[ { "id": 208599, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 56, "title": "RAS-1979", "content_text": "THE MARYKNOLL MISSION, HONG KONG 1941-46\n\n29\n\ndescended and the patrol boat lost them. The Bishop will have to take the same route and the same risks on his forthcoming visitations. While here, he performed the ordinations at the Dominican Rosary Hill chapel, in the absence of Bishop Valtorta.\n\nDr. and Mrs. Bagalawis also slipped into Hong Kong. The Doctor told of the hundreds of patients he has been treating in a refugee hospital organized by Fathers Joe Sweeney and Joe Farnen: some of his patients are victims of gunfire by Japanese patrols making incursions into the villages outside their front lines.\n\nMARCH\n\nMarch proved to be a quiet month. Outstanding visitors were Dr. S. K. Yee, Counsellor to the Chinese National War Council and Mrs. (Dr.) Yee. Dr. Yee's hobby is calligraphy and he promised to give us a talk on this interesting facet of Chinese culture. Mrs. Yee took her medical training in Cleveland and San Francisco.\n\nAPRIL\n\nIn early April, Father Bernie Welsh departed with 250 cases of supplies and arrived at Swabue just two days before the city was taken over by the Japanese army: Father Sandy Cairns sent word that he had arrived safely at Sancian Island after a two-day sail from Cheung Chau. However, his baggage and his bag were still at a half-way stop, Kwong Hoi, where the Japanese took the place on their way to the large city of Toi Shan. No doubt Father John Joyce at Sancian had been looking forward eagerly for the goodies in Father Sandy's boxes.\n\nThree Passionists, Fathers Cunningham, Caulfield and Richardson, arranged a special deal with the China National Air Company to ship their mission supplies from Hong Kong to Nam Yeung, across the Japanese lines, for U.S. $200 per ton. Our Father John Elwood accompanied them on the flight with 21 cases of Red Cross medicine for our Kweilin Mission, and 7 cases for Wuchow. Father Elwood managed the trans-shipping from Nam Yeung to Kweilin through unoccupied territory.\n\nDr. S. K. Yee gave us the promised lecture, and graded the efforts of those present with Father Trube carrying off the honors with the best characters, displaying the most \"inner strength\".", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208639, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 96, "title": "RAS-1979", "content_text": "The Maryknoll Mission, Hong Kong 1941-46\n\n69\n\ninto a small flat. They, as well as the Dominicans, lost heavily in property and investments, and many wealthy Chinese families are practically penniless. The Sisters held on to the Holy Spirit School, Sister Paul fighting a great battle for it; but of course, they lost their Convent and School at Kowloon. The Canossian Hospital was hit by a bomb and burned to the ground. The Precious Blood Hospital in Kowloon was hit by a shell and destroyed. One of the churches in Kowloon City was confiscated and razed to make room for an extended airfield. All schools have been closed down, and the Italian and French Sisters, with their immense compounds, are suffering.\n\nThe day after Bishop O'Gara and Fathers Norris and Benson went into Hong Kong, the Japanese issued notices to the effect that all enemy nationals should assemble on the Murray Parade ground, bringing with them only handbags and leaving their homes in the custody of caretakers. Not realizing exactly what was in the air, most of the inhabitants of Hong Kong did so, and after they had assembled, were promptly marched off to dingy Chinese hotels where they were interned. The quarters were naturally poor, ill-furnished, and crowded, and the food was meagre. They were allowed no intercourse with the outside world, and were kept in this durance vile for some two weeks, when they were transferred to the Civilian Internment Camp at Stanley.\n\nFrom the seventh to the fourteenth of January, we lived a life of expectancy. We finished cleaning up the premises, tried to carry on language classes, and read a good deal. One day during this time, some Japanese soldiers came up in a truck and borrowed fifteen of our dining-room chairs. They said the officers were having an important meeting nearby and would return the chairs later. We were mistrustful of them, but later the chairs came back, with thanks. One of the soldiers insisted on taking a group picture, and of course, we obliged him. A few days later, some of our tables were again borrowed, but this time, they did not reappear. “So sorry, our tables now!” For a time, there was a threatened water shortage, but the supply came on again.\n\nWith no opportunity to buy food, our supply is gradually dwindling. On the thirteenth, we had no more prunes for breakfast. Just coffee and oatmeal, the hardtack biscuits also being used up. The last of these began to get a bit wormy, but hunger did not notice the worms.", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208716, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1979", "page_number": 173, "title": "RAS-1979", "content_text": "146\n\nREVS. J. SMITH AND WM. DOWNS\n\nManila, would have made the journey more comfortable. Another early visitor was Father John Smith of Kong Moon mission, just returning from the States. Apparently his stay at home had made him careless and he had not been on the Hong Kong streets very long before he was \"taken\" by several urchins who successfully \"lifted\" his fountain pen while pretending to fight over the privilege of shining his shoes.\n\nEarly in April, Father Tennien returned to Shanghai after a visit to Hong Kong. At this time, Father Brack recovered a goodly number of articles which the Carmelite Sisters had managed to save from looters by storing them in their convent. Among these were books, vestments, an adding machine and some typewriters, together with a lot of stationery. They had also kept in their convent a large wooden crucifix and two large statues, both the beautiful handwork of Brother Albert, to be replaced in the Chapel.\n\nIn addition to the ravages caused by the Japanese on Stanley House, another enemy moved in and inflicted more damage. This enemy was white ants, and they did a rather thorough job on much of the woodwork that had remained otherwise intact.\n\nWe learned that national currency was getting to the point where one \"weighed\" it rather than \"counted\" it. A big shopping spree in Shanghai or Canton required hiring a coolie or ricksha to carry enough bundles of paper currency to pay the bills. At the same time, prices in Hong Kong were outrageous; a cheap white suit costing HK$160—over ten times the pre-war price!\n\nA Korean Dominican priest, Father Ri, stayed at Stanley while working with Japanese political prisoners now detained in the Stanley jail where the British and American internees spent the war years.\n\nIn May, Archbishop Zanin, Apostolic Delegate to China, arrived by plane from Shanghai for a conference with more than a dozen Ordinaries of South China, including our four Ordinaries.\n\nBishop Paschang arrived at Stanley for the conference, with a Van Dyke beard. Only his episcopal rank saved him from the customary Stanley practice of removing beards by force!\n\nOur jeep made five trips into Hong Kong in one day. Sometimes it must carry nine passengers with baggage, but without it, we would be lost.", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 210977, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 39, "title": "RAS-1987", "content_text": "14\n\nearly Manchu emperors. The Jesuits' basic strategy was to establish the compatibility of a conversion to Christianity with the continuation of the Confucian ceremonies of respect to the Emperor and to family ancestors. They had to defend this strategy against other influential church lobbies in Rome, especially the Dominicans. The Jesuits were defeated, eventually, but they had produced in the course of this epoch-making controversy La Querelle des Cérémonies Chinoises an enormous wealth of material highly favourable to Chinese culture and society, among which the standard collections of Father Lecomte and Father Du Halde are best known. After these Jesuits' memoirs had lost their polemical value within the Church, they found a new lease of life with the Philosophes, who turned them against the whole ancien régime.\n\nChina's position in this Age of Enlightenment is well-known. Rather than chart it in greater detail, I should like to emphasise that for the French Philosophe, China was a perfectly abstract entity, an ideological construct, an intellectual artefact. Needless to say, almost none of them had ever visited China or had contemplated doing so. The Philosophes, and the Jesuits before them, knew nothing of the deeply rooted dissatisfaction of the Chinese people with foreign Manchu rule, of the rampant peasant unrest, the bureaucratic control of the economy, the atmosphere of intellectual rigidity, or the repression against dissidents. In their eyes, China was not so much idealised, but rather completely reprocessed, reconstructed so as to fit into French intellectual and political controversies.\n\nYes, China was an abstraction, and this was not considered a handicap. For China as reconstructed by the Philosophes was an essential prerequisite for the achievement of a genuine philosophical universality, for a universal and world-wide approach to human nature and human society. China enabled these Philosophes to break away from a Eurocentric view of world history, founded only on Greek and Roman cultures and on earlier Hebrew traditions. To include China in their views on modern progress, to appeal to China as much as to Greece and Rome, was a major intellectual and philosophical advance towards universality. Voltaire was most concerned with this generalising approach to world", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 213217, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1994", "page_number": 39, "title": "RAS-1994", "content_text": "18\n\nbegan her long association as the wife of Mr. Petersen, the proprietor of the German Tavern.\n\nAfter his death she was left with several small children and by the year 1904 was married to R.A. Matthaey. He became bankrupt in February 1907, having operated the Occidental Hotel in Kowloon since 1904. His wife in October 1907 opened the Oriental Hotel on Queen's Road in the building formerly occupied by Thomas' Hotel. By November 1909 she had become Mrs. Uschmann.\n\nMr. Reichmann must have lost his case against Mrs. Uschmann as from 1911 to 1914 R.A. Uschmann was the licensee of the Station Hotel at Nos. 11 and 13 Nathan Road. The hotel was closed during the war but in November 1919 Mrs. Louisa Jane Stewart Brown applied for a spirit licence. In 1921 her name is replaced by Mrs. A.B. Sanderson Smith. A summary of the history of the Station Hotel was published in the South China Morning Post at the time of its closure in 1931. The proprietors Mr. and Mrs. Sanderson Smith closed it at the end of March after it had been in existence some twenty years.\n\nTwo houses on Nathan Road were occupied as residences when purchased by the Procurator of the Dominican Mission in 1908. In the following year Mrs. Uschmann established a boarding house. Then an annex in the rear facing Hankow Road was purchased by the Dominicans. Mr. J. Sanderson Smith arrived in Hong Kong in 1921 and married Mrs. Uschmann. In my opinion, the account is incorrect in stating he married Mrs. Uschmann. I conclude from the evidence presented above that he married Miss Petersen, the daughter of Mrs. Uschmann.\n\nMr. Reichmann, though he lost in his attempt to stop competition in the German hotel trade, continued offering hospitality to them until the outbreak of the First World War. Before that, he had applied for British nationality but he had not yet received it. In considering the treatment to be given to enemy aliens, the Provost Marshall recommended that special consideration be given to Mr. Reichmann. He had been a valuable source of information to the British military authorities and was considered to be of value in keeping tabs on what was happening in the German community. However, events overtook the recommendation as soon after, almost all the Germans in the colony were either interned or deported. (CO129/413 - information from Provost Marshall regarding Germans on List, 8 Oct. 1914) The list of spirit licensees for November 1914 states that Mr.", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 215428, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 205, "title": "RAS-2001", "content_text": "154\n\nmost inscrutable of Roman Catholic mysteries. Of Eastern European origin, it was popularised in large numbers of altarpieces throughout Europe from the Late Gothic onwards.\n\nWhat made it so specific to Roman-Catholic ritual is the powerfully Eucharistic connotations given to it by Counter-Reformation theologians and retable programmers. From retables the theme passed to retable-façades, as seen in Santa Maria A Grande in Pontevedra.\n\nToday there are no angels crowning the head of the image of Mary as she soars to heaven, nor is there a half moon beneath her feet. But the impressive array of symbols carved on the bays, bases and end-volutes of the third storey show that many are attributes related not so much to the Assumption, as to a type of the Virgin known as the Tota Pulchra. Moreover, there is a closer correspondence between the latter and the image of Mary as the Immaculate Conception (Mary conceived by God without original sin, a controversial religious belief, at the time bitterly contested by the Dominicans). The name Tota Pulchra, by which this image is known to art historians is closely linked to the concept of immaculate. It is derived from a passage in the Canticle of Canticles singing the virtues of the beloved, in which King Solomon, the reputed author, proclaims: \"Tota pulchra es amica mea, et macula non est in te” (“You are wholly beautiful, beloved, and there is no stain in you”), (translation mine).\n\nIn all likelihood the artists of the frontispiece created their masterpiece from prints illustrating the attributes of the Tota Pulchra following a complex theological programme. Typical are the pediment reliefs of St. Paul's showing a sun and a moon, referring to the woman pulchra ut luna and electa ut sol, derived from The Canticle of Canticles and very similar to those depicted in contemporary prints (Fig. 24).\n\nA good indication that the artists copied or derived their images from such prints is the fact that not all the symbols of the Tota Pulchra originate in The Canticle of Canticles. Some evolved from the Litanies of the Virgin (including the more popular Litany of Loreto) and a number of Old Testament sources, such as Genesis, Ezekiel and the Book of Proverbs. These are also present in the decoration of the façade.\n\nWhat makes this supposition reasonable is that numerous", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215435, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 212, "title": "RAS-2001", "content_text": "161\n\nen España 1450-1600, Madrid, 1988, p. 58. Some of the more important writings on Latin American retable-façades, dealing also with those of the Jesuits, Dominicans and other religious orders, include, D. Angulo Iñiguez, E. Marco Dorta, M. J. Buschiazzo, Historia del Arte Hispano-Americano. II, pp. 427-38, 559-66, passim. J. A. Baird Jr., The Churches of Mexico, 1530-1810, University of California, 1962, pp. 22-3, 37-9, passim. A. Benavides, La Arquitectura en el Virreinato del Peru y en la Capitania General de Chile, Santiago, 1941, p. 54, passim. M. Collier, The Sagrario of Lorenzo Rodriguez, Yale University, 1973 (unpublished thesis). E. Harth-Terré, \"El Imafronte de la catedral de Lima”. Arquitecto Peruano, 1941.\n\n\"La obra de la Compañía de Jesus en la arquitectura virreinal peruana\", Mercurio Peruano, 1942. P. Kelemen, Baroque and Rococo in Latin America, New York, 1961, p. 123 passim. A. B. Louchheim, \"The church façades of Lorenzo Rodriguez: A focal point for the study of Mexican Churrigeresque architecture\", Inst. of Fine Arts, New York University, 1941 (unpublished M.A. thesis). G. Navarro, La iglesia de la Compañía de Quito, Madrid, 1930, R. C. Smith, A First History of Latin American Art, The 2nd volume, Washington, 1952, pp. 157-61. M. Toussaint, \"La catedra de Zacatecas y el arte del Virreinato\", Anales instituto de Investigaciones Esteticas, Mexico, 1947.\n\n“La Catedral de Mexico y el Sagrario Metropolitano, Mexico, 1948, H. E. Wethey, Colonial Architecture and Sculpture in Peru, Harvard University Press, 1949, pp. 53-6, 58-60, passim. B. Vargas-Lugo, La iglesia de Sta. Prisca de Taxco, Mexico, 1974.\n\n7\n\n$\n\nLate in the eighteenth century the fronts of Jesuit churches in Guanajuato, Tepotzotlan and elsewhere in Mexico display several of the most important retable-façades. M. Diaz, La Arquitectura de los jesuitas en Nueva España, Mexico, 1982, pp. 78-80. A. von Wuthenau, Tepotzotlan, Mexico, 1941.\n\nGran Enciclopedia Gallega, XXV, Santiago, 1974, pp. 138-9. Carmen Aznar, Summa Artis, XVII, pp. 106-8.\n\nSumma Artis, XVIII, pp. 96-7. F. Checa Goitia, Arquitectura Española del Siglo XVI, XI, Madrid, 1953, pp. 47-8.\n\nImportant carved retables were also produced in northern Europe during the fifteenth century, e.g., that of the Marienkirche, Lübeck, or that by an anonymous master of the School of Cologne, of c. 1434, in Frankfurt Cathedral. In Flemish altarpieces the theme is quite common. W. Kinkel, Der Dom zu Frankfurt am Main, München-Berlin, 1988, p. 18.\n\nPearson, M. N., The New Cambridge History of India: The Portuguese in India, Cambridge, 1987. New Encyclopaedia Britannica, 21, University of Chicago,", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 } ]