[ { "id": 210799, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 150, "title": "RAS-1986", "content_text": "133\n\nger ferry service direct to Hong Kong has already been established, and airports at Haikou and Sanya are being up-graded to international standard for direct air links with Hong Kong. A 50-km railway link will complete the link between Ba Suo, Lintau and Yulin. For energy, an open-cut mine will be developed at Changpo with capital investment of US$ 60 million (Bulletin, May 10, 1983) and the estimated output of 500,000 tonne of coal will be used at power stations at Changpo and Haikou (China Daily, November 25, 1983).\n\nThe projects which the Hainan authorities would like to proceed as joint ventures with foreign capital are listed in Table 1 (Anon., 1982a). These projects were presented to the Australian Department of Trade as being indicative of the range of the island's ambitions rather than as specific projects to which they\n\n \n Product\n Location\n size\n Comments\n \n \n Cement\n Dong Fang\n 1 Mt/a\n Export through Basuo.\n \n \n Petroleum refinery\n West Coast\n 1 Mt/a\n Based on expectations of offshore oil.\n \n \n Silicon carbide\n Dong Fang\n 15000 tpa\n Based on planned hydro expansion on Changhua River. High quality silica sand.\n \n \n Plate glass\n Daxian\n \n Rebuilding of facilities.\n \n \n Paper\n Daxian\n \n \n \n \n Aluminium\n \n 30000 tpa\n Long-term ambition.\n \n \n Tourism\n Five potential locations.\n \n \n \n \n Tropical agriculture\n \n \n Sugar cane, pineapple, cashews, coffee, cocoa macadamia nuts, beef and dairy cattle.\n \n \n Fish, prawns\n 27 sites available for fish farms.\n \n \n \n\nPage 150\n\nPage 151", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210953, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 15, "title": "RAS-1987", "content_text": "CONTENTS\n\nPRESIDENT'S REPORT\n\nHON. TREASURER'S REPORT\n\nHON. LIBRARIAN'S REPORT\n\nOBITUARY: K. M. A. BARNETT\n\nTRANSACTIONS:\n\nJean Chesneaux, China in the Eyes of the French Intellectuals\n\nElizabeth Sinn, Kowloon Walled City: Its Origin and Early History\n\nARTICLES:\n\nAnthony Sweeting, A Middleman for All Seasons: Snapshots of the Significance of Mok Man Cheung and His English Made Easy\n\nLars Ragvald and Graeme Lang, Confused Gods: Huang Daxian (Wong Tai Sin) and Huang Yeren at Mt. Luofu\n\nGraeme Lang and Lars Ragvald, Official and Oral Traditions About Hong Kong's Newest God\n\nDavid W. Mahoney, The British (Protestant) Cemetery at San Pedro, Makati, Manila, Philippines\n\nValery M. Garrett, A Hoklo Wedding\n\nCarl Smith, A Sense of History (Part II)\n\nThe Hong Kong History Project\n\nNOTES AND QUERIES:\n\nAnthony K. K. Siu, Tam Kung: His Legend and Worship\n\nThe Cannon in the Kowloon Walled City\n\nJames Hayes, Hong Kong's Own Boat People\n\nVisit to the Iwataya Department Store, Fukuoka, Japan\n\nNotes on Temples and Shrines, Hong Kong Island\n\nBOOK REVIEWS\n\nvii\n\nxiii\n\nxv\n\n1\n\n11\n\n30\n\n46\n\n74\n\n93\n\n101\n\n112\n\n117\n\n254\n\n278\n\n279\n\n280\n\n283\n\n285\n\n292\n\nPage 15\n\nPage 16", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211038, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 99, "title": "RAS-1987", "content_text": "74\n\nCONFUSED GODS: \n\nHUANG DAXIAN (WONG TAI SIN) AND HUANG YEREN \n\nIntroduction \n\nAT MT. LUOFU \n\nLARS RAGVALD AND GRAEME LANG* \n\n2\n\nSince 1984, we have been studying the history of the cult of Huang Daxian (Wong Tai Sin)1 in Hong Kong and in South China. Initially, our primary concern was to explain the rapid growth in popularity of this god in Hong Kong, but we have also searched for the roots of this cult in Guangdong, where the first author in 1985 discovered the ruins of several temples to Huang Daxian built earlier this century. In the course of this research, we have encountered some intriguing variations in beliefs about this god.\n\n3\n\nIn a separate paper, we describe two cases where oral accounts regarding the god Huang Daxian differ sharply from the official accounts published by the Sese Yuan (Sik Sik Yuen), the organization which manages the god's temple in Kowloon.† Both of these oral accounts seem to have been borrowed from other local traditions, a process familiar to students of folklore. Conditions such as those which can be found in Hong Kong may favour this kind of mixing and mingling of traditions, all the more so as there are few traditions about the god Huang Daxian which are widely known.\n\nIn more recent research in China, we have observed further instances of the mingling of traditions about the god Huang Daxian.* Many people in Guangdong province are aware of the\n\nLars Ragvald teaches at the Institute of Oriental Languages at the University of Stockholm, Sweden and Graeme Lang at Sir Wilfred Grenfell College, Memorial University, Canada.\n\n+ Editor's note: \"Official and oral traditions about Hong Kong's newest god”, at pp. 93-99 of this issue of the journal, was originally scheduled for earlier publication. The editor regrets any inconvenience to the authors caused by the delay.", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211039, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 100, "title": "RAS-1987", "content_text": "75\n\nfame of Huang Daxian in Hong Kong. They have learned about this god from relatives living in Hong Kong, or from the Hong Kong media. However, in Guangdong province the Hong Kong Huang Daxian is frequently identified with another Taoist figure with the same surname but a quite different biography.\" The Hong Kong Huang Daxian, Huang Chuping, was, before his deification, a Taoist hermit living during the Jin dynasty (317-420 A.D.) on Jinhua Mountain in Zhejiang province, where he became an immortal. However, as the first author discovered during a research visit to China in 1985, many Guangdong Taoists believe that the Hong Kong Huang Daxian lived and became an immortal on Mt. Luofu,* in Guangdong province. They believe that the Hong Kong Huang Daxian is the same figure as a Mt. Luofu \"Huang Daxian” known as Huang Yeren (Huang the “wild man”), who lived, according to the sources, roughly during the same period as Huang Chuping.\n\nIn August of 1987, we returned to China to visit the remains of a Huang Daxian temple in the ancestral village of the founder of the Hong Kong Huang Daxian temple.' We also visited Mt. Luofu to learn more about Huang Yeren. We discovered that some people were unaware of the difference between the two Huangs, and that their confusion of the two was due to lack of knowledge about the biography and origins of the Hong Kong Huang Daxian. However, attempts have also been made by people with some awareness of the differences between the two Huangs to merge these two figures: to unite two deified Taoist hermit-saints into one personality on the basis of similarities and supposed historical connections between the two. Evidently this process of the merging of several originally distinct deities into one figure has occurred a number of times in the history of religions, but it is rare that one has the opportunity to witness it firsthand.\"\n\nThe following is an account of the two Huangs, and of our discoveries in China of the confusion or merging of the two figures.\n\nHong Kong's Huang Daxian: Huang Chuping\n\nThe main Huang Daxian temple in Kowloon contains a plaque", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211042, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 103, "title": "RAS-1987", "content_text": "78\n\nthere but you, my brother, could not see them.\" Chuping together with Chuqi went over again to have another look. Chuping shouted to the sheep to rise and all the stones turned into tens of thousands of sheep. Chuqi said to his brother, \"You have now attained perfection in the secrets of the Tao. Can I also learn to do that?\" Chuping said, \"Only if you are eager to learn the way will you attain perfection.\" Chuqi then abandoned his wife and children and stayed with his brother to learn the way.\n\nThe passage ends with a reference to medicines perfected by Chuping and states that people who have taken this medicine have also managed to become immortals. Chuping, it is also said, eventually changed his name to Chisong Zi and Chuqi his to Lu Ban.\n\nThe author of this work, Ge Hong (284-364), was a famous Taoist theorist and writer on Chinese medicine. He appears to be the principal source for traditions about Huang Chuping (although paying him no special attention among the many Taoists whose stories he describes). Other, later accounts, such as the Ming dynasty source Huitu Liexian Quanzhuan (Complete illustrated biographies of the saints), differ little from Ge Hong's version.12\n\nMt. Luofu's Huang Daxian: Huang Yeren\n\nHuang Yeren was by tradition a disciple of Ge Hong on Mt. Luofu. Ge Hong had retired there, after an active career of service to the state, to pursue immortality through collecting various herbs and attempting to refine cinnabar into a medicine to produce immortality.3 The Huitu Liexian Quanzhuan describes the life of Huang Yeren as follows:\n\nHuang Yeren was a disciple of Ge Hong. When Hong lived in the mountain and made cinnabar Yeren always would follow him. When Hong was about to ascend to heaven he left a pill between the pillar and the stone [supporting stone of his hut?] at Mt. Luofu. Yeren took it and ate it and became an earthbound saint. Even today [this was written in the Ming dynasty...", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211044, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 105, "title": "RAS-1987", "content_text": "80\n\nlegendary first Huang Yeren, and who was also eventually referred to as Huang Yeren. This individual, Huang Li, was a prefectural governor at Zhengzhou (present day Huizhou) toward the end of the reign of Dayou (928-943) during the short-lived Southern Han dynasty (918-971).\" Evidently he had retired to Luofu after becoming disenchanted with the regime which he served. The sources relate that he met a Taoist who taught him the art of making cinnabar. Towards the end of the reign of Shaoxing (1131-1162), he was by imperial edict granted the title of Dazhen (the one who obtained immortal status). He is thought to have ascended to heaven near the end of the Song dynasty.\" He is also credited with several healings. The memory of Huang Li as a separate figure in the literary sources has been preserved, and evidently there is still a temple or shrine to Huang Li in Dongguan county.\" But the figure of Huang Yeren at Luofu now includes elements of both the original Huang Yeren and the later Huang (or Wang)20 Li.\n\n21\n\nThe veneration of Huang Yeren at Mt. Luofu seems to have a very long history. The poet Su Dongpo in the 11th century A.D. in a letter to a Taoist friend mentions that he had heard of Huang Yeren at Mt. Luofu.\" The great Guangdong poet Qu Dajun (1630-1696) in his encyclopedic Guangdong Xinyu (New accounts of Guangdong) devotes an entire page to Huang Yeren. Huang, he writes, was the most frequently seen of all the saints of the mountain. A small shrine to him (in the hills to the west of the Chongxu Guan) was, he reports, in ruins.\" The writer Tan Cui, who traveled widely in Guangdong during the reign of Qianlong (1736-1796), noted the presence of a small shrine or temple to Huang Yeren in the 18th century.23 When the main temple on the mountain was destroyed in 1802, the nearby shrine to Huang Yeren evidently suffered the same fate. The present temple, the Chongxu Guan, was built shortly afterwards.\" This temple has recently been restored and renovated (1985/86).\n\nIt appears that prior to the restoration, a statue of Huang Yeren stood in the same room as the statue of Ge Hong.\" This statue has disappeared. (The statue beside Ge Hong is now that of his wife, Bao Gu, famous practitioner of acupuncture). However, there is now (as of early 1987) a separate room for the worship of “Huang Daxian\", containing a new statue of the god. We were told that it\n\nPage 105\n\nPage 106", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211045, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 106, "title": "RAS-1987", "content_text": "81\n\nwas copied by a craftsman in Guangzhou from a scroll painting supplied by the temple for use as a model. The scroll painting once hung in a reception hall of the main temple. We viewed and photographed this painting (which is not on public display). The inscription on the painting is Chisong Daxian (Red Pine Fairy). The painting is evidently one painter's version of the ancient figure of the Red Pine Fairy, and is similar to another, older picture of this figure.26 The painting does not explicitly refer to Huang Daxian. However, the appearance of the figure, who is holding a handful of herbs that he has collected, and the two deer at his feet, are consistent with a portrayal of Huang Yeren.\n\nTo summarize: Huang Yeren has been known in the Luofu area, and probably worshipped, since at least the early Song period. There was once a separate shrine to Yeren, and when the temple was rebuilt after being destroyed in the early 1800's, Yeren was moved into the same room as Ge Hong. Now, there is a separate room for Huang \"Daxian\" at the Luofu Chongxu Guan. However, he is now no longer identified as Yeren, but merely as the Red Pine Huang Daxian. We believe that this has something to do with the belief that Huang Yeren is the same figure as the Hong Kong Huang Daxian—or that the differences are unimportant.” However, the biographies of the two Huangs are clearly irreconcilable. Neither Huang Yeren nor the partly overlapping figure of Huang Li bears any resemblance to Huang Chuping. Further, there are no literary traditions that Huang Chuping went anywhere near Luofu, or anywhere other than Jinhua Mountain in Zhejiang province, and we have found no trace of any previous worship of Huang Chuping at Luofu.28 Hence, it is surprising that anyone should want to confuse the two figures. Why has this confusion of the two Huangs occurred? We now turn to the interviews and sources in which Huang Yeren and Huang Chuping have been confused or merged.\n\nIdentifications of the Hong Kong Huang Daxian with Huang Yeren of Mt. Luofu\n\nIn 1985, the first author interviewed Taoists and others in Guangzhou and in Xiqiao, and found that where they had any opinion about the origin of the Hong Kong Huang Daxian, they", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211046, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 107, "title": "RAS-1987", "content_text": "82\n\nplaced him at Mt. Luofu. The Taoists typically assumed that the Hong Kong Huang was Huang Yeren of Mt. Luofu. There is a simple explanation for this confusion of the two figures: they are all aware of Huang Yeren because he is a famous figure in the history of Taoism at Mt. Luofu; he is a “Daxian” (saint, or deified hermit-fairy), although not often referred to explicitly as Daxian; and they do not know of the Sese Yuan “autobiography\" of Huang Daxian which clearly identifies him as Huang Chuping of Zhejiang province. (Many Hong Kong worshippers are also unaware of these details).\n\nA second type of merging of the two figures is more intriguing: we have discovered several attempts to link the biographies of Huang Chuping and Huang Yeren. In a pamphlet sold outside the main temple at Luofu, describing the various sites of interest to tourists in the region and providing some background information on the history of the area, there are two short articles on Huang Daxian. The first article, titled “Ge [Hong] the holy man and the Hong Kong Huang Daxian,” relates a visit by the author of the article to the Sese Yuan Huang Daxian temple in Kowloon. After describing the temple, the account begins to describe the life of Huang Chuping, using some of the details from the Sese Yuan's \"autobiography\" of Huang Chuping. However, the account omits the miracle of turning the rocks into sheep, and instead relates the following interesting outcome:\n\nIt so happened that the old fairy and refiner of cinnabar Ge Hong was passing by Red Pine Mountain. He saw Chuping tending his sheep. Although Chuping was starving and fatigued this could not hide his wisdom. Ge Hong took him in as his apprentice, and named him Huang Yeren.\n\nThereafter Huang Daxian (Chuping) followed old saint Ge and \"for forty odd years he forgot about the business of this world.\" He followed Ge Hong to Mt. Luofu in Guangdong and gathered herbs and refined cinnabar below the Lion Rock. Huang Chuping also learnt acupuncture from Bao Gu, the wife of his master.\n\n+\n\n29", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211047, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 108, "title": "RAS-1987", "content_text": "83\n\nThe second article, titled \"The legend of Huang Daxian,\" opens with a poem in which the story is retold of Ge Hong's ascent to heaven, taking even the dogs with him, and of Huang Yeren's late arrival and subsequent life as an earthbound fairy. After relating two stories of healings by Huang Yeren (stories taken from literary sources about the Luofu Huang Yeren; see n. 16) the article then asserts that\n\nAccording to historical records the Red Pine Huang Daxian of the Hong Kong Huang Daxian temple was a Jin dynasty man from Danxi. His original surname was Huang and his given name Chuping. In his youth when he was tending sheep he was taken by the famous Jin dynasty refiner of cinnabar, old saint Ge Hong, as an apprentice. Ge Hong jokingly named him Huang Yeren. After Ge Hong had ascended to heaven Huang Daxian continued to travel all over practicing kindness and helping the people. He first went to Mt. Xiqiao, and later to Hong Kong.\n\nThese extraordinary attempts to weld the two Huangs into a single figure are not based, as far as we can tell, on any literary sources. The pseudonymous authors, who very likely have had some official connection with Luofu,17 were engaged in what appears to us to be the creative reconstruction of myth.\n\n30\n\nThis reconstruction has doubtless been at least partly successful. The cultural affairs cadres who met us at the Chongxu Guan had clearly been influenced by such ideas. With some knowledge of the Luofu saints, but little knowledge of the Taoist literature, they related to us a story which managed to incorporate into the biography of \"Huang Daxian” elements of both Huang Chuping, Huang Yeren, and Huang Li.18 They were somewhat confused by the conflicting traditions but, nevertheless, asserted with some confidence that the two Huangs, Chuping and Yeren, were the same.\n\nIt might be thought that the Taoists who serve at the temple would wish to clarify the situation, and to inform visitors that the temple's Huang was Huang Yeren, the disciple of Ge Hong, and", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211048, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 109, "title": "RAS-1987", "content_text": "84\n\nnot at all the same figure as the Hong Kong Huang Daxian. This could easily be done with a small plaque identifying the statue as Huang Yeren. Indeed, a Hong Kong Taoist organization which has provided some funds for the renovation of the temple had asked them to make this clarification. A member of the Sese Yuan had also visited the temple and objected to the claim that the Hong Kong Huang Daxian had originated at Luofu, and was in fact the Luofu saint Huang Yeren. He too had asked the temple to make this clarification. However, up to the time of our visit, they had declined to do this. Why have they declined?\n\nPerhaps, we thought, they expect that Hong Kong tourists may be willing to visit the site where their Huang Daxian became an immortal. The anticipation of this flow of tourists and devotees may explain the placing of the statue in a new “Red Pine Huang Daxian\" room. The new statue also makes the identification with Huang Chuping easier, because the mute tiger, evidently represented at the Yeren altar before the restoration, has disappeared.' (The presence of the tiger, of course, would strongly distinguish Huang Yeren, the wild man, from Huang Chuping, the tender of sheep).\n\n32\n\nHong Kong tourists are indeed coming to Luofu. We observed a tourist bus arriving at the temple from Hong Kong and heard the tour guide, addressing his group by megaphone, refer to the site as the place of origin of Huang Daxian. These Hong Kong tourists, we found, were not at all interested in discussing the possibility that the Hong Kong Huang Daxian did not in fact originate there. One elderly local person whom we interviewed asserted that “the masses wish the two figures to be the same, and so we'll let them be the same.\" Considering the amount of revenue which the Hong Kong tourist trade might generate in the area, this position is not surprising.\n\nIt is quite possible that this confusion or merging of the identities of the two Huangs at Mt. Luofu will not continue indefinitely. The Sese Yuan is, of course, aware of the claims made by the Luofu temple in regard to their \"Huang Daxian”, and at some point they may issue a formal rebuttal of some kind, which would be publicized in the Chinese-language media in Hong Kong (as of", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211049, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 110, "title": "RAS-1987", "content_text": "85\n\nSeptember, 1987, they had not yet done this). Such a rebuttal would probably reduce to a trickle the number of people interested in visiting Luofu to see \"the place where Huang Daxian became a saint.\" The Luofu temple might eventually be induced to specify more clearly the particular Taoist saint depicted in their Huang Daxian room, which would make it clear to many of the Hong Kong devotees that this is not their Huang Daxian. The merger of the two Huangs at Luofu might turn out to be only a very temporary confusion. However, we believe that we witnessed at Luofu a process which has happened a number of times in the history of religions: the merging of deities with similar characteristics.\n\n—\n\nIf this process ultimately fails at Luofu, it will be because of the unique conditions in Hong Kong: first, the Chinese-language media in Hong Kong are avid reporters of all events of interest to Hong Kong Chinese, and in the realm of religion, their reporting is virtually unfettered by any constraints from religious or political authorities; second, nearly all Chinese in Hong Kong are influenced directly or indirectly by these media; and third, a large organization such as the Sese Yuan will receive respectful treatment in these media, and hence their \"proofs\" that the Luofu Huang is not the Hong Kong Huang would be widely reported, and widely accepted. (The Sese Yuan would be able to mobilize various scholars to support their refutation of the claims of the Luofu temple). If the merging of the two Huangs is ultimately unsuccessful, it will be the result of these unique conditions. In other societies, where electronic media did not exist, where other media were not free, or not widely followed—as when most of the population have been rural and illiterate—and especially where no classical texts existed which might have clearly distinguished the gods, then there were few means of inhibiting the merging of the deities where the conditions for such mergings were favourable.\n\nConclusion\n\nWe have already suggested that the merging of the two Huangs at Mt. Luofu may not continue for very long. The continued existence of literary sources which clearly distinguish the two figures is particularly important. Also important is the ease with which the", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211050, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 111, "title": "RAS-1987", "content_text": "86\n\ndifferences between the two figures could be demonstrated to potential worshippers in Hong Kong through the modern mass media, and the likelihood that the Sese Yuan will want to keep them separate. However, it is clear that there are also factors which favour a merger: the interest of the Luofu temple in attracting a flow of Hong Kong tourists and devotees, and in further aggrandizing their site; the ignorance of most Hong Kong worshippers about the literary sources or even about the actual biography of the figure whom they worship as Huang Daxian; the continuing decline in the tension between the political system in Hong Kong and the political system in China (a situation which may change, however, as 1997 approaches); the common language and culture of the populations of Hong Kong and of Guangdong province, facilitating travel and pilgrimages into Guangdong province; and the clear desire of many Hong Kong citizens to visit shrines and historic sites, especially those with great cultural significance, in their \"home province.\" If the Sese Yuan takes no decisive action to refute the claim of the Luofu \"Huang Daxian” shrine, then the merger of the two figures may eventually become so well established that it would be difficult for the Sese Yuan to completely separate them again. Further, the Sese Yuan has virtually no ability to influence those citizens of Guangdong province who have become acquainted with “Huang Daxian” as a result of his fame in Hong Kong, but who have even less knowledge of his origins than the Hong Kong worshippers. Many have already in their own minds confused or merged the two Huangs. As traditional religious worship spreads in China, as it has under the policies currently in effect with regard to religion, the number of devotees of the Luofu Huang may eventually surpass even those of the Hong Kong Huang, all the more so as it will be many years before citizens of Guangdong province can easily visit the Huang Daxian temple in Kowloon. In short, it is too soon to predict the final outcome of the blending of these two figures which we were so fascinated to observe at Mt. Luofu.\n\nPlates 8-16 at the rear of the volume illustrate this article.", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211051, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 112, "title": "RAS-1987", "content_text": "87\n\nNOTES\n\n“Wong Tai Sin” is the most common transliteration in Hong Kong of the god's name. The pinyin transliteration is Huang Daxian. For Chinese names with a conventional Hong Kong transliteration which differs from the pinyin form, we will begin with the pinyin forms followed by the Hong Kong forms within brackets. For names and places in China, and for subsequent references to Chinese names and terms used in Hong Kong (except for place names such as Hong Kong and Kowloon), only pinyin system will be used.\n\nOn the reasons for the growth in popularity of Huang Daxian in Hong Kong, especially since the late 1940's, see Graeme Lang, and Lars Ragvald, “Upward mobility of a refugee god: Hong Kong's Huang Daxian,\" The Stockholm Journal of East Asian Studies. Vol, 1, 1988. We have called Huang Daxian the “refugee god” both because his cult was imported into Hong Kong early in this century during a period of persecution of traditional religion in China, and also because the god's success can be attributed in part to the refugees who flooded into the area around the temple in the late 1940's. Key decisions made by the management of the temple were also very important.\n\nOur discoveries regarding the ruined temples to Huang Daxian in Guangdong, and a second visit to these sites in 1987, will be reported in a forthcoming article.\n\nThere are undoubtedly many intriguing stories about Huang Daxian which could be collected by researchers in Guangdong province. For instance, one story connecting Huang Daxian to legends about the founding of Guangzhou was related to the first author by the manager of a local company near Guangzhou, who as a child had played in an old Huang Daxian temple in the Fangcun area (on which, see the first author's forthcoming paper). According to this story, Huang Chuping of the Jin dynasty had found the way (Tao) and become a saint at Mt. Luofu. He then, it is said, shouted at five pieces of hard rock turning them into five fairy-sheep and also ordered five fairies dressed in red, yellow, blue, white and black respectively to drive the sheep. This unlikely flock descended in the midst of Guangzhou. Huang Daxian then chanted, \"I wish that Guangzhou from now on shall enjoy bumper harvests, timely wind and rain, be prosperous and at peace, and never suffer famine or disaster”. This tale was related as explaining the origin of the old names Wuyang Cheng (City of the five sheep) and Suicheng (Ear of grain city). The story is clearly modeled on the old (documented) tales of the five saints on ram-back who brought the five ears of grain to Guangzhou. It is not clear where the manager got his story, but it may have been stimulated by an obscure phrase on one of the pillars of the main gate of the old Fangcun Huang Daxian temple. In any case, we expect that there are many such tales which remain to be uncovered. The versatile Huang Daxian, with his several incarnations and his ability to absorb stories from other traditions, may continue to surprise students of his cult for years to come. In the present paper, however, we focus only on his merger with another Taoist figure at Mt. Luofu.\n\n5 Several cases of apparently similar confusion or merging of legendary Taoist figures on the basis of similar surnames have been documented in S.H. Wong. “A study of Huang Ta-hsien [Daxian].” The Journal of the Institute of Chinese Studies of the Chinese University of Hong Kong, XVI, 1985, pp. 223-239.\n\nMt. Luofu, some 100 kilometres northeast of Guangzhou, is historically the most important site in the history of Taoist worship and practice in Guangdong province.", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211052, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 113, "title": "RAS-1987", "content_text": "88\n\nOur principal concern has been to document and explain the rapid growth in popularity in Hong Kong since the 1940's of the cult of Huang Daxian (on which, see Lang and Ragvald, \"Upward mobility of a refugee god\"). However, we have also been trying to trace the origins of the cult in Guangdong province, hence the research trip to the village. A report on this visit, and on the first author's initial visit to the village in 1985, has also been prepared. We are now working on a book on the history of the cult in Guangdong and Hong Kong.\n\nProbable cases of the mergings of deities include, from ancient Greece, the merging of two incarnations of Zeus (Gilbert, Murray, Five stages of Greek Religion, Garden City, N.Y., Doubleday Anchor Books, 1951, p. 48; H.J. Rose, Religion in Greece and Rome, N.Y., Harper and Row, 1959, pp. 48-49), and of various female deities in Aphrodite (Paul Friedrich, The Meaning of Aphrodite, Chicago, The University of Chicago Press, 1978, ch. 2); from Rome, the blending of Roman with Greek deities, and the subsequent apparent merging of some Roman deities with Celtic deities (John Ferguson, The Religions of the Roman Empire, Ithaca, N.Y., Cornell University Press, 1970, pp. 211-220); from the early Christian era, the probable absorption of elements of the cult of Diana into the cult of Mary (Herbert Muller, The Loom of History, N.Y. New American Library, 1958 p. 173; Durant, 1939: 183); from Mexico, the absorption of elements of the Indian goddess Tonantsi into the cult of the Virgin of Guadalupe (Ena Campbell, “The Virgin of Guadalupe and the female self-image: a Mexican case history\", in Mother Worship: Themes and Variations, ed. by Richard Preston, University of North Carolina Press, 1982).\n\n9 This translation strangely enough contains one serious (the failure to recognize Dongtian Fudi [Cavern-heavens and blessed spots] as a general Taoist concept) and a few smaller mistakes. These, however, do not affect the arguments made in this paper.\n\n10 This probable origin of the autobiography was pointed out to us by Dr. S.H. Wong of the Department of Chinese, Hong Kong University (see Wong, \"A study of Huang Ta-hsien\").\n\nThere are several slightly different versions of Shenxian Zhuan. For this translation we have used the relatively early (Song dynasty) version in Biji Xiaoshuo Daguan (A Parade of Note-form Fiction), Taibei, Xinxing Shuju, volume 4. 12 Essentially the same story is related in Huitu Liexian Quanzhuan, compiled in the 16th century by Wang Shizhen (reprinted by Zhongwen Chubanshe in 1971 on Taiwan). This is one of the major reference works on Taoist saints, with capsule biographies on some 500 of them, and covers the entire period from the beginning of Taoism until the last year of the reign of Hongzhi (1506 A.D.). This source adds only the information that during the Song and Yuan dynasties, both Huang Chuping and his brother were awarded honorary titles by the state. The story of Huang Chuping also appears in Jinhua Fuzhi (the prefectural gazetteer of Jinhua), volume no. 22 in the subsection \"xian shi\" (on fairies).\n\n13\n\nGe Hong was a native of Jurong in Danyang (present day Jiangsu province). His career included service as assistant to prime minister Sima Rui, and as counsellor and military staff officer. He was honoured by the state for his services in the suppression of the peasant revolt led by Shi Bing. However, he was also very interested in Taoist alchemy. He was a grandson, on the fraternal line, of the famous necromancer and alchemist Ge Xuan (164-244), and from a disciple of Ge Xuan's, he learned the art of refining cinnabar. When word spread that cinnabar sand had been found in Jiaozhi (the ancient name for part of Guangdong and", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211055, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 116, "title": "RAS-1987", "content_text": "91 \n\nhe did this spontaneously, in response to our questions. In any case, his response constitutes an interesting datum for those interested in the study of religious rationalizations.\n\n28 Ge Hong, of course, wrote of Huang Chuping, but only as one of a large number of immortals. Su Dongpo, who stayed at Luofu in the 11th century, praises a painting of Huang Chuping in one of several poems on various paintings, but does not mention any connection between the painting and Luofu. Qu Dajun's very detailed account of Luofu (in Guangdong Xinyu) and its saints does not mention Huang Chuping at all. It might be noted, however, that the Southern Song court bestowed titles on Huang Chuping and his brother in the reigns of Shaoxing (1131-1162) and Jiaxi (1237-1240). The Ming official Huang Gongfu (1573-1657) also seems to have brought worship of Huang Chuping to Guangdong. He was stationed in Fujian not far from Jinhua Mountain, according to the annals of Xinhui (quoted by Wong “A study of Huang Ta-hsien\"), but became disillusioned with the Ming regime and migrated south to become a hermit in the Xinhui area. While there, he wrote some poems mentioning Huang Chuping. He lived near a rock or crag once named Yang Shi Keng (Sheep stone pit), changed its name to Chi Shi Yan (The crag of shouting [at the sheep]), evidently referring to Huang Chuping's miracle of turning rocks into sheep. There is as yet no evidence that worship of Huang Chuping by the founders of the Hong Kong temple owes anything to the influence of Huang Gongfu. Many of the devotees of the Xiqiao Huang Daxian, however, came from Gaoming and Heshan not far from the home area of Huang Gongfu.\n\n19 The article, authored by An Shi, is on page two of the brochure, which is printed on newsprint-type paper with the heading \"Scenic spots in Luofu, Tangquan, Huizhou”. The brochure, published by the local branch of the provincial Tourist Agency, is clearly written by journalists and local scholars attached to the local cultural affairs bureau.\n\n10 We were told at Luofu that two former members of the local Wenhua Ju (Cultural Affairs Bureau) had written articles to prove that the Hong Kong Huang Daxian originated in Luofu: Mr. Xie Hua (editor of Luofushan Fengwuzhi), now at the Tequ Bao (Special Zone Daily), had apparently written an article for the Shenzhen Ribao (Shenzhen Daily); Mr. Su Fanggui, now at the Cultural Affairs Bureau of Huizhou, had reportedly also written an article on this theme.\n\n31 We were told during the interview with these officials that Huang Chuping was another disciple of Ge Hong; he became an official in Huizhou (obviously a reflection of Huang Li]; he had a brother named Huang Chuqi; he went to Hong Kong, found he had to go far north to a mountain in Zhejiang province, where he was engaged in tending sheep; he became separated from his brother; and so on. These cadres had evidently consulted some books on Taoist saints prior to their meeting with us.\n\n12 Regarding traditions about the mute tigers associated with Yeren, see Soymie, \"Le Lo-feou chan\". p. 27. Soymié points out (ibid. p. 111) that by tradition, several other saints of Luofu also had tigers as companions. Tigers functioned like tutelary deities of the mountain, placed there in part to prevent the wicked and the unworthy from ascending the mountain.\n\n33 We learned while in the area that there had been some recent conflict between the proprietors of rival shrines near the mountain in their attempt to get some of the tourist trade. For a time in the spring of 1987, the Beidi temple on the plain several kilometres from the main temple was by-passed by a steady stream of", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211056, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 117, "title": "RAS-1987", "content_text": "92\n\ntourists as well as local people making their way up the nearby Huangxian valley. They were heading for a private shrine, set up recently by an enterprising local peasant, on the site where Huang “Daxian” (i.e. Yeren) had become an immortal, and where divination (qiu qian) was again being performed. The proprietor of the Beidi temple, which had its own qiu qian operation, complained to the military authorities (Luofu is still a military region) and they responded by closing the private shrine. (The local government, of course, received some revenue from the Beidi temple but received none from the private shrine). The site in the valley may yet become a tourist pilgrimage, however. (We were driven to the valley by Hong Kong tourists). While there, we met a peasant who had set up a small open-air \"restaurant\" in the valley to cater to tourists, and who told us that the mandarin trees there were growing faster than others in the area due to the power of the god.", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211062, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 123, "title": "RAS-1987", "content_text": "98\n\nNOTES\n\nResearch for this paper was carried out in Hong Kong in the Spring of 1984. We would like to thank John Dolfin, Director of the Universities Service Centre, for the use of that invaluable facility during our research, and John Ashton of Memorial University for some helpful suggestions. Parts of the paper were included in a presentation at a colloquium of the Sociology Department, Hong Kong University, May, 1984.\n\n1 \"Wong Tai Sin\" is the most common transliteration in Hong Kong of the god's name. The pinyin transliteration is Huang Daxian. Here, the common Hong Kong transliterations are used, except for place-names in China such as Guangzhou (Canton), Guangdong (Kwangtung), and Chejiang.\n\n2 The cases to be described are here termed motifs in the sense used by Allen and Montell (1981:38-9), who note that \"the characteristic feature of these migratory narrative elements is their transferability among stories about different events or persons.\"\n\n3 This is the only Wong Tai Sin temple known to most believers in Hong Kong, and the prominence of the god in Hong Kong has occurred entirely as a result of the success, for various historical reasons, of this one temple. There is also a private Wong Tai Sin temple in Kowloon, as well as a small private shrine in Macau, but they have had no influence on the popularity of the god.\n\nbut\n\nSome temples in Guangzhou were indeed destroyed early in this century by Nationalists rather than by the elements (see for instance Rhoads, 1975:255). Perhaps our informant's account of the destruction of the temple was a tradition dating back to these events.\n\n5 The fact that the icon of the god brought to Hong Kong from Guangdong is a picture rather than a statue suggests, as we argue in another paper (Lang and Ragvald, 1988), that the god was worshipped in Guangdong as the patron god of a family herbal medicine business (see Day, 1969, on these \"paper gods\" and their role in family worship).\n\nThe organization which manages the temple, the Sik Sik Yuen, has published the official history of the temple in commemorative brochures, especially: Sik Sik Yuen, 1971; 1981; 1982,\n\n7 Ogura (1980) argues that the drifted deity tradition evolved from an earlier tradition of belief in periodic visits by gods from their abodes beyond the sea. There is no such tradition in the Hong Kong area.\n\n1 The temple's version of the Taoist hermit's life on earth before he became a god is in the form of a short autobiography, supposedly dictated by the god to a Taoist. It appears on a plaque in the temple, and also in brochures published by the Sik Sik Yuen. It has been discovered by Dr. Shiu-hon Wong of Hong Kong University that this account follows closely a capsule biography of the hermit written in the 4th century A.D. as part of the collection \"Biographies of Immortals\", by Ge Hong. This literary version holds that the Taoist hermit Wong, while herding sheep in Chejiang province, discovered a method of achieving immortality. He also manifested his power by turning a hillside of boulders into sheep. These two achievements figure prominently in the temple's \"autobiography\" of the god.\n\nThe story of a saint whose body remains uncorrupted and even sweet-smelling long after burial is a common motif in Christian legends. Loomis (1948:54) cites about two hundred instances.", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211063, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 124, "title": "RAS-1987", "content_text": "99\n\nREFERENCES\n\nAllen, Barbara, and William L. Montell\n\n1981 From Memory to History: Using Oral Sources in Local Historical Research. Nashville: The American Association For State and Local History.\n\nChin, Margaret, et al.\n\n1977 Religion and Organization: A Study of the Temple of Wong Tai Sin. Department of Sociology, Hong Kong University.\n\nDay, Clarence Burton\n\n1969 Chinese Peasant Cults. (2nd edition) Taipei: Ch'eng Wen Publishing Co.\n\nHayes, James\n\n1966 \"Chinese Temples in the Local Setting\". In Some Traditional Chinese Ideas and Conceptions in Hong Kong Social Life Today, pp. 86-95. Hong Kong: The Hong Kong Branch of the Royal Asiatic Society.\n\nLang, Graeme, and Lars Ragvald\n\n1988 \"Upward Mobility of a Refugee God: Hong Kong's Huang Daxian”. Stockholm Journal of East Asian Studies. vol. 1, 54-87.\n\nLoomis, C. Grant\n\n1948 White Magic: An Introduction to the Folklore of Christian Legend. Cambridge, Mass.: The Mediaeval Academy of America.\n\nOgura, Manabu\n\n1980 Drifted Deities in the Noto Peninsula. In Studies in Japanese Folklore, ed. Richard M. Dorson, pp. 133-44. New York: Arno Press.", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211273, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 334, "title": "RAS-1987", "content_text": "觀天九\n\nPlate 9. Ragvald (with daughter Suzanne) and Lang with Mr. Zhang Zongquan. the presiding Taoist at the Jiutian Guan, near Luofushan.\n\nThe gentleman in the white jacket, who works at the Chongxu Guan, introduced us to Mr. Zhang.\n\nPlate 10. Image of \"Red Pine Huang Daxian\" at the Chongxu Guan, Luotushan.", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211274, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 335, "title": "RAS-1987", "content_text": "赤松大仙\n\n存\n\n長\n\nPlate 11. Scroll Painting of the Red Pine Fairy.\n\nused as the model for\n\nthe image of\n\n\"Huang Daxian\"\n\nat the Chongxu Guan.\n\n(The painting is at the\n\nChongxu Guan, but is not on display).\n\nPlate 12. Images of Ge Hong and his wife at the Chongxu Guan. at Luofushan.", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211275, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 336, "title": "RAS-1987", "content_text": "大仙\n\n像寶仙大松赤黃應感靈威\n\n22\n\nPlate 13. Image of Huang Daxian in the\n\nHuang Daxian temple at 9 E, Broadway, New York City.\n\n(Note the deer in the background).\n\nPlate 14. From the commemorative booklet,\n\n\"The Opening Ceremony of Temple Library Confucian Hall and Yee Mut Hall\". Sese Yuan. 9th September, 1982.\n\n(This picture is in all the Sese Yuan's booklets).", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 214502, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 360, "title": "RAS-1998", "content_text": "329 \n\nBITS OF BROKEN CHINA: \n\nTHE RAS VISIT TO NORTH-EAST CHINA IN SEARCH OF COLONIAL REMNANTS 15TH TO 21ST OCTOBER 1999 \n\nROBERT NIELD \n\nThat I led a group of 25 people to the Shantung Peninsula and successfully brought 18 of them back to Hong Kong was, I have to say, a major achievement - and one of which I am very proud. \n\nMy part in this trip dates from an earlier RAS China visit, that to Ningpo, Chusan and Dinghai in 1998. Even as long ago as that, the ever-resourceful Geoffrey Roper had already largely planned a visit that would take in an inspection of the remains of German influence in Tsingtao, and of the British presence in Chefoo and Weihaiwei. During the boat trip back to Ningpo from Dinghai I discussed Geoffrey's plans with him, and innocently suggested that it would rather complete the set if the trip also took in the former Russian and Japanese possessions over the water in Dalian and Port Arthur. And there the matter rested. \n\nMany months later, by which time I had totally forgotten my “helpful\" suggestion that torpedoed Geoffrey's careful planning, it came about that he, unfortunately, could not lead the trip himself - and he asked me if I would volunteer for the job. Never having organised anything like this before, and having no idea of what was involved, in my blissful ignorance I said that I would be happy to oblige. \n\n:: \n\nMy job as a professional accountant (a partner in a very large firm, no less!) involves me sitting at the top of an enormous pyramid of very capable and industrious people, such that more often than not completed pieces of work are presented to me for my review. It came as a major shock, therefore, to find out how much work is involved in putting together what, for the people who accompanied me, was hopefully six pleasant and relaxing days exploring interesting places. \n\nI was sure that everything \"would be alright on the night\" - and sure enough, more or less it was. But only with the significant help of \n\nPage 360\n\nPage 361", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214503, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 361, "title": "RAS-1998", "content_text": "330\n\nthe team that formed around me to make sure that I did not leave everything to the night before we were due to leave. The team comprised Dr Peter Barker, Sarah Parnell and Michael Broom - and of course Elace, the representative from Swire Travel who was our contact point with the local agents and guides on the ground in China. In fact, there were further significant contributions from many of the tour members. I hope to have given full credit to all of them on the text that follows.\n\nPeter's contribution was, in a way, the greatest. His heavy travel schedule meant that he could not attend any meetings that might have been called to discuss progress. However, this made him feel that he was always missing something, so every time he returned to Hong Kong he had the effect of reminding me that nothing more had been achieved since the last time he contacted me. Once real planning got under way, Mike, Sarah and I met a number of times, and we decided to take one area each for the purposes of research and itinerary setting. Mike volunteered for Tsingtao, Sarah took Chefoo and Weihaiwei, leaving me with Dalian and Port Arthur.\n\nThis arrangement worked well, and we each managed to put together some notes and extracts from various sources, which I put together as a handout for the tour members. A copy of this booklet, \"Bits of Broken China,\" is available in the RAS Library and may be a useful source of reference for people planning a similar trip.\n\nWhat now follows is a description of what we saw, from the perspective of the person fortunate enough to have been the tour leader. The notes below certainly do not pretend to be in any way a history of the places we saw; there are many far more learned and authoritative places to look and people to talk to in order to gain such information. Nevertheless, I hope this brief article shares with its readers some of the fun that was had in making the whole thing possible.\n\nGetting Settled in and Briefed\n\nThe mid-day flight from Hong Kong got us to Qingdao in the late afternoon. Why is it that all travelling that is done by \"a group\" seems to be far more complicated and time-consuming than for the same number of people travelling independently? Be that as it may, by the time", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214508, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 366, "title": "RAS-1998", "content_text": "335\n\nhand in hand, being photographed left, right and centre. It was, after all, Saturday - a popular day for weddings - but the sight was somewhat surreal. Especially as perhaps none of them realised the more sombre use to which the ground they were walking on had once been put. The presence of so many beautiful brides and their dashing grooms explained another sight that greeted us in the road outside the park, that of dozens of taxis decked out with flowers, Mr and Mrs Mickey Mouse dolls, cabbage patch couples, and all manner of wedding paraphernalia. Our guide explained that wedding motorcades can only use taxis - no private cars are allowed to take part - and only a maximum of four vehicles can be used per wedding, otherwise traffic jams become too problematical.\n\nWhat happened next was the only time that we had a serious difference of opinion with our guide. We were taken to a temple of sorts that had an “antiques and works of art\" shop attached to it - and there we were left for an hour. As our time was so tight none of us were pleased at being given this normal tourist treatment. Did our guide not realise that we were far from being normal tourists? Quiet words were had with him, and to be fair there were no further such occurrences during the remainder of the trip. I have a picture of him at a fort in Port Arthur, sitting with his head in his hands. The caption must be something like: \"Why did I have to end up with this lot?\" To put the record straight, I was so pleased with how he had looked after us that, when we parted at Dalian airport, I gave him my copy of \"Far from Home\"; he was clearly delighted and touched by this.\n\nTo the southwest of the hill, along Fu Shan Road, is what is now the Ocean University of Qingdao. The university is housed in buildings that once constituted the enormous Bismarck Barracks. In full view of the Governor's residence, these barracks once housed upwards of 4,000 military personnel. The buildings have been preserved well. The former military parade ground is now a series of sports fields.\n\nFrom the barracks it was onwards to the sea to Badaguan, formerly a popular residential area for the Germans, and apparently still a popular residential area, but for whom? Party officers? There seemed to be an air of privilege about the area still.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214511, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 369, "title": "RAS-1998", "content_text": "338\n\nthere does not seem to be much more of interest in that direction. On the seafront at the foot of the hill to the east is the former Chefoo Club building. Now a restaurant, but with apparently some residential facilities, the main structure has been well preserved. I think I have seen a similar building at the bottom of Quay Hill in Lymington in Hampshire - at least, this one would be very much at home there.\n\nFurther along the seafront to the west, and just inland from the front, is the site of the main former British residential and business area. A number of solid Brighton-like houses still stand along the front, where waves crashing over the sea wall complete the British picture. Inland for a block or two are many buildings that would have housed businesses as well as the houses of the less well-to-do. These buildings are very suggestive of the bustle that once took place in this small outpost. One was dated 1930, according to a carved stone plaque on its wall.\n\nIn Chefoo as well as Tsingtao (and later in Dalian) it was a great help to have Tess Johnston and Deke Erh's wonderful book \"Far from Home”, and to try to spot as many as possible of those buildings that feature in its beautiful photographs.\n\nTowards the eastern end of the long beach is a group of buildings that once housed the famous Chefoo School, a boarding school for English boys from all over North China. Next to this, rather incongruously, is a small military establishment that houses a 1950s-looking bomber and a motor torpedo boat in its front yard. Nearby, a number of other well-preserved and very English buildings could have housed the more wealthy and influential residents and their families and servants.\n\nDinner that night was in the splendid and luxurious Government Guest House, a modern complex standing in its own spacious grounds at the far eastern end of the city. The service here was the best we experienced on the whole trip - as one might expect of people trained to look after visiting dignitaries from the capital. The food, also, was what one would expect from such an establishment - and not to my somewhat unadventurous taste at all. We were treated to such delights as braised crunchy silk worms, boiled fish stomachs and wobbly sea", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214516, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 374, "title": "RAS-1998", "content_text": "343\n\nFurther west still, on the edge of Four Funnel Bay, is a fort containing a large gun emplacement (complete with large gun) and extensive underground magazines and chambers. South from here takes one along the former \"Queen's Road\" past a number of buildings including the former Royal Marines barracks and the officers mess.\n\nBack to the harbour front and the mass of naval storage and commercial buildings that we saw from the ferry. The map shows these as being the victualling store, the blacksmith's shop, the fire engine house and other evocative descriptions. Standing four-square with no obvious means of entry, and clearly visible from the sea as the tallest of the buildings, is the distillery - as vital to a naval station as any of the other facilities there. Running through the buildings and along the little streets are tram tracks. An extensive system used to enable goods to be unloaded at the end of the pier from incoming ships and moved for storage.\n\nA fascinating and well-preserved place to just “poke about,” Liu Kung Tau was a gem and a highlight of the trip.\n\nDalian - Far Away, by Whatever Name\n\nWe had been advised by the travel agent to cross to Dalian from Yantai rather than take the service from Weihai. The boats, we were told, are better and faster. Not many weeks after our trip we were to hear of the tragedy whereby almost 300 people lost their lives when one of the Yantai boats went down in heavy seas.\n\nOur three-hour crossing was relatively calm, although many of the local passengers spent most of the time being rather noisily “uncomfortable\" into plastic bags and other containers.\n\nThe first sight that greeted us at the dockside was a large banner in stirring Chinese characters, the sort that you always see in China extolling the virtues of this or that, or exhorting the people to even greater achievements. This one had an English translation that said something like: \"Make Dalian the successful tourist port with successful business and multifunction.\" I like to think that we lived up to this entreaty during our stay.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214517, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 375, "title": "RAS-1998", "content_text": "344\n\nAlthough our Qingdao guide accompanied us throughout the trip, we were met off the ferry in Dalian by another guide - Ying, an expert on the local attractions, although she quickly learned, as had her Qingdao colleague before her, that she was surrounded by a bit more expertise than she found in the average tour group.\n\nYing and Jack, the driver, very quickly learned that her new brood had another difference. She greeted us at the ferry pier by saying: \"I suppose you would all like to go to lunch now?\" This was met by a resounding answer in the negative. Having been jolted about on the boat we were not immediately interested in food.\n\nDalian city tour\n\nInstead we asked for the bus to go round some of the streets in the old Russian quarter. Specifically, we pointed out the photographs in \"Far from Home\" and said that we would like to see those and see them we did.\n\nThe People's Theatre looks a bit more garish these days, and has been turned into a Blackpool-like amusement hall. However, the majority of what we had come to see was there waiting for us, looking as splendid and impressive as we had hoped. Zhongshan Square (the former Great Square of the original Russian plan) still contains all the solid bank buildings from many years ago. All are now Chinese banks, but clearly recognisable are the buildings from all the old photographs. The square also includes one of Dalian's three former Yamato Hotels, now glorying in the name of the Dalian Guest House. Do not be put off by this name, however it is far from being a bed and breakfast in Bognor. The wrought iron canopy leads you into one of the most impressive marble lobbies of any hotel I have seen. Our experience in Yantai leads me to believe that the term \"guest house\" is reserved for the grandest of available accommodation, reserved for the party's great and good.\n\nFor me one of the most distinctly Russian buildings, and one that features prominently in \"Far from Home\", is located just on the far side of the Victory Bridge (rather a practical name - not sure who's victory over whom), on the road leading north-west from Zhongshan Square.\n\nPage 375\n\nPage 376", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214518, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 376, "title": "RAS-1998", "content_text": "345\n\nIt immediately became clear, however, that although very similar to the building in the picture taken by Tess Johnston, the present building was somewhat different. On enquiry, we were told that the old building had been demolished and rebuilt as an almost exact replica. This appeared to be true.\n\nBeyond this, along the road, were a line of impressive European-style residences, with delightfully contrasting back streets leading left and right. The far end of this street opened into a cobbled square with six or eight storey apartment buildings, reminding me of the suburbs of Milan. In fact the whole city has a very European feel to it. Compared to many Chinese cities, Dalian is very neat and tidy, and organised. It is proud of being the first (or only?) city in China to rid itself of rats. (I witnessed some public garden workers in a state of great excitement when they thought they saw a rat in the garden they were working in - it turned out to be a squirrel when the four of them flushed the unfortunate beast out of the bushes.) The streets are clean. There are trees everywhere. The roads leading out of the city are marked with white bollards at the roadside. One finds oneself wondering how come this particular part of China can stand out so much as being - well, rather nice. The answer is quickly offered by anybody to whom you ask this question, and that is that it is the Mayor of Dalian who is responsible for the city's progress. He has travelled extensively overseas, and when he comes home he tells his officials that he wants to see in Dalian the sort of facilities that he has seen abroad. And he is getting his way. The man deserves a medal. It would not be surprising for Dalian to be giving Shanghai a good run for its money some time in the new century.\n\nAnother feature of Dalian is that there is very little in the way of graffiti, although our guide spoiled the illusion somewhat by explaining that \"nobody can afford the paint\".\n\nLunch was in an enormous restaurant where our party were the only customers.\n\nThe city tour continued with a visit to the Nanshan suburb, the former Japanese residential area. Here are a number of quiet leafy streets containing very smart houses that would be at home in Surrey or Kent or a London suburb.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214521, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 379, "title": "RAS-1998", "content_text": "348\n\ndome of very Russian origins.\n\nLunch was had in a small restaurant on the road back out of town towards Dalian, in a building next to the one in which the Russians surrendered to the Japanese on 1 January 1905. A sign board records the events of that time, noting that after the Russian defeat the people of Lushun were \"pressed by the Japanese invaders.\" From what we could see, they are still very smartly turned out, with neat creases down their trousers. Next to us at lunch was a tale of rather elderly and venerable Japanese. We were wondering whether or not they had “been there before,\" but we were too polite to ask.\n\nA very productive morning, but it then struck us that there was nothing left to do in the afternoon. We turned down the guides' suggestion that we visit a carving factory. One of our number, who is famous for it, suggested that we visit a textile factory - but this too was voted against. Instead we asked if we could find some Dalian United football jerseys to take home as souvenirs. Believe it or not, the many sporting goods shops that surround the main stadium in Dalian could not between them come up with one jersey of the local heroes' team. England? Yes. Watford? Plenty. Juventus? Loads. Dalian? “Sorry - we don't get much call for them.\"\n\nAfter this disappointment we rather all went our separate ways. A few of us opted for a return visit to Nanshan to take photographs of the beautiful houses there as the sun was going down.\n\nDinner that night was a very pleasant western-style buffet in the Dalian Shangri-La, followed by a beer or two in the hotel's FATS Bar. I never did find out what \"FATS\" stands for, but the place was very popular with the local lads and a number of \"working girls.”\n\nAnd then, suddenly, it was all over. The weeks of planning, and the months before that. The reading and researching, the writing and the wondering. Was it all worth it? Certainly! Would I do it again? Er\n\nDid I learn anything from the experience? Yes - a number of things. I learned (again, for I have been on RAS trips before) that trips with members of this society are always fascinating experiences, attracting, as they do, people who have their own personal mines of information", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214522, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 380, "title": "RAS-1998", "content_text": "349\n\nthat they are happy to share with all present. I learned that one can not over-estimate the time that should be spent on planning for such an event; the room allocations of those who were sharing, for example, should have been sorted out in the relative comfort of Hong Kong rather than hoping to patch things up on the day. I learned that even though we were shamelessly interested only in European colonial remains, half expecting to have to be apologetic about this to the local population, many of these remains have been carefully restored and protected. I learned that only three bars of Cadbury's chocolate are not nearly enough to sustain me during five days in China.\n\nThe only real disappointment was being told that foreigners could not go and look at a 100-year old railway station, and a foreign built one at that. However, one of our members got his own back by video-taping Chinese fighter planes taking off and landing at Dalian airport whilst waiting for our flight back to Hong Kong, and doing this in full view of everybody. He was not even cautioned, let alone arrested.\n\nWhich brings me back to why I took 25 people into Shantung and only brought 18 of them back. Were the others lost? Not really. Being a fairly long trip (six days/five nights) there was an option for participants to leave the tour after Weihai - which seven of them did.\n\nAll the accompanying photographs with the exception of No. 1 were taken by the author.\n\nBibliography\n\nReaders who are interested in reading more about Treaty Ports in China in general, and the places we visited in particular, might like to refer to the books the organisers of the trip used as reference:\n\nThe Treaty Ports of China and Japan, Mayers, Dennys and King, pub. Trübner, London, 1867\n\nWanderings in China, Constance Gordon Cumming, pub. Wm Blackwood & Sons, London, 1888\n\nThe Encyclopaedia Sinica, Samuel Couling, pub. Kelly & Walsh,", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214537, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 395, "title": "RAS-1998", "content_text": "364\n\nRussian-style building at Victory Bridge, Dalian", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214538, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 396, "title": "RAS-1998", "content_text": "Leafy back street of Nanshan,Dalian\n\n3665", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214539, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 397, "title": "RAS-1998", "content_text": "366\n\nAnother leafy back street, Nanshan, Dalian", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214607, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1999", "page_number": 22, "title": "RAS-1999", "content_text": "Appendix Two\n\nActivities - Visits\n\nDate 1999\n\n24 April: Kadoorie Farm, led by Dr Gary Ades, followed by visit to Shui Tau and Kam Tin led by Jason Wordie and Dr Patrick Hase.\n\n29 May: Adornment for the Body and Soul, Ancient Chinese Ornaments from the Mengdiexuan Collection, led by staff of the Hong Kong University Museum and Art Gallery.\n\n15 to 18 June: Zhangjiajie, North-west Hunan Province, Tour, led by Dr Michael Lau.\n\n27 June: Ohel Leah Synagogue, led by Rabbi Kermayer and Glenn Fromm followed by lunch at Jewish Community Centre.\n\n24 September: Wo Hang Mid-Autumn Festival Fire Lanterns, led by Dr Patrick Hase.\n\n15 to 21 October : Bits of Broken China - Shandong and Dalian, led by Robert Nield, Sarah Parnell and Michael Broom.\n\n27 November: Backstage at the Opera, led by Dr Patrick Hase.\n\n18 December: Railway Museum, Man Mo Temple and Tai Po Tau Study Hall, Tai Po, led by Dr Patrick Hase and Peter Crush.\n\n2000\n\n15 January: Public Records Office, led by Carl Smith.\n\n26 February: Wan Jing Jai Temple and Kan Lung Wai Walled Village, led by Ron and Veronica Clibborn-Dyer and Peter Stuckey.\n\nDan Waters,\n\nPresident\n\nxxi", "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x", "rank": 0 }, { "id": 216420, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2003", "page_number": 179, "title": "RAS-2003", "content_text": "129\n\nChemulpo (later Inchon). This would drive north along thawing and impassable roads, across the Yalu River into Manchuria, heading for Liaoyang and Mukden (now known as Shenyang) north of the Liaodong peninsula. Then, with what remained of the Russian fleet bottled up in the harbour at Port Arthur, the second and main force would be landed some thirty miles north of Dalny (Dairen to the Japanese and now known as Dalian) cutting off Port Arthur at the tip of the Liaodong peninsula. The final stage was the landing of a third Japanese army in January 1905 and its assault on Port Arthur. The war began as planned with a Japanese 'Pearl Harbor' bombardment at Port Arthur, taking the Russian fleet by surprise.\n\nAlthough the Japanese met with a number of set-backs their overall plan succeeded. The crowning moments were the Fall of Port Arthur at the beginning of January 1905 and the Battle of Tsushima in May 1905, the titanic clash between the Japanese fleet and the Russian Baltic Fleet, the latter having made its slow progress across the world from Latvia in October 1904 to Tsushima seven months later, and to its fate and destruction. News of the devastating Japanese victory alarmed a number of Chinese officials who, whilst they did not wish Japan to lose, had not wanted her to gain such an overwhelming victory.\n\nFinally, after the eighteen month campaign the land war ended with the destruction of the Russian army before Mukden. The succeeding months were a matter of Japanese mopping-up operations and the capture of Liaoyang and Mukden.\n\nDuring the final stages of the war the Japanese finally took the fighting on to 'sacred' Russian territory when they invaded the large island of Sakhalin. This was of great political importance as it was regarded as Russian territory and, with rioting on the streets of the Russian major cities, the Russians realised that they had lost. Also at that point, Japan now holding most of the cards, but militarily and financially exhausted, sought President Roosevelt's good offices to bring about a peace conference. This took place in September 1905 concluding with the signing of the Treaty of Portsmouth in the United States. The Russians ceded the Guandong peninsula (Chinese territory) and half of the island of Sakhalin to Japan but without having to pay any indemnity. The Russians, so the Japanese believed, had been allowed by the Americans to get away without paying any financial compensation.", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 }, { "id": 216434, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2003", "page_number": 193, "title": "RAS-2003", "content_text": "143\n\nof the natives and made a very favourable impression was in the prohibition of religious propaganda on the part of [foreign] priests.\n\nForeign bias towards the Japanese\n\nThe great majority of western correspondents in the field would appear from their reporting to have had Japanese sympathies. British illustrated histories regularly contained favourable reports on individual scenes and acts by Japanese forces. They were frequently praised for humanitarian acts and regularly reported as having paid particular care in their treatment of and friendly relations with the Chinese population.\n\nA western observer reported that 'in May 1904 prior to the Japanese assault on Dalny (Dalian) a Japanese sergeant made his way into the Chinese quarter, and by spreading news of a great Japanese victory and a quickly arriving Japanese army, induced the residents to fly the Japanese flag, and so stampeded the Russians.'\n\nThe Japanese fought their way for three months, up the Korean Peninsula, stormed across the Yalu in April 1904 and set up their Headquarters in Andong, a Chinese town of some size. Here, stores of all sorts were purchased from the Chinese, though at an exorbitant cost. Chinese coolies, laden with military stores, competed with bullock carts, similarly laden, crowding the road now filled with marching troops and empty carts returning from the front. Coolies and carts were plentiful as they had no problem working for the Japanese who paid promptly, unlike the Russians.\n\nIn general, the lives of Chinese coolies were wretched and the Japanese Army commander issued an order reminding his troops that they were fighting the Russians and not the Chinese, and that they should remember they were fighting an enemy in the country of their friends. A Japanese report claimed that in Manchuria, as in Korea, they had made full use of Chinese coolie labour but had worked their coolies as transport carriers in the same scientifically humane way they worked their horses. After three months of unremitting labour the carrier coolies, well fed, well treated, at a daily wage five times as high as they had been accustomed to earn, and so well looked after that there had been only 2% of sickness among them, were in better condition than when the campaign began.", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 }, { "id": 216444, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2003", "page_number": 203, "title": "RAS-2003", "content_text": "153\n\nrecruit Chinese labour for the South African mines had been discussed and taken before the outbreak of the war).\n\nNOTES\n\ni The Russian's naval port at Port Arthur was built beside the small Chinese town of Qingniwa now part of greater Dalian (called Dalny by the Russians). The Chinese town was known to the Russians as either the Chinese town or the Old Town.\n\nii Mukden was Fengtian in Qing times; also Shengjing.\n\nThis consisted of revolutionary agitation, with strikes, riots and mutinies in the army and navy - including the mutiny on the Potemkin in Odessa in June 1905.\n\niv The IG In Peking: Vol. II: Belknap Press of Harvard University Press: 1971: Hart's Letter 1319 of 28 February 1904\n\n* Ernest Brindle: With Russian, Japanese and the Chunchuse - The Experiences of an Englishman during the Russo-Japanese War: John Murray: London: 1905 (A number of observations provided by Brindle have also been quoted within this article)\n\nv Sakuya Takahashi: International Law Applied to the Russo-Japanese War: Stevens and Sons, Ltd: London: 1908 - Chapter IV: Section I\n\nvii Newchwang [(Niuzhuang) is a town some 30 miles inland and connected by the River Liao with its port, formerly Port Newchwang, and known to the Chinese as Yingkou. Newchwang had been a Treaty Port with Western resident businessmen and missionaries since 1861.\n\nviii Some four months after the outbreak of the war foreign newspaper correspondents were complaining that neither the Russians nor the Japanese allowed them to see much of what was going on. Both belligerents claimed that war was too serious an affair to let plans be spoiled by correspondents. Japanese reports were considered more reliable and Russian accounts were not taken seriously.\n\nix [C]hun[c]huse was probably the Russian romanisation for Hong Huzi.\n\nx Shao Yuchun: Minzu Lao Yingxiong - Wang Delin: (Wang Delin, Old Hero): in Tan Yi [ed] Dongbei Kangri Yiyongjun Renwuzhi: Vol 2: 1981\n\nxi Mancall and Jidkoff: Les Honghuzi de la Chine du Nord-Est: 1970\n\nxii War in the East: Virtue and Co.: London: Volume VI\n\nxiii International Law Applied to the Russo-Japanese War: Chapter IV: Section II\n\nxiv Illustration in Japan's Fight for Freedom H.W. Wilson: The Amalgamated Press: London: 1905 - Volumes I and II.\n\nxv * Hart's letter No. 1387 dated 29 October 1905", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 } ]