals, are indicators of serious intent.48 The family in surcoats of sacking symbolise relinquishing everything. Food, money, colour, symbolism and homonyms (Sz is the homophone for both 'four' and 'death') play prominent parts, not only in society as a whole but also at funerals.", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212630, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1991", "page_number": 184, "title": "RAS-1991", "content_text": "164\n\nafter the Tokyo raid and were now being taken to Chungking. That evening we reached Yingtan - in the event we were several days ahead of the Japanese - to be astonished on arrival at the hostel by the sight of a beautiful American girl, nicely turned out, waiting on the doorstep to greet us with a large chocolate cake. She was a newspaper reporter who had escaped from Shanghai and spent several months with the guerillas: she was now on her way to the rear, had heard that some American pilots were due to pass through, and had arranged with the Irish Roman Catholic Father, who was attached to the Mission there and who happened to have some very rare supplies, to make a cake. We explained that the Americans had already passed by on another road, and she then offered us the cake. She was worried lest we should \"steal her story\"! What she thought we would do with it I do not quite know, but we certainly enjoyed the pleasure of her company and the taste of her cake. I never discovered her name, she left along the road by which we had come.\n\nNext day it started to rain; a great advantage as the clouds kept the Japanese aircraft away. On arrival at Shangjao we found that our friends were all absent at their battle stations; we drove straight on to a village to which we learnt our own particular commander, the Army Group Commander, had withdrawn his headquarters. Owing to fifth column activities Chinese generals in the field are always careful to conceal their whereabouts, and it was long after dark before we located him. He welcomed us; I sat in his room as the reports of the fighting came in over the 'phone and a staff officer by candle light marked the enemy's movements with flags on a large map. There had been severe fighting at a key place, called Showchang, where the Chinese troops had successfully resisted for three days but the Japanese were now reported to be using tear gas. The general had had little sleep for several days and was obviously tired; we withdrew as soon as we could after receiving his instructions. We were still 200 kilometres from our camp; the road ran parallel to the front and about twenty kilometres from it. We had heard reports that the road ahead had already been cut, a likely possibility, as the front was by no means continuous, and the Japanese practice was to infiltrate bodies of plain-clothes men well ahead of their troops to seize tactical points and cut communications. However, I was relieved to hear from the general that according to latest reports the road was still open.\n\nThe morrow was our longest day. The road followed along the hillside above a mountain river, and we had not got far when we found the", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212727, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1992", "page_number": 36, "title": "RAS-1992", "content_text": "21\n\nIn 1896 when describing various secret societies Mesny, as an aside wrote 'I'm of the ritualist sect, Tsai-li Chiao [sic] #, a secret political society3, the members of which bind themselves to abstain from eating flesh of oxen, goats and sheep; from drinking wine and all other intoxicating liquors; from smoking opium, tobacco and all other such ingredients in any form. The ritualists usually wear a white girdle, but abstain from wearing anything red or green. This society is now [1896] very strongly rooted in Northern China. It has a temple or hall in Shanghai, with a priest or master, who initiates members after several severe trials and approbation in secret. Candidates for membership in this society have to undergo very severe trials for steadfastness and fidelity before they are considered fit for initiation.\" He refers to members of the society as 'they' without once referring to his own membership again nor does he ever refer to the society or his membership elsewhere.\n\nConsidering the distances he covered in central China and the era he lived in it would seem amazing that he did not die young, as did his brother in Hankow at the age of 39. He lived to the ripe old age of 77, was described in his last year as walking briskly, with clear eyes, fair complexion and tinted like a winter apple, and although we do not know what he died of, 1919 was in the middle of the great world influenza epidemic.\n\nReligion\n\nIt has to be borne in mind that he was living and writing during a period of incipient reform, with Chinese imperial die-hards fighting back against increasing foreign influence which they saw mostly manifest in missionary activity. Chinese officials and for that matter Chinese peasants too were unable to differentiate between Christian sects. Mesny's only criticisms of Christians were for Roman Catholic priests who had, he claimed, set their converts against non-Catholics of all kinds, revealed by their use of abusive terms for non-Catholic Christians. As this was a common complaint, and one which was reciprocated equally strongly by Catholics, Mesny would appear simply to be voicing popular British and American expatriate views of the day.\n\nMesny came from a Wesleyan Methodist background and both he and his brother in Hankow had some links with the Wesleyan Methodist missionaries in Hankow, especially with David Hill, Mesny was also a Free Mason of long standing.", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 212729, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1992", "page_number": 38, "title": "RAS-1992", "content_text": "23\n\nMesny shared with other Europeans the assumptions of Christian moral superiority. He did, however, have a genuine respect for Chinese culture that was absent in so many foreigners in China. He also approved of Christian missionaries and their work and anticipated that China would be converted to Christianity within the next century, i.e., by the year 2000, and noted at one point during a discourse on meeting Chinese during his travels that he occasionally took the opportunity afforded him by his contact with groups of them to discuss the importance of Christianity.\n\nSeveral times Mesny raged against the iniquity of the Western nations in their support of the Chinese Imperial Government in its struggle against the rebellion of the Taipings. The latter was led by Hung Hsiu-ch’üan, a failed examination scholar and a professed Christian. Hung, a Hakka, was influenced by Protestant faith and adopted a number of its elements into his cult. After a series of visions, he declared himself to be the son of God and a younger brother of Jesus. The Taipings, a major threat to the last Imperial dynasty of China, were puritanical, having outlawed gambling, opium, tobacco, and alcohol. Their rebellion thrived on the tensions stemming from the economic and political issues of the day, though by the end, it had destroyed very many millions of lives and lasted some thirteen years with much of southern China under their control, and with its centre and capital at Nanking on the Yangtze. Defeated by the Imperialists aided by Western mercenaries, Hung committed suicide in 1864, and the Taipings were eliminated. Mesny, who had been well treated by the Taipings during his captivity in Nanking, explained that Hung had eventually been viewed as blasphemous by Western missionaries for believing the Lord's Prayer, calling God their Heavenly Father, and Jesus [the author, he noted, of that very prayer] their Heavenly Senior Brother. It was logical to Hung, said Mesny, to take it that step further, if God is the Father and Jesus is the Son, and God is also our Father, then Jesus must be our Brother too. Hung simply saw himself as a modern-day Saint leading his followers in the way of Jesus. The Chinese slant included concubinage for the leaders together with a number of misinterpretations of Christian beliefs and rituals which, when identified, became anathema to the missionaries both Protestant and Roman Catholic.\n\nHis Other Publications and Letters to the Press\n\nApart from the major work, his Chinese Miscellanies, Mesny appears to have written one book, Tungking, printed by Noronha in Hong Kong.", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 212756, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1992", "page_number": 65, "title": "RAS-1992", "content_text": "50\n\nHis experience when assaulted by Chinese soldiers in Wu-chang during his holiday outing.\n\n10 Mesny's Chinese Miscellany: Volume 2: 10 September 1896: page 449\n\nIn 1992 Miss Lucie Mesny in Jersey explained that as a child she had never encountered any elderly lady, a member of family, called Lydia, who had been only two years younger than William Mesny and therefore would have been only in her mid-sixties when Miss Lucie was a child, if of course Lydia had still been alive\n\n12 Mesny was referring to what had been a very recent incident when the Germans had sent a few hundred soldiers to I-chou in Shantung province 'to bring the local populace to their senses.'\n\n13\n\nPresumably the good Doctor Dudgeon was John Dudgeon, who lived in Tientsin towards the end of the nineteenth century, the author of Chinese Arts of Healing, a series in the Chinese Recorder in 1869/70; The Great Medical College at Peking (in the Chinese Recorder February 1870); The Disgusting Nature of Chinese Medicines (also in the Chinese Recorder in March 1870); The Worship of the Moon (Chinese Recorder in Mar/Apr 1882), \"The Beverages of the Chinese: and finally Kung-fu or Taoist Medical Gymnastics (Tientsin: 1895).\n\n14\n\nIt is strange that Mesny should have been unaware of the legend of the powerful and ubiquitous Northern Emperor, 玄天上帝 a deity whose aides are a turtle and snake, frequently portrayed wrapped around each other at the feet of the image of the deity in Taoist and folk religion temples, and referred to as Generals.\n\n15 Yun-yü, the Clouds and Rain, is a common euphemism for sexual intercourse\n\n16\n\nThis was recorded in his Miscellanies in 1896 as Tsung-ping: translated as 'Regional Commander', rank 2a in the Chinese military forces of the Green Standards [lu-ying], subordinate to the Provincial Military Commander and Province Governors. [Hucker C.O., A Dictionary of Official Titles in Imperial China: Stanford University Press: 1985]\n\n11 Colquhoun A R: China in Transformation: Harper and Bros: New York and London. 1898 (and other books)\n\nScidmore E R. China - The Long-lived Empire: MacMillan & Co. London: 1900\n\nAppendix A\n\nMesny's Chinese Miscellany\n\nEach weekly issue of the Miscellany, edited and printed in Shanghai during 1896, 1899 and 1905, with a run of one thousand copies, began with Notes on China and Chinese Subjects later renamed Anglo-Chinese Notes, an arbitrary, catholic and unstructured collection of items ranging from natural subjects such as the names in English and Chinese of trees, plants etc with a short description presumably culled from a major tome on the subject, to historical and mythological items, geographical descriptions mostly in western China, and a long section", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 212826, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1992", "page_number": 135, "title": "RAS-1992", "content_text": "120\n\nI was also most fortunate in my Chinese friends, many of whom strongly disapproved of the discreditable state into which Chinese administration had fallen. Unchecked hoarding and profiteering were the order of the day and on these the black market flourished exceedingly. Providing you had the money you could buy almost anything in the Kun-ming shops. Inflation mounted steadily and so far as one could see no serious efforts were made to control it. Many officials kept several wives and lived in great luxury; they had profited from the colossal fortunes made over the transportation of supplies on the Burma road. The sight of all this was sufficient to shake one's faith in the future progress of China.\n\nThere was also an extensive black market in money. The official rate of exchange for the Indian rupee was six Chinese dollars to one rupee; but in the black market you could get forty, then fifty, sixty, and so on upwards. British officers drew as much of their pay as they required in Chinese dollars at the fixed rate later by special arrangement with the Ministry of Finance increased by 50%, that is nine dollars to the rupee - but at these rates Kun-ming prices in terms of dollars were beyond their reach. They could not afford to go out, and had difficulty in returning hospitality. The Americans were better off because they received their pay in U.S. dollars, which they disposed of in the black market.\n\nThere was no difficulty about the provision of food; local supplies, so far as we were concerned, were adequate. The drink problem was more difficult; supplies had to come over the 'Hump' and a bottle of whisky was a very rare thing. The French Catholic fathers made a beverage, called Anis, not unlike Absinth in taste, and like Absinth it turned a cloudy white colour when mixed with water; it had a kick like a mule. Anis was rather expensive though, and the more enterprising members of the community took to distilling their own ‘gin'. The machine consisted of a two-gallon petrol tin, placed over a charcoal fire: from the top of the tin a copper tube - probably salvaged from a dismantled lorry - led through a five-gallon kerosene tin filled with cold water, where the vapours from the still passed through coils in the pipe, condensed, and dripped into the gin bottle. The stock from which the liquor was distilled would be either one of the fiercer forms of Chinese wine or the commercial alcohol manufactured for use in driving vehicles: either product tasted horrible and left the most distressing hangover, but it did make a party go.\n\nPage 135\n\nPage 136", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 212914, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1992", "page_number": 223, "title": "RAS-1992", "content_text": "208 \n\n'breaking up storm'; a wild blow whose climatic explanation I cannot remember. Then came the first snow and the wooden frames for the verandahs were brought out again.\n\nWhen I was at the school a new building was completed for the Prep School and a new classroom block was built where the boys from the Boys' School and the girls from the Girls' School could take co-educational lessons. Reading Jean Moore's account of her days at Chefoo I learned that boys and girls were not only kept apart in their sleeping accommodation but also for lessons. This had been dropped by the time I went so it was strange to find myself in a school for boys only when I went to England later on. We only mixed for lessons and church (where we sat apart except in the choir which I joined) and for the rest we existed in entirely separate schools.\n\n—\n\nIn this school we were also kept pretty isolated from the local population. We did not learn the Shantung language, though the teachers were entirely bi-lingual. We did not go into town but would come across Chinese on our walks in the hills. Here we would see men pushing incredible loads on massive wheel barrows or carrying loads on bamboo poles. Mules were the beasts of burden as there were no motorable roads outside the town.\n\nWhen the Japanese overran Chefoo they set up a road block right outside the school and we would try to engage the soldiers in chat. The Japanese controlled the town but the hills were infested with guerrillas and we could occasionally hear firing in the night. The Japanese left us alone at that time for they were not at war with Britain. I had left China before Pearl Harbour but once the Japanese were at war with the British and Americans the school was closed down and shipped off to another location as part of a prison camp.\n\nOut of School\n\nIn the Prep School our lives were confined to the school area and, in the summer, the beaches in front. We also went for long hikes in the hills behind the schools but it was the beach that was most fun. On Sundays we walked in crocodile the couple of miles along the waterfront to a church in the town most going to the Union Church but some went to the Church of England. I do not recall any Roman Catholics among us and doubt whether I had heard of them then.", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 213188, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1994", "page_number": 10, "title": "RAS-1994", "content_text": "Visits:\n\nYin Tin Tsa, Sai Kung for annual Roman Catholic Church festival\n\n1994\n\n16 April\n\nPo For Island\n\n1 May\n\n16 July\n\n20 September\n\n21 September\n\n5 November\n\n26 November\n\n3 December\n\n10 December\n\nMa Po Marshes with shump supper (repeated in September)\n\nTai Hang Fire Dragon Dance\n\nMonkey God Festival at Sau Mau Ping\n\nSwire Institute of Marine Science, Cape D'Aguilar Tung Lung Island\n\nHK Zoological and Botanical Gardens\n\nExhibition of Contemporary Chinese Oil Paintings - Fung Ping Shan Museum, HK University\n\n17 December\n\nShing Mun Redoubt\n\n1995\n\n18 February\n\nSai Ying Pun Guided Walk\n\n4 March\n\nLei Yue Mun Headland\n\nVisits outside Hong Kong:\n\n1994\n\nOctober\n\n1995\n\nNorth Vietnam\n\nMarch\n\nTemples of South Taiwan\n\nOf course we must also thank all those who took time to lecture to us and let me read out a list of those\n\nLectures:\n\n1994\n\n15 April\n\nGreat Monuments of India. Dr. Shobita Punja\n\n13 May\n\n20 May\n\n17 June\n\nTurbans and Traders HK's Indian Communities Ms Barbara-Sue White\n\nTo the Farthest Port of the Rich East Salem's China Trade and the East India Marine Society Mr William Sargent\n\nPregnancy and Childbirth in Hong Kong Ms Diana Martin", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213261, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1994", "page_number": 83, "title": "RAS-1994", "content_text": "63\n\nIn another case a post-graduate Chinese student told the author:\n\n'Before, I thought it was all superstition. But now I realise it makes sense to proceed in harmony with nature. In life, one of the most important things is to maintain harmony. Although Mother is a Catholic she also believes in fung sha.\n\nThe author, years ago, personally knew young Hong Kong Chinese teenagers who did not believe in, or were not convinced about the efficaciousness of fung shui. But now, after becoming middle-aged or elderly, they have become firm followers. 'A woman who did not believe nearly died,' the author was informed. 'After recovering, she became convinced.'\n\nAs Hong Kong has become more developed and affluent, people have had more money to spend on 'luxuries', such as fung shui. Certainly, modern education alone seems not to deal the final blow (Freedman, 1976:235). Yet it is more likely that a New Territories' villager, who lives close to nature and is a member of a tightly knit group, is more likely to believe in fung shui than his urban cousin. Urban society is divorced from close, everyday contact with mother earth and her cycles. For the urban dweller the modes of thought which underly the practise of fung shui have to be consciously cultivated in order to comprehend them. There are, of course, some New Territories' villagers who do not believe in fung shui in spite of the close web of relationships in rural life.\n\nEugene Ho (who one assumes is Chinese although he could be Eurasian) wrote in the South China Morning Post letters to the editor columns, on 25 May 1987- 'I find the whole theory of fung shui wholly devoid of cognitive content.' He went on to say that many of the casual 'laws' of fung shui, (if they are really \"laws\" at all) are no more than half a probability.\n\nNonetheless, when the British took over the New Territories on a 99-year lease in 1898, they promised to respect the then existing (Qing Dynasty) religious rites, ceremonies and social customs. The Hong Kong Government Gazette of October 7, 1899, published (one year after the New Territories were taken over) as a supplement to the Convention of Peking, said that graves in the leased Territory were never to be removed. Some law lecturers at Hong Kong University feel, however, that, because", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213307, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1994", "page_number": 129, "title": "RAS-1994", "content_text": "109\n\n'I half believe it I'm always afraid if you do something wrong, then something may happen.'\n\n'We are estate agents, and it's terribly difficult to sell flats with the number 'four' in its street number'\n\n'I'm a Catholic and am only allowed to believe in certain aspects of fung shui; not the superstitious parts. Most young Chinese who are not Christians believe in it,'\n\n'No, I'm a Christian,'\n\n'I believe a bit; it's psychological.'\n\n'Some of it, like rearranging the furniture'\n\n'No.'\n\n'Many well-educated Chinese believe in fung shui. There must be something in it. I would try it if it were free. But the fung shui chaps charge too much. But to blame everything that goes wrong on bad fung shui cannot be right.'", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213330, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1994", "page_number": 152, "title": "RAS-1994", "content_text": "134\n\nPokfulam and Bethanie, July 1972\n\nDuring an address at the 1990 Annual Dinner in the presence of our Patron and Lady Wilson, I reminded members of this visit to the \"Maison de Bethanie\" in its centenary year, some eighteen years before. This particular local tour had meant a great deal to me; on its own account, and for its insights into bygone Hong Kong. Made in the height of the Hong Kong summer, it took in University Hall the former \"Nazareth\" of the French Mission's complex at Pokfulam with its famous Mission Press, operated between 1884-1953 together with \"Bethanie\" itself, and the old Pokfulam Village. As was stated in the programme notes for the visit, it was being made to a part of Hong Kong Island that had not witnessed the same degree of change as other districts. \"Even today\", I wrote in 1972, \"it is easy to imagine what Pokfulam was like in 1841 when Britain occupied Hong Kong.\"\n\n\"Bethanie\" had been built by the Fathers of the Société des Missions Étrangères de Paris; otherwise called for short, the French Mission. Suffice it to say here, that this particular Catholic Mission provided more workers and more martyrs than any other of the bodies that evangelized the Far East. It originated with some French priests who, in the mid 17th century, had been invited to Tonkin to help with the Jesuits' work there, and its first missionary to China had begun work there in 1681. By the time the Mission received a mention in Samuel Couling's Encyclopaedia Sinica in 1917, it had under its care 12 Vicariats with 462,321 Christians, and more than 160 of its members had been made bishops.\n\nBut it was by \"Bethanie\" itself, the embodiment of so much heroic effort, that I was so stirred. As stated in the Journal, its chapel had then still contained beautifully finished ecclesiastical furniture and fittings that, in mediaeval fashion, had obviously been made by artisans working on and round the site for as long as required, when the building was nearing completion. Its walls carried memorials in marble to martyred priests, and the adjoining Mission cemetery had held the remains of a hundred former priests and high dignitaries, many of whom had come to \"Bethanie\" to die of sickness contracted elsewhere or to spend their declining years amidst its peace and safety - for the \"Maison de Bethanie\" was essentially a sanitarium for the entire overseas Mission, and Hong Kong had been selected on account of its climate and the medical facilities available. Father Caminondo, who permitted our visit and provided a valuable note,", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213388, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1994", "page_number": 210, "title": "RAS-1994", "content_text": "| \n\n198 \n\n- Foreign Devils in the Flowery Kingdom, New York Harper, 1940 \n\nCumine, Eric, Lunghua Cartoons, Cartoons of Camp Life A Souvenir for all Internees of Japanese During Occupation of Shanghai (privately printed in Hong Kong by the author, 1973) \n\nCummins, J S, ed, The Travels and Controversies of Friar Domingo Navarrete 1618-1686, Cambridge Hakluyt Society, 1962 \n\nDabbs, Jack A, History of the Discovery and Exploration of Chinese Turkestan, The Hague Mouton, 1963 \n\nDaly, Emily Lucy, An Irishwoman in China, London Lane 1915 \n\nDarwent, Charles Ewart, Shanghai A Handbook for Travellers and Residents, 2nd edition, Shanghai Kelly and Walsh, 1920 (Taipei Reprint Ch'eng-wen Publishing) \n\nDavid, Armand, Abbé David's Diary Being an Account of the , translated and edited by Helen M Fox, Cambridge (Mass) Harvard University Press, 1949 (531/C6/949d) \n\nDavis, Sir John Francis, Sketches of China, partly during an inland journey of four months, between Peking, Nanking and Canton, London, Knight 1841 \n\n— The Chinese A General Description of China and Its Inhabitants, London Knight, 1844 \n\nDavies, Major H R, Yunnan, the link Between India and the Yangtze, Cambridge The University Press, 1909 (Taipei Reprint Ch'eng-wen Publishing) \n\nDay, Clarence Burton, Hangchow University, a Brief History, New York United Board for Christian Colleges in China, 1955 \n\nDayer, Robert Albert, Bankers and Diplomats in China 1919-1925, the Anglo-American Relationship, London, Totowa, (NJ) F Cass, 1981 \n\nDease, Alice, Blue Gowns. A Golden Treasury of Tales of the China Missions. Maryknoll, New York Catholic Foreign Mission Society of America, 1927 \n\nD'Elia, Paschal M, The Catholic Missions in China a Short Sketch of the History of the Catholic Church in China From the Earliest Records to Our Own Days, Shanghai Commercial Press, 1934 \n\nDenby, Jay, Letters from China and Some Eastern Sketches, London John Murray (Preface dated 1911) \n\nDemberger, Robert F. The Role of the Foreigner in China's Economic Development 1840-1949, in Dwight H Perkins, ed, China's Modern Economy in Historical Perspective, Stanford Stanford University Press, 1975, 1947 \n\nPage 210\n\nPage 211", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213395, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1994", "page_number": 217, "title": "RAS-1994", "content_text": "205\n\nKendall, Elizabeth Kimball, A Wayfarer in China, Boston New York Houghton Mifflin, 1913\n\nKerby, Philip, Beyond the Bund, New York Payson Clarke, 1927\n\nKnox, Thomas Wallace (1835-1896), Overland Through Asia. Pictures of Siberian, Chinese, and Tartar Life, Chicago FS gilman, etc, 1871\n\nThe Boy Travellers in the Far East Part just. Adventures of Two Youths in a Journey to Japan and China etc, New York and London Harper, 1898\n\nKranzler, David H, Japanese, Nazis and Jews. The Jewish Refugee Community of Shanghai 1938-1945, New York Yeshiva University Press, 1976\n\nLamberton, Mary, St John's University Shanghai, 1879-1951, New York United Board for Christian Colleges in China, 1955\n\nLamont, Florence, Far Eastern Diary 1920, New York Horizon Press, 1951\n\nLatourette, Kenneth S, A History of Christian Missions in China, New York Macmillan, 1929\n\n- Beyond the Ranges, an Autobiography, Grand Rapids. William Erdman Publishers, 1967\n\n+\n\nLe Coy, Albert von, Buried Treasures of Chinese Turkestan, London Allen and Unwin, 1926 (Hong Kong Reprint. Oxford University Press)\n\nLevy, Howard Seymour, Chinese Foot Binding, London Neville Spearman, 1970\n\nLewisohn, William, China's Wild West A Road Trip of 5,000 Miles in a Motor Car, Shanghai North China Daily News and Herald, 1937\n\nLeys, Simon, Chinese Shadows, London Penguin, 1974\n\nLi, Anthony C, The History of Privately Controlled Higher Education in the Republic of China, Washington DC Catholic University of America Press, 1954, Westport, Conn Greenwood Press reprint, 1977\n\nLiddell, T Hodgson (B1860), China Its Marvel and Mystery, London Allen, 1909\n\nLin-ch'ung (1791-1846), A Wild Swan's Frank the Havels of a Mandarin, translated by TC Lai, Hong Kong, 1978\n\nLau, Alicia Helen Neva (Bewicke) (d. 1926), My Diary in a Chinese Farm, Shanghai Kelly and Walsh, 1892 74pp\n\n- The Land of Blue Gown, London Unwin, 1902\n\n+\n\nAMAMT\n\n11 41 DL/", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213848, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1996", "page_number": 200, "title": "RAS-1996", "content_text": "173\n\nfinancial resources in support of the god's feast day celebration, after the chiao ceremony had finally ceased to take place.\n\nOther religions such as Buddhism and Christianity did present themselves in Tung Chung in the post-War period and were not excluded by the local community, though they were not very popularly received. In the 1950s, a village called Tei Tong Tsai was established on the southern border of Tung Chung when a group of monasteries, nunneries, and Buddhist halls were built to provide monks and nuns with a self-sufficient retreat resort. Although monasteries are customarily institutions outside the village community, and the monks and nuns at Tei Tong Tsai seldom mingle with other villagers, the place is considered, officially and formally, part of the Tung Chung district. To fulfill the obligations of a community member, Tei Tong Tsai has to send its head monk to attend meetings of Tung Chung's Rural Committee. Monks and nuns also make voluntary donations to support the annual celebration of the Houwang's feast day. Before the festival begins, representative monks and nuns are sent from Tei Tong Tsai to chant Buddhist prayers and burn paper offerings at the Houwang Temple. In return for their service, they might receive courtesy recompense from the Preparatory Committee for the Houwang's Birthday Festival. Tei Tong Tsai's participation in the festival activities commemorating the principal local deity, however limited, manifests how essential the Houwang worship is for members of the Tung Chung community.\n\nAnother Buddhist monastery, the Lo-han Monastery (4), was built on the hillside at Shek Pik Au [!] in the 1970s. Outsiders, instead of local villagers, sponsored the construction and participated in worshipping activities there. The influence of the monastery on the religious belief of Tung Chung's residents is negligible. On the other hand, it is one of the regular donors supporting the annual celebration of the Houwang's feast day, as a means of demonstrating its membership in the Tung Chung community.\n\nAs for Christianity, both Catholic and Protestant missionaries tried to establish bases in Tung Chung. For example, the Chous, of the San Tau village on the western border of the district, were converted to Catholicism under the influence of priests dispatched from Tai O. Nevertheless, missionary work has ceased since the beginning of the", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213849, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1996", "page_number": 201, "title": "RAS-1996", "content_text": "174\n\nK7\n\n1960s, as members of the Chou lineage moved away from the village after an epidemic which lasted for a year and struck many family members in the 1950s. Now few of the younger generation of the Chous are Catholic. Although the Catholic Church has moved its base from the western border to the core area of Tung Chung, including such villages as Mok Ka, Shek Lau Po, upper and lower Ling Pei, Ma Wan Chung, etc. and even set up a kindergarten at upper Ling Pei in 1971, only two to three villagers have been converted in the last twenty years.\n\n88\n\nIn the 1960s, Protestant missions established their foothold in Tung Chung, but they were no more successful than the Catholic Church. Even though villagers sent their children to a church kindergarten at Wong Nai Uk E, few were baptized. After twenty years of missionary work in Tung Chung, the Protestant Church finally withdrew and the school was suspended. In spite of the tolerant character of Chinese folk religion, which, for instance, can always coexist with Buddhism, Christianity failed to gain a firm footing in this circle of the Houwang worship. As for the small number of Christians in Tung Chung, they do seem to have incorporated the Houwang worship into their belief quite well. As admitted by the only Christian in lower Ling Pei, she also believed in the Houwang and was impressed by his efficacy. Even after some of the Chous at San Tau became Catholic converts and refrained from ancestor worship, they were still worshippers of the Houwang and money donors in support of the god's feast day festival, apparently in order to be accepted by the Tung Chung community as legitimate members.\n\nIn terms of symbolic, cultural, and social meanings, the Houwang worship stands at the core of the territorial and communal ideology of being and belonging. This local cult, which grew out of the sentiments surrounding a historical legend, gradually produced a set of elaborate rituals and the distinctive customs of a living community. Its renewal mechanism through ritual cycle and the villagers' universal desire for communal welfare under the protection of the god have contributed to the continuance of the cult. This deep-rooted tradition has proved able to adapt to social, economic, and political changes since the War. The cult persists, as it has managed continuously to enlist supporting resources, even as its patrons changed in conjunction with the shift of local business centres. It survives tenaciously even after a considerable", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213859, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1996", "page_number": 211, "title": "RAS-1996", "content_text": "185\n\nA STUDY OF THE OBJECTIVES OF CHURCH INVOLVEMENT IN EDUCATION AS PERCEIVED BY THE VARIOUS PROTESTANT DENOMINATIONS IN HONG KONG.*\n\nNG TZE MING, PETER\n\nFor a long time, Christianity (including Roman Catholics and Protestants) has been actively involved and been exerting very profound influence on school education in Hong Kong. According to the survey in 1986, there are 424 secondary schools in Hong Kong. Among them, 203 are church schools, which make up 48% of the total number of secondary schools. As for primary schools, out of the total of 737 schools, 254 are run by the church, which approximates to 35% of the primary sector.' A mere 10% of the Christian population therefore 'controls' more than 40% of the educational resources in secondary and primary schools in Hong Kong. What then are the objectives and ideals of church involvement in education? What significant effects are being brought about in such a massive involvement in education today? These are important questions not to be neglected by educators as well as those who are concerned with school education in Hong Kong.\n\nThe present study aims at revealing among the various Christian (Protestant) denominations their different views on the objectives and ideals of church involvement in education today. It is hoped that such a study would stimulate greater interest and dialogue among educators in Hong Kong, whether they are members of any religious groups or not. The present study is limited to Christian (Protestant) organizations involved in school education. As for the involvement by the Roman Catholics or other religious groups such as Buddhist, Taoist, Confucian, and Islamic, these are yet to be investigated on a larger scale by other interested scholars.\n\nContent and Methodology\n\nThe study consists of two parts. The first part is a questionnaire survey held in April-May, 1987. Questionnaires were sent to the supervisors, principals, and Religious Education panel chairmen (or", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 214301, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 159, "title": "RAS-1998", "content_text": "123\n\nwhile trekking and living amongst Chinese his Chinese language skills must have been of immense value and probably were the prime reason why he was invited to join several natural history expeditions through northern China.\n\nArthur's father, the Reverend Arthur Sowerby was a missionary in China for forty years, mostly in Taiyuan though during his latter years he was a tutor to the sons of Republican President Yuan Shih-kai [who attempted to mount the imperial throne in 1916].\n\nSowerby was a man of his time. He would have seen the Chinese first, as a child and a young man, from a missionary point of view, “sad heathen souls needing saving,\" later, with the eyes of a traveller and so-called explorer as \"dullards who needed leadership and western civilisation,” and finally, as a businessman and resident in the Foreign Concession of Shanghai, where the Chinese were regarded as \"the Yellow Peril, natives to be kept at a distance, and frequently ridiculed.\" China and the Chinese were popularly denigrated by the Western community and Chinese in general were distrusted. These strongly rooted beliefs reflected nearly a century of western misunderstanding and reaction to Chinese conduct, and shaped the behaviour of Treaty Port Westerners and Britons in particular. However, Sowerby had a redeeming feature as the editor of and a writer for a journal, one of the aims of which was to educate foreigners living on Chinese soil on, amongst other things, Chinese culture,\n\nThe only connection this article has with the Millennium, however tenuous, was the fortunate escape of the Sowerby family, including the fifteen year-old Arthur, from the largest Boxer massacre of missionaries exactly a century ago in 1900. The great majority of Western missionaries in Shansi, many scores, were murdered - with the provincial Governor, Yü Hsien, taking part in the killing of fifty-one Catholic and Protestant missionaries in his yamen, and with a further fifty or so being killed elsewhere in the province. The Sowerbys were lucky enough to be back in England on long furlough at the time and the Reverend Arthur Sowerby who lost many friends and colleagues had the sad task of writing the obituaries of several of them.\n\nArthur was educated at home in Taiyuan and also at a missionary", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214369, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 227, "title": "RAS-1998", "content_text": "193\n\nThese communist iconoclastic campaigns are by no means unique in Chinese history. Over the centuries one or other of the beliefs have found favour at the expense of others, temples have been razed, religious communities dispersed and images destroyed. Within the past century and a half we have seen the Taiping Rebellion of the mid 19th century which covered much of central-southern China; the Boxer Rebellion of the turn of the century in northern China; and the nationwide Anti-Superstition Campaign of the Republican Kuomintang in the late 1920s, all of which destroyed temples and their contents. From an historic preservation point of view it is worth recalling that temples within the two foreign colonies at the mouth of the Pearl River, held by Portugal and Britain, remained unscathed during these years and, in Macau for instance, some of the images and temples date back three to four hundred years.\n\nWe look forward then with great interest to see what will happen in the future to the urban and rural temples and shrines in Hong Kong and Macau. They are sure to survive though I have a horrible suspicion that sooner or later they might be converted to electronic devices.\n\nNOTES\n\nIt is not difficult to see how the confusion rose in Chinese minds. During the 19th and early 20th centuries Catholic and Protestant missionaries rarely co-operated and, in many places, actually denounced the other as heterodox. Also, the Catholic priests, berobed bachelors, with prayers and chants in a dead language, with church images and incense, were sufficiently similar to the Buddhists for the Chinese to empathise. Protestant missionaries on the other hand tended to be married and live isolated from their parishioners; they dressed either as pseudo-Chinese or in dark heavy western suits, and lived frugally whilst preaching of hell fire and damnation. To the Chinese these were two entirely separate religions.\n\nIf we take as a very rough estimate 6,000 temples in present day Taiwan where religious freedom is permitted and temples have been flourishing, then the figure of 20,000 in the coastal province in mainland China opposite to Taiwan across the Straits must include every possible shrine, never mind how small.\n\n3 I have to thank Professor K Dean of McGill University for this observation.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214463, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 321, "title": "RAS-1998", "content_text": "288\n\n[illustration XX].\n\nThe cab driver from Shanghai who took us to Sungkiang had never heard of Ward and we therefore stopped the first old man we saw and asked whether he had ever heard of the American and if so, where had the temple been? Yes, he had heard of an American but knew no more. He recommended that we visited the local government Historical Department. On arrival we disturbed an elderly lady who was taking her mid-day siesta sprawled across her small upright desk. She shot to her feet and ushered us into the office of the Director/Curator who having heard what we were seeking called for a conference. We sat around a large table for a matter of minutes whilst the Director described the problem, - to find the temple dedicated to ‘Hua-de' - as Ward was described phonetically; whereupon he then announced that he knew where it used to be and that we should repair there straight away. He took the elderly lady on his moped and led our cab through the back streets and finally down a narrow tortuous lane until we came to a pair of large iron gates which we entered and found ourselves facing a modern church. We were led first into the offices nearby where it was explained that the priest was out but the young woman on his staff would show us their church. It proved to be a Roman Catholic church built in 1982 containing the statuary and altars one would expect. The decorated ceiling was pointed out as a speciality; meanwhile, a Dutch lady and her husband who were accompanying me were examining the electric fan covers, all beautifully embroidered with grinning cats! A typical Chinese touch. It was explained that the high altar stood over the grave of Ward and that the foundations of the four walls were the original foundations of Ward's temple, long destroyed even before the Cultural Revolution. So, we thought, that was that. But no, the young woman had a request to make. Would we as foreigners please visit their landlord who was causing them some trouble with his high rents, and try to persuade him to be more lenient. It then transpired that the landlord was the abbot of the local Buddhist monastery, which squares the circle. The grave of Ward, a Protestant, revered as a Chinese Confucian hero, with a temple in his honour, now lies under the altar of a Roman Catholic church, whilst the land itself is the property of the local Buddhist monastery in a Communist state.\n\nThe altar table in the temple raised by Chinese mandarins, bore his tablet, ritual candle sticks and incense pot, and was flanked by scrolls", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214464, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 322, "title": "RAS-1998", "content_text": "289\n\nand a dedication plaque from the Imperial court. This would not have been unusual for a Chinese general killed in action, but for a foreigner it was a great but much misunderstood honour. Missionaries in particular were indignant, and it was only very fortunate that the local peasantry did not take it to its normal and logical conclusion by placing an image of Ward on the altar, otherwise the missionaries would doubtless have forced the authorities to remove it.\n\nThe oral history related in 1993 by the curator of the History Department of Sungkiang county is insignificantly at variance with the story as related by Caleb Carr in his book The Devil Soldier published in 1991, which regrettably I did not come across until it appeared in paperback in 1995, two years after my visit to Sungkiang. Carr explains that the Japanese invaders had sacked Ward's shrine and Memorial Hall and defaced his grave in 1940. And in 1955, six years after the communists came to power, his remains were dug up and the gravesite and shrine were destroyed and paved over. He added that the whereabouts of Ward's bones today are unknown, and have almost certainly been destroyed.\n\nCarr's version is almost certainly accurate though Ward has not been forgotten in Sungkiang and local memory still has Ward's bones under the high altar of the Catholic church.\n\nAs an After Note readers might be interested in Franck's final paragraph providing his version of the end of Ward's natural successor, his second-in-command, Burgevine, who had been born in North Carolina in 1836.\n\n\"The southerner was overbearing and, there remains little doubt, dishonest and disloyal, and he was soon discharged by the financing merchants of Shanghai. He went over to the [Taiping] rebels and tried to get Gordon to join him and establish a new dynasty! But the staid Britisher seems to have had so little imagination in his make-up that he 'peached' on Burgevine instead. [The US] consul deported the Carolinian to Yokohama, but he came back to Amoy, 'got lickered up', and started to rejoin the rebels. He was captured by the Imperial Chinese", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214506, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 364, "title": "RAS-1998", "content_text": "333\n\nroad from the Town Hall and to the right of the small public gardens. The building is still in use as a court house, and so access is allowed but only as far as the entrance hall.\n\nAlong Hu Bei Road from the Town Hall we found the former German Police Headquarters, again still in use as a police station. Compared with the vast majority of other German buildings in Tsingtao, this delightful and typically German small town-hall-like building is now looking a little dilapidated, with broken windows and peeling plasterwork. Outgrown, like the Town Hall, the police station also has an extension - but little effort has been made to match the design of the original.\n\nThe end of Hu Bei Road led us into Railway Station Square. The old German railway station building serves as the main entrance to the present-day station and is a lovely example of its kind. Unfortunately, it has been added to by a ghastly and enormous blue glass thing that has nothing whatsoever in common with its illustrious forebear.\n\nAcross the square from the southeast corner is the former Bahnhof (Station) Hotel. Impressive from a distance, but rather run-down when seen at closer quarters. Perhaps this is a project that some German hotel company might consider taking up one day - to restore it to its former glory.\n\nThe flavour then changed from the secular to the religious, with a visit to the two main churches in Tsingtao. The Protestant (Lutheran) Church, near the junction of Long Jiang Road and Su Jiang Road, again is in excellent repair and is clearly treasured by the city authorities. Built partly of granite and partly of rendered brick, the church contains a plaque that records that the foundations were laid on 19th April 1908 and the church opened on 23rd October 1910. A trip up the commanding clock tower is worthwhile, if only to inspect the wonderful mechanical clock and bell-striking mechanism.\n\nThe Catholic Cathedral of St Michael is an imposing twin-towered structure just to the west of An Hui Road. On any visit to China, one must always be prepared for odd things to happen. We arrived to find the cathedral was \"closed for lunch\"! Our inspection was limited", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214557, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 415, "title": "RAS-1998", "content_text": "384\n\nby the British. By the turn of the century folk memory in Zhoushan itself of the battles and occupation by the British had disappeared much as it has today in Weihai in Shandong province, which had been a British naval base, with a colonial governor, leased at the same time as the New Territories of Hong Kong in 1898 and held until handed back to China in 1931,\n\nThe British captured and occupied Zhoushan on two separate occasions during the First Opium War. The first occupation was short and brutal, ending with an agreement ceding Hong Kong to the British, the reopening of Guangzhou (Canton) to foreigners for trade and an indemnity in exchange for the restoration to the Chinese of Zhoushan. Both sides promptly repudiated the agreement but not before Zhoushan had been handed back. The Chinese commissioner, Qi Shan was recalled to Beijing (Peking) in chains and charged with treason having surrendered Chinese soil.\n\nThe War restarted some six months after the first retrocession by the British and the city of Dinghai was once more taken. The second occupation of nearly four years was longer but much more amicable on both the British and Chinese sides. The British appear to have failed, intentionally or otherwise, to extend their control far beyond the city of Dinghai and were at the mercy of the local Chinese tradesmen who controlled the victuals required to maintain the British occupation forces. This, however, does not appear to have led to trouble as doubtless the local Chinese were comparatively well paid for their provisions.\n\nOnce the third and final British occupation ended, that is after the Second China War in 1860, there would appear to have been neither routine British consular presence on Zhoushan nor representatives of the foreign-run Chinese Maritime Customs on Zhoushan. These were stationed in Ningbo, the city on the mainland a mere couple of hours sailing away. However, there was a lighthouse on Zhoushan run by westerners of the Chinese Maritime Customs though this would seem again to have been directed from Ningbo, and at one stage there was a small American Christian missionary presence contrary to official agreements between the Chinese and Western nations, as well as a Lazarus Mission of Roman Catholics; in practice no Christian missionary presence on the archipelago had been authorised by official agreements.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214569, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 427, "title": "RAS-1998", "content_text": "396\n\nA week or so later I spent a second afternoon in Saint Michael's Roman Catholic Cemetery. With the help of the Cemetery Attendant, Mr Law, the register was referred to and I managed to trace one more grave. This is recorded as follows:\n\nKnox, Lucy Elizabeth, 18 September 1937, Section 9, Grave 6501\n\nIt has a granite headstone and the grave has been 'slabbed' over and rendered with Shanghai plaster. Although the grave has settled it is still in reasonable condition. The following words may be read on the headstone:\n\nFor all your patient care, For every anguished prayer, For tact with awkward ways, For love on wayward days, For all you ever thought, For all you ever wrought, We thank you Mother dear,\n\nFor every anguished prayer.\n\nHaving traced four graves, with three remaining, I sought the help of the Reverend Carl T. Smith, Honorary Vice-President RASHKB. He soon responded by saying he had found some details of one of the remaining three deceased in his card-index system. This was concerning Thomas Tolliday whose death had been given by his relatives, in England, as at some time between 1893 and 1899. From the details of the copy of the newspaper cutting filed by the Reverend Smith, it was possible to establish that Tolliday had died on 9 August, 1895, in Ning Po (Ningbo), China. There is no record of his body having been brought to Hong Kong. He had joined the China Maritime Customs in 1862 and, late in his career, he became their Chief Examiner.\n\nNow that, out of the seven names, four graves and brief details of Tolliday's death have been traced, two graves remain. Of these, both persons died after World War Two. They are:\n\nKnox, Ivy Muriel, 15 March 1976; and\n\nMoss, Lilly Beatrice, exact date unknown but, given by a relative", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214570, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 428, "title": "RAS-1998", "content_text": "397\n\nas, post 1945.\n\nOne would expect, bearing in mind that many of Hong Kong's records were destroyed during the Japanese occupation (1941-1945), that these last two would be the easiest of the seven to trace. The help of the staff of the Urban Services Department was again sought. They searched the registers of the Jewish and Muslim Cemeteries, and further searches were again made in the Hong Kong Cemetery and the Catholic Cemetery. But still we were unable to locate the two missing graves. A search was also made by Mr Derek Cheng, cemetery attendant at the Stanley Cemetery, but without success.\n\nIn addition a search was made in the Government Public Records Office, at Kwun Tong, for the birth certificates of Knox and Moss. Again we were unsuccessful. A discussion was also held with an Immigration Department Officer in the Government Births and Deaths Registry. He informed me that unless more information could be obtained, including places of death (for example a hospital), it was extremely unlikely that the death certificates of the two could be traced. Search fees of HK$140.00 for the first and HK$680.00 for a second more general search would be charged for each person. This information has been passed back through BACSA to the relatives.\n\nThe seven dead persons were all British and it is therefore unlikely that they would have been buried in the delightful little Chiu Yuen (meaning bright and faraway) Eurasian Cemetery, on Hong Kong Island, or in one of the many Chinese cemeteries. Although cremation was rare until more recently (in 1958/59 only 1.65 per cent of corpses in Hong Kong were cremated1), it is just possible these two dead persons' bodies were disposed of in this way. Their ashes could have been scattered (very few are in Hong Kong) or placed in an urn, in a niche, in a columbarium. It is even more unlikely that the bones of these persons, being Europeans, would be placed in an ossuary. Again, it is unlikely that either of the two would have been buried on the China Mainland (although Moss, having died 'post 1945, could have been) after the People's Republic Government came to power in 1949.\n\nIt should be mentioned that all four graves that we found were located in pleasant surroundings close to, or under trees. Again the two", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214712, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1999", "page_number": 127, "title": "RAS-1999", "content_text": "91\n\ndifferences between Catholicism, the Non-Conformists and the Orthodox Churches. Similarly, it is not really surprising that there are marked differences within Chinese folk religion (the religion practised by the common folk) and with aspects of Buddhism and Taoism that Chinese popular religion commonly embraces.\n\nIt is interesting to compare observations in this paper with those of Judith Strauch at a tun fu ceremony held at Tai Po (Strauch, 1983, 147). The ceremony at Pat Heung, described in detail in this paper, it must be stressed again, was largely within a Hakka community. With a Cantonese ceremony there are marked differences and sometimes the comb of a cock is cut, its head is pierced, or it is even nailed to a tree in order to obtain its blood. This is smeared on the talismans and allowed to drip on the pots. Such customs frequently shock westerners (Grout, 1971, 204). Rooster's blood is considered to possess magical properties and is used during the swearing of oaths, for conducting sacrifices and for bringing the statue of a god to life (Burkhardt, 1982, 267). The cockerel is, of course, one of the twelve animal signs of the Chinese Zodiac and its comb depicts a crown denoting literary success.\n\nAgain, with some village tun fu ceremonies, restrictions are placed on inhabitants who are not allowed to leave their village, in some cases for a period of three or four days after the ceremony (Hayes, 1983, 125). In addition, villagers only partake of vegetarian food - Buddhist fashion. This mixing of folk religion (such as tun fu), Taoism and Buddhism, in varying proportions, is of course in line with Hong Kong's practice of syncretising religion. Nevertheless, irrespective of the religion, obligations frequently seem to be less stringent these days. For instance, with a Chinese funeral, today the number of weekly rites, which used to number seven, is now sometimes reduced to five. Again, for a tun fu ceremony, villagers are often not now confined to their village for a period of days. Life is also easier for Catholics. For a long time they have been able to eat meat on Fridays.\n\nTun fu ceremonies again differ because, although the priests and masters who perform them may practise the same basic rules, they often have different beliefs when it comes to some details. For example, as previously mentioned, exactly where pots should be placed in a village and the number of talismans that should be put in them.", "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x", "rank": 0 }, { "id": 214718, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1999", "page_number": 133, "title": "RAS-1999", "content_text": "97\n\nin tun fu and other religious ceremonies. 'It is not really worth making a fuss about and upsetting the system', seemed to sum it all up.\n\nBut by comparison, even if western women would probably not accept a 'second-class citizen' situation in a similar way, nevertheless it should be remembered that only men are allowed, still, to become Catholic priests. Women have however been accepted, in a number of cases not so long ago, as clerics into the Anglican (Episcopalian) Church. Again showing leanings towards men, even in the West, the Author recalls his 90-year old English mother saying, in the 1980s, \"It's a pity Mrs Thatcher (the then Prime Minister of Britain) isn't a man. People would respect her more.”\n\nWill tun fu die out?\n\nWith the population of Hong Kong expected to reach somewhere in the region of eight-and-a-half million by the year 2010, this can only mean additional new towns and greater urbanisation in the New Territories. Such growth must bring drastic changes in lifestyles as has happened in the past. Western style bars, karaoke and other hostess services are now not uncommon in the Yuen Long and Kam Tin area, signifying the move towards globalisation (Chu; 1999)(Yu; 1999). In addition, what sociological changes will Route Three Highway, the West Rail Link and a possible new town close by bring to the district (Shum; 1996, 41)?\n\nBut in spite of inevitable changes, Sheung Tsuen, where the main Pat Heung tun fu ceremony that the Author attended was held, is still a pleasant, peaceful village. In spite of paddy fields having long disappeared and derelict cars being dumped together with other eyesores, there is still a country atmosphere. The Koel and other birds call from atop camphor and banyan trees. To an observant person, the number of tun fu ceremonies held in the New Territories still does not appear to be exceedingly small. But with the continuing rapid increase in population and concomitant developments, they are likely to become endangered, although the custom is likely to be around, in smaller numbers, for some time to come.\n\nConclusions\n\nTun fu ceremonies are held because a previously quiet area of the countryside and its feng shui are threatened. Perhaps a hill in which the", "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x", "rank": 0 }, { "id": 214822, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1999", "page_number": 237, "title": "RAS-1999", "content_text": "203\n\nis result-oriented, clients either multiply or fall away. The more \"miracles\" a god is perceived to have worked, now or in the past, the more popular he or she becomes with the public. Money flows like water to that temple, enabling major reconstructions that can double its size and more. Where there are no miracles, and results cease to flow from that image or shrine, the disappointed, discontented supplicants turn their attention elsewhere. I have frequently come across this attitude in the local temples, among worshippers and temple keepers alike, and it is apparently one of very long standing.\n\n25\n\nThis capacity to discard as well as acquire gods, is due to the very pragmatic attitude adopted by the people. It has been styled the \"shopping approach\" towards religion and the deities because it is so deeply grounded in expectation and its continuation is so much dependent upon results.26 In line with this approach, frustrated devotees sometimes took their disappointment and dissatisfaction a step further. Especially in crises, gods who failed to protect were not only abandoned but sometimes harshly treated. Whilst this phenomenon had been noted by many Protestant missionaries in 19th century China, the practice was observed long before that time. In 1583, the most famous of all Roman Catholic missionaries to China, Father Matteo Ricci, had written that “when these [idols] do not grant them what they [the people] desire, they beat them hard and make peace again with them later on.”??\n\nMany Gods in the Chinese Pantheon\n\nFrom the foregoing, it will scarcely come as a surprise to learn that the gods were legion. The pantheons of both Buddhism and especially Taoism have shown over many centuries the extreme creativity of the Chinese people in the matter of finding extra deities to worship. Over a century ago, Rev. Hampden Du Bose, \"for Fourteen Years a Missionary at Soochow,\" described the very wide range of gods adopted by different professions and groups in the late 19th century.\n\n28 There has, in addition, always been a strong impulse to seek assistance and protection from any new deity or spirit which appeared to have miraculous powers, and this is far from being dead to-day.29", "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x", "rank": 0 }, { "id": 214825, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1999", "page_number": 240, "title": "RAS-1999", "content_text": "206\n\n8\n\nbeen affixed. A case of this kind from Chekiang in 1909 was cited in Lin Shao-yang, A Chinese Appeal to Christendom Concerning Christian Missions (London, Watts & Co., 1911), p.236.\n\n* Rev. S. Beal, Buddhism in China (London, Society for Promoting Christian Knowledge, 1884), p.241.\n\n? Holmes Welch, Buddhism under Mao (Cambridge, Mass., Harvard University Press, 1966), p.\n\nFor an updated statement on Buddhism in Hong Kong, see Bartholomew P.M. Tsui, \"Recent Developments in Buddhism in Hong Kong\" at pp.299-311 of Julian F.Pas (ed.) The Turning of the Tide, Religion in China Today (Hong Kong, Royal Asiatic Society, Hong Kong Branch, in association with Oxford University Press, 1989).\n\n10 During a recent visit with friends to a small religious house in the hills behind Tsuen Wan (the Sai Chuk Lam), the couplets in the hall dedicated to the care of ancestral tablets of former inmates and the departed relatives of its clients gave the following messages to visitors: Place Trust in Kuan Yin's Great Mercy and Kindness (right) and Relieve Those in Hardship and Suffering by Reciting Her Name (left); with (above) another scroll to the effect that the Mercy Boat will Carry All over the Cruel Sea. I am grateful to Mr. Simon C.P. Yeung for discussing this with me on the visit. Hong Kong persons, temples, deities and places in these Notes are given in Cantonese romanisation.\n\nA whole chapter on \"The Moral Tract Literature of China\" is devoted to this subject by Rev. John L. Nevius, China and the Chinese (Philadelphia, Presbyterian Board of Publication, revised edition, 1882), pp.226-236.\n\n12 H.A.Giles, Strange Stories from a Chinese Studio (Shanghai, Kelly and Walsh, 1915), p.469. A translation of the work is given at pp.469-487.\n\n13 Besides the Buddhist and Taoist works in their collection (Moral Tenets and Customs in China, Ho-kien-fu, Catholic Mission Press, 1913) Fathers Wieger and Davrout also include some Confucian contributions. One of these was yet another very influential work, the Chu Pai Lu Chia Shun or the \"Familiar Instructions of Chu Pai-lu”, a 17th century Confucian scholar. The \"Instructions\" were particularly favoured by generations of teachers. Enshrined in countless vertical scrolls and horizontal exemplars brushed by distinguished calligraphers, their text, in full or in part, served as suitable texts for pupils to copy. In both\n\nPage 240\n\nPage 241", "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x", "rank": 0 }, { "id": 214971, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2000", "page_number": 67, "title": "RAS-2000", "content_text": "23\n\nsuperpowers of that time, incessantly challenging one another, and by the Belgian, German and other colonial regimes soon following exactly in the pioneers' footsteps. All of them were hypnotised by China's reported wealth, by the trade of Central Asia and Tibet, and Szechuan was the key to Tibet. All were active in corrupting the declining Manchu regime, thus receiving multiple concessions as a reward, one of them being the privileges for Christian missionaries to preach their faith all over China. French endeavours made Szechuan into the main bastion of Roman Catholicism and the reservoir of missionaries to convert further regions of Central Asia, Tibet, and Mongolia. These events, which resulted in a series of anti-European and anti-Christian riots and culminated in the Boxer Rebellion (1900), are well described in Chapter Five of The Crippled Tree (volume one of the aforementioned epic cycle):\n\nTheir [i.e. the French priests'] courage and ability to endure hardship might have been praiseworthy had it not been only too clear that the religious garb covered most unreligious actions. Catholic priests and bishops bought up whole villages in times of flood and famine, demanded and obtained on threat of military action the best land in cities for their churches, after evicting the inhabitants and paying no compensation. Catholic priests formed militia bands of their own, and claimed to rank higher than our own magistrates. Bishops were invested with the pomp and power of governor-generals. They used sedan chairs with eight carriers, a drummer going in front, and everyone in the street where they passed had to stop work, stand up, and unroll their headbands in obeisance to the Catholic bishop, on pain of being beaten with the heavy bamboo.\n\nThe Boxer Rebellion marked the end of the feudal epoch and announced an approach of an unpredictable Great Change. In the Boxer Protocol of 1901, imposed after the defeat, China had to pay an enormous indemnity sum of five hundred million dollars, open more ports and cities, accept a permanent garrison of soldiers in Peking and other towns and along the existing railways. Moreover, the Boxer Protocol abolished the Imperial Examinations, an inevitable part of recruiting imperial administration and training classical Chinese scholars. This reform prepared the way for the long awaited New Learning, i.e. for finally educating young people in Western science and technology, until then almost unknown in China. New Learning", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 214974, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2000", "page_number": 70, "title": "RAS-2000", "content_text": "26\n\nfrom the hill, in the town.\n\nIn that particular place on the Chinese provincial railroad construction, Han Suyin's baby elder brother, Gabriel (Sea Orchid), died simply because he was Eurasian. The French doctor working for the Belgian railroad-building company was engaged basically to look after the European employees' and their families' health, and these patients could see him at any time in his house on the hilltop. For Chinese and Eurasians he was available exclusively in his morning clinic, not meant for Europeans. Sea Orchid was most unlucky to get suddenly and seriously ill at a wrong time of the day, late in the evening, and his Belgian mother - obviously scared of the worst - took him immediately, although against the company's regulations, to the hilltop doctor's house. She was not even let in by the doctor's French wife and this shattering episode is described in detail in Chapter Nineteen of The Crippled Tree. The most dramatic part of the dialogue between the sick baby's mother and the doctor's French wife is cited below:\n\n“But my child is dying, he has convulsions. Madame, for the love of God, let me see the doctor.”\n\n“Certainly not, Madame. Don't shout like that, it is ridiculous. There is nothing wrong with your child, only teething. The doctor cannot see you.”\n\n“My baby is dying, my baby is dying,” screamed Mama, striking the door more violently, hurling her weight against it.\n\n“Get out, you and your filthy halfcast brat, get out of my house,” shouted the French woman upstairs. Then Mama heard a man's voice, and again the woman's: “I forbid you to go. Do you hear, Pierre? I forbid it. I will not have you kill yourself for the sake of a halfcast throwndown.” The next morning Sea Orchid was dead.\n\nHan Suyin was born to Roman Catholicism, owing to her deeply religious Belgian mother. Surprisingly enough, even Catholicism seemed split on racial grounds in that surrealistic land of Old China. In Chapter Twenty-Seven of The Crippled Tree, Han Suyin recollects her early memories of attending a Chinese Catholic school, attached to the Peking's Chinese Catholic Church (also known as East Church, or", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 214975, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2000", "page_number": 71, "title": "RAS-2000", "content_text": "27\n\nTungtang):\n\nPapa gave in, and Rosalie [Suyin] and Tiza [her younger sister] went to the Catholic Chinese school; every morning there was half an hour of Bible story, and in this version St. Joseph and the Virgin Mary were Chinese, born in Shantung province.\n\nRosalie asked: “How can this be? The Western School says born in Judea, and the family were all Jews.\"\n\n\"That's what they say, but we here believe it is in Shantung,” replied the Chinese lay-sister who taught Catechism.\n\nRosalie was not happy, and talked to the other children about it, and three days later Mother Superior sent for her after school and told her to stop asking questions.\n\n“You must understand, my child, that the others don't know any better. They are Chinese.'\n\nThe devastating atmosphere of her childhood years made Han Suyin write a bitter paragraph in Chapter 11 (The End and the Beginning), taken from volume five, Phoenix Harvest. In this episode, she describes the family's difficult life in pre-revolutionary China:\n\nTheir [Han Suyin's parents'] decades together were of sorrow and pain and insecurity, of war and running away and making do; and seeing their children despised for being Eurasians. Only I had the courage (or the foolishness) to scream against the general contempt for Eurasians, \"But we are the future.\"\n\nIn her early teens, Han Suyin had the courage to think of a sky-high virtually impossible dream for a female Eurasian in pre-revolutionary China, namely of becoming a medical doctor. In order to at least partially finance these very costly studies, she first had to learn typing and shorthand writing, and then got a secretarial job with P.U.M.C. (Peking Union Medical College). At P.U.M.C., this child of barely fourteen was immediately confronted with inequality in payment for equal accomplishment, depending on the employee's racial status, white, Eurasian in various different proportions, or simply Chinese. In Chapter", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215066, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2000", "page_number": 162, "title": "RAS-2000", "content_text": "119\n\ninside each annual Farmer's Almanac whether it be printed in Taiwan, Hong Kong or Singapore, is of the Spring Ox and the youthful ox herd. The youth, usually armed simply with a willow wand, the symbol of rain, was connected with fertility, good harvests and happiness. Popular belief also claimed that Mang Shen's clothing was intentionally misleading. One shoe meant a balanced rainfall, two shoes meant poor rain, possibly drought and no shoes meant a good and adequate rainfall. If he was dressed in mourning it would be a good year, whereas if he wore light clothing a cold year could be expected. [Similar rituals involving the Spring Ox have been observed as far afield as Inner Mongolia (Wm. Grootaers: Chahar: Peking Catholic University: Monumenta Serica: 1948), Sichuan (Mrs Pruen: The Western Provinces of China: 1906), the Rev. Milne in Beijing and Ningbo in the mid 1840s] and in illustrations within provincial guide books of the 1990s in Shanxi and Shaanxi.\n\nTaisui on Altars\n\nAlthough Taisui is only very rarely the main deity in a temple he has been seen as a lone deity in a wayside shrine, and is frequently the sole deity on a temple's secondary altar. However, in southern Chinese communities, especially Hunan and Guangdong, he is portrayed by sixty individual images in serried rows on a secondary altar, and in one temple in Lukang, on the west coast of Taiwan, all sixty are depicted in a modern temple mural in four rows of fifteen.\n\nNormally Taisui whether as one or sixty images exclusively occupies the altar dedicated to him. However, two temples, provinces apart, have their rows of sixty Taisui, rising row on row, but with different deities, neither apparently connected with Taisui, standing in the superior position on the very top tier of the altar. The first is in Tainan in southern Taiwan where a new hall, built onto the side of the first floor main hall of the large Jade Emperor Temple, is entirely dedicated to Taisui apart from the painted wooden doors and three unconnected images on the top row. The main deity in this instance is Doumu Yuanjun, also known as Zhunti Pusa, the Bodhisattva of Light [or the Dawn]. She is worshipped by Chan [Zen] Buddhists as a merciful goddess and has been assimilated by Chinese religion as the deity Doumu with many of her devotees regarding her as a bodhisattva in her own right, a powerful deity 'who prolongs life and helps avoid", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215155, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2000", "page_number": 251, "title": "RAS-2000", "content_text": "211\n\nA Brief History of Technical Education in Hong Kong\n\nBut let's start at the beginning. How did it all commence? First, though it is interesting to recall that that great man, Henry Ford, once said:\n\n\"History is bunk. We don't want tradition.\n\nWe want to live in the present,\n\nAnd the only history that is worth a tinker's damn\n\nIs the history that we make today.\"\n\nThose words of Henry Ford contrast markedly with those of Winston Churchill, who is purported to have told an American boy entering a British public school:\n\n\"Young man, study history, study history. In history lie all the secrets of statehood.\"\n\nEarly days\n\nSo, as a great admirer of Sir Winston Churchill, I accept his words rather than those of Henry Ford. And if we delve deeply, history tells us that in Hong Kong, as early as 1863, vocational training in carpentry, tailoring, shoemaking, printing, bookbinding, and gardening was being provided for 12 boys. Numbers later reached 30. These classes were held in a Chinese building under a Father Raimondi, not far from the Roman Catholic Mission House, which then stood in Wellington Street, in what used to be called the City of Victoria.\n\nYou can almost picture the carpentry classes using the same kind of Chinese tools and labour-saving stools cum-benches which we still employ today. With the latter, one can hold a piece of timber being worked with one's foot and plane downhill, which makes good \"work-study\" sense. As a footnote, I recall one of our carpentry instructors at the old Technical College always using a Chinese plane when he wanted to get an especially good finish on a piece of timber. There is a lot to be said for Chinese tools.", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215156, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2000", "page_number": 252, "title": "RAS-2000", "content_text": "212\n\nA Brief History of Technical Education in Hong Kong\n\nBut, retracing our steps, in the 1870s up to 100 boys, in addition to learning the Chinese language, were taught carpentry, shoemaking and printing by Roman Catholic brothers at the Reformatory at West Point.\n\nOf course the original way of learning a trade was by an apprentice following a master craftsman from whom a lad picked up 'tricks of the trade'. These were seldom written down or made known to those outside the fraternity. A Chinese apprenticeship implied being almost a slave to one's master. In early years it meant being the master's cook, servant, laundryman and general dogsbody.\n\nIn addition to paying respects and burning joss sticks to patron deities (such as Lu Pan for the building trades), in the first year or two a boy did little more than watch a master craftsman ply his craft as well as 'fetch and carry'. If the lad disobeyed he was scolded or beaten. Life was never intended to be easy.\n\nBut returning to institutional training. The first prize-giving ceremony at the Li Shing Scientific and Industrial College was held in 1905. Over 70 students had enrolled but by examination time, with a high dropout rate, only 35 remained.\n\nSome things never change. The founders of that college considered the objectives were to raise China from her 'low industrial condition' and to educate her sons in modern science and industry, and to train them to use their hands as well as their brains.\n\n\"We hope to train independent workers and not mere 'hands' to be always under the direction of foreigners.'\n\nFine sounding words indeed at a time when the aim of most schools in the Colony was to train clerks and typists.\n\nDuring the Governorship of Sir Matthew Nathan (1904-1907), the Government started to show some interest in elementary technical education. This culminated in the founding of the then, so called, Technical Institute, in 1907. It was completely different to the technical institutes that we have in Hong Kong", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215157, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2000", "page_number": 253, "title": "RAS-2000", "content_text": "213\n\nA Brief History of Technical Education in Hong Kong\n\nKong today. In the early 20th century it formed a department under the Director of Education. It had no building of its own but was housed in Queen's College,\n\nthen sited on Hollywood Road. In 1913 it entered a mere 161 candidates for local examinations of whom 116 passed. Subjects included shorthand, sanitation, building construction and field surveying. This first Technical Institute was\n\nabsorbed into the Hong Kong University when it opened in 1912.\n\nPost-World War One\n\nThe development of technical education was nevertheless slow, But in\n\n1926 the Salesian Roman Catholic Fathers, who have done so much over the\n\nyears to promote technical education, commenced shoemaking, carpentry, tailoring and printing courses and, at about the same time, the old Taikoo Dockyard in Quarry Bay started classes for their own apprentices.\n\nIn 1931, a committee was formed under the chairmanship of Sir William Hornell, then Vice-Chancellor of Hong Kong University, to consider the\n\npossibility of introducing a system of technical education. The Report's three\n\nmain recommendations were:\n\n* the setting up of a junior technical school,\n\n* the provision of evening classes for apprentices, and\n\n* the commencement of full-time classes at a later date.\n\nAs a result the Junior Technical School, Government's first venture into\n\nfull-time technical education, was up and running by 1932. This secondary school ran a comparatively narrow, four-year course designed mainly as pre-apprentice training for the engineering trades. I remember JTS, as it was usually called, in the mid 1950s in more or less that form, where the Headmaster, an Englishman,\n\nwas a pattern maker by trade and proud of it. For those who do not know, a\n\npattern maker was a craftsman who made timber moulds for metal castings in a\n\nfoundry. It was not until 1957, when the name was altered to Victoria Technical", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215237, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 14, "title": "RAS-2001", "content_text": "Göran Aijmer, is Professor Emeritus of Social Anthropology at the University of Gothenburg, Sweden, and is currently associated with the Gothenburg Research Institute of the University. His research focuses on symbolic expression and articulation in fields such as politics, economy and religion. His regional projects have concerned southern China, Southeast Asia and Melanesia. He has worked in many universities, more recently in the Research School of Asian and Pacific Studies, Australian National University, Canberra, École des hautes études en sciences sociales, Paris, and the Sainsbury Research Unit, University of East Anglia, Norwich. His recent monographs are Ritual Dramas in the Duke of York Islands: Cantonese Society in a Time of Change (with Virgil K.Y. Ho) and New Year Celebrations in Central China in Late Imperial Times. Together with Jon Abbink, he has also edited Meanings of Violence (goran.aijmer@newyork.com).\n\nSir David Akers-Jones, K.B.E., C.M.G., J.P., was a founding member of the reconstituted HKBRAS in 1960 and a former Chief Secretary of the Hong Kong Government. He is a noted sinophile (akersjon@pacific.net.hk).\n\nA.C. Bromfield, is an active member of HKBRAS.\n\nChiu Hang Shi, is an active member of HKBRAS.\n\nRichard Garrett, M.A.(Cantab), C.Eng., F.I.C.E., F.I.Struct.E., F.H.K.I.E., is a director of an international firm of consulting engineers and has lived in Hong Kong since 1973. He has been a collector of antique arms and a member of the Arms and Armour Society of the U.K. for over 30 years. He has published a number of articles on the subject of early firearms.\n\nValery Garrett, B.A., Post Grad. Dip. Des., is a Hon. Research Fellow at the Centre of Asian Studies, University of Hong Kong, and the author of six books on traditional Chinese clothing. She is a Council Member of the Royal Asiatic Society (vgarrett@hkucc.hku.hk).\n\nCésar Guillén-Nuñez, M.Phil., is a specialist in colonial Spanish and Portuguese art. He has degrees in the History of Art from the Courtauld Institute of Art, the University of Pennsylvania and University College, London. He is presently a research fellow at the Macau Ricci Institute (cgnunes@yahoo.com).\n\nFr. Dr. Louis Ha, Ph.D., is the Archivist of the Catholic Diocesan archives and Chairman of the Hong Kong Archives Society. His Ph.D. was entitled The Foundation of the Catholic Mission in HK 1841-1894.\n\nPeter Halliday, M.A., Ph.D., is a former assistant commissioner of the Hong Kong\n\nxi", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215412, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 189, "title": "RAS-2001", "content_text": "138 \n\nbuildings. The Arch of Triumph motif is also found in Renaissance Spain, where the architect Alonso de Vandelvira seems to have been one of its main exponents.10 \n\nThe number of Arches of Triumph appearing at this time on the portals of both Spanish and Portuguese buildings at home and in the colonies is very large. It was particularly favoured in the decoration of church façades. We must remember that this is the period of the Counter-Reformation, or what some prefer to call the Catholic Reformation. Although architects could be flexible in their use of it, its more symbolic connotations for Spaniards and Portuguese in their newly conquered territories were, broadly speaking, mainly twofold: to celebrate their secular victories in battle and to celebrate the triumph of the Church over paganism. \n\nIn Spanish colonial architecture of the sixteenth century it appeared at a time when building decoration had not yet acquired the richer, more elaborate styles of the seventeenth and eighteenth centuries. Many of the buildings in question were often technically solid but with little exterior ornamentation and this particular motif often formed the most striking decorative element of the elevation. \n\nIn respect of Spanish Colonial architecture in South America, Dr. Valerie Fraser of the University of Essex, in the U.K., has brought the motif into disrepute. Dr. Fraser carried out a comparative study of contemporary sources and colonial church façades in South America. She came to the conclusion that in these colonial façades the symbolic meanings previously given to the motif by Italian Renaissance architects, such as triumph over death, etc., was gradually mutated into a symbol of Spanish cultural superiority.\" \n\nThe civilizations the Spanish encountered in the New World had no knowledge of the arch prior to the arrival of Europeans. After the Spanish Conquest their degree of cultural development came to be judged according to Spanish cultural values. Consequently, the employment of the Arch of Triumph in colonial South America served ideological as well as artistic purposes, expressing the perception the conquistadors had of the conquered. \n\nAlthough I cannot discuss the pros and cons of Iberian colonialism", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215428, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 205, "title": "RAS-2001", "content_text": "154\n\nmost inscrutable of Roman Catholic mysteries. Of Eastern European origin, it was popularised in large numbers of altarpieces throughout Europe from the Late Gothic onwards.\n\nWhat made it so specific to Roman-Catholic ritual is the powerfully Eucharistic connotations given to it by Counter-Reformation theologians and retable programmers. From retables the theme passed to retable-façades, as seen in Santa Maria A Grande in Pontevedra.\n\nToday there are no angels crowning the head of the image of Mary as she soars to heaven, nor is there a half moon beneath her feet. But the impressive array of symbols carved on the bays, bases and end-volutes of the third storey show that many are attributes related not so much to the Assumption, as to a type of the Virgin known as the Tota Pulchra. Moreover, there is a closer correspondence between the latter and the image of Mary as the Immaculate Conception (Mary conceived by God without original sin, a controversial religious belief, at the time bitterly contested by the Dominicans). The name Tota Pulchra, by which this image is known to art historians is closely linked to the concept of immaculate. It is derived from a passage in the Canticle of Canticles singing the virtues of the beloved, in which King Solomon, the reputed author, proclaims: \"Tota pulchra es amica mea, et macula non est in te” (“You are wholly beautiful, beloved, and there is no stain in you”), (translation mine).\n\nIn all likelihood the artists of the frontispiece created their masterpiece from prints illustrating the attributes of the Tota Pulchra following a complex theological programme. Typical are the pediment reliefs of St. Paul's showing a sun and a moon, referring to the woman pulchra ut luna and electa ut sol, derived from The Canticle of Canticles and very similar to those depicted in contemporary prints (Fig. 24).\n\nA good indication that the artists copied or derived their images from such prints is the fact that not all the symbols of the Tota Pulchra originate in The Canticle of Canticles. Some evolved from the Litanies of the Virgin (including the more popular Litany of Loreto) and a number of Old Testament sources, such as Genesis, Ezekiel and the Book of Proverbs. These are also present in the decoration of the façade.\n\nWhat makes this supposition reasonable is that numerous", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215515, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 292, "title": "RAS-2001", "content_text": "242\n\nSeveral months later on 2nd April 1842, another piece of land adjacent to the burial ground was allotted for internment of Roman Catholics.7 It was recorded that during the leveling work, because of heavy rain, a landslide obstructed Queen's Road. A letter from the Inspector of the Land Office, dated 20 June 1842, required the building of a retaining wall and the immediate clearing of the road. Burials started as soon as the site formation was over. On the same compound, two brick houses were also built, one at the bottom used as a seminary and the second at the top of the hill as the residence of Father Luke Poon8 who had just arrived from Macao to assist the work in the seminary.9\n\n10\n\nEpidemics of fever, which visited Hong Kong each summer in its early years of development, retarded its development and gave it an evil reputation for insalubrity. 1841 and 1842 had been bad summers, but 1843 was even worse. In 1843 the annual death rate among European troops in Hong Kong was 22 percent and among Indian troops even higher. One regiment alone, at West Point, lost a hundred men between June and the middle of August.11 The Royal Army Medical Corps history records 'Hong Kong proved a costly acquisition, as in spite of good barracks and hospital as the men continued to fall sick and die.”12 Almost all contemporary public, private and regimental records had similar entries in regard to the terrible cost in lives, particularly among the troops, in the early development of Hong Kong.13 The popular Illustrated London News had the following account in 1845:\n\nIts diseases are endemic fever, diarrhoea and dysentery...The British Commander, General D'Aguilar, has declared, that to retain Hong Kong will require the loss of a whole regiment every three years... The grave yard was soon filled and another was required form14 the Surveyor-General, who found it difficult to point out a proper spot.\n\nThe burial ground in Wan Chai had only been in use for a short period's15 as space was running out. It became necessary for a new burial site and the Wong Nai Chung Valley,16 soon to be named as Happy Valley, quickly provided the answer,\n\n17\n\nYet the last graves and monuments in Wan Chai were not removed until 1889. By then it had become surrounded by a dense population of Chinese of the poorer classes, it is difficult to keep it in a condition of decency and cleanliness.18 The ground was sold for development.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215517, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 294, "title": "RAS-2001", "content_text": "244\n\nin the Happy Valley.'\" The year of 1845 is referred to as the year when the Colonial Cemetery was opened, in a number of official records.24 This was also suggested by a contemporary local historian.25\n\nThe new site for the Catholic cemetery, later to be named St. Michael's Catholic Cemetery and adjacent to the Colonial Cemetery, was granted on 7th January 1848.26 At the same time, it was requested that the use of the old burial ground should be discontinued:\n\nHis Excellency the Governor in Council has been pleased to grant the Ground next to and North of the English Burial Ground in the Valley of Wong-nei-chong, for the purpose of a place of Burial for Roman Catholics, provided you distinctly agree to discontinue for the future all internments whatever in your present burial ground.27\n\nDeath and suffering continued to trouble the troops into the 1850s. A British soldier who was posted to Hong Kong between 1850 and 1854 had recorded not only the sorrowful condition, but also commented about the location of the race-course:\n\nDuring July, August and September [1850], we buried about 300 men. I never seen or heard anything like the epidemic that got amongst the men and every one, native and European has this sickness... Every day at this time July and August three dead bodies into the hearse at once off to the Happy Valley (grave yard named)... At this time October 1850 the remnants of the 59th were about 250 and 150 of these were either in hospital on shore or on board the Minden Hospital Ship across the harbour, so many men dying...\n\nEvery year we had the races at the Happy Valley Course. On the main road running around the Race Course in Happy Valley opposite the Grand Stand was the burying ground where so many of our comrades lay buried... I always considered the Race Course was in the wrong place, as the sight of the grave yard generally dampened my spirits and took all pleasure away at these races...\n\nBy the mid 1850s, it was thought that the Colonial Cemetery had already been nearly full, and it became a subject of discussion in a local newspaper:", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215529, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 306, "title": "RAS-2001", "content_text": "256\n\nIn 1930, Ho Man Tin saw another addition to its list of cemeteries for 'a Roman Catholic Cemetery, to be known as 'Kowloon Inland Lot No. 2148,' the piece of land containing about 14 acres, situated at Ho Mun Tin in Kowloon,' was authorized.'\n\nIn 1930, the 'Kowloon Cemeteries' in Ho Man Tin, authorized in 1921, were split into three separate ones and were renamed, together with Sai Yu Shek Cemetery:\n\n135\n\n(A) To be known as Kowloon Cemetery No.1, the piece of land containing about 11 acres situated at Ho Man Tin (KAM) in Kowloon in the Colony of Hong Kong and to be used as a European Protestant cemetery.\n\n136\n\n(B) To be known as Kowloon Cemetery No.2, a piece of land containing about 112.30 acres situated at Ho Mun Tin in Kowloon in the Colony of Hong Kong and to be used as a Chinese cemetery.\n\n137\n\n(C) To be known as Kowloon Cemetery No.3, the piece of land containing about 5.5 acres situated at Ho Man Tin in Kowloon in the Colony of Hong Kong and to be used as a Mohammedan cemetery.\n\n138\n\n(D) To be known as New Kowloon Cemetery No.4, the piece of land containing about 17 acres situated at Sai Yu Shek in the New Territories in the Colony of Hong Kong and to be used as a Chinese cemetery.\n\n139\n\n'New Kowloon Cemetery No.5' was authorized in 1931, which was 'to be used as an urn cemetery for the Tung Wah Hospital only. The piece of land containing about 1 1/2 acres situated at Diamond Hill in New Kowloon.'\n\n140\n\nIn the same year, a Christian cemetery was approved near Fan Ling, the first and still the only Christian cemetery authorized in that part of the New Territories. The cemetery symbolically rooted the community to the place and was a great source of pride and security among the converts there. The cemetery was described as:\n\n141\n\nA Cemetery for Chinese Christians of an area, containing about 26,", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215530, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 307, "title": "RAS-2001", "content_text": "257\n\n250 square feet, to be known as the Sung Him Tong Sung Chan Wui Kei Tuk Kau Fan Cheung (#*******) near Tsung Hom [sic] Tong in D.D. [Demarcation District] No.83 of the Northern District of the New Territories of Hong Kong, 142\n\nAnother Chinese Christian cemetery was also appointed in 1931. It was known as 'Cheung Chau Chinese Christian Cemetery' and contained about 10,000 square feet. 43 In the same year, the \"Tao Fung Shan Christian Cemetery' was also in use. 144\n\nIn 1932, both a cemetery and an urn cemetery were approved in the coastal market town at Tai O on Lantau Island, which was called 'The Tai O Cemetery'. The cemetery contained about 250 acres.\n\nA tiny cemetery was appointed in Stanley in 1933, which was 'to be known as New Stanley Cemetery, the piece of land containing approximately 2.5 acres, situated to the south of St. Stephen's College at Stanley.' 146 This cemetery was extended to approximately 4.26 acres five years later. 147\n\nA government notice 148 in 1933 ordered that a certain Telegraph Hill Urn Cemetery be closed, however, no other reference examined has anything about this cemetery. In the same year, with the closure of Kowloon Cemetery No.1 (European Protestant) at Fo Pang near Ho Man Tin, a new European Protestant cemetery was authorized in Kap Shek Mi Valley in substitution for the closed cemetery. 149 The new cemetery, containing an area of about 11 acres, was to be known as 'New Kowloon Cemetery No.6'. 150 However, no further information in regard to this cemetery has been found yet, though the boundary of the cemetery is shown in a 1954 map. 151\n\nThe next new cemetery, 'Sai Kung Catholic Cemetery,' in Lot No.1697 'in D.D.221 of the Northern District of the New Territories,' was approved in 1934.\n\nIn 1935 a Chinese permanent cemetery in Tsuen Wan, similar in nature to the Chinese Permanent Cemetery in Aberdeen, was set apart for 'Chinese who shall have been permanently resident in the said Colony (of Hong Kong).' 153 Again, as with the Chinese Permanent Cemetery in Aberdeen, the care and management of the new cemetery", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215531, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 308, "title": "RAS-2001", "content_text": "258 \n\nwere entrusted to a Board of Management, comprised mainly of the leading Chinese members in the community. The location of the cemetery, finally authorized in 1941, was described as 'a piece of land at Tsun Wan in the New Territories of Hong Kong known as Lot No.262 Demarcation District No.446'.154\n\n'New Kowloon Cemetery No.7,' situated at Hammer Hill, was also authorized in 1935.155 Three years later, in 1938, an urn cemetery, known as 'Hammer Hill Urn Cemetery,' containing about 90 acres and situated at Hammer Hill, was approved.156 Another extension of New Kowloon Cemetery No.7 was authorized in 1941, which was described as 'that piece of land containing about 16 acres situate to the east of the said cemetery and having Anderson Road as its western boundary.'157\n\nJust before the Japanese invasion, a new Catholic cemetery, 'New Kowloon I.L. No.2662 (Roman Catholic) Cemetery,'158 had been erected near Piper's Hill in Cheung Sha Wan; however, no information is found regarding its setting up,159 though a 1947 government notice stated:\n\nIt is the intention of the Government to exhume all unauthorised graves in the Roman Catholic Cemetery, known as New Kowloon Inland Lot No.2662, Cheung Sha Wan, in which bodies were buried during the war period. The exhumation will commence on 1st February 1948. The remains of those known to have been of the Roman Catholic Faith will be reburied in the same cemetery, and the remains of those known to have been non-Catholic will be removed to authorised urn cemeteries for reburial unless applications for private reburial are received in the meantime...160\n\nThe Japanese Occupation Period (1941-1945)\n\nDespite the huge loss of lives during the Japanese invasion and the subsequent occupation period,161 no cemetery of a long-term nature was established between 1942 and 1945. However, a number of 'War Emergency Cemeteries' were temporarily in use; they were:\n\n1. Hong Kong No.1 (Emergency) Cemetery, at the Hong Kong University Playing Field in Pokfulam.162", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215533, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 310, "title": "RAS-2001", "content_text": "260\n\nJapanese invasion, steps could not be taken until after the war.\n\n177\n\n178\n\nIn July 1949 the first of such cemeteries, the Sandy Ridge (Urn) Cemetery near Lo Wu was approved, and burials commenced on 9th April 1950. In the financial year of 1950-51, the number of reburials (including temporary storage awaiting cremation) at Sandy Ridge (Urn) Cemetery was as high as 65,558.\n\n180\n\n181\n\nSE\n\nThis was followed by the commissioning of the most important post-war cemetery, the Wo Hop Shek Cemetery, which was authorized on 27th February 1950. Burials in this cemetery commenced on 1 December in the same year. The cemetery was served by a branch of the Kowloon-Canton Railway, and coffins could be transported to the cemetery by railway hearse. In the financial year of 1951-52, 16,054 coffins were transported to the cemetery by the railway hearse.\n\n182\n\nAppendix 1\n\nName of Cemetery\n\n \n Name of Cemetery\n Location\n Year\n Remarks\n \n \n Protestant Burial Ground\n Wan Chai\n 1841\n Closed 1845, last graves removed 1889\n \n \n Catholic Burial Ground\n Wan Chai\n 1842\n \n \n \n *Colonial/Hong Kong Cemetery\n Happy Valley\n 1845\n \n \n \n *Stanley Cemetery\n Stanley\n \n Earliest graves: 1843. Closed c. 1870, re-opened during the war. Renamed Stanley Military Cemetery after WWII.\n \n \n West Point Burial Ground\n \n \n \n \n \n St. Michael Catholic Cemetery\n Happy Valley\n 1848\n \n \n \n *Parsee/Zoroastrian Cemetery\n Happy Valley\n 1852\n \n \n \n *Jewish Cemetery\n Mid-Levels\n 1857\n Appeared in a 1863 map. Details not known.\n \n \n Muslim/Mohammedan Cemetery\n Happy Valley\n \n Appeared by 1850s. Details not known.\n \n \n *Muslim/Mohammedan Cemetery\n Po Yan Street (Cemetery Street)\n 1870\n \n \n \n Chinese Burial Ground\n Yau Ma Tei\n 1871\n \n \n \n Chinese Cemetery\n Mount Davis\n 1882\n \n \n \n Chinese Christian Cemetery\n Chai Wan\n 1882\n \n \n\n183\n\n184", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215535, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 312, "title": "RAS-2001", "content_text": "262\n\nCemetery.\n\nTsun Wan Christian Cemetery\n\nTsuen Wan\n\n1912\n\nHau Pui Loong Cemetery\n\nMa Tau Wat\n\n1913\n\nRemoval of last graves was\n\nordered 1948.\n\n*Chinese Permanent Cemetery\n\nAp Lei Chau Cemetery\n\nAberdeen\n\nAp Lei Chau\n\n1913\n\n1014\n\nRemoval of all urns was\n\nordered 1949.\n\nChinese Christian Cemetery\n\nNew Kowloon\n\n1919\n\nInland Lot No. 5\n\nLocation not known.\n\nKowloon Cemeteries\n\nHo Man Tin\n\n1921\n\nCemeteries were split into\n\n*Race Course Fire Memorial and\n\nCemetery\n\nSo Kon Po\n\nfour 1930.\n\nCompleted 1922.\n\nChristian Chinese Cemetery\n\nStanley\n\n1924\n\n*New Kowloon Cemetery No. 2\n\nNgau Chi Wan\n\n1928\n\nErected for the Little Sisters\n\nof the Poor.\n\n*Castle Peak Christian Cemetery\n\nCastle Peak\n\nEarliest graves: 1928\n\nRoman Catholic Cemetery\n\nKowloon Cemetery No. I\n\nHo Man Tin\n\n1930\n\nHo Man Tin\n\n1930\n\nErected for European\n\nProtestants.\n\nKowloon Cemetery No. 2\n\nHo Man Tin\n\n1930\n\nErected for Chinese.\n\nKowloon Cemetery No. 3\n\n*New Kowloon Cemetery No. 5\n\n*Song Him Tong\n\nSung Chan Wui Kei Tuk Kau Fan Cheung\n\nHo Man Tin\n\n1930\n\nErected for Muslims.\n\nDiamond Hill\n\n1931\n\nFan Ling\n\n1931\n\n*Cheung Chau Chinese Christian\n\nCemetery\n\nCheung Chau\n\n1931\n\n*Tao Fung Shan Christian Cemetery\n\nSha Tin\n\nEarliest graves: 1931\n\n*Tai O Cemetery\n\nTai O\n\n1932\n\nNew Stanley Cemetery\n\nStanley\n\n1933\n\nNew Kowloon Cemetery No. 6\n\nShek Kip Mei\n\n1933\n\nIntended for European\n\nProtestants, details not known.\n\n*Sai Kung Catholic Cemetery\n\n*Chinese Permanent Cemetery\n\n*New Kowloon Cemetery No. 7\n\nSai Kung\n\nTsuen Wan\n\nHammer Hill\n\n1934\n\n1935\n\n1935\n\nExtension was approved 1941,\n\nExtension might have been renamed\n\n*Hammer Hill Urn Cemetery\n\nHammer Hill\n\n1938\n\nNew Kowloon Cemetery No. 8\n\nlater.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215536, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 313, "title": "RAS-2001", "content_text": "Shum Wan Cemetery \n\nAberdeen \n\n1938 \n\nThere had been another \n\n*New Kin Inland Lot No. 2662 \n\n(St. Raphael's) Catholic Cemetery War Emergency Cemeteries *Sai Wan Military/War Cemetery Prison Cemetery \n\n*Sandy Ridge Cemetery \n\n*Wo Hop Shek Cemetery \n\n*Cheung Chau Catholic Cemetery \n\n*Holy Cross Catholic Cemetery \n\n*Chinese Permanent Cemetery Cape Collinson \n\n*Muslim Cemetery \n\n*Buddhist Cemetery \n\n*Military Cemetery \n\n*Chinese Permanent Cemetery \n\n263 \n\ncemetery in Shum Wan in \n\n1920s, details of which is \n\nnot known. Removal of all \n\nurns was ordered 1949. \n\nEarliest graves: 1941. \n\nPiper's Hill \n\n1941-45 \n\nRefer to the article. \n\nCape Collinson 1947 Stanley \n\nLo Wu \n\n1947 \n\n1949 \n\nWo Hop Shek \n\n1950 \n\nCheung Chau \n\nEarliest graves: 1957. \n\nCape Collinson \n\nEarliest graves: 1960. \n\nEarliest graves: 1963. \n\nCape Collinson 1963 \n\nCape Collinson \n\nEarliest graves: 1964. \n\nCape Collinson 1967 \n\nTseung Kwan O 1989 \n\n* Cemeteries still known to be in existence. \n\nAppendix 2 \n\n1. Distribution of lots at Sandy Ridge Cemetery \n\nCoffin section: \n\n1. General \n\n2. Roman Catholic \n\n3. Little Sisters of the Poor \n\n4. Tung Wah \n\nUrn section: \n\n1. General 2. Tung Wah 3. Chiu Chow \n\n4. Yan Ping \n\n5. Chung Shan \n\n6. Hok Shan \n\n7. Sun Wui \n\n8. Tsang Shing 9. Fukien", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215538, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 315, "title": "RAS-2001", "content_text": "265\n\nSayer, S.R. (1980). HONG KONG 1841 - 1862: BIRTH, ADOLESCENCE AND COMING OF AGE. Hong Kong: Hong Kong University Press, p. 117.\n\n7 Eitel, E.J. (1895). EUROPE IN CHINA: THE HISTORY OF HONGKONG FROM THE BEGINNING TO THE YEAR 1882. Hong Kong: Kelly & Walsh, p. 175.\n\n3 Ticozzi, Sergio (1997). HISTORICAL DOCUMENT OF THE HONG KONG CATHOLIC CHURCH. Hong Kong: Hong Kong Catholic Diocesan Archives, p. 13.\n\n9 Ibid.\n\n10 Hawkins, R.S. (1968). Far East Outpost, The Royal Engineers Journal Vol. LXXXII, p. 41.\n\n11 Endacott, G.B. (1988). A HISTORY OF HONG KONG. Hong Kong: Oxford University Press, p. 67.\n\n12 Oxley, p. 28.\n\n13 For details of some of the military graves, see Bard, Solomon (1997), Garrison Memorials in Hong Kong: Some Graves and Monuments at Happy Valley, The Antiquities and Monuments Office Occasional Paper No.4. Hong Kong: The Antiquities and Monuments Office.\n\n14 Illustrated London News, 8 November 1845.\n\n15 Smith, Carl T. (1985). NOTES FOR A VISIT TO THE GOVERNMENT CEMETERY AT HAPPY VALLEY, The Journal of the Hong Kong Branch of the Royal Asiatic Society, Vol. 25, pp. 17-18. Also see the same author's work, A SENSE OF HISTORY: Studies in the Social and Urban History of Hong Kong (1995), Hong Kong: Hong Kong Education Publishing Co, pp. 113-114.\n\n16 Wong Nai Chung Valley was at first intended by British merchants and the Land Officer and Colonial Engineer A.T. Gordon for the principal business centre, but the project was abandoned as the valley was found to be unhealthy. See Eitel, p. 167 and Endacott, p. 45.\n\n17 A list of these graves and monuments can be found in HKGG Notification of 2nd\n\nPage 315\n\nPage 316", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215541, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 318, "title": "RAS-2001", "content_text": "268\n\n38 Fortune, Robert (1935). THREE YEARS' WANDERINGS IN THE NORTHERN PROVINCES OF CHINA. Shanghai: The University Press, p. 22 (footnote),\n\n39 Inscriptions found at the entrance of the cemetery. However, in Barbara-Sue White's TURBANS AND TRADERS: HONG KONG'S INDIAN COMMUNITIES (Hong Kong: Oxford University Press, 1994), p. 17, the year stated is 1854.\n\n40 Information provided by the Rev. Carl T. Smith.\n\n41 \"The cemetery can be found in an 1863 map, see Hal Empson, p. 132.\n\n42 Smith: A SENSE OF HISTORY, p. 401\n\n43 Ibid, p. 402.\n\n44 A HAND-BOOK TO HONGKONG BEING A POPULAR GUIDE TO THE VARIOUS PLACES OF INTEREST IN THE COLONY, FOR THE USE OF TOURISTS (1893). Hong Kong: Kelly & Walsh, p. 94.\n\n45 杜瑞樂 (Joel Thoraval)著(張寧譯)(2002):《葬禮與祈禱的安排:香港回教信託基金總會歷史概貌》(1850-1985),載陳慎慶編:《諸神嘉年華:香港宗教研究》(Hong Kong: Oxford University Press, p. 392.\n\n46 Empson, p. 132. The cemetery is also shown in another 1866 map in the same book, see p. 49.\n\n47 Information provided by the Rev. Carl T. Smith. Details regarding the founding of this cemetery are not known as yet. In a 1863 map, at the site of the subsequent Muslim cemetery, an area marked as 'Indian soldier' can be found, which might be an early burial ground for Indian soldiers, but details regarding its founding is not known, see Empson, p. 133.\n\n48 The graves in this cemetery were removed to Cape Collinson Catholic Cemetery, around late 1980s and early 1990s, according to Father Louis Ha, long after the Bethanie had been purchased by the University of Hong Kong in the early 1960s,\n\n49 \"For the breakdowns of population figures, see Blue Books or HKGG of the corresponding years.\n\n50 The figure included that of 'British Kowloon,' i.e., the area south of old boundary", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215544, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 321, "title": "RAS-2001", "content_text": "271\n\nth see HKGG Notification 691 of 17 August 1906. A certain number of graves in the cemetery were ordered to be removed in 1914, see HKGG Notices 449 of 13 November 1914. Another removal of graves was ordered in 1930 for 'the proper laying out of such area in connection with the Aberdeen Waterwork Scheme,' see HKGG Notice 539 of 29th August 1930. Removal of all graves and urns in this cemetery was finally ordered in 1949, see HKGG Notice 936 of 30th September 1949.\n\n7\n\n69 This cemetery was later referred to as in Chinese, see HKGG Notice 580 of 26th November 1920. In 1948, all graves and urns, other than those in 'Section D,' were ordered to be removed, see HKGG Notice 1071 of 19th November 1948.\n\n70 Information supplied by the Rev. Carl T. Smith. Other references in regard to the erection of this cemetery have not been found yet.\n\n71 Ticozzi, pp. 102-103.\n\n72 Pryor, E.G. (1975). The Great Plague of Hong Kong (1894), The Journal of the Hong Kong Branch of the Royal Asiatic Society, Vol.15, p. 64.\n\n73 Apart from this plague cemetery, a 1907 War Office map kept at the PRO at Kew (WO78/5332) also shows a 'Plague burial ground (1894)' at Sandy Bay, at about the site of the present Duke of Kent Children's Hospital. In 1948, the removal of all bodies and remains of bodies in 'Kennedy Town Cemetery' was ordered, it is not certain if this cemetery was the same plague cemetery, see HKGG Notice 700 of 30th July 1948.\n\nst\n\n74 HKGG Notification 473 of 31 August 1901. On the eastern edge of St. Raphael's Catholic Cemetery in Cheung Sha Wan, there is a large charitable grave dating back to 1894, the year of the Great Plague, erected by the Tung Wah Hospital. This grave may be associated with the plague cemetery,\n\n75 HKGG Notice 164 of 26th March 1926.\n\n76 HKGG Notice 555 of 8th October 1926.\n\n77 HKGG Notification 466 of 15th September 1900.\n\n78 Tai Shek Ku was generally referred to an area to the north-east of the old Ho", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215551, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 328, "title": "RAS-2001", "content_text": "278\n\n10TH TO 12TH, 1956, TOGETHER WITH COVERING DESPATCH DATED THE 3RD DECEMBER, 1956, FROM THE GOVERNOR OF HONG KONG TO THE SECRETARY OF STATE FOR THE COLONIES.\n\n152 HKGG Notice 727 of 28th September 1934.\n\n153 HKGG Notice 698 of 13th September 1935.\n\n154 HKGG Notice 571 of 16 May 1941.\n\n155 HKGG Notice 784 of 11 October 1935.\n\n156 HKGG Notice 852 of 4th November 1938. This cemetery was probably the same cemetery as Diamond Hill Urn Cemetery (New Kowloon Cemetery No. 8), however, no reference in regard to the renaming is found yet.\n\n157 HKGG Notice 534 of 9th May 1941.\n\n158 The present St. Raphael's Catholic Cemetery. A few headstones in this cemetery could be traced back to the early 20th century which may be the result of reburials.\n\n159 According to the information supplied by the Rev. Carl T. Smith, the earliest graves in this cemetery dated back to June 1941.\n\n160 HKGG Notice 616 of 1947.\n\n161 There is no reliable record on the number of deaths particularly among the civilians during the invasion and the occupation period. A chief factor was the very large number of refugees arriving in Hong Kong between 1938 and 1941, which might have been as high as 800,000.\n\n162 HKGG Notice of 23 March 1946.\n\n163 HKGG Notice of 723 of 16th September 1947.\n\n164 HKGG Notice of 724 of 16th September 1947.\n\n165 Site of present Tsan Yuk Hospital.\n\n166 HKGG Notice 722 of 16th September 1947.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215607, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 384, "title": "RAS-2001", "content_text": "334\n\ncremation after a few years in a coffin grave. This paper concentrates on columbaria in municipal cemeteries in Hong Kong, and contrasts the conservative designs of the public sector with the more expressive solutions of private providers. It contains the statistics about numbers of 'cremains' stored in niche walls and columbaria that I had obtained from cemetery managers, whose co-operation was invaluable. The statistics should be regarded as indicative rather than precise.\n\nDeath has to be planned for as much as life. Storing the dead is a sensitive issue, for the family as well as the state. The worldwide story of columbaria through the ages is one waiting to be told, although sporadic information is to be found in the key texts on cemetery history such as James Curl's A Celebration of Death (1993) and Silent Cities (K.T. Jackson and C.J. Vergara, 1989). Columbaria pose an intriguing challenge to contemporary architects and some of the resulting designs can make for striking and imposing contemporary landscape artefacts. Compared with cemeteries, columbaria are much more focused and inward looking. Cemeteries have the advantage of being outdoors, with all the distractions of the fresh air, the sky, distant views, maybe trees and even some landscaping - though this is rare in Hong Kong, an exception being sections of the Hong Kong Cemetery in Happy Valley. Landscaping was a fundamental part of the design of new private cemeteries that I visited in Guangzhou.\n\nHow will cyberspace supplement and perhaps supplant the material memorial space of cemeteries and columbaria? Cemetery managers I interviewed in Guangzhou were already thinking about this.\n\nTeather, E.K. (1998). Themes from complex landscapes: Chinese cemeteries and columbaria in Hong Kong, Australian Geographical Studies 36(1): 21-36.\n\nIn this paper, I tried to break away from the straightforward description and painstaking attempt to understand the social and belief systems that underpin cemetery layout and ritual. I tried to capture a little of the contrasting landscapes, symbolisms and moods of four of Hong Kong's cemeteries: Diamond Hill Urn Cemetery (1931); Aberdeen Chinese Permanent Cemetery (1915); sprawling Sandy Ridge Cemetery on the border with Guangdong Province (1950); and St. Raphael's Roman Catholic Cemetery, Lai Chi Kok (1946).", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215736, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2002", "page_number": 35, "title": "RAS-2002", "content_text": "around the world where full sets of our Journal are available to scholars.\n\nMembers will have seen, in the Newsletter, a growing amount of information about the activities of a number of these other Societies, information reaching us as a direct result of the improved communications we have been seeking. I am glad to say that we have been able to get into improved communication in particular with three of the Branch Societies in India, that is, those in Madras (the Madras Literary Society), Bombay (the Asiatic Society of Bombay), and Calcutta (the Asiatic Society of Bengal), and with those in Colombo (The Royal Asiatic Society, Ceylon Branch), Kuala Lumpur (the Malaysian Branch of the Royal Asiatic Society), and Seoul (the Royal Asiatic Society, Korea Branch). All these Societies have agreed to welcome our Members to any of the events they mount, and we in turn have been very happy to offer Members of these Societies temporarily visiting Hong Kong access to our activities on the same terms as our own Members. We have also improved our contacts with the Siam Society, in Bangkok, and, again, we are now offering their Members access to our events on the same terms as our own Members. We have also been in regular communication with the Parent Society in London. We have not been able to contact the Branch Society in Tokyo as yet, and any Member able to help us in this respect should contact me.\n\nAs part of our drive to improve relationships with these other Branch and Associated Societies we have agreed to donate sets of our Journal to the Madras, Bombay, and Bangkok Societies, in return for sets of their Journals, which will be placed in our Library. Exchange arrangements with the Parent Branch in London, and with the Korea, Calcutta, Malaysia, and Ceylon Branches are also in place. We have also recently agreed an exchange arrangement with the Museum of Far Eastern Antiquities in Stockholm, Sweden.\n\nFollowing the agreement of Members at the Extraordinary General Meeting of the Society on 4 October 2002, that the Society should have a new category of Member, that is Honorary Institutional Member, we have agreed in the subsequent months to make the Shanghai Library; the Hong Kong Catholic Diocesan Archives; the Zhong-ying Street Historical Museum, Sha Tau Kok (Shenzhen); the National Library, Bhutan; the British Empire Museum, Bristol, England; and the Instituto Cultural of Macau Honorary Institutional Members of the Society. In\n\nxxvi", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 215742, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2002", "page_number": 41, "title": "RAS-2002", "content_text": "Date 2002\n\nApril 13\n\nMay 4\n\nMay 18\n\nJune 1\n\nAugust 10\n\nAugust 31\n\nNovember 23\n\n2003 January 25\n\nMarch 1\n\nLocal Visits\n\nHa Tsuen Market Town, Deep Bay, led by Dr Patrick H. Hase (see also Lecture Programme)\n\n\"Waglan Island Lighthouse, led by Dr Dan Waters & Tim Ko (see also Lecture Programme)\n\nPak Sha O in Sai Kung Country Park, led by May Holdsworth & Dr Patrick H. Hase\n\nHa Tsuen Market Town, Deep Bay, led by Dr Patrick H. Hase (Repeat Visit)\n\nFing Ping Shan Museum, to visit the Da Qin – An Imperial Christian Site of the Tang Dynasty Exhibition led by Dr Martin Palmer (see also Lecture Programme)\n\nRoman Catholic Cathedral and Archives, led by Anna Kwong & Fr Louis Ha\n\nVisit to Ming Chi Sing Cantonese Opera Troupe: Backstage Visit, \"The Sweet General\", led by Stella Ma (see also Lecture Programme)\n\nDevil's Peak Fort, led by Lawrence Lai, assisted by Tim Ko (see also Lecture Programme)\n\nHong Kong Museum of History, to visit the \"War and Peace: Treasures of the Qin and Han Dynasties\" Exhibition, led by Dr Joseph Ting\n\nOverseas Visits\n\nDate 2002\n\nMarch 28-April 2\n\nXi'an, led by Dr Joseph Ting\n\nSeptember 28-October 1\n\nAngkor Wat, Cambodia & Saigon, Vietnam, led by Dr Patrick H. Hase\n\n2003 January 30-February 13\n\nEastern Bhutan, led by Dr Brian Shaw\n\nxxxii", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 215767, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2002", "page_number": 66, "title": "RAS-2002", "content_text": "London: George G. Harrap, 1945.\n\nRitchie, Edmee Alice\n\nMy memoirs or good of its kind. [s.l.: s.n., n.d.].\n\nSecret notes on Japanese army\n\nNorth Melbourne: Victorian Railways Printing Works, 1942.\n\nThe Shanghai directory 1941: City supplementary edition to The China Hong List. Shanghai: The Office of the North-China Daily News & Herald, Ltd.\n\nShneider, Vladimir\n\nTraces of the ten. Beer-Sheva: V. Shneider, 2002.\n\nSmith, Arthur Henderson, 1845-1932.\n\nVillage life in China: a study in sociology. Edinburgh: Oliphant, Anderson and Ferrier, 1900.\n\nTicozzi, Sergio\n\nHistorical document of the Hong Kong Catholic Church. Hong Kong: Hong Kong Catholic Diocesan Archives, 1997\n\nVocational Training Council (Hong Kong) The Morrison Hill story [videorecording]. [Hong Kong: s.n., 199-.\n\nWaters, Dan.\n\nLunch beat [2 sound cassettes]. (Dr Dan Waters shares his in-depth knowledge and stories about Hong Kong's past in two episodes of radio programme The Lunch Beat.\n\n[Hong Kong: RTHK, 1998 - 2001].\n\nWay, Denis M. and Nield, Robert\n\nCounting house: the history of PricewaterhouseCoopers on the China Coast. Hong Kong: PricewaterhouseCoopers, c2002.\n\nWu, You-ru\n\nShen-jiang sheng jing tu. Shanghai: Hua bao zhai shu she, 1999.\n\nZhang, Yingjin\n\nlvii", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 215970, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2002", "page_number": 269, "title": "RAS-2002", "content_text": "203\n\npropagating the Christian message. Later in May, 1861, Legge joined Chalmers and six others, including two Chinese evangelists, meeting Ch'ea and then touring the area. During this period they examined and accepted 101 applicants for baptism, performing the rites oftentimes in the vicinity of the local temples where they also preached.56\n\nWhat deserves further attention, however, is the ways in which Ch'ea himself pursued these kind of \"Christian duties\" when left to work on his own during this period of Sino-British conflict.\n\n57\n\nAlready by the time he returned to Hong Kong in May 1857, Ch'ea had developed his own pattern of a Christian form of life. This was largely based on his own feel for how to proceed, even though he had previously been instructed for six weeks in Hong Kong (during the period from May to June, 1856). Consequently, he did choose not to respond to his Catholic maternal uncle who \"advised me to worship my ancestors,\" choosing instead to face \"men's reproach or persecution\" rather than follow \"the doctrines of the Papists.\" Here it is evident that the Scottish Dissenter Protestant leanings of Legge and Ho, who had adopted them, had influenced Ch'ea. Also, when some educated men, possibly other local gentry not in the civil service, urged Ch'ea to \"be revenged for [the] hostility on the part of the officials,\" Ch'ea refused, saying that \"the disciples of Jesus do not strive with men.\" Clearly this emanated from his reading of the Shengjing and the Dissenter attitudes Legge and Ho had taught him, but stood in stark contrast to the military intrusions of the British in the area of Canton. As might be expected, images of the early Christian apostles in the New Testament and probably stories from the colporteurs and missionaries who passed through Poklo moved Ch'ea to itinerate outside the Poklo city walls. As he described his tours in 1857, he first headed west, then north, and finally east, preaching the message of the Christian religion he had learned to anyone willing to hear.58\n\nUnder these situations Ch'ea seemed to move largely out of a", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 215989, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2002", "page_number": 288, "title": "RAS-2002", "content_text": "222\n\nwhich reveal the diversities in missionary styles and traditions, review research materials available in volumes such as the following: Gerald H. Anderson, Robert T. Coote, Norman A. Homer, and James M. Phillips, eds., Mission Legacies: Biographical Studies of Leaders of the Modern Missionary Movement (Maryknoll, New York: Orbis Books, 1994; see the articles on \"Mission\" and individual missionaries in Nigel M. de S. Cameron, David F. Wright, David C. Lachman, Donald E. Meek, eds., Dictionary of Scottish Church History and Theology (Edinburgh: T&T Clark Ltd., 1993); A Scott Moreau, Harold Netland, Charles Van Engen, eds., Evangelical Dictionary of World Missions (Grand Rapids, Michigan: Baker Books, 2000); and relevant articles in Scott W. Sunquist, David Wu Chu Sing, John Chew Hiang Chea, eds., A Dictionary of Asian Christianity (Grand Rapids, Michigan and Cambridge, U.K.: William B. Eerdmans Pub. Co., 2001). For a recent article which places Legge into a broader context of missiological studies, consult Lauren Pfister, \"The Mengzian Matrix for Accommodationist Missionary Apologetics”, Monumenta Serica 50 (2002), pp. 1-25.\n\n5. See examples of this oversight in articles of the Chinese Repository (1831-1850), which was edited for most of its existence by the American missionary, Elijah Bridgman (Bei Zhiwen, 1801-1861), and the longer running Evangelical Magazine And Missionary Chronicle (below simply EMMC) edited from the 1820s to the 1850s by Legge's father-in-law, John Morison (c. 1795-1859). Special efforts in recent years have sought to correct this irregular normality in missionary literature and missionary studies, including more recently published works by Irene Eber on Bishop Joseph Schereschewesky, Michael Lazich on Elijah Bridgman, Jost Zetzsche on Chinese Bible translation and translators, and Lauren Pfister on James Legge's missionary career, as well as more general historical studies on Chinese Christians in English works by Carl T. Smith, Jessie Lutz, and Daniel Bays, as well as extensive Chinese studies in Hong Kong written by Lee Kam-keung, Timothy Wong Man-kong, Leung Ka-lun, and Ying Fuk-tsang. A new generation of younger scholars in mainland China are also writing new accounts of the early Roman Catholic and Protestant missionary histories, but while the Catholic studies often refer to the Chinese Christians involved, the Protestant studies are still largely hampered by lack of research into the Chinese converts, missionaries, and pastors during these earlier periods.\n\n6. The early History of Anglo-Chinese College has been the subject of a monograph by Brian Harrison, Waiting for China: The Anglo-Chinese College at Malacca, 1818-1843, and early Nineteenth Century Missions (Hong Kong: Hong Kong University Press, 1981), and special biographical details about a number of students are found in Carl Smith's two major works, Chinese Christians: Élites, Middlemen, and the Church in Hong Kong (Hong Kong; Oxford University Press, 1985) and A Sense of History: Studies in the Social and Urban History of Hong Kong (Hong Kong: Hong Kong Educational Publishing Co., 1995). In these works Smith briefly describes among others the three Chinese students who joined Legge in an interview with Queen Victoria and Prince Albert in February 1848: Lee Kim Leen, Song Hoot Kiam, and Ng Mun Sow. See Chinese Christians, pp.82, 148-149 and A Sense of History, pp. 339ff. This event was memorialized in a painting of 1848 that later became part of a commemorative", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 215993, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2002", "page_number": 292, "title": "RAS-2002", "content_text": "226\n\nKangxi was an earlier Manchurian emperor who had followed the movements of Catholic missionaries with great interest, both impressed by some and later revolted by others. His imperial son and successor, the Yongzheng emperor (ruling from 1723-1736), castigated those following the \"Lord Of Heaven\" as heretics (viduan) in his commentary to the seventh maxim of his father. Legge translated and commented on Yongzheng's authoritative interpretations of the Sacred Edict in lectures presented at Oxford's Taylor Institute in 1877, and later published them in Hong Kong under the title \"Imperial Confucianism\" in the sinological journal, China Review 6:3-6 (1878), pp. 147-158, 223-235, 299-310, 363-374. A good discussion of the impact of the Sacred Edict as part of the educative dimension of the Qing dynasty's civil servants is provided in Victor H. Mair, \"Language and Ideology in the Written Popularizations of the Sacred Edict,” in David Johnson, et al., eds., Popular Culture in Late Imperial China (Berkeley: University of California Press, 1985), pp. 325-359.\n\n20. See the description and reflections of a British journalist at the scene in China Mail #803 (July 5, 1860), pp. 106-107.\n\n21. His age was given in Legge's writings on Ch'ea. The fact that he had a son is verified through the records of the Chinese congregation of Union Church in Hong Kong, where a man named Che who joined the church in the late 1860s is identified as \"the son of the martyr.\" This information was gleaned from Carl Smith's archives.\n\n22. Following Lewis Rambo's lead, we will assume that conversion is a “dynamic, multifaceted process of transformation\" including, at the very least, elements of \"cultural, social, personal, and religious systems.\" See Lewis R. Rambo, Understanding Religious Conversion (New Haven: Yale University Press, 1993), pp. 6-7.\n\n23. This is one possible literal rendering of the translated title for the \"Bible\", the phrase also being used as a general reference term in traditional China for the Ruist canon. In contemporary China, that latter association is almost completely lost.\n\n24. One Chinese scholar believes that Wang's influence on Walter Medhurst's translation commitments in the Delegates' Committee were very extensive, but offers no precise historical documentation to support the claim. It is certainly sufficient to know that Wang was Medhurst's \"native informant,\" for the influences could not help but be there, especially when questions of style and phrasing more suitable to Ruist tastes were raised. See Lee Chi-fang, Wáng T'ao (1828-1897): his life, thought, scholarship, and literary achievement (Ann Arbor, Michigan: University Microfilms International, 1992, printing 1973).\n\n25. This is very generally confirmed in I-Jin Loh's essay, \"Chinese Translations of the Bible\", published as part of An Encyclopedia Of Translation: Chinese-English, English-Chinese, eds. Chan Sin-Wai and David E. Pollard (Hong Kong: Chinese University Press, 1995), pp. 54-69. Loh explicitly states, \"It is generally agreed that the literary style of this version [in both Old Testament and New Testament], which had the benefit of help from a Chinese scholar by the name of Wang Tao, was superior to the rival version [later prepared by American missionaries]\" (p. 57). The \"literary style\" was the form of literary conventions.", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 215995, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2002", "page_number": 294, "title": "RAS-2002", "content_text": "228\n\nany 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.\n\nThe 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.\n\n30. EMMC/MM 20 (October 1856), p. 215.\n\n31. EMMC/MM 20 (October 1856), p. 215.\n\n32. 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.”\n\n33. 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).\n\n34. 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.\n\n35. 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.\n\n36. 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.\n\n37. 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", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 215998, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2002", "page_number": 297, "title": "RAS-2002", "content_text": "231\n\nHenan province to Legge in Hong Kong. It is very unclear who that might be, since the London Missionary Society did not have regular workers in inland China, or even more north along the eastern coast of China, until after the settlement of the second Opium War in 1860. Nevertheless, the writer speaks about \"old Chow\" (lǎo Zhōu, accepted as an intimate expression between friends and not merely descriptive of age), an elder Chinese Christian in their church, who became so interested in the Poklo movement that he visited Ch'ëa independently in 1858 and found what had been said to be the case.\n\n54. For further comments on Hannah Mary Legge's life as a missionary wife and spouse of an Oxford University professor, see Lauren Pfister, Striving for the \"Whole Duty of Man\": James Legge and the Scottish Protestant Encounter with China (Frankfurt am Main: Peter Lang, forthcoming 2003), vol. 2, chapters 5 and 6 in passim, and Norman J. Girardot, The Victorian Translation of China: James Legge's Oriental Pilgrimage (Berkeley: University of California Press, 2002), pp. 55-56, 62, 84-87, 150-151, 194-196, 455-456, 506-509.\n\n55. Legge wrote, “Since his baptism in 1856, Ch'ëa has spent a large portion of his time in travelling, and making known the things which he believes, entirely without fee or reward. Our Church came to the conclusion that we ought, in accordance with the principle that the labourer is worthy of his hire, to do something for him; and he has gone back home the Agent or Missionary of our Chinese brethren here, for a period of three months. At the end of that time we are to see him again, when it may be advisable to take measures to prosecute the work in Pok-lo on a larger scale than the small means of my people can attain to.\" EMMC/MM 24 (February 1860), p. 39.\n\n56. These statistics are summarized from the annual report of Legge and Chalmers written on January 14, 1861 (CWM/South China/Box 6/Jacket B/Folder 3) and Legge's \"Journey of a Missionary Tour\".\n\n57. The subtleties of translation here are also important. Did Ch'ea actually use a word for \"Papists,\" or was this derogatory term the European translators' replacement for a more neutral phrase for \"Catholics\" like Tiānzhǔjiào tú?\n\n58. See EMMC/MM (September 1857), p. 207 for details. It should be mentioned, though it may be obvious to some, that the previously described persecutions of 1856 when Ch'ea self-consciously remained silent before his \"persecutors\" in the government was also an imitation of Christ's silence before the Sanhedrin.\n\n59. Selected from EMMC/MM (September 1857), p. 208.\n\n60. This scene and the subsequent information from Mr. Kot appear in the translation of the dictated account of his conversion published in EMMC/MM (September 1857), pp. 208-209.\n\n61. There are later examples of sermons dealing with the topic of providence, for example, which probably reflect earlier teachings at Union Chapel. For Legge's sermons touching themes of divine providence see \"The Review and Meaning of the Past\" (on Deuteronomy 8:2, dated January 1, 1871, found in CWM/South China/Personal/Legge/Box 4), \"The Rationale of the Divine Judgments\" (on Psalm 119:75, dated September 17, 1871), and \"The Doctrine of a Particular Providence\" (on Psalm 37:38-40, dated January 28, 1872, both this and", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216055, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2002", "page_number": 354, "title": "RAS-2002", "content_text": "288\n\nconsul was nearly hit by a bullet that entered his office through the window. This same consul was involved during student protests later the same year when the police quarters were set alight and the students rampaged through the town intent on killing foreigners. He and his family were only saved by the timely arrival of Chinese soldiers, and escaped by river down to Shanghai.\n\nToday the Zhenjiang Museum occupies the former British Consulate at 85 Boxian Lu in Boxian Park at the heart of the old town. Amongst the items on display in the grounds is an anchor said to have been from H.M.S. Amethyst, the frigate of the British Yangtze Flotilla, which, after weeks of being blockaded, stuck on a sand bank, escaped downstream despite having been badly damaged by shell fire from the PLA [People's Liberation Army] during their thrust south across the River in 1948 to liberate China from the Nationalists under Chiang Kai-shek. British efforts to seek a diplomatic solution involved Edward Youde, a twenty-four-year-old third secretary at the Embassy, who volunteered to reach the senior PLA military officer at Yangzhou to seek a safe-conduct pass for the Amethyst to sail unmolested downstream back to Shanghai. He first had to obtain passes to permit him to cross the line between the Nationalists and the Communists. After several days of adventures and lengthy cross-country hikes, sometimes under fire, Youde reached the senior PLA officer and his request was forcibly rejected. His mission a failure, he returned, again amidst numerous adventures to report to his Ambassador in Nanjing. He later became better known as Sir Edward Youde, one of the last Governors of Hong Kong.\n\nChristian missionaries\n\nThere were Roman Catholic and Protestant missionaries, Anglicans and the 'faith missions', Baptists, Presbyterians and the Lutherans, and so on, as well as the individual evangelicals, zealous saviours of souls. The most important aspect of this work, though most would not see it in this light, was by setting an example, though this in no way belittled their social, medical and educational work. Medical missionaries, another dedicated breed, were an exception with their professional abilities being widely welcomed not only by Chinese but also by the Europeans within both treaty ports as well as in the remoter parts of China in which they lived and worked.", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216056, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2002", "page_number": 355, "title": "RAS-2002", "content_text": "289\n\nThere has been many an article printed in Britain and the US both for and against their nationals whose activities as missionaries in China varied from the mild and mediocre to the wild, bigoted and in a number of instances weird and incomprehensible. There were those whose lonely lives drove them to despair, to insanity and even to suicide. Others caused untold harm to the cause by their intemperate sermons, lectures and even actions. Their success rate in China was abysmal and The Times even wrote that missionaries in general were not very well educated and not gentlemen.\" This was not always so and their social origins did not matter, but with a number taking the Bible literally, their grasp\n\nof the accepted meaning of biblical scriptures and of language, both English and Chinese, was inadequate leading not only to blinkered bigotry but also to an inability to 'sell' their ideals. There were a great many good, well-intentioned missionaries but with the general evangelising attitude of the Victorian era most Chinese found any spiritual message out of step with their personal religious experience and their own culture. Christianity as taught during the 19th and early 20th centuries failed to appeal to or attract contemporary Chinese who were possibly no more than mildly intrigued to hear what a foreigner might have to say. The multiplicity of sects, teachings and churches, as well as different terms for God, confused Chinese. The Roman Catholics had a far higher conversion rate primarily due to their sympathetic attitudes and policy of getting as near to being one of the community, in dress and living conditions [apart, that is, from the very rare luxuries of wine and cigars].\n\nMissionaries had first seen the Taiping Rebellion as the outcome of missionary enterprise. This view changed when it became apparent that the Taiping leadership had revised and interpreted Christianity. The Taiping leaders had, for example, adopted polygamy for themselves whilst banning it for their followers, and lived in luxury having misappropriated untold wealth.\n\nThe notable early Protestant missionary, Griffith John, made a sweeping reconnaissance across the Yangzi basin in June of 1858 but when visiting Zhenjiang he decided that it was too close to the Taipings at Nanjing and moved on.27\n\nThe London Mission eventually commenced work in Zhenjiang in 1868, and regarding the city as an outstation of Shanghai they rented", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216303, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2003", "page_number": 62, "title": "RAS-2003", "content_text": "11\n\nHon, an 81-year-old woman's experiences in the village, Mr. Fan made comments related to the government's decision on rural development in Sai Kung:\n\nA trip to town for Hon involves phoning for a boat to take her to Wong Shek pier and then a bus to Sai Kung. The alternative, an hour's hilly walk, is beyond the frail old woman now. \"It is very inconvenient that we have no road, no vehicles can come in,\" says Fan Koon-mui, ...\n\n++\n\n\"If the Government had provided us with transport, our fate wouldn't be deserted villages,” Fan says.\n\nSince the 1980s, the Kuk has badgered the Government to provide link roads for the villages, but without success. A chicken-and-egg situation exists - there are not enough people to justify the building of roads but, if they were built, more people could live in the villages.\n\n\"Solitary zone' (by S. Lee, South China Morning Post, May 4, 2002)\n\nThe village is abandoned now, but I suggest that there is a lot of potential in developing the village into a heritage education centre in which there are at least several aspects we should try to cover. In order to achieve a better understanding of the history of Chek Keng for the further concerns both in heritage preservation and environmental development, we suggest some research topics for consideration:\n\n• Migration history and social change in Hong Kong's Hakka settlements\n\n• Traditional village lifeways and folk cultures\n\n• The Catholic church and influences given by the missionary of the Pontifical Institute for Foreign Missions (Pontificio Instituto Missioni Estere as well as P.L.M.E.) from Milan, and\n\n• Oral history on villagers' lifestyles and cultural traditions, etc.\n\nDiscussion: Development with local people's support\n\nTherefore, we need to think about whether the development of", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 }, { "id": 216495, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2003", "page_number": 254, "title": "RAS-2003", "content_text": "205\n\nYET ANOTHER ANGLE ON THE CHINESE LABOUR CORPS IN FRANCE, 1918\n\nKEITH STEVENS\n\nMany of the officers of the Chinese Labour Corps in France in 1918 were or had been Christian missionaries in China recruited for their language skills. One usually hears about Protestant missionaries of various sects in uniform in France though, as far as I am aware, no Roman Catholic missionaries would appear to have been recruited. It was therefore fascinating to come across a short essay in a book containing experiences and memories of members of the Irish Maynooth Mission to China which highlights this.\n\nOne afternoon in late April 1918 a Roman Catholic Chaplain was riding along a road near the border of Artois and Picardy on the \"Poor Old Slob,\" as his groom affectionately called the antiquated charger. Some eight miles to the east he could discern the gentle rise where the line had been held during the desperate weeks which followed March 21st and it was here that he saw in a sheltered field a short distance off the road, a group of tents before which swarms of Chinese Labour men were cooking their evening meal.\n\nThe Chaplain suddenly realised that he had never heard whether there were any Catholics amongst the Chinese: and besides, it was meal time there and perhaps, with a bit of luck he would find an officer there at tea. As he rode through the camp the Chinese turned and looked at him with that impenetrable stare which is so disconcerting to the western mind. He found the officer in his tent, with his Chinese servant setting the tea-things on a soap box which did duty for a table.\n\nThe officer, as he sat to tea, said to the Chaplain, ‘Any Catholics, you ask. I should not be surprised if there were, because these chaps come from an inland village where I know there was a French Mission. We can enquire during the next parade.'\n\nAfter tea the officer paraded his men and spoke a few words to them, completely unintelligible to the Catholic Chaplain. The result\n\n'Heralds of the Orient : Maynooth Mission to China: Dalgan Park, Galway : 1924", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 }, { "id": 216496, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2003", "page_number": 255, "title": "RAS-2003", "content_text": "206\n\nwas electric. About thirty men ran out of the ranks and crowded round him, some grasped his hand and kissed it, others drew out little satchels which they had hanging round their necks which contained their certificates of baptism into the Catholic church.\n\nThe Chaplain asked the officer, who he now discovered to be a Protestant missionary from China who had come to Europe with the Labour Corps, to explain that he would say Mass for them in the neighbouring village on the morrow, that they could have general absolution and Holy Communion. He found it difficult to explain through his Protestant interpreter what was meant by general absolution. Eventually, the Protestant missionary had explained to him that the phrase the Chaplain required was 'Are you sorry for your sins?' which the Chaplain recorded phonetically in his notebook.\n\nNext morning the Chaplain was at the church half an hour before the appointed time for Mass. The Chinese were already there, grouped around the confessional and it was only then that he realised what he had let himself in for and the difficulty of his task. A few words in English were received with a blank stare; the same in French got a similar reception. He pulled out his notebook and repeated the words he had written down the previous evening. The reply was a general chatter and a vigorous nodding of heads. Yet, when the Chaplain tried to explain by dumb-show that they would receive general absolution, he knew that he had failed ignominiously. They looked at him plaintively, almost reprovingly, and pointed repeatedly at the confessional. There was nothing else for it; he had to admit them individually. The men heard the Mass with every mark of attention.\n\nWhen the Chaplain had removed his vestments he came to them in the church again. One of the Chinese whom the Chaplain judged to have been a Catechist at some time or other and had led the prayers offered the Chaplain, evidently in the name of himself and his companions, a ten-franc note. The Chaplain explained by dumb-show that he could not possibly accept it and this seemed to disappoint them so much that he had to do something to satisfy them. The Curé from the sacristy, having been told of the situation, provided a few altar candles and the ten-franc note was dropped into the collection box. Finally, as the Chaplain left the church the men crowded round him, and chattered and smiled their gratitude.\n\nPage 255\n\nPage 256", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 } ]