[ { "id": 204310, "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": 78, "title": "RAS-1961", "content_text": "Vol. 1 (1961)\n\nISSN 1991-7295\n\nJournal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\n74\n\nR\n\nThe historical figure of Li Ching had long been admitted into the Taoist pantheon. He was, in the year 760, enshrined with Chiang T'ai-kung (B★A or Chiang Shang) as one of the ten famous historical generals. In the anonymous work, Li Wei-kung Pieh-chuan (A4), it is said, \"When Li Ching was poor, he took a journey in the valleys and stayed in a cottage. When it was mid-night there came a woman who handed him a vase and said, 'Heaven has instructed you to pour down rain ...' and as we know in the Buddhist legends that it is Virupaksha (not Vaisravana) who is the king of the nagas, we understand that even in the T'ang dynasty the popular mind could not properly distinguish the function of these guardians of Mt. Sumeru. In an inscription on a tablet erected in the Temple of Vaisravana in Ning-hwa District (LM), Fukien, dated about 920, we read,\n\nP'i-sha-mên (Vaisravana) is a Sanskrit word which means \"universal or much hearing\" (to-wên SH). He dwells on the north of Mt. Sumeru, in the crystal palace, and is the chief of yakshas,10\n\nFrom this narrative we see why in so many Chinese records it has become an undeniable fact that yakshas are believed to live at the bottom of the seas with the dragon-kings in marvellous crystal palaces loaded with wonderful treasures. The legends of these two heavenly kings have long been mixed in the popular mind.\" As Li Ching was such a famous historical hero, the Taoist priests could not forgive themselves if they failed to utilize his prestige. It is said in an anonymous work of the T'ang dynasty, Yuan Hsien Chi (E), that Li Ching was still alive in the epoch of Ta Li (766-779) and became a Taoist immortal, In addition to the book on military strategy attributed to him in the Bibliography of the Hsin T'ang-shu (MEBOXZ), the Taoist priests also ascribed to him some canonical texts dealing\n\n12\n\n• Hsin T'ang-shu (), Ch. 15, Li-yüeh Chih (M), 5.\n\n• Ku-chin Shuo-hai (546), Shuo-yüan Pu (R), Vol. chi (2) Also Tsung-shu Chi-ch'êng Ch'u-pien (£).\n\n10 See Ninghwa Hsien-chih (\"Annals of the Ninghwa District\") of the Ming dynasty, quoted in Ku-chin T'u-shu Chi-ch'êng (4), Shên-1 Tien (R), chüan 54. The essay was composed by Huang T'ao () for Wang Shen-chih (E).\n\n11 In the Ta-Tang San-tsang Ch'ü-ching Shih-hua (ERR), chüan 1, “...A\" (\"To-day, Vaisravana of the Indra Heaven, the Guardian of the North, will feed Buddhist priests in the Crystal Palace.\")\n\n12 Quoted in Chiu Hsiao-shuo (R), 2nd Series, Shanghai, Commercial Press Ltd., 1910.", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204325, "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": 93, "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\n89\n\n\"the second son of the third prince of Vaisravana, the Heavenly King of the North”(北方天王吠室羅摩那羅閣第三王子其第二之孫) and in this text Nata addresses Vaisravana as \"my grandfather\" (RAXXE). Furthermore, this legend appears also in 卷一 of the Ta-fang-pien-fu Pao-ên Ching (大方便佛報恩經) (ASENNUE), and as I have found another story about the \"reincarnation from the lotus\" also in that sutra, which is also similar to the description of No-cha's reincarnation in the novel, I think both these stories may have influenced the author besides the case cited above.\n\nThe story of No-cha's reincarnation and the combat between the father and son is a very dramatic one and it reveals again the literary gifts of the author:\n\nNo-cha's souls, being dispersed, had nowhere to go, drifting about in the air. They went directly to the grotto of the Immortal T'ai-I. Chin-hsia (金霞), the younger disciple of T'ai-I saw it at the entrance, came to the master and said, \"I wonder why No-cha is now borne on the wind and drifting about freely.' (Last paragraph, Ch.13 and first paragraph, Ch.14, Fêng-shên Yen-i.)\n\nWe know from the previous narratives of the novel that No-cha was an avatar of Ling-chu Tsu, the Intelligent Pearl. But why was he so named? I think the following paragraph from Ch.2 of the Nan-yu-chi may explain both this name and the last paragraph I have just quoted:\n\nThe Intelligent Light (Ling-kuang) was enveloped by the Purple Emperor (紫皇) with the magic weapon Nine-bend Pearl (九曲珠) and died in that Pearl. The souls of the Intelligent Light borne on the wind had nowhere to go, and were seen by the Celestial Honoured All-Merciful and All-Compassionate Marvellous-Delight (慈悲妙喜天尊) (NEVRXO) who was in his meditation in the Palace of Eight-scenes. Watching the souls drifting about, he thought...\n\nAs the Chinese character is monosyllabic, it is easy to pick out the character ling (靈) and chu (珠) from this paragraph to form a new name and give it to No-cha as his other title since the description of his reincarnation is partially derived from here. The story continues thus:\n\nThe Immortal (T'ai-I) charged No-cha, “This is your place no more. Return to Ch'ên-t'ang Pass and see your mother in dreams, request her to build a temple for you to dwell in on the Ts'ui-p'ing Hill (Green Screen Hill) forty li away from the Pass. Sacrifices will be offered to you for three years and after that you may be reincarnated. Go ahead and do not tarry.\" During the third watch of that night No-cha appeared in a dream to his mother, saying, \"Mother, my souls have nowhere to go and I have suffered bitterly. Pray", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 206639, "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": 187, "title": "RAS-1972", "content_text": "THREE CHINESE DEITIES\n\n181\n\nHe has also been seen as a typical standing image of a civil mandarin, when the only method of identifying him was by the title painted on his stand or pedestal. In Kalgan, as will be described below, he is depicted naked with claws, beak and wings.\n\nIn some temples, the images of deities known not to be T'ai Sui or Ying Ch'iao, are called T'ai Sui by the temple keepers, and are prayed to as T'ai Sui. Some of these misidentifications are even to be seen perched on wads of hell money. The best example of this are the distinctive images of the boat people of the Pearl River and Southern Kwangtung province which are to be seen in Singapore and Ipoh, labelled as T'ai Sui, and standing on hell-money. One of these seen in Hong Kong is an image of the Pearl River boat people, normally called the Dragon and Tiger General (*). This is an image of a young man with his right arm raised holding a sword, and his left arm hanging by his side. He wears a robe of green with an animal's face as a stomacher, and with a dragon under his left foot and a tiger under his right. On one instance only, as is to be seen in the photograph, he is to be seen labelled the \"Tai Sui who flew back\" () and is standing on a pile of hell-money. (Plate 18)\n\nFather Doré says that images of T'ai Sui in the Yangtse Valley have six arms, are bald with ear tufts, and three eyes; they wear Taoist crowns and hold in their six hands two swords, a ball and flames, a spear, and a branch of a tree.\n\nThere are thirty-six deities painted as murals on the walls of one Singapore temple, most of whom are Heavenly Masters (A B). Amongst them is Yin Ch'iao, standing, dressed in armour, but with a bare chest and with six arms holding the usual items. Marshal Yin Ch'iao appears, therefore, to be one of the 24 Heavenly Generals and also one of the 36 Heavenly Masters.\n\nIn several works he is given 10 assistants, the last four being the gods of the year, the month, the day and the hour. Their names are given as follows:\n\nLi Ping (李丙) Hwang Ch'eng-i (黃承乙)\n\nChou Teng (周登) and Liu Hung (劉洪)\n\nAll were said to have been slain at the famous battle between good and ... described in The Deification of the Gods, at Wan Hsien Chen (萬仙陣).", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206641, "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": 189, "title": "RAS-1972", "content_text": "THREE CHINESE DEITIES\n\n183\n\n(E), Pei Chi Sheng Ti (1), the Pen Ming Hsing Chün ($*£*) who is the local earth god, and the provincial city god. All five are connected with the fate of mankind.\n\nIn a Ch'ao Chow temple in Johore Bahru, Tai Sui a youth with a scroll (***) is on the altar of Hung Chün Lao Tsu (#$ *). (Plate 20)\n\nFather Doré says that in one temple outside the South Gate of Jukao, in the Yangtze Valley, Yin Ch'iao (F) is to be seen on the right as you face him, with Marshal Ma () on the left. Both have six arms, stand on clouds, and hold swords, amulets, gourds, bells and banners in their hands. Ma has three eyes and wears a hat, whilst Yin is bare from the waist upward and has his hair in a large upswept tuft on the top of his head. Yin is worshipped here as a member of the Ministry of Thunder.\n\nOther interesting sightings.\n\nIn Lavender Street in Singapore a Cantonese temple has sixty-two T'ai Sui images. About half the images hold scrolls and are, according to the temple keeper, the administrators of the fortune; whereas the others with silken slippers, fans, bells, etc. are those who actually provide the fortune.\n\nOne image of a young man, standing with one slipper on and one bare foot, is to be seen in Bukit Purmei temple in Singapore. He is prayed to for rain, and for good crops. (Plate 21)*\n\nCarver's drawings of Yin Ch'iao\n\nA Fukienese god carver prepared, on request, drawings of many deities. From memory he drew:\n\na. An image of T'ai Sui, seated, robed like a monk, wearing sandals, a band around his hair, and holding an open scroll with Tang Nien T'ai Sui (****).\n\nb. Yin Ch'iao's father, seated astride a large, long-beaked bird, holding a fly whisk in his right hand and a seal in his left hand. He is bearded, with a Taoist top knot and crown. His robes are covered in the Yin and Yang circle pattern.\n\nc. Yin Hung(); a standing young man with a spear in his left hand, and a mirror raised in his right, which is flashing beams towards his enemies.\n\n* Plates 22-24 also relate to representations of T'ai Sui.", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206642, "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": 190, "title": "RAS-1972", "content_text": "184\n\nd.\n\nKEITH STEVENS\n\nAn image in the form of Yin Ch'iao; with six arms, a blue face covered in spots like warts; two fangs, two banners, a bell, two swords and one arrow.\n\nPossible Misidentifications\n\nThe images of Yin Ch'iao/T'ai Sui can be confused with several deities who have similar characteristics. These are:\n\na. One version of the Fukienese god of actors, Tien T’o Yuan Shuai (*), is a standing general with a sword in his right hand and a hand bell in his left. He has or should have, however, a pink face, and his usual identifying characteristic, a crab painted over his mouth or his forehead.\n\nb. In a Singapore Foochow clan temple of the Hsu (✯) family there is a seated general in armour, with a blue face and fangs, called Liu Chin Sheng Ho (Hr). He holds an axe in each hand and is prayed to for the good health of the clan and for the rapid recovery of the sick.\n\nc. Pu Tu Kung (#2) who releases souls from the Under-world during the seventh lunar month, is often shown as blue-faced and with two fang-like teeth showing. Normally, however, he does not carry anything in his two hands.\n\nd. One of the two attendants of Fa Chu Kung (✯È2) is a general with a sword raised in his left hand and a handbell held in his right. He wears a tiger's head hat and is called Hu Ye (A). He has a pink face and a black beard.\n\nAn image of the Golden Youth (✯✯), one of the assistants to Kuan Yin, could be mistaken under certain conditions with the manifestations of T'ai Sui as a seated youth with the scroll. The Golden Youth has a similar seated pose, the same style head and hair but normally holds a fly whisk in the right hand. If this is lost the image looks at first glance like a T'ai Sui without a scroll.\n\nThe Indian Buddhist deity of death, Mara, could understandably be mistaken for T'ai Sui, Mara (A) in his Chinese form normally has a greenish hue, has a frightful face with two tusk-like teeth, holds a bell in his right hand, but has bare feet, is bare to the waist and wears a fur skirt. He is usually accompanied by two demon attendants, one black and one white, who are the Yamen runners, the Wu Ch'ang Kuei (❀❀Ą), who collect the souls of", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206645, "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": 193, "title": "RAS-1972", "content_text": "THREE CHINESE DEITIES\n\nb. Chang Kung Sheng Chün\n張公聖君\n\nC.\n\nd. Kung Sheng Chün\n公聖君\n\nFa Tze Chu\n法子主\n\ne. Fa Tze Wang\n法子王\n\n+\n\nf. Fa Tze Kung\n法子公\n\ng. Sheng Chih\n聖\n\nh. Min Shan Fa Chu\n閩山法主\n\nt. Wu Sheng Kung\n巫聖公\n\n187\n\naltar. Fa Chu Kung is wearing a gilt crown, and robed with red robes. Seen in Seremban and Kuala Lumpur, and in a famous Foo-chow temple in Singapore.\n\nSeen in a Fukien temple in Toa Payoh, Singapore, co-located with Chiu Kung Sheng Hou (II).\n\nA Fukien god carver says that this is the Cantonese name for him. However, this is normally the short title for the Ch'aochow rain deity Feng Yu Sheng Chih (風雨聖者).\n\nIn a Foochow temple in Singapore.\n\nSeen in a Fukien temple in Tampin in Malaya.\n\nOne temple keeper said that he is called Fa Chu Kung in all places in Fukien Province, except for Pu Hsien area where he is known as b. above.\n\nDisciples, attendants and other gods sharing the same altar as Fa Chu Kung\n\nWhen Fa Chu Kung is the main deity, he is to be seen either alone, or with his two brothers, or with his two or four attendants. If he is with a large group of major and minor deities, he is comparatively near to the main deity, often on the immediate left. The most frequent main deity with whom he appears is Hsüan Tien (太上玄天).\n\nFeast and Birthdays\n\nHis feast and birthdays vary with the place, town or city in which his temple is located. In Taiwan the most frequent date is", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206649, "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": 197, "title": "RAS-1972", "content_text": "THREE CHINESE DEITIES\n\n191\n\nChu Kung with his feet stretched out under the pan and flames leaping up from them boiling the rice and, being frightened, she screamed. Fa Chu Kung transformed himself into a god, flew up the chimney and thus became black on the way.\n\ne. In the An Chi area of Fukien province there was a very large snake which required one youth or maiden to be fed to it annually. Chang (3), a common straw sandal maker, and two men who had been chased from the An Chi area to a cave in Ying Ch'üen, fought and killed the snake after a battle lasting three days. Chang was so exhausted that he turned black. He was deified Fa Chu Kung and the two men who had helped him were deified with him as his foster brothers, for ridding the place of the nightmare.\n\nf. In a Singapore Hainanese temple a variation of e. above tells that Fa Chu Kung met an old man weeping. He told Fa Chu Kung that his grandchild had to be sacrificed to the big snake. Fa Chu Kung told the old man not to worry and went out and strangled the big snake; but, because he was bitten so badly, he turned black, his eyes became staring and he died.\n\ng. Fa Chu Kung was originally called Chang Kung (2) but later, after he had cured the Empress's boils which had been pronounced incurable by all the other physicians and magicians, he was given the title of Shen Chün (#).\n\nh. Fa Chu Kung was an Indian sailor or trader who settled in Fukien and helped the poor and the sick.\n\nThese various tales tell of Fa Chu Kung's ability to do magic, give a reason for his blackness and several explain why he has a snake wrapped round his arm. The snake is reminiscent of other sacrificial stories and may well be a story dating back to one of the early local cultures in Fukien. There is no indication of what era Fa Chu Kung is supposed to have lived—if, of course, he ever did. Temple dates in South East Asia and Taiwan are of little assistance here and the only dating the temple keepers suggested was the usual \"several hundreds of years ago\" or \"during the T'ang or Sung Dynasties\" (650-1100 A.D.).\n\nThere are at least two other major legends of people who use their legs as fuel for the stove. The first, in Ch'üan Chow, is the monk I Po who gave great assistance during the construction of the famous bridge there. He caused great astonishment when, because", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206787, "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": 64, "title": "RAS-1973", "content_text": "PERSIANS, ARABS AND OTHER NATIONALS IN T’ANG CHINA: \n\nTHEIR STATUS, ACTIVITIES AND \n\nCONTRIBUTIONS \n\nCHIU LING-YEONG* \n\nThe rise of Li Yüan in A.D. 618 marked the beginning of a dynasty which was destined to become a model in later ages. The Chinese were and still are proud to be called T’ang-jen1 because it was this dynasty which extended Chinese territory beyond the Pamirs over the states of the Oxus Valley and even over the upper waters of the Indus in modern Afghanistan. The administrative protectorate of An-hsi (Pacify the West) was set up in the Tarim Basin, paralleling the administrative protectorate of An-nan (Pacify the South), which had been set up earlier in North Vietnam and which eventually gave its name to the whole region of Annam. There were also An-pei (Pacify the North) in Mongolia; and An-tung (Pacify the East) in South Manchuria.2 \n\nT'ang Tai-tsung subjugated the Eastern Turks in A.D. 630 and he himself took the title of \"Heavenly Khan\" of the Turks. After a series of campaigns between A.D. 630 and A.D. 648, the Western Turks also yielded their submission to the T'ang Empire. China by then had embraced nearly the whole of Central Asia: or as Sir Aurel Stein called it, Serindia. These are the glories which have long been inscribed in many Chinese minds. \n\nT'ang China enjoyed nearly three hundred kaleidoscopic years. In these three hundred years, envoys, clerics, students, merchants and others from different parts of Asia poured into the main Chinese cities. The greatest envoy to come to T'ang China was perhaps Pērōz, son of King Yazdgard III and scion of the Sasanids.4 With regard to clerics, Indian Buddhists were in abundance. There were also Persian priests of varying faiths: the Magus for whom the Mazdean temple in Ch'ang-an was rebuilt in A.D. 631; the Nestorian, honoured by the erection of a church in A.D. 628; the \n\n* Dr. Chiu is Senior Lecturer in Chinese History in the University of Hong Kong. His article \"The Debate on National Salvation: Ho Kai versus Tsang Chi-tung\" appeared in Volume 11 (1971) of the Journal.", "txt_file_path": "txt/dfo323lmgvd/RAS-1973.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8910rj06r", "rank": 0 }, { "id": 207117, "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": 188, "title": "RAS-1974", "content_text": "182\n\nSUNG HOK-PANG\n\nTak (£), A.D. 1513, of Ming dynasty, because there is evidence that after that year the direction of the grave was altered. The grave was repaired in the 12th year of Kin Lung, A.D. 1744, of Ts'ing dynasty, and the inscription on the tablet was composed by Tang Yue Cheung (§§#), a noted Kam T'in scholar.\n\nTang Wan Kuk is supposed to have owned the whole of Hong Kong island, and his great, great grandsons Tang Shing Ngok (# *) and Tang Yuen Fan (1) both very rich men during the Maan Lik period (A.D. 1573-1620) of Ming dynasty, appeared to have shared the island between them, three-quarters belonging to the former, and the rest to the latter. There seems to have been some rivalry between these two gentlemen, and a story often repeated by Kam T'in villagers to-day, tells how when Tang Shing Ngok built a big hall in Shui T'au village, Tang Yuen Fan's youngsters were filled with admiration. Tang Yuen Fan exclaimed, \"Don't waste your time admiring it, but let us do the same thing.\" So he started building a hall equally big and grand, and at the present time Tang Shing Ngok's hall is no longer to be seen, but the old ruins of Tang Yuen Fan's still remain.\n\nTang Shing Ngok's grave was in Sheung To (E✯), now Hung Heung Lo temple (#), Wong Nai Ch'ung (✯✯✯). It was repaired in the 16th year of Kin Lung, A.D. 1751 and the name of the grave was Maau Yee Sai Min (#✯6) \"the cat washes its face.\" The people of early times called it Tsau Ma Hoi Kung (ŁSH) \"to draw the bow to shoot at a galloping horse.\" T'o Shi (A), the wife of Tang Shing Ngok, was buried in Kai Lung Wan (#), her grave being repaired in the 14th year of Kin Lung, A.D. 1749. Both the inscriptions of these graves are still visible.\n\nDuring the Ming dynasty Hong Kong island was known as Ch'ek Ch'ue Shaan (1) \"red pillar hill,” (Stanley is still called Chek Ch'ue), and it was under that name that the island was referred to in the records of the lands owned by the Tangs. Even in the map contained in the San On Record book, published as late as the 24th year of Ka Hing A.D. 1819, of Ts'ing dynasty, the island is called Chek Chue Shaan. The land owned by the Tangs amounted to several tens of “King” (4) (one \"king\" equalled one hundred Chinese acres) and was mentioned under different localities, the names of which are familiar to us now, such as Taai T'aam (✯✯), Wong Nai Ch'ung (✯✯), K'wan Taai Lo (***) “skirt string", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207237, "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": 5, "title": "RAS-1975", "content_text": "CONTENTS\n\nPRESIDENT'S REPORT\n\nTREASURER's Report\n\nTHE LIBRARY: and the Library Rules\n\nTRANSACTIONS OF THE BRANCH :\n\nI\n\nPage\n\n1\n\n9\n\n13\n\n16\n\nA Hong Kong Spirit-Medium Temple-JOHN T. MYERS\n\nMerchant Organisations in Late Imperial China: Patterns of Change and Development-WELLINGTON K. K. CHAN\n\n28\n\nChina's Economic Planning and Changing Geography—CHIAO-MIN HSIEH\n\n43\n\n∞ NOA\n\n48\n\n61\n\n71\n\n88\n\nARTICLES:\n\nIncident between the Hong Merchants and the Super-cargoes of the British East India Company in Canton, 1811—J. L. Cranmer-BYNG\n\nThe Great Plague of Hong Kong-E. G. PRYOR\n\nNotes on Chiuchow Opera-Helga Werle\n\nCondition of the European Working Class in Nineteenth Century Hong Kong-HENRY JAMES LETHBRIDGE\n\nThe Employment of Foreign Military Talent: Chinese Tradition and Late Ch'ing Practice-RICHARD J. SMITH\n\n113\n\nThe Pacific Oyster Industry in Hong Kong-BRIAN MORTON AND P. S. WONG\n\nCaptive Surgeon in Hong Kong: the Story of the British Military Hospital, Hong Kong 1942-1945- DONALD C. Bowie\n\nNOTES AND QUERIES:\n\n...\n\nThe Pottery Kilns at Wun Yiu, Tai Po-J. W. HAYES\n\nThe Noon Day Gun-CARL T. SMITH\n\nThe German Congregation in Hong Kong until 1914-CARL T. SMITH\n\n139\n\n150\n\n291\n\n292\n\n292\n\n295\n\nBoat People's Ceremonies observed from Island House, Tai Po-D. AKERS JONES\n\n300\n\nThe RAS Photographic Survey in Hong Kong—H. A. RYDINGS\n\n311\n\nChief Marshal T'ien, patron of the stage, of musicians and wrestlers-East and South East China-K. G. STEVENS\n\n303\n\nChang Yu-tang and an old Hanging Scroll from Cheung Chau-FRANCIS S. Y. SHAM AND JAMES Hayes\n\nHung Hom: an Early Industrial Village in Old British Kowloon-Carl T. SMITH AND JAMES HAYES\n\nTyphoon Preparations in 1903\n\nBOOK REVIEWS\n\n318\n\n324\n\n327", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207831, "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": 219, "title": "RAS-1976", "content_text": "204\n\nMAURICE FREEDMAN\n\nConnected with the union there was an organisation which operated a kind of agricultural insurance scheme, making good losses by theft of crops and beasts. Again, the Luk Yeuk was composed of both Punti and Hakka.\n\n24. There are other 'numerical' yeuk-complexes: the Four (Sz) Yeuk of Tsuen Wan, the Six (Luk) Yeuk of Sai Kung, and the Nine (Kau) Yeuk of Sha Tin. In these three cases, however, we see the influence on rural organisation of an urban and administrative centre. The walled city of Kowloon was the only official seat in that part of San On to be converted into the New Territories. It held the yamen of a deputy magistrate and certain military officials, no doubt acquiring some of its importance as a centre of government in the second half of the nineteenth century from the proximity of the British Colony.\n\nThe Kau Yeuk of Sha Tin appears to have consisted of forty-eight villages, of which the five largest were Punti and the rest Hakka. The Ch'e Kung Temple (now the property of the Secretary for Chinese Affairs in his part as a corporation sole) belonged to the Kau Yeuk, according to one account, but was taken over by the S.C.A. when a dispute was precipitated by a claim put forward by one village to control it.\n\nOn the Sz Yeuk of Tsuen Wan I have discovered little more than that it existed. Sung Hok-p'ang once told a Chinese scholar, who has since committed the statement to writing, that the area now called Tsuen Wan was in late Ming or early Ch'ing times known as Tsuen Wan Yeuk and that formerly all the villages in the area from Ting Kau to Kowloon City belonged to it.\n\nThe Luk Yeuk of Sai Kung, however, has left clearer traces. I cannot define its composition exactly, but I have been told that Ho Chung, Pak Kong, Sha Kok Mei, Tseung Kwan O and two settlements in Shap Sz Heung were the six yeuk. Once again, both Hakka and Punti were involved.\n\nThe three yeuk-complexes of Tsuen Wan, Sha Tin, and Sai Kung were in some fashion tied in with a council, formal or informal, in Kowloon City; and it appears likely that the local deputy magistrate used this organisation to make contact with the villages in his neighbourhood. In 1879 (according to its own records) there came into existence in Kowloon a body known as the Lok Sin Tong; members of the three yeuk-complexes were represented on it. Its primary object seems to have been to promote charity, public works, and education, while in character it would appear to have been an association of local gentry. The Lok Sin Tong still exists; indeed, it has grown", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207966, "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": 5, "title": "RAS-1977", "content_text": "174\n\nDAVID FAURE\n\nDistrict had over 100 people (see Table 2). Sai Kung Market had 512, of which 60 percent were males.36\n\nThe village in this area was organized primarily on two sets of principles, which may be described as lineage and territorial. Lineage relationships were founded on natural or adopted descent, and territorial relationships on membership of inter-village or inter-lineage groups. Lineage relationships were centred on the ancestral halls, the ancestral graves, the genealogies, and lineage trusts, and governed by regulations that laid down the rules of respect, adoption, and avoidance of inter-marriage to be observed. Territorial relationships were founded on arrangements made for the worship of territorial gods, at the earthgod shrines, or at the community temples, and were governed by regulations on subjects such as residence in the village, or the rules for participation in inter-lineage or inter-village activities. In large single surname villages, territorial relationships could often be subsumed under lineage relationships, but in Sai Kung, none of the larger villages was a single surname village.37\n\nThe arrangements for village organization in Ho Chung illustrate the merging of lineage and territorial relationships. The village consisted of fourteen surnames, of which the largest were the Wans and the Cheungs. Both surname groups considered themselves to be lineages, had ancestral property in the village, and their own ancestral halls and genealogies. Within the surname groups, lineage relationships dominated. The Cheungs, for instance, recognized that they were divided into four branches, but that the ancestral trust was held in common by all four. Ancestral land was rented out by annual rotation to each branch. The ancestral trust, naturally, was managed by a Cheung, but lent money to the entire village. The manager was responsible for organizing ancestral worship on the Double Ninth at the ancestral grave for which purpose contributions were collected from all members of the lineage. At Ts'ing Ming, however, the Cheungs worshipped individually, or in their family units, at their own kam t'aap. Some branches of the lineage had moved out of Ho Chung to Tso Wo Hang, Ping Tun, and Tai Po Tsai (near Tai Mong Tsai), and contact was not maintained. In closer contact with the Cheungs of Ho Chung were other surname groups in the village. The Cheungs managed the Ch'e Kung Temple, in", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 207967, "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": 6, "title": "RAS-1977", "content_text": "Table 2 Villages with Populations Above 100 in 1911\n\n175\n\n \n Males\n Females\n Total\n \n \n Sai Kung Market\n 320\n 192\n 512\n \n \n Mang Kung Uk\n *\n 207\n 227\n 434\n \n \n •\n \n \n \n \n \n \n Ho Chung\n Hang Hau\n •\n \n \n \n \n \n Sha Kok Mei\n \n \n \n \n \n \n Nam Wai\n ·\n \n \n \n \n \n •\n \n \n \n \n \n \n Tseng Lan Shue\n Tseung Kwan O\n \n \n \n \n \n \n Pak Kong\n ·\n \n \n \n \n \n Ha Yeung\n Pan Long Wan\n \n \n \n \n \n \n Tai Po Tsai\n \n 159\n 259\n 418\n \n \n \n \n 262\n 125\n 387\n \n \n \n \n 152\n 194\n 346\n \n \n \n \n 178\n 146\n 324\n \n \n \n \n 124\n 152\n 276\n \n \n ·\n \n \n \n \n \n \n \n \n 90\n 103\n 193\n \n \n •\n \n \n \n \n \n \n ·\n \n \n \n \n \n \n •\n \n 75\n 115\n 190\n \n \n \n \n 93\n 91\n 184\n \n \n \n \n 86\n 92\n 178\n \n \n •\n \n \n \n \n \n \n \n \n 77\n 95\n 172\n \n \n Yim Tin Tsai\n \n 79\n 83\n 162\n \n \n Seung Sz Wan\n \n \n \n \n \n \n Wong Nai Chau\n Lan Nai Wan\n \n \n \n \n \n \n Tai Mong Tsai\n Tai Wan Tau\n Yau U Wan\n \n \n \n \n \n ...\n \n 79\n 66\n 145\n \n \n \n Tai Hang Hau\n •\n \n \n \n \n \n \n Tai No\n •\n \n \n \n \n \n \n \n 72\n 70\n 142\n \n \n •\n \n \n \n \n \n \n •\n \n 77\n 65\n 142\n \n \n •\n \n 75\n 63\n 138\n \n \n ·\n \n \n \n \n \n \n \n \n 53\n 64\n 117\n \n \n •\n \n \n \n \n \n \n •\n \n \n \n \n \n \n .\n \n 355\n \n \n \n \n \n \n \n 53\n 63\n 116\n \n \n \n \n 51\n 57\n 108\n \n \n \n \n 55\n 53\n 107\n \n \n •\n \n \n \n \n \n \n D\n \n \n \n \n \n\nSource: 1911 Census\n\nHo Chung, and the Tsik Shin T'ong, that owned the land on which the Ch'e Kung Temple was built, the furniture and dinner utensils needed for village feasts that all members of the village could make use of, and the village school. Nonetheless, without any doubt, the Ch'e Kung Temple was an institution not of the Cheung lineage but of the entire village and surrounding villages. Hence, in the decennial ta tsiu, all the surname groups in Ho Chung and related villages participated. Nam Pin came to the ta tsiu, because it was related to the Tses of Ho Chung. Tai Po Tsai (near Deep Water Bay) and Tai Nam Wu came, because they were related to the Wans, and the Lams of Seung Sz Wan came, because they were related to the Lams of Ho Chung. Mok", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 207968, "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": 7, "title": "RAS-1977", "content_text": "176\n\nDAVID FAURE\n\nTse Che and Man Wo (both single surname villages of the surname Uen) also attended, not because they were related to surname groups in Ho Chung, but because they were located nearby. These last two villages contributed to the repair of the Ch'e Kung Temple in 1934. Besides the decennial ta tsiu, the entire village donated towards the costs of worship at the annual Ch'e Kung Festival.38\n\nThe Cheungs had settled in Ho Chung for several hundred years.\n\nIt is instructive to see how the Chans, a new-comer lineage, were integrated into the village. They came in the middle of the nineteenth century, and built an ancestral hall of their own in the village, decorated with exquisite carvings.* They were accepted firstly because they were invited to Ho Chung by the Lais, who had been among the first to settle in the village. Secondly, they were rich, and when they settled in the village, they set up the Luen Hing T'ong, which functioned as a money-lending trust in which other villagers of Ho Chung could hold shares. At the end of each year, the T'ong slaughtered a pig and divided the meat among the share-holders. Thirdly, as already noted, they were connected with officialdom, and were people of some influence in the county.39\n\nOther villages had institutions similar to Ho Chung's. Pak Kong had a village-wide institution known as the \"tso she\" (\"celebration at the earthgod's shrine\" or \"communal celebration\") which consisted of a religious homage and a feast at the earth-god's shrine on the Festival of the Great King Earthgod on the 15th of the Second Month. A five-year rota was set up whereby villagers took turns to be responsible for the feast. The rota was written on a wooden board that was kept in the Loks' ancestral hall. The group of villagers responsible for the worship in any year would collect the money contributions due from the other villagers, would provide and slaughter the pig that was needed for the worship, and would then mount the feast.40 In Sha Kok Mei, the term \"tso she\" was not used, but a small wooden board was circulated among resident households that took turns in groups of three to be responsible for communal worship at the beginning and the end of the year, and for worship of T'in Hau on her Festival Day at her temple at Leung Shuen Wan. Apparently,\n\n* Plate 3.", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 207971, "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": 10, "title": "RAS-1977", "content_text": "179\n\nAmong smaller villages, arrangements for co-operation often extended beyond the village itself. Hang Hau and nearby Seung Sz Wan, for instance, were closely involved in each other's celebrations. When there were celebrations in one village, members of the other village could come without invitation.44 Inter-village co-operative arrangements of one sort or another were sufficiently strong for most of the smaller villages to identify themselves as being parts of permanent village alliances. Tai Mong Tsai, Tai Po Tsai, Shek Hang, Tit Kim Hang, Tam Wat, Wong Mo Ying, Ping Tun, and She Tau formed the Paat Heung (Eight Villages); Nam Shan included also Fu Yung Pit, Kak Hang Tun, Keng Pang Ha, and Lung Mei; Pak Tam Chung included Pak Tam, Tsak Yue Wu, Wong Keng Tei, Sheung Yiu, Wong Yi Chau, and Tsam Chuk Wan; and Ngong Wo, Wo Liu, Shan Liu, Tai Wan, Tso Wo Hang, Sha Ha, Nam A, Wong Chuk Yeung, Long Keng, and O Tau formed the Shap Heung (Ten Villages). The Paat Heung had a joint school in Tai Mong Tsai; the Pak Tam Chung villages jointly worshipped the Great King earthgod near Sheung Yiu; the Shap Heung had its joint school in Tai Wan, and used to maintain collectively the T'in Hau Temple at Wong Chuk Yeung (now ruined). The larger villages, e.g. Ho Chung, Mang Kung Uk, Sha Kok Mei, Nam Wai, Tseng Lan Shue, and Pak Kong, were apparently not parties to such alliances, but regarded themselves as forming complete units in themselves.45\n\nInter-village disputes were not common, but there were some long-standing ones. Sha Kok Mei disputed with Nam Shan over tree-cutting rights. Nam Wai and Ho Chung fought over a quarrel that had started when the cows of one village damaged the crops of the other.46\n\nFestivals and customs\n\nThe major festivals in the village were the New Year, and the T'in Kei (birthday of Nui Woh, the Earth Goddess), Ts'ing Ming (spring worship at the ancestral graves), Dragon Boat, Tsat Tse (Seven Sisters), Mid-Autumn, Double-Ninth (autumn worship at the ancestral graves), and Tung Chi (winter solstice) festivals, the temple festivals of the local temples (in this area Ch'e Kung, T'in Hau, Koon Yam, and Hung Shing), the festivals of the local", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208037, "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": 76, "title": "RAS-1977", "content_text": "60\n\nJ. T. KAMM\n\nexercise of ownership, and are contented to do nothing further than to receive a yearly rent. They can sell this right of receiving rent, but the land is otherwise under the absolute control of the cultivators, who often sell their perpetual leases.\n\nThe landlord is called the owner of the \"T'i Kwat\" (note: Cantonese equivalent for t’i k’u), which may be termed the right of receiving rent. The tenant is said to possess the T'i P'i, or right of cultivation. Constant lawsuits result from this double ownership and the contending interests which it necessarily involves16\n\nTo summarize, perpetual lease in Hsin-An was characterized by the division of land into two values, surface-value, which corresponded to cultivation-value, and subsurface-value, which corresponded to rent-value. Landlords held rights over the rent-value, conceptualized locally as t'ien-ku-chuan (†), while tenants held title to the cultivation-value, or t'ien-p’i-ch’üan (✯✯). The process by which rent-value became separated from cultivation-value, i.e. the process of its primary accumulation, becomes manifest in an examination of the social and economic evolution of the county following the resettlement during the early 18th-century.\n\nOf the several kin groups displaced by the Kang-Hsi evacuation, the Tangs were among the least adversely affected. This was so for two reasons: 1) the proximity of the Hsin-An Tangs to several Tang settlements in Tung-Kuan,17 and 2) close relationships between Tang gentry and local officialdom.18 Not only were the Tangs able to keep abreast of developments while residing in a secure base not far from the evacuated county, moreover, the evacuation had the unintended result of increasing clan solidarity. In this regard, the establishment of the Tu-Ch'ing Tang (**)- the largest order ancestral trust uniting the clan, was most significant:\n\nTang Pao-sheng (£), a chin-shih of the Ch'ing Dynasty, had the intention of constructing an ancestral temple, but his plans were not realized. An official, Tang Hsu-chou (✯✯✯), seeing that the five branches of his clan resided in different places far from one another, decided to fulfill Pao-sheng's wishes. After choosing a beautiful site at Chiu-Ch'iao (**), Tung-Kuan, the clan gathered together to construct a great temple. At each winter sacrifice (), the male descendents of the various branches would assemble and encourage each other to", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208843, "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": 5, "title": "RAS-1980", "content_text": "204\n\nDAVID FAURE\n\nhsü 12 (1886). In the Kau Sai Hung Shing Temple, the lintel is dated Kuang-hsü 15 (1889), and the altar Kuang-hsü 20 (1894); and in the Hang Hau T'in Hau Temple (besides the 1840 bell), the lintel is dated Kuang-hsü 1 (1875), a tablet Kuang-hsü 2 (1876), an altar is of the same year, a wooden board of Kuang-hsü 4 (1878), a shrine of Kuang-hsü 10 (1884), a pair of stone lions of Kuang-hsü 13 (1887), and a pair of incense burners of Kuang-hsü 20 (1894). The bell and the incense burner at the Tin Ha Wan T'in Hau Temple are both undated, but Mr. Ip Ch'un, who lived nearby, told us that the temple was already in disrepair over fifty years ago. Historical inscriptions found in Sai Kung and elsewhere in Hong Kong and the New Territories have been transcribed as a special project and may be found in David Faure, Alice Ng, and Bernard Luk, \"A collection of historical inscriptions in Hong Kong\". The report is available in the Institute of Chinese Studies, Chinese University of Hong Kong, and will, it is hoped, be published shortly.\n\n7\n\nMr. Hoh Taai of Ko Tong, aged over 60, knew of the whereabouts of a charcoal burner, but never saw it in operation (Int. 10.6.81). Lime kilns were reported in Wong Yi Chau, Wong Keng Tei, Tai Mong Tsai Tso Wo Hang, Tai Wan, Kiu Tsui, Sha Ha, Pak Sha Wan, Che Keng Tuk, Ta Ho Tun, Tai Tan, and Yau Yu Wan (Ints. Mr. Yau T'aam Shang 15.5.81, 22.5.81, Mr. Wong Yung Ts'ing 20.5.81, Mr. Tang Kei Faat 25.6.81, Mr. Lei Yau 28.6.81, Mr. Wong Ping Lin 29.6.81, Madam Liu 20.5.81, Mr. Lau Lui Faat 23.6.81, Mr. Tse Wing 9.6.81, Mr. Tse Shui Kam 24.6.81, Madam Lo Koon Mooi 21.6.81, Mrs. Hoh née Lei 28.6.81, Mr. Chung 23.7.81, and Madam Lam Yau Ch'un 19.8.81.) The Liu family at Kiu Tsui built the ancestral hall that can be seen today on the main road into Sai Kung Market. For an impression of the long history of lime making in Sai Kung, it should be noted that Madam Lo Koon Mooi was 85 and Mr. Yau T'aam Shang 87 in 1981, and it was their fathers who were engaged in the lime business. Mr. Yau continued working the kilns until his early 40's. Brick kilns were reported in Chek Keng and Pak Tam Chung (Ints. Mr. Chiu Sz 7.5.81 and Mr. Yau T'aam Shang 15.5.81, 22.5.81). The lime industry, of course, also provided income for fishermen who collected coral for the kilns. See \"Return of the approximate number of fishermen employed in taking coral and shell from the sea adjoining the New Territory\", in Hong Kong Legislative Council, Sessional Papers, 1901, p. 685.\n\n\"The best indication of the growing importance of the trade in pigs is a set of account books that belonged to Mr. Yung Sz Ch'iu of Pak Sha O, a photocopy of which is held by the Oral History Project. See also ints. Mr. Chan Tsz K'eung 28.5.81 and Mr. Hoh King 5.6.81.\n\n• There are many instances of seamen recruited by recruitment firms (haang shuen koon); see, eg. Mr. Chiu Sz (Int. 7.5.81). Remittance from abroad was sent back to the village through import-export houses (kam shan tsong), see Mr. Yau T'aai Hong (Int. 11.8.81).\n\n10 Mr. Cheung T'o's grandfather was a cook on Hong Kong Island, and his father was employed on the Kowloon-Canton Railway. Mr. Cheung, of Ho Chung, was c. 70 in 1981 (Int. 15.6.81). Mr. Tsang Yau of Tai Mong Tsai (age unknown, but who married before World War II) worked in a shop started by his father in Shaukiwan on Hong Kong Island (Int. 23.6.81).\n\n11 Ints. Mr. Cheng Chung Ting 21.5.81, Mr. Chan P'aang Hing 29.5.81, Mr. Chan T'aai 22.7.81; Bernard Williams, \"Visit to Ho Chung and Sheung Yeung villages in the Sai Kung area”, in Marjorie Topley, ed. Aspects of Social Organization in the New Territories, Hong Kong, 1965, pp. 46-47, and \"The Chan family of Tseung Kwan O\", JHKBRAS 7 (1967), pp. 158-160.", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 208844, "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": 6, "title": "RAS-1980", "content_text": "205\n\n12 On this particular type of tenancy, see John Kamm, \"Two essays on the Ch'ing economy of Hsin-an, Kwangtung Province”, JHKBRÁS 1977, pp. 55-84, and James Hayes, The Hong Kong Region, 1850-1911, Folkestone, Kent, England, 1977, pp. 50-53.\n\n13 Ints. Mr. Wong 22.6.81, Mr. Lam Kaap Shau 8.6.81, Mr. Cheung Kau 26.6.81, Mr. Cheung 26.6.81, Mr. Cheng Yung 10.7.81, and Mr. Yau T'aam Shang 8.5.81; Hugh D.R. Baker, Sheung Shui, A Chinese Lineage Village, Guildford and London, 1968, p. 172.\n\n14 Father Sergio Ticozzi, 12.5.81, quoting from Giovanni B. Tragella, Le Mission Estere di Milano, Nel Quadro Degli Avvenimenti Contemporanli, Milan 1950-1963, vol. 1, pp. 274-275, vol. 2, pp. 85, 89, and 314. Int. Father George Carusso, 20.5.81.\n\n15 Ints. Mr. Lok Tak K'ei 17.7.81, Mr. Leung Yung Hei 16.6.81, Mrs. Lau 14.6.81, and Mr. Tse Kw'an 16.11.80.\n\n10 Int. Mr. Yau T'aam Shang 8.5.81. Mr. Yau's term for \"moorage inlet\" was \"siu wan t'au\". Cf. also the type of market James Hayes refers to as \"coastal market centres\" in his Hong Kong Region, p. 37.\n\n17\n\nDocuments on this case are included in Kuan T'ien-p'ei, Ch'ou-hai ch'u-chi (1836, n.p., Taipei reprint, 1968) 2/26a-33a, 56a-74a, 80a-99b. Kuan was Naval Commander-in-Chief for Kwangtung from 1834 to 1841. C. Fred Blake, in Ethnic Groups and Social Change in a Chinese Market Town, Hawaii, 1981, p. 46 note 8, states \"Lung Shuen Wan was a traditional outpost for the Chinese imperial navy's regulation of eastern approaches to the Pearl River. I wonder if perhaps Lung Shuen Wan was the original 'coastal market centre' in this area?\" Elsewhere (loc. cit. and p. 95) he points out that the Lung Shuen Wan Tin Hau Temple retained the patronage of the Pak Kong and Sha Kok Mei villagers, despite the greater convenience of the Tin Hau Temple within Sai Kung Market.\n\n18 These are figures of shops as registered in the Block Crown Lease (DD215, DD224). It is more than likely that these were shop spaces rather than shops, and in the event that a shop might take up more than a shop space, there were fewer shops in Sai Kung and Hang Hau in the early 1900's than noted here. For comparison, in 1905, Yuen Long had only seventy-four shops and Tai Po Market twenty-three large and fifteen small ones. See James Hayes, Hong Kong Region, p. 36.\n\n19 Ints. Mr. Yau T'aam Shang 15.5.81, Father George Carusso 20.5.81, Mr. Lei Kan 19.6.81, Mr. Ue Shun Hing 10.7.81.\n\n20 Mr. Yau T'aam Shang 15.5.81.\n\n21 Mr. Cheung Ts'oi 20.6.81, Madam Chiu I Mooi 7.5.81, Mrs. Foo, née Lei, 28.6.81.\n\n22\n\nMrs. Kong Lei San Kiu 21.6.81. Mr. Cheung Kin Wa 10.6.81 of Taai Fung Nin (opened c. 1933) in Sai Kung Market remembered that the shop used to slaughter a pig each day to sell to the boat people.\n\n23 Mr. Chan Kei Shang 28.5.81, Mr. Chan Shou 19.6.81.\n\n24 Mr. Hoh King 6.5.81, Mrs. Lei née So 20.6.81, Mr. Lei Yau 13.11.80, Mr. Cheung Ming Shing 8.6.81, Mr. Lai Foh 8.5.81. Mrs. Lei used to obtain piglets from Kam Lei Loi in Sai Kung Market. It took six to seven months to fatten them, and two dollars to have each pig carried back to Sai Kung Market. She also had rice and pig feed (chiefly rice husk) from Kam Lei Loi on credit. Kam Lei Loi was a butcher's cum general store, where her husband worked.\n\n25 According to Mr. Yau T'aam Shang, 15.5.81, the interest rate in Sai Kung Market was 5 cents per dollar per month, i.e. 60 percent per annum.", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 208846, "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": 8, "title": "RAS-1980", "content_text": "207\n\n36 1911 Census.\n\n37 For a brief discussion of these ideas, see David Faure, \"Hongkong and China in the village world\", JHKBRAS 21 (1981). A noteworthy variation is the shrine for the Taai Shing Yan Kung Ma at Luk Mei Village, which is both an ancestral figure and a territorial god. See research notes on Ue Lan Festival at Luk Mei, 5-7.8.81.\n\n* Ints. Mr. Cheung T'o 29.5.81, 15.6.81, Mr. Cheung Ts'oi 20.6.81, Mr. Tse Ming 8.81, and notes on the ta tsiu at Ho Chung, 27.12.81 - 31.12.81. For the donations of the Uens towards the repair of the temple, see Ch'e Kung Temple tablet and ints. Mr. Uen Chi Ming 16.1.81, 13.2.81, 7.3.81. Our interviews did not discover if only villagers of Ho Chung contributed towards the annual Ch'e Kung Festival, or if other villagers in the villages that took part in the ta tsiu also did.\n\n3 Int. Mr. Chan P'aang Hing 29.5.81.\n\n40\n\nInts. Mr. Cheng Ip 14.5.81, Mr. Lei Yiu T'ing 23.6.81, Mr. Lei Kau 23.6.81, Mr. Lok Kau Kei 26.6.81, 21.7.81.\n\n41\n\nInts. Mr. Tse Wing 9.6.81, Mr. Tsang 25.6.81, Mr. Tsang Yung 25.6.81, Mrs. Wai 27.6.81\n\n42 Ints. Mr. Cheung Ts'oi 20.6.81, Mr. Cheung Wing 1981; see also Mr. Sung Kw'an 23.6.81 for similar arrangements for raising pigs in Tit Kim Hang, and Mr. Shing Uen Wan 10.7.81 in Pik Uk.\n\n43\n\nInts. Mr. Shing Ip On 14.6.81, Mr. Leung Yung Hei 16.6.81. Every year, on the 28th of the First Month, all the five surnames of Mang Kung Uk joined in the worship of the earth god. A matshed was built in the village, on which lanterns were hung. See int. Mr. Ue Shun Hing 10.7.81. See also Patrick Hase, “Observations at a Village Funeral\", presented at the Conference on Hong Kong Society and History at the Chinese University of Hong Kong, December 1981, (papers to be published shortly).\n\n44\n\n** Mr. Leung Yung Hei 16.8.81.\n\n* Ints. Mr. Sung 22.6.81, Mr. Tang Kei Faat 25.6.81, Mr. Hoh King 24.6.81, Mr. Yau T'aam Shang 8.5.81, Mrs. Lau Lei Loi T'aai 28.6.81, store keeper at Wong Chuk Wan 28.6.81, Mrs. Hoh née Lau 29.6.81, Mr. Kuet Po Shing 2.7.81, and notes on the ruined temple at Wong Chuk Wan 28.6.81. The composition of the Shap Heung given by Mrs. Hoh née Lau and Mr. Kuet differs slightly from that in the text here. Other village groups in the Sai Kung area include one that consists of Tse Keng Tuk, Chiu Hang, Ta Ho Tun, and Ma Nam Wat (int. Mr. Chan Uet Shing 24.6.81), another that consists of the three villages at Man Yee Wan (int. Mr. Lei Shiu Yam 8.5.81), yet another the seven villages that made use of the sugar press at Ko Tong (int. Mr. To 19.6.81). Apparently, Tai Long, Pak Tam Au, and Chek Keng, and then Sham Chung, Lai Chi Chong, and Pak Sha O were two groups of villages that had close social ties (int. Madam Chiu I Mooi 7.5.81).\n\n48 Ints. Mr. Tse Wing 20.6.81, Mr. Yau 28.7.81. Fung shui was involved in the dispute in Sha Kok Mei. The villagers considered that part of a hill nearby, known to them as the \"tiger's land\" (foo tei) was essential to the fung shui of the village. Sha Kok Mei would not permit burial, grass or tree cutting on the foo tei.\n\n\"Mr. Chau T'in Shang 9.7.81, Mr. Lok Kau Kei 26.6.81, Mr. Yau Taai Hin 8.81, Mr. Tse Ming 8.81. Major temple celebrations before World War II were held in at least the following places: Leung Shuen Wan, Sai Kung, Tai Miu, Hang Hau, Pan Long Wan, Tseung Kwan O, Kau Sai. Pak Kong and Ho Chung had a ta tsiu every ten years, and", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 208955, "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": 117, "title": "RAS-1980", "content_text": "FUNG SHUI: ILLUSTRATED BY KAT HING WAI, N.T.\n\n85\n\nThe basic premise of geomancy is the location of ch'i, the cosmic breath, of the site in question. This ch'i is dispersed by wind and carried by watercourse; too much of each or both will drive the site's good influences away, and too little movement will cause stagnation of the influences. An ideal site should be south-facing and constitute the following topographical features: The hills should have the formation of an armchair; those in the rear should fence off evil spirits brought in by the cold bitter northerly wind, those on the left and right should flank it like embracing arms, and the front should be opened or unobstructed such that view, airiness, and sunlight can be brought in by the yang spirit. These features are represented by the four numinous animals: the azure dragon on the left, the white tiger on the right, the red bird in the front, and the black tortoise in the back. Thus, the point where the two forces meet, and in a proportion of three to two of the azure dragon and the white tiger in elevation, is the perfect location for burial and building. As to water, a site with confluence of streams brings good influences; conversely, branching does the opposite. \"Sharp bends are bad since they make straight arrow-like lines, meander being the natural path of good influence...\" However, favourable and auspicious sites are not always readily available, and less desirable ones are remediable by means of tree planting, or building a fung-shui pagoda at proper places, or removing contours and watercourses according to geomantic principles. As fung-shui can bring good influences to people if dwellings are properly placed, so can it cause ill fate if they are placed otherwise. According to a geomantic professor I interviewed in Hong Kong, inauspicious fung-shui can induce illness or even death in the family if, for example, windows or doors or kitchen stoves are mislocated. The same fatality may occur if a beam of a house is erected directly over one's head in a sleeping area. Or a house is in a baleful location if it is situated at the crossroad of a Y-junction. My investigations concur with the Yang Dwelling Classics, which says in the opening paragraph: “All dwellings should not be at the mouth of a thoroughfare, or in a monastery (Buddhist temple grounds), nor come near to a shrine, nor be where plants and trees do not grow (to screen and protect), nor in an old battleground ... nor at the gate or opening of a large wall, nor opposite a prison gate.\"12 In Maurice Freedman's research\n\nyang", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 209098, "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": 1, "title": "RAS-1981", "content_text": "210\n\nDAVID FAURE\n\n71 Mr. Chan T'aai 22.7.81, Mr. Lei Yun Shau 14.11.80, Mr. Wan Yau 14.7.81, Mr. Chan Shing 21.11.80.\n\n72 Mr. Chan T'aai 22.7.81, Mr. Lei Yun Shau 14.11.80.\n\n73 Mr. Lau Shang 24.8.81, Mr. Ng Tso 24.8.81, Mr. Chung Tin Fuk 24.8.81, Mr. Chan Shui Yung 25.8.81.\n\n74 Mr. Kong Cheung 28.8.81, Mr. Tse Koon K'au 9.6.81.\n\n75 Mr. Chung Tin Fuk 24.8.81, Mr. Loh Kai Faat 22.8.81.\n\n77 Mr. Lei Yun Shau 14.11.80, Mr. Chau T'in Shang 13.11.80, Mr. Chan Tsz K'eung 28.5.81 also mentioned Mr. Koo T'in Lam as a key member of the Wai Ch'i Wooi.\n\n78 Mr. Chan Tsz K'eung 28.5.81, Mr. Lei Yun Shau 14.11.80, Mr. Sham Kin K'eung 23.6.81, 1.7.81.\n\nThe composition of the administrative districts may be found in \"Special issue on regulations promulgated by the Governor of the occupied territory of Hong Kong\", Ya-chou shang-pao, supplement (n.d., n.p.) pp. 25-29. A copy is in the holdings of the library of the Hoover Institution, Stanford University. See also Mr. Chung P'oon 13.11.80, Mr. Lei Yun Shau 14.11.80, and Mr. Lei Shiu Yam 8.5.81.\n\n70 Mr. Lei Shiu Yam 8.5.81, Mr. Uen Chiu Ming 16.1.81, 13.2.81, 7.3.81, Mr. Tse Wing 9.6.81.\n\n80 Mr. Chung P'oon 13.11.80.\n\n81 Mr. Lok Kau Kei 26.6.81, Mr. Chan Tsz K'eung 28.5.81, Mr. Chan Shui Yung 25.8.81.\n\n82 Mr. Lok Kau Kei 26.6.81.\n\n83 ibid.\n\n** It would seem that these three subjects left a stronger impression than disruption to education and the ritual life. Many villagers inter-viewed reported that they stopped going to school when the War broke out. The annual celebration at the T'in Hau Temple in Sai Kung Market stopped until the last year of the War (see int. Mr. Lei Yau 13.11.80).\n\n85 Madam Wan 20.7.81.\n\n86 Mr. Uen Chun Wan 22.6.81.\n\n87 Mr. Wong Ts'ing 23.6.81.\n\n88 Mr. Chan Uet Shing 24.6.81.\n\n89 Mr. Chan Shing 21.11.80.\n\n90 Mr. Lau Wan 28.8.81.\n\n91 Mr. Shing Uen On 21.8.81, Mr. Shek Kwong Lin 16.11.80, Mr. Lok Kau Kei 26.6.81, Mr. Chung P'oon 13.11.80, Mr. Cheung Wing 8.1.81.\n\n92 Mr. Chau T'in Shang 13.11.80, Mr. Lok Kau Kei 26.6.81.\n\n93 There were also several reports that 1 catty of rice per day in addition to a money wage was given to construction workers. See Mr. Lei Kan 19.6.81, Madam Lo Koon Mooi 21.6.81.\n\n94 Mr. Hoh King 27.5.81, 5.6.81, Mrs. Tsui née Lei 20.5.81, Mr. Yau T'aam Shang 8.5.81.\n\n95 Mr. Chan Shing 21.11.81.\n\n96 Mr. Chau T'in Shang 13.11.80, Mrs. Uen 18.1.81, 24.1.81, 7.3.81, Mr. Lei Yau 13.11.80.\n\n97 Mr. Lok Kau Kei 26.6.81.", "txt_file_path": "txt/dfo323lmgvd/RAS-1981.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ff36bt18m", "rank": 0 }, { "id": 209897, "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": 156, "title": "RAS-1983", "content_text": "134\n\nBoard (in manuscript), p. 121 kept in the Public Records Office, Hong Kong as Hong Kong Record Series 206. Pages 120-141 of the Proceedings relate to a hearing held on 6th June 1893, \"Claim to a Temple at Apleichau\".\n\n10 The same man also said that Ap Lei Chau 'was built about 1850' (ibid, p. 122). However, as stated in my text, the Hung Shing temple on the island appears to date from the 18th century and another local resident (b. 1825) who gave evidence to the Squatter Board (ibid, p. 132) said that it was enlarged in 1847. The temple originally stood on its own little island, later joined by reclamation to Ap Lei Chau. See JHKBRAS 7 (1967) p. 170, footnote.\n\n11 W.F. Mayers, N.B. Dennys and C. King - The Treaty Ports of China and Japan (London, Trubner & Co., 1867) p. 49. 'Boat building and general trade' are listed as the principal concerns. The \"Ap-le-chow\" and \"Shek pai wan\" (Aberdeen) entries in this work are bracketed. The latter had 160 houses and 205 boats and the total recorded population for the two places, together with the boat people, was 1,664. See also information given in the printed proceedings of a court case over ownership of land on Ap Lei Chau given in Sessional Papers August 1886 - September 1887\" (Appendix to Report from the Land Commission of 1886-87) pp. 33-35.\n\n1* See the Hong Kong Government's printed Sessional Papers for 1897 and 1911, pp. 484 and 103 (23) respectively.\n\n1 Sessional Papers 1901, No. 39 of 1901. pp. (6), (18) and (20). Of the 947 vessels, 787 were fishing boats. At that time, there were 2,799 land persons living in and round Aberdeen-Ap Lei Chau.\n\n11 Sessional Papers 1897 and 1911 at pp. quoted at note 12 above. For similar organizations of M. Freedman's article \"Immigrants and Associations: Chinese in Nineteenth-century Singapore\", Comparative Studies in Society and History, III (1960-61), 25-48; and for other coastal market centres in the Hong Kong region, Hayes 1977, chapters 2 and 3 dealing with Cheung Chau and Tai O respectively.\n\n10 See the account given in the printed Ap Lei Chau Hung Shing Festival brochure for year (1983) now in Hong Kong Collection, University of Hong Kong Library,\n\n10 Squatter Board proceedings, p. 138. The word \"Kaifong\" (#) or street association was commonly used in South China to describe (a) all the inhabitants of an area (b) the voluntary organization of leading residents which managed the affairs of that community, e.g. the Kaifeng looked after the interests of all kaifongs. On Ap Lei Chau, the Kaifong and the Fongs' leaders seem to have been one and the same. For Kaifongs in the Hong Kong region see Hayes 1977, pp. 64-69, 81-84, 96-98, 171-172 and 218 note 27. Also, Hayes 1983, pp. 45-46 and 56-59.\n\n18 For divining blocks, see J.J.M. De Groot, The Religious System of China (Ch'ing Wen reprint, Taipei 1976) Vol. VI, pp. 1285-1287.\n\n1o See Hayes 1977, p. 219, note 41, for similar honours paid to leading office bearers reported from Canton (1902).\n\n* The shopkeeper petitioners who came to see the Registrar General in 1893, as recorded in the Squatter Board proceedings, stated that \"The temple is the property of the inhabitants of Ap Lei Chau and the boatpeople who subscribe”.\n\nThe Ap Lei Chau section of this article is based mainly on the oral statements of Messrs. CHENG Kam-kwu ($##) b. 12.10.1887, CHENG Lim () b. 17.12.1891 and LUN Shing-fun () b. ...", "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v", "rank": 0 }, { "id": 210091, "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": 62, "title": "RAS-1984", "content_text": "41\n\netym, (variant); } = cracks; 1= || scapula !) (K. 1192) enquire by divination; auspicious, good, virtuous; firm, solid; and !! diviner's fee?) { Kui (K. 462) tortoise, divination by aid of the cracks in heated tortoise shell to draw lots; a lot [this character is a strange mixture; enclosure or “border prairie” with possibly 2 sets of stalks on top of a tortoise: 2 types of divination mixed together] * (K. 894; M. 5763) to divine by stalks of milfoil; (from K magic and \" bamboo-stalks) * shih (M. 5801) milfoil (“achillée”) [the character suggests a plant, and elder person, and a mouth: oracle of old sage?]\n\nCharacters derived from 4: A hands manipulating divining sticks on a table to perceive name of king, Kao, a diviner to learn to teach (to learn + whipping)\n\nNOTES\n\n1 The Chinese text of this oracle is found in Sheng-ch'ien chu-chieh (see bibliography)\n\n2 While this article was already in press, I obtained new information stating that there is a still older example of Chinese oracles, dating from the 5th century A.D: “The earliest example of a Buddhist oracle-sequence can be dated to the middle of the fifth century, and is found in the printed Buddhist Canon. It forms the tenth book in a work entitled The Book of Consecration (Kuan-ting ching, T. 1331).” Although this text is not necessarily a temple oracle, yet it is so far the earliest book containing 100 oracle stanzas in a style similar to the later temple oracles. (Michel Strickmann, “Chinese Oracles in Buddhist Vestments”, p. 27 of an unpublished paper delivered at the Berkeley Conference on Chinese Divination and Portent-lore, June 20-July 2, 1983).\n\n3 See for example L. Vandermeersch, \"De la Tortue à l'Achillée\", p. 46. Fung Yu-lan, in his History of Chinese Philosophy, vol. 1 (1952), pp. 27-28: quotes the Ch'ien Han Shu, which in its turn refers to the Shuching. “The divina-tion plant (shih ) and the tortoise shell (kuei #k) are used by the Sages. The Shu says: \"when you have doubts about any great matter, consult the tortoise shell and divination stalks'. . . .\n\n** See also J. Needham, Science & Civilization in China, vol. 2 (1956), pp. 347-349. On page 348 there is a reproduction of a drawing dating from the late Ch'ing dynasty, which shows the legendary emperor Shun and his ministers consulting the oracles of the tortoise-shell and the milfoil.\n\n7 & Miyazaki Ichisada (1966), p. 161.\n\n8 Miyazaki (1966), p. 162.\n\n9 Webster's New 20th century Dictionary of the English Language (1979), p. 765.\n\n10 Andree Richard (1906).", "txt_file_path": "txt/dfo323lmgvd/RAS-1984.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/5h73wh572", "rank": 0 }, { "id": 210092, "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": 63, "title": "RAS-1984", "content_text": "42\n\nJULIAN PAS\n\nWebster's Dictionary (1979), p. 1733.\n\n10 Webster's Dictionary (1979), p. 170.\n\nLenormant (1875), p. 18.\n\n12 Lenormant (1875), p. 19.\n\n13 Lenormant (1875), p. 30.\n\n14 Needham (1956), p. 349.\n\nBanck (1976).\n\n16 CHENG, Chen-tuo, Editor, T'ien-chu ling-ch'ien\n\n(Reproduction of the\n\nEarliest Preserved Set of Temple Oracles) Folklore & Folk Literature Series of National Peking University. (reprint), Taipei: The Orient Cultural Service, 1958.\n\n17\n\n19\n\nI have used the cheng-t'ong or Ming edition, as reprinted in Taipei.\n\nEberhard (1970), p. 193.\n\nHuang-ti shen-kung Ħ☎1⁄2, Banck (1976), #17.\n\n20 Eberhard (1970), p. 191-192.\n\n21 Jordan (1982).\n\n11 W. Eberhard (1970), p. 195. The Chinese text: 1+X8\n\n23\n\n24\n\nThe Chinese text: 高達五十得名\n\nSt. Augustine's Confessions, translated by William Benham (New York: Collies & Son, 1909), pp. 141-142.\n\nBIBLIOGRAPHY\n\nA. Sources\n\n(i) Taiwan (& Hong Kong) Oracles, published in booklets\n\nB-I\n\nB-I\n\nB-I\n\nB-2\n\nB-2\n\nB-2\n\nSheng-ch'ien chu-chieh E, Kuan Yin Fo-tsu, T'ien-shang Sheng-mu &Ħ, X_L, Taichung, Jui-ch'eng Bookstore AĦĦ , 1972, (1st ed. date, unknown).\n\nK'ai-t'ai Ma-tsu chien-chieh, published by the Feng-t'ien Temple in Hsin-kang, Chia-yi *, ****8. (n.d. circa 1978). The oracle texts are on pp. 1-30.\n\n+\n\nLing-ch'ien chich-shuo, with commentaries by Yeh Shan #ll, Taichung: Ch'uang-shih Publishing House, & FURN 1979.\n\n+\n\nPai-shou ch'ien-chieh, Published by the Hsing-sheng Temple in Taichung 台中市行聖宮,1977.\n\nLing-ch'ien chieh-shuo *, with commentaries by Yeh Shan #. Taichung: Ch'uang-shih Publishing House, ÷ÞOKRE 1975 (1st ed.: 1966)\n\nKuan-sheng Ti-chún ch'ien-shih chich MESE the Shui-hsien Temple in Nan-kang, Chia-yi, \n\n1\n\nPublished by\n\n*, 1964,", "txt_file_path": "txt/dfo323lmgvd/RAS-1984.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/5h73wh572", "rank": 0 }, { "id": 210093, "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": 64, "title": "RAS-1984", "content_text": "43\n\nB-2\n\nB-2 Pai-shou ling-ch'ien, Ku-shih chu-chieh ti by Cheng Chin-ling $436. Tsoying, Kaohsiung, 1976.\n\nM. Published\n\nKuan-sheng Ti-chun ying-yan t'ao-yian ming-sheng ching E KNMVTÆ. Published by the Fu-ch'uan Fo-t'ang in Kang-shan, Kaohsiung. QUI÷HES, 1971. (The oracles are in the Appendix).\n\nB-6 Kuan Yin ling-ch'ien chu-chieh, erh-shih-szu shou Pi. Taichung: Jui-ch'eng Bookstore, 1975.\n\nB-34 Ch'ien-shu chu-chieh, Tien-shang Sheng-mu, lished by the Nan-yao Temple in Changhua M, R, LTE. Pub Mä, 1977.\n\nB-54 Huang Ta-hsien (Wong Tai Sin) ling-ch'ien, ku-pen chu-chieh A¶ LASER. Published by the Wong Tai Sin Temple in Kowloon, HK, n.d. (purchased in 1980).\n\nB-55 Po-chi hsien-fang 1981;. Taiwan (no exact place indicated but stamped by the Tz'u-yu Temple in Taipei, BMK), 1951.\n\nB-55 Lu Ti ling-ch'ien hsien-fang, PPARI), Hsinchu: Chu-lin Book-store 新竹市竹林書局,1977.\n\nB-55 Fu-yu Ti-chün chüeh-shih ching, Lü-tsu ling-ch'ien chi hsien-fang Fili MEIM.NG MAUZERO/2A07), Hong Kong, N.T., SEDILE. 8-0 1976.\n\n+ Wu-nien ch'ien-sui ling-ch'ien chu-chieh 1F, Published the Chen-an Temple (2000) of Ma-ming-Shan in the county of Yiin lin, Taiwan, 1963.\n\n(ii) Taiwan Oracles: Temple Samples\n\nWerner Banck, Das Chinesische Tempelorakel PPE (part 1: Sources), Taipei: Ku-t'ing Bookstore, fillaliliPVM, 1976.\n\n(iii) Canton Temple Oracles, collected by the Library of the Center of Asian Studies, University of Hong Kong (not included in Banck's source edition)\n\n1. Kuan-shih-yin ling-ch'ien, #, published by Wu-kui t'ang 4, in Canton, n.d. (circa 1940?) block print reproduction; contains 100 oracles).\n\n2. Hung-sheng-wang ch'ien 1, published by I-wen tang in Canton, n.d. (blockprint reproduction; contains 64 oracles).\n\n3. K'ang-kung ling-ch'ien 12, published by T'ien-pao Printing Co.: Ch'an-shan, Canton, dated 1855 (nice wood block print edition)\n\n+ 4. Fu-shen T-u-ti ch'ien (@J:22, published by Wen-tang Bookstore, **W in Yue-tung ch'an shan 40, dated 1859. (woodblock print; 30 oracles).\n\n5. Shang-ti ling-ch'ien (zar, published by Wen-t'ang Bookstore, Z, n.d. (wood block print; 50 oracles).", "txt_file_path": "txt/dfo323lmgvd/RAS-1984.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/5h73wh572", "rank": 0 }, { "id": 210190, "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": 161, "title": "RAS-1984", "content_text": "140\n\nJAMES HAYES\n\n77\n\nSee despatch No. 76 Civil from Governor, Hong Kong to Lord Stanley, 28 December 1844 in CO129/7/9807, especially p. 323. Ako Mayers, Dennys and King, op cit, p. 57.\n\nSee J.W. Hayes The Hong Kong Region op. cit. and The Rural Communities of Hong Kong op. cit. D. Faure The Structure of Chinese Rural Society: Lineage and Village in the Eastern New Territories, Hong Kong (Hong Kong, 1986), J.W. Hayes Secular Non-Gentry Leadership of Temple and Shrine Organisations in Urban British Hong Kong JHKBRAS, Vol. 23, 1983 pp. 113-137, passim.\n\nJ.W. Hayes The Rural Communities of Hong Kong op cit. p. 63.\n\n80 See D. Faure Visit to Stanley, elsewhere in this Journal.\n\nJ.W. Hayes Secular Non-Gentry Leadership op. cit. JHKBRAS, Vol. 23, 1983, pp. 127-132.\n\nSee note 10.\n\n12\n\n81 科大街\n\n陸鴻基,吳倫霩霹 A*.\" ****\" op. cit. p. 821 (D. Faure, B. Luk, A. Ng The Historical Inscriptions of Hong Kong).\n\n84 J.W. Hayes The Hong Kong Region op. cit. pp 61-64, and 64-69, and J.W. Hayes Secular Non-Gentry Leadership op. cit. pp. 113-121.\n\n85\n\n科,陸,吳, 香港碑銘 #‚É‚1⁄2‚“ ***(op. cit.) (Faure, Luk, Ng, The Historical Inscriptions of Hong Kong, op. cit.) p.76.\n\n*,4,5,\" *** \"(op. cit.) (Faure, Luk, Ng, The Historical Inscriptions of Hong Kong, op. cit.) p. 102. For the Kaifong hall, see also D. Faure Visit to Stanley elsewhere in this Journal.\n\nH 科,陛,吳, 香港郈銘 (op. cit.) p. 98 (Faure, Luk, Ng, The Historical Inscriptions of Hong Kong).\n\n63\n\n*.,,\" \"(op. cit.) (Faure, Luk, Ng, The Historical Inscriptions 科,陸,吳, 香港碑銘 of Hong Kong), p. 152 (Foundation of Tin Hau Temple 1873 by group lead by General Managers and two grades of Managers 總理, 董理, 個事), p. 166 (Refoundation of Tin Hau temple 1876 by group lead by General Managers and Managers), p. 347 (Foundation of Tam Kung temple 1905 by group lead by General Managers and Managers #), p. 388 (Repair of Tam Kung Temple 1908 by group lead by Managers).\n\n89 The possibility certainly exists. Revd. Carl Smith's researches show that some Hong Kong village men took advantage of the new situation to acquire language skills and advance their fortunes through service as government interpreters and clerks to solicitors, or by acting as compradores for Western business firms. The most famous of them all, Sir Shouson Chau, born in Little Hong Kong in 1861, was sent to America with the \"First Hundred\" Chinese boys (of the Chinese government's educational mission) in the 1870s. He graduated later from Columbia University, served the Ch'ing government as a high official and afterwards returned to Hong Kong where he was a member of both the Executive and Legislative Council. His father was compradore of the Canton Hong Kong Steamship Company with its head office in Canton, and according to family history his grandfather, the village head of Little Hong Kong in 1841, assisted Captain Charles Elliott in posting up one of his first official proclamations on the Island in 1841. (Letter quoted at note 18 above, together with the biography in Chinese and English at pp 4-5 of Prof. Woo Sing-lim's The Prominent Chinese in Hong Kong (Hong Kong, The Five Continents Book Co., 1937)). See also D. Faure Visit to Stanley elsewhere in this Journal.", "txt_file_path": "txt/dfo323lmgvd/RAS-1984.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/5h73wh572", "rank": 0 }, { "id": 210466, "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": 73, "title": "RAS-1985", "content_text": "54\n\nBARBARA E. WARD\n\nwould engage a Taoist priest to come down to his junk and perform a ceremony known as Changing the Gods (woon shan). This, which involved spilling the blood of a domestic fowl, was believed to provide cleansing from pollution and open the way for good fortune.\n\nThe annual ritual cycle began with the New Year and proceeded almost immediately to the public festival for the 'birthday' of the local tutelary deity, Hung Shing Kung, on the 13th day of the 2nd lunar month. These two occasions were the ritual highlights of the year. Quickly in their wake came Ch'ing Ming, fixed by the Chinese solar calendar at a date corresponding with April 6th and falling therefore usually in the third lunar month. This was one of the two special occasions for the commemoration of a family's departed members. The third month saw also the festival to T'in Hau, the so-called Queen of Heaven, protectress of all seamen, celebrated biennially with Chinese opera at the neighbouring village of Lung Shuen Wan and annually in a large number of other places in the Colony.\n\nIn the fourth month there was a festival at the temple of T'am Kung in Shaukiwan to which a few Kau Sai people sometimes went to watch the plays, and on the fifth day of the fifth month the Dragon Boat festival. Kau Sai had once had a Dragon Boat of its own which, I was told, on one memorable occasion even came in first in the 'regatta' held in those days at Aberdeen and attended by H.E. the Governor. But that was back in the 'twenties. Later, Kau Sai people merely looked on at the Dragon Boat races held elsewhere, or sometimes 'fielded' a scratch 'team' for the fun of the thing at Sai Kung. All boat families also made offerings at the temple on the Double Fifth which was also widely used as a kind of dividing mark in the calendar: hired crew, for example, were usually engaged or laid off at New Year and the Dragon Boat festival.\n\nIn the sixth lunar month was held the festival for Koon Yam, 'Goddess of Mercy', observed in all her many temples but attended particularly by Kau Sai residents at the village of Pak Sha Wan, near Sai Kung. (The fact that this village was also the site of that Kau Sai New Village to which the landsmen were", "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gt54s866x", "rank": 0 }, { "id": 211648, "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": 63, "title": "RAS-1989", "content_text": "38\n\none of the temple staff thought that Chih (b) bore the personal name Meng-piao (E).\n\nA very few deities, on the face of it Pestilence deities, in practice turn out to be protective Wang Yeh. One such example highlights the probability that local devotees in southern China some considerable time ago, perceiving that their local protective deity bore the title Wang Yeh, assumed that he must be a Pestilence Wang Yeh and treated him as such. This was in a temple in Tungkang, south of Kaohsiung, said in a guide book to have an impressive display of 80 to 90 images of Wang Yeh. It turned out to have but one major Wang Yeh, a protective hero, Wen Hung. Wen Hung, also known as Wen Wang Yeh, a title said to have been awarded him by a T'ang dynasty emperor for his services, lived during the seventh century AD. A dozen or so portable images of him also stood on the altar table before the main altar. A handbook presented by the temple committee not only provided Wen Hung's biography but also contained charts shewing the routes his images had been carried around the parish for five successive years during the annual 'pestilence festivals'. This suggests that two cults have been combined, the cult of the T'ang hero Wen Hung, known as Prince Wen (Wen Wang Yeh) and, almost certainly due to a misunderstanding, the cult of the Pestilence Wang Yeh. Wen Hung's image is taken out during the Pestilence festival during the fifth month but unlike Pestilence Wang Yeh, he also has his own and more important festival celebrated on his birthday during the eleventh lunar month. His original legend, over the years, has had added to it elements of the Pestilence Wang Yeh legend, and to add to the confusion he now has his own Pestilence Wang Yeh boat. Such cases of apparent Pestilence Wang Yeh having a specific and individual personality are not at all common though they have been noted in several other cults in Taiwan.\n\nAlthough there are four temples in Yunlin and one in Taipei county dedicated to ten specific Pestilence Wang Yeh, known always as the Five-Year Excellencies (†) or (EFE), the maximum number of images of Wang Yeh with different surnames seen by the author on any one altar is seven, the Ch'i Fu Ch'ien Sui (LT) in Tainan. In each of the temples dedicated to the Five-Year Excellencies images had been borrowed by devotees for private worship at home. The collective group of the Five-Year Excellencies each has an individual birthday though it was decided in 1662 that they would be feted on one day in a collective feast on the 29th of the tenth lunar month, with one", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211652, "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": 67, "title": "RAS-1989", "content_text": "42\n\nBoats. Pestilence Wang Yeh are also quite common on the altars of Fukienese community temples in Malaysia, Singapore and Indonesia having been carried there by emigrants.\n\nAlthough there are no Pestilence Wang Yeh on the altars of temples in Hong Kong and Macau, there are two deities bearing the same honorific, and also there is the concept of pestilence demons being exiled during a major festival. One of the two deities is the comparatively rare Cantonese cult deity, Chang Wang Yeh (E), consulted before building a house or fixing the date for a wedding. His image is to be seen on a side altar in a secondary hall in the Hung Hsing Temple in Wanchai, and again in another Cantonese temple in Waterloo Street in Singapore where his title is Chang Wang Lao Yeh. The other deity is K'ang Wang Yeh (E). He is one of the four life-size images at floor level before the main altar of the Northern Emperor [Chen Wu] in Mong Tseng Wei near Deep Bay in the New Territories. These four are known simply as the Four Generals and whilst the other three are relatively common deities from Chinese mythology, Hua Kuang, Chao Yuanshuai and Yin Yuanshuai, nothing is known in this temple about K'ang Wang Yeh.8\n\nThe Five Ubiquitous Ones, the Wu T'ung (F), formerly worshipped in North China as pestilence deities have been seen in Ch'aochou (Teochew) illegal squatter temples in Hong Kong but not in Taiwan. According to several temple keepers the Five are potentially harmful unorthodox (H) spirits and not beneficial spirits (#). One keeper added that the Five had been worshipped in Kiangsu and Chekiang provinces as well as by Ch'aochou people and that they were in some way connected with the roaming spirits of the tens of thousands soldiers killed during the wars which ended the Mongol (Yuan) dynasty and led to the founding of the Ming. The Five have no individual identities whereas the Pestilence Wang Yeh do have surnames.\n\nUnlike other deified Chinese, images of the Pestilence Wang Yeh are floated out to sea or burnt to carry away the pestilence demons associated with them. The nearest in comparison here would be the paper images of deities burned after major festivals such as the image of Kuan Yin, the Goddess of Mercy in her form as Ta Shih (±) the very ugly demonic form which she assumes to prevent lustful demons from assaulting her when visiting the Afterworld during her missions of mercy. Her image as Ta Shih in paper and bamboo is burnt to carry her over", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 212658, "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": 212, "title": "RAS-1991", "content_text": "193\n\nto and honouring the memory of Wang Te-lu, an Imperial fleet commander who helped clear the Straits of Formosa of pirates during the early years of the nineteenth century. The Wang Clan Temple in T'ai-pao village in Chia I county in central Taiwan was an elegant building first built during the late 19th century by the proud clan whose surname Wang Te-lu bore. It was rebuilt in 1979, this time a modern metal frame construction retaining the comparatively small single hall in which there is but one altar on which stands one large multi-ancestor tablet and three ancestral tablets. The flanking walls bear texts, with Wang Te-lu referred to in a number of the captions as Wang Ta-jen, i.e. His Excellency Wang, and paintings of Wang Te-lu stage left and of his primary wife stage right.\n\nAlthough we know little about Wang's early life apart from what has been retrieved from local folk memory which, as with all family recollections, is highly subjective and probably exaggerated out of all reality, we do have official records of the highlight of his life. This \"five minutes of glory\", depicted in a painting hanging in his Memorial Chapel illustrating the incident, was his victory over pirates who had been causing immense and terrible problems up and down the coasts of the southern provinces of Chekiang, Fukien and Kuangtung since the late 1790s. One pirate fleet in particular had sailed the Fukien coast under its dreaded Fukienese leader, Ts'ai Ch'ien. The Chinese Imperial naval commander, Li Ch'ang-keng, commanding the joint fleets of Fukien and Chekiang province, determined to suppress them, successfully defeated the pirates on a number of occasions but was killed in action in 1808, following which his two subordinate admirals, of whom Wang was one, were entrusted with continuing the task. Wang, in charge of the Imperial Fukien fleet, together with the Chekiang fleet under Admiral Ch'iu, fought the major battle in September 1808 near the Tai-chou islands off the Chekiang coast. The pirate fleet was destroyed with Ts'ai Ch'ien going down with his ship.\n\nWang was born and named Te-lu, literally meaning \"To become prosperous and happy\", in 1771, the thirty-fifth year of the emperor Ch'ing Ch'ien Lung, in Kiangsi's provincial city of Nanch'ang, and in later years acquired the courtesy name of Pai-ch'u, literally \"All Honours are concentrated within Him\"; and the literary name, Yü-feng, literally meaning \"The Jade Peak\". He died at the age of 71 in 1842 on the Pescadores, an archipelago in the middle of the Straits of Formosa, and having been borne in honour back to Taiwan, was buried in Hsin-", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 213620, "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-1995", "page_number": 216, "title": "RAS-1995", "content_text": "The Sixth, Liu Tsu (NL) and last Patriarch of the Ch'an sect of Chinese Buddhism lived during the 7th century AD and is best known by his name in religion, Hui Neng (E). He is commonly called Ch'an-tsung Liu Tsu Hui Neng (AE). Hui Neng studied under the Fifth Patriarch, Hung Jen, in Hupei province, was chosen by him to be his successor and, as the Buddhist Law was by that time well established in China, Liu Tsu did not feel the need to proclaim his successor, in particular. He founded the “Sudden Enlightenment School\". He was born into the Lu family in Hsin-hsing county in Kuangtung province in 637. Stories are told about his upbringing in the province by poverty-stricken parents and as an illiterate youth his employment as a common labourer in the kitchen of the Fifth Patriarch. Also, whilst still a youth he amazed monks and nuns with his miraculous ability to understand the chanted sutras.\n\nIn 676 he took holy orders in the Kuang-hsiao Ssu in Canton, the temple where Ta Mo had stayed on his arrival from India some 150 years earlier, and insisted on working in the fields until old age prevented it. He was a great proponent of the saying he first created \"One day no work, one day no food\". A special pagoda was erected in the grounds of the temple and the hair shaved from the head of Hui Neng was stored there as a relic.\n\nHe died in 713 in the Kuo-en Monastery in Kuangtung where his corpse, which proved to be incorruptible, was enshrined. It was lacquered and looked for all the world as it did whilst still living. His mummified body is still kept in the Nan-hua Monastery, built by Hui Neng on Nan-hua mountain, a prime site some twenty miles from Shaoguan, north of Canton.\n\nThe Ch'an cult developed in the Nan-hua Monastery. Liu Tsu has been adopted by Buddhists as the protective genius of the province of Kuangtung and was, for example, successfully prayed to for rain in 1900 during a prolonged drought. His image still stands in the temple of the Six Banyans in Canton city, and has been seen on altars in Cantonese communities in SE Asia and in Hong Kong and Macau, and also in one of Hong Kong's clan associations as the patron of the Lu clan, with his image amidst slips and tablets dedicated to the departed Lu's.\n\nThe standard image of Liu Tsu, in the likeness of the mummified body, portrays him as an elderly monk, sitting cross-legged, head bent forward with his hands resting palms upward on his lap. In one or two images he is portrayed wearing the bodhisattva's five-leaf crown. One of the best-known Shekwan potters, Ch'en Wei-yen [18th century] had been ill for some time. His mother prayed to Liu Tsu and promised that", "txt_file_path": "txt/dfo323lmgvd/RAS-1995.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/95941j25g", "rank": 0 }, { "id": 213623, "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-1995", "page_number": 219, "title": "RAS-1995", "content_text": "192\n\nAnother claim suggests that Ch'iu was the adviser to the Yuan emperor Shih Tsu [better known as the Great Kublai Khan] though as Ch'iu is said to have died in AD 1227 this would be impossible; yet another claim which is again fanciful, Ch'iu is said to have been the author of the dramatic version of the \"Journey to the West\" the well-known story in which Monkey [Ch'i-t'ien Ta-sheng] aids a famous monk to carry Buddhist scriptures to China from India.\n\nHis mausoleum was in the influential Taoist White Cloud Monastery, the Sect centre, in Peking. Temple records in the Pai-t'a Dagoba in the Pei Hai in Peking noted that he died at the age of 80 in AD 1227.\n\nHis image is to be seen on two altars in Hong Kong, both in Taoist monasteries where he is portrayed as a seated Taoist figure dressed in robes, blue in one monastery and golden in the other, with a black beard. He is wearing the tiny Taoist crown and holds a fly switch in his right hand. He has no unique identifying characteristics, though in private images he is often depicted with his blue robes decorated with pa-kua signs. His image, in both monasteries, is on a secondary altar in a main hall dedicated to Wang Ch'ung-yang, with Lu Tung-pin being the sole deity in the other secondary altar. These three Immortals are known collectively as the Three Generations, with Lü the eldest, Wang the second generation and Ch'iu the third generation and the junior.\n\nHis great weakness, which he had to overcome, was his impatience. He was renowned for his propensity to butt in and offer his opinion, often after reaching conclusions prematurely.\n\nIn Peking, his image in the Tan-chi Kung depicted him as a young man without eyebrows or whiskers and with a whey-coloured face. In Singapore, his old gilded image stands on an altar in an old temple in Telok Blangah where he shares a shrine on an altar with Lu Tung-pin, one of the Eight Immortals, with the other shrine occupied by images of Ho Hsien-ku, another of the Eight Immortals, and Sun Fu-jen, an unidentified matron.\n\nCh'iu was deified by the Yuan dynasty emperor Shih Tsu [Kublai Khan, ca AD 1260] as: Ch'ang-ch'un Yen-tao Chu-chiao Chen-jen (MIÈ3⁄4Ç^). Later, at the time of Yuan Wu Tsung [ca. AD 1308],", "txt_file_path": "txt/dfo323lmgvd/RAS-1995.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/95941j25g", "rank": 0 } ]