[ { "id": 208488, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1978", "page_number": 212, "title": "RAS-1978", "content_text": "196\n\nNOTES AND QUERIES\n\nundying admiration of all around for his filial piety. In one version Guo was told by the feng shui expert to mix his father's ashes into a mulch and pour it into a crack which would appear in the dry earth in the plot. If the rich man should ask him what he was doing, he had to be told that Guo was taking washing water to the feng shui specialist. Exactly as foretold, a crack in the ground appeared and straightaway Guo poured the mulch into it.\n\nThe feng shui specialist, after warning Guo that his life would be comparatively short, then instructed Guo and his mother to keep walking out of the district until they saw a man with a brass head, a cow standing on a man and a fish living on top of a tree. At that spot he would eventually die, said the feng shui expert. As they walked, a rainstorm flooded their path and they were confronted by a priest with a bronze incense burner on his head to protect him from the rain, a cowherd crouching under one of his cows for the same reason and a fisherman who in his excitement had landed a fish over his head whereupon it was caught, alive still, in a tree. Guo realized that this was the place where he would die and where he must build his temple as advised by the feng shui specialist.\n\nGuo and his mother built a home. She worked for a family nearby whilst Guo went daily to collect firewood. In one version it was claimed that as he was still but a boy, amongst the games he played with the other boys was one in which one of their number acted as Emperor and ordered the others about. They took turns daily to be Emperor, and the Emperor of the day stood or sat on a stump and ordered the others to collect his firewood. On one occasion whilst Guo was \"Emperor\" he felt himself stiffen and realized he was about to be taken off to Heaven. The boy playing before him at that moment fell over in a trance and Guo called out for the others to fetch his mother quickly. Tardily she appeared, not having realized what was happening and having finished watering the cows. By the time she arrived Guo too had fallen into a trance but was still seated cross-legged on the tree stump. His bewildered and excited mother pulled down his left leg to wake him up but she was just too late, his spirit was leaving his body. Her last words to him were, \"If you really are a saint then you must look far away as saints are always ignored by their own people\". Thus it is that he is always depicted with his left", "txt_file_path": "txt/dfo323lmgvd/RAS-1978.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8g84t8593", "rank": 0 }, { "id": 211931, "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": 346, "title": "RAS-1989", "content_text": "321\n\nThese accusations were made at the county magistracy. The Kam Tin Dangs got news of the accusation and arranged that all their young men gathered in the various ancestral halls and temples to read, so as to deceive the investigators from the county government. The county magistrate was deceived, and believed that the Kam Tin Dangs were all scholars and would not give any time to the accusation. Therefore he did not pursue the case any further.\n\nSome of the Dangs believe that the fighting between the people of Kam Tin and those of Pat Heung was over agricultural resources such as irrigation water. The Dangs of Kam Tin used only one bei reservoir, the one called Fui Sha bei. The water flowed from Pat Heung, near Lin Fa Tei, and the Pat Heung people could stop the water. One recent (about 100 years ago) example of a dispute over agricultural resources was the Ngau Wong Wui association which had been started to organize the cowherds of Kam Tin, to protect them against their Pat Heung counterparts, and to preserve Kam Tin pasture rights.\n\nOne piece of documentary evidence of the conflict between the Dangs and their Pat Heung tenants has survived. It is a stone inscription dated 1777 found in both the Daai-Wong Temple of Yuen Long Old Market and the Jau and Wong Temple of Kam Tin. It records a rent dispute.\n\nFive Dangs are named as the landlords in this inscription. In general terms, the document calls the landlords \"the Dang surname\", and the land \"the land of the clan\". It is therefore clear that the landlords were all from the same lineage and the property was considered as linked to the lineage as a whole albeit it was probably individually owned. Four of the five names can be found in various documents from Kam Tin. All four appear in a silk embroidery presented to a Dang of Kam Tin to celebrate his birthday in 1771. We have more specific information about two of them: one, Dang Si-Daan, was a descendant of Yam's second son Gwong-Yu, and the other, Dang Chung, is a descendant of one of the other sons of Hung-Yi, most probably Gyun. It is therefore clear that one of the parties to the dispute were many of the Dangs of Kam Tin, including members of different branches and represented in general terms the Dang lineage.\n\nA few names are also given of the tenants. There were about the same number of Dangs and non-Dangs among them. While the landlords were referred to as members of a lineage, the tenants were referred to as", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211948, "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": 363, "title": "RAS-1989", "content_text": "338\n\ntwo less common gods.\n\nThe villagers have very little to say about the gods per se. They have more to say about who is responsible for worshipping which god. For example, when I asked who Ngau-Wong was, the response was \"Ngau-Wong is Ngau-Wong\", and I could not get any further than that. But the informants have very interesting things to say about who worshipped the god. The Ngau-Wong of Naam-Bin was worshipped by an association known as Ngau-Wong Wui. The Wui was started by a group of cowherds who spent their time on the same hilltop during their work. They gambled using coins. They decided that each time a person won he would give a portion of the money to a fund. This money accumulated and with it farm land was bought to endow the association so that descendants of the members would get their share of pork in the annual celebration. The place is an ordinary stone on the hill top, which they did not worship until the association was started.\" There is another Ngau-Wong near Shui Mei, whose responsibility it is to worship the god. Before each jiu festival the ritual representatives of Shui Mei will fetch the god from his place on the top of a hill, and walk him back afterwards. The only story about the god a knowledgeable elder could tell me is that, in a previous jiu celebration, the person responsible for walking the god home neglected his duty. Without reaching the hilltop he went home. He got sick soon afterwards, and as if in possession revealed the anger of the god. Probably the most important thing about any god is its place in the social framework.\n\n45\n\nNeither Juk-Yun Nunnery nor San-Sin Fu, the two nunneries within Kam Tin, exists any more. Still extant is Miu-Gok Yun, which was built by the [Dang] Tung Fuk Tong. The tong was a charitable association which collected unburied human bones and buried them in a charity tomb (yi chung). \"It was started to collect gam-taap bones that were not worshipped by anybody. Some of those containers would have been broken, and animals might eat them\". The Tong also cares for the Temple for Dei-Jong Wong, whose role, similar to that of Daai-Si Wong in the Offering to Ghosts ritual in the jiu ritual, is to watch over the ghosts. The date and the circumstances in which the Tung Fuk Tong started is no longer remembered. There were Dangs who had shares in the association. They contributed towards buying some landed property as endowment to the Dei-Jong temple. The nunnery with an altar for the Buddha was built in 1936, before which time there were already some monks and nuns resident at the temple. They did not rebuild the temple", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 215120, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2000", "page_number": 216, "title": "RAS-2000", "content_text": "173\n\ncharacteristics. Plopper in his Chinese Religion seen Through the Proverb : Shanghai : 1935 claimed that Lao Lang was also the patron of prostitutes.\n\nMeng Fu Langjun f. otherwise known as Langjun Ye, NB\n\nwhose\n\n{1\n\n24\n\n0\n\nimage has been noted in Lukang in western Taiwan, is the patron of the southern school of woodwinds.\n\nHe is known by this title which describes his position once he fled to the West from Chang'an ahead of the pursuing rebel forces.\n\nThis lengthy legend basically tells of the emperor's challenge to Zhang Tianshi to use his magic to stop the noise of heavenly music which, unbeknownst to Zhang was being performed by 360 musicians concealed in a cellar. Zhang stopped the music by killing the lot in one swoop with his magic. The emperor, horrified at what he had done, had them all deified as Plague Gods.\n\nZhi Nú is the Weaving Girl in the legend of the Weaving Girl and the Cowherd.\n\nMesny Wm. Mesny's Chinese Miscellany: Shanghai : 1899\n\nRichard T : The Secret Sects of China : The Chinese Inland Mission Handbook : 1896\n\nChaozhou is a city in eastern Guangdong province where their minority language is spoken.\n\nChuanzhou is a city in southern Fujian province and emigrants from both Chuanzhou and Chaozhou have settled in both Taiwan and South-east Asia.\n\n\"The discrepancies in dates is due to the varying versions provided by temple\n\n12\n\nattendants.\n\nA similar claim was made in Central China where the rain and crop deity, Doutian Yuanshuai BÆ, was believed to be an incarnation of Zhang Xun who, it was said, had intervened to assist the imperial forces during the Taiping wars ca. 1855 and had been awarded the title of Zhangwei\n\n13 Goodrich, A. S. : The Peking Temple of the Eastern Peak : Monumenta Serica : Nagoya : 1964", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215976, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2002", "page_number": 275, "title": "RAS-2002", "content_text": "209\n\nin the muddy shallows of the river. Dusk had already come, the air was \"cool and refreshing,\" and the cowherd responsible for the water buffalo was washing their bodies as they lounged in the cool environment after a hard day's labour. Neither the cowherd nor the buffalo responded to the sight of the strange men. But once the boat rounded the next corner in the river, they silently came up to a \"girl driving home two or three cows.\" When she peered through the darkening light into the boat and realized she was gazing at \"strange faces and forms,\" she spontaneously shrieked and ran away from her cows, yelling that \"demons\" were coming up the river! To her the word was not simply a casual derogation, but was actually descriptive of what she saw. Certainly it was also believed by many who were her neighbours. There may be other ways to respond to demons, such as lying quietly on the water buffalo you are cleaning and not looking into the faces of suspected ghosts or demons, but the belief remained the same. This demonisation of foreigners easily increased the common people's tendency to fear and despise them, and could erupt into destructive violence, especially if political and military reasons prodded them to express their fears and hatreds more openly.\n\nStill later on the return trip, when the Chinese members of the missionary group had gone ashore during the evening to sleep on firmer supports than the floating boats could offer, those on land were attacked by a mob of “lewd fellows of the baser sort\" who obviously spent most of their fury on Ch'ea.72 It is clear that Ch'ëa's methods had threatened and offended others in the Poklo region, to the point that some were willing to hire or incite young thugs to hinder his activities. Legge and others nevertheless remained impressed by Ch'ëa's consistent character, emphasizing instead the positive reports of those influenced by him to embrace Christian traditions. In many ways they considered him an authentic \"Golden Light\" (Jinguang, which also was his personal name) shining within China, a miraculous hope during a period made dark and bleak by the ensuing war. Yet by the spring of 1861 it was more and more obvious that Ch'ea was already a marked man in Poklo. Even if Legge and other missionaries hoped otherwise, they did so in spite of the evidence of the antagonisms vented against Ch'ea in", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 } ]