[ { "id": 207722, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 110, "title": "RAS-1976", "content_text": "A HAWAHAN KING VISITS HONG KONG, 1881\n\n95\n\naccomplished linguist, went as personal attendant, to make up the Royal Suite of four.*\n\nIn personal appearance, the King was a thick-set man with dark curly hair, long sideburns, and a drooping mustache. He had a striking appearance and a warm outgoing personality. His social ease and scholarly intellect brought dignity and prestige to the Hawaiian throne. To some people, however, the \"Merry Monarch” was looked upon as a spendthrift who loved card games, feasting, dancing, and horse and yacht racing,\n\n5\n\nArmstrong had the exceptional opportunity to gather information, and he recorded his observations in a book, Around the World with a King. In the Hawaii State Archives are three folders containing correspondence and reports of Armstrong and Kalakaua about this long trip. For easier reading of the King's holograph, the Hawaiian Journal of History has published \"The Royal Tourist-Kalakaua's Letters Home from Tokio to London.”7\n\nAs a farewell to the King, a Sunday morning service was held on January 16, 1881 at the Catholic Cathedral with over 1,000 people attending. The January 22nd issue of the Pacific Commercial Advertiser also reported a Sunday evening service at the Protestant Kawaihao Church which was filled to capacity. The Honorable J. N. Kapena took the occasion to note that His Majesty spoke at the church six years ago on the eve of his visit to Washington where he was successful in making the country richer and in the betterment of his people, as evidenced by new houses, ships, railways, and other improvements. This time the King was taking a Royal Commissioner of Immigration with him to look for people of brown skins to repeople these isles. Also, the King was going to observe other governments. \"The great nations now look with respect on this little Kingdom and will have still more, when they see our King travelling among them for information to benefit his people.\" With this Aloha send-off, the Royal party started their nine-month tour.\n\nHawaiian Minister of Foreign Affairs, W. L. Green, had already written ahead on January 15, 1881 to R. W. Irwin, Hawaiian Consul General in Japan, to anticipate the King's visit. Minister Green had also sent out a circular letter on January 17, 1881 to Hawaiian consular officials abroad about the Royal tour that \"one of the objects is to obtain the best possible information in the different", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 208661, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 118, "title": "RAS-1979", "content_text": "THE MARYKNOLL MISSION, HONG KONG 1941-46\n\n91\n\ned his own case, asking for release on the score of his being a representative of the Vatican. Rice rations increasing a little in quantity, and we are also informed that we are to get less rice and more other food.\n\n2- Holy Thursday. Low Mass at 8.30 in the \"Club Chapel\" with Bishop O'Gara officiating. At three in the afternoon in St. Stephen's Great Hall, there was the ceremony of the Washing of the Feet, when His Excellency washed the feet of twelve men. It was the first time that most of us had witnessed this ceremony. Three Lamentations were also sung. Father Bauer returns from Tweed Bay Hospital, though not cured.\n\n3- Good Friday, Mass of the Pre-sanctified at 8:30 with Father Murphy as celebrant. Stations of the Cross and Sermon in the afternoon, the latter being given by Father Haughey. New primary rations announced: 6-37/100 of an ounce of rice; 2 ounces of flour, about 1/50 of an ounce of sugar, about 1/100 ounce of salt, and 10 ounces of firewood; 1/100 ounce of peanut oil per person per day. In addition to this, of course, we shall continue receiving the two ounces of fish or meat and two ounces of vegetables (usually lettuce) as heretofore.\n\n4- Holy Saturday. Solemn services at 8:00 a.m. with Fathers Hozen, Dutch Salesian, Father O'Connor, Vincentian and our own Father Gaiero as ministers. The Paschal candle (made up of two vigil lights) was blessed. The eleven Americans to be repatriated are segregated into two rooms. Rumor now has it that all the Americans are to be repatriated!??\n\n5- Easter Sunday. Solemn Mass at 9:30 on the verandah of the Prison Officers' Club, with the congregation assembled on the lawn. Fathers Meyer, McKeirnan and Siebert, ministers of the Mass, with Bishop O'Gara preaching. At noon, a children's party was held on the lawn between the American and British blocks, and each child received three eggs, a doughnut or two and some coffee or cocoa. In the afternoon at St. Stephen's, Rosary, Litany, Sermon and Benediction.\n\n6 Our American cooks threaten to resign-too much criticism of their work. The undercurrent of opinion is that they are living pretty high, considering all things, and the crew of this good ship Stanley also threatens to mutiny. A 3-day entertainment schedule", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208964, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1980", "page_number": 126, "title": "RAS-1980", "content_text": "94\n\nJULIAN F. PAS\n\nthe new fire and the Easter Candle performed in the Roman Catholic Church on the eve of Easter Sunday. After discussing these two rituals separately, I shall conclude with some comments of a comparative nature.\n\n1. The Fen-Teng Ritual in Taoism\n\nThis ritual called fen-teng in Chinese, can be literally translated as “division of lamp(s)” or the “distribution of lamps\". \"Teng\" by itself means \"lamp\", or \"lantern\", and designates not so much the light produced by the lamp or lantern, but the object which contains the light. The expression fen-teng is not often translated by Western authors: usually the term is just transliterated. But sometimes there are attempts to render the term in translation. E.g. M. Saso: \"Lighting lamps to the Three Pure Ones\", which is not strictly a translation but a meaningful although partial description of the significance of the rite. Another rendering, not of the literal sense but again of the meaning, is \"Lighting of the New Fire\"2: this translation is not based on the Chinese expression fen-teng but indicates one of the fundamental meanings of the ritual. It comes actually closer to another Chinese expression sometimes used for the same rite: chu-teng3, which literally means: 'blessing' or 'consecration of the lamp(s)'.\n\nThe fen-teng ceremony does not appear to be an independent ritual but seems always to be performed in the context of a larger celebration, called chiao or ta-chiao, which is variously translated as \"ritual of cosmic renewal\", \"the great community festivals”, “great propitiatory rites\", or \"Taoist Mass\"7. So far there is only one monograph on the fen-teng ritual in a Western language: K. M. Schipper's Le Fen-teng. Ritual Taoiste. Apart from this well presented critical text edition, there are only minor treatments of the fen-teng ceremony included in monographs on the chiao festival as a whole: M. Saso's Taoism and the Rite of Cosmic Renewal is so far the only monograph in English on the chiao, and he just briefly discusses the fen-teng ceremony. Chinese scholars have also started to pay attention to this great Taoist event: two monographs are now available in Chinese by Liu Chih-wan9. It is remarkable that for the two different occasions Mr. Liu describes the chiao festival, he does not use the terminology used by Schipper and Saso, but calls the rite chu-teng or 'blessing of the lamp(s)'. One wonders where and when this variant designation", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 208977, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1980", "page_number": 139, "title": "RAS-1980", "content_text": "SYMBOLISM OF THE NEW LIGHT\n\nmeaning of he three Taoist rituals.\n\n107\n\nIn the Christian Easter liturgy, after the deacon has finished chanting the Exsultet, there is next a sequence of readings from the Old Testament, followed, at least since recent changes, by a renovation of the baptismal vows by all those present. Towards midnight, the solemn Easter Mass takes place with the joyful intonation of the Alleluia to mark the resurrection of Christ which happened in the early hours of Easter Sunday. Just before Mass, however, the celebrant and assistants change their ritual garments from purple (mourning) to white (expressing joy). At the same time, the sanctuary undergoes a quick metamorphosis: all signs of sorrow are removed: the purple curtains behind the altar are taken off, the purple veils covering the holy images since Passion Sunday (two weeks before Easter) are taken away and flowers are put on the altar. In just a short time there is a dramatical transformation from sorrow to exultation, symbolizing the sudden triumph of the live Jesus rising from the dead.\n\nThen Holy Mass starts in a shortened form until the intonation of the hymn Gloria in Excelsis by the celebrating priest. A new eruption of joy follows: while the chorus starts singing the ancient hymn, the organ for the first time since Holy Thursday starts playing; and at the same time altar bells and the big church bells join in with their respective sounds of jubilance. They all manifest a cosmic rejoicing at the resurrection of Jesus.\n\nThe very sequence of the three rituals in the Christian liturgy37 provides an excellent hypothesis to interpret the sequence of the Taoist rituals. Although each of the three Taoist rites contains its own logic and significance, yet the sequence appears to be obscure and somehow unrelated. It makes one wonder whether the original version (both meaning and sequence) has been gradually forgotten and therefore invested with a new symbolism in later times.\n\nFirst of all, the 'Rolling up of the Screen' is to be interpreted as a preparatory act before the Taoist priests enter into an audience with the Three Pure Ones.38 Therefore it seems to be out of place here and explains why some Taoists perform it during the Noon Audience on the second day of the chiao.39 If that is the original meaning of the ritual, there is no apparent similarity with the Christian act of decorating the sanctuary. One can only wonder why it was performed in the context of the fen-teng and just before the “sounding” ritual.", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 214549, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 407, "title": "RAS-1998", "content_text": "376\n\nRicci (1552-1610) the Italian Jesuit, astronomer and mathematician who left Portugal in 1578 and reached China in 1583. After time spent in Guangdong Province (mostly at Zhaoging (Shiuhing) on the West River), Nanchang and Nanjing, he finally reached Beijing in 1601. His descriptions of life at the Imperial Court created an enthusiasm in Europe for all things Chinese and he contributed to cultural exchange between China and the West. Matteo Ricci's legacy was to be a recurring feature of our weekend.\n\nThe second grave is of Adam Schall von Bell (1591-1666) from Cologne, who arrived in Beijing in 1630. He became a translator of Western books on astronomy at the Ming court of Hsu Kuang-ch'i and later produced a calendar based on Western mathematical calculations. Under the first Qing emperor, Shih-tsu, he was granted permission to erect the Southern Church, which we were to visit on Easter Sunday. The third grave is of the Belgian, Ferdinand Verbiest (1623-88) who arrived in 1659. In the second section, graves include those of priests from Portugal, Italy, Germany, France, Czechoslovakia and Belgium, and also 14 Chinese priests. In this section the most notable is that of the Italian Jesuit Giuseppe Castiglione (1688-1766), famed for his painting of horses. Some of the buildings bordering the Cemetery have been destroyed during the passage of history but a former French convent, built in 1926, is still standing and the Matteo Ricci Society plans to turn it into a museum as part of their revival of Matteo Ricci studies.\n\nAt our hotel, the Palace, we found that Nina Ricci now had a shop there, indicating that although some Beijing intellectuals had a revived interest in Matteo, the new-rich of the capital preferred the high-fashion consumerism of Nina.\n\nOn the Saturday we visited the National Library of China at 39 Baishigiao Road, near Beijing Zoo and Purple Bamboo Park, in West Beijing where we were received by Madam Sin Liping, Deputy Director of Foreign Affairs and Mr Huang Runhua, Head Librarian of the Rare Book Section, together with members of his staff; and given a privileged viewing of a selection of rare foreign books. These included a Catechism dated 1588 in Latin and Chinese, with the Chinese also transliterated into Roman script. This may have been the work of Matteo Ricci. Another equally fascinating book had been written in Spanish,", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214550, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 408, "title": "RAS-1998", "content_text": "377\n\ntranslated into Italian, then into French. It was the undated French version that we saw. It had been written, possibly in Macau, on the instructions of the Pope and described the persecution of priests. There was also a massive hand-written \"Tartare-Mantchou French dictionary” 1st edition, Paris 1789, in 3 volumes. Another interesting book was \"Dr Fryer's Travels: A new account of East India and Persia in eight letters, being nine years travels\" by John Fryer MD (Cantab) and Fellow of the Royal Society, published in 1898.\n\nThe more linguistically accomplished of our members interpreted these works for the benefit of all and there was much erudite discussion. This was the Society at its best and we could have spent many more hours, even days, delving into this fascinating collection. [Illustration Two].\n\nOn Saturday afternoon we drove out to Fa Hai (Sea of Dharma) Temple, in the distant western suburbs at the southern foot of Cuiwei Mountain. The temple was begun in 1439 during the Ming Dynasty (1368-1644) with funds raised by Li Tong, a favourite eunuch of the Emperor. It was completed in 1443 and named by Emperor Ying Zhong. The most outstanding features are the frescoes, which completely fill the walls of the main, Mahavira, hall. These reflect a relatively pure Buddhism without Taoist depiction. They are of Buddhas, Avalokiteshvara (Kuan Yin) and the three other bodhisattvas, devas, wonderful animals, auspicious clouds, flowers and realistic landscapes. There are five Buddhas on either side with the 10 Buddhas together representing the full power of Buddhism, and possibly also the idea of east and west. The colours are subtle and not too faded (although the viewing of a colour-enhanced video prior to touring the Temple helped our appreciation). In the temple grounds are unusual pine trees with silver-white bark; ancient trees, said to resemble dragons, and a bell engraved in Chinese characters expressing Sanskrit teachings. The auspicious clouds inside were matched outside, for misty rain added to the atmosphere of the temple, set in the mountainside woods.\n\nOn Easter Sunday we were up very early to go to the oldest Christian church in Beijing - the Cathedral of Immaculate Conception of Blessed Mary, on Qianmen Avenue. This is also known as Nan t'ang, or South Church. The Emperor bestowed on Matteo Ricci the lands and funds to build the church near the then Calendrical Bureau inside", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214555, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 413, "title": "RAS-1998", "content_text": "382\n\nIllustration Three Young Communicants outside the Cathedral on Easter Sunday. Photograph by Allan Painter.\n\n59\n\n1", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 216398, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 157, "title": "RAS-2003", "content_text": "107\n\nto the submarine was so great that a major salvage operation probably would be necessary.\n\nMost unfortunately too no more survivors were to come to the surface from the sunken vessel.\n\nAt 1300 hours on the 13 our ship sent her Chaplain, The Rev. F. Freeman, MA, and Royal Marine band across to MEDWAY. An hour later HERMES weighed for Wei-Hai-Wei where she anchored in Four Funnel Bay at 1643 hours. The summer base of the Royal Navy was that close to the scene of the accident.\n\nThe entire fleet mourned the very sad loss, and amongst their fellow submariners the mood was sombre.\n\nA memorial service was held on Sunday, the 14th.\n\nOn Monday, 15th June 1931 a Court of Inquiry was opened. The President was a submariner of note, and the recently appointed Flag Captain in SUFFOLK, Geoffrey Layton.\n\nIt transpired that while steaming in a south-westerly direction, course 235 degrees, at 1212 hours on Tuesday, 9th June H.M. Submarine POSEIDON had come into collision with the Chinese cargo steamer YUTA, Captain T. Iyeishi, steaming in a north-westerly direction on course 42 degrees magnetic. In other words, the two ships had been about to cross at right angles to each other. The sea was calm and visibility about six miles, position 37.49.5N 122.16E which, as suggested above, is just to the east of the easter point of the Shantung peninsula.\n\nS.S. YUTA was on passage from Shanghai to Newchwang with a cargo of 27,000 bags of flour and carrying no passengers.\n\nAt the time of the collision, several crew members in the submarine had jumped off her into the sea. One able seaman, J.E. Halsall, seeing his opportunity actually had had the presence of mind to take hold of a loose bight of cable hanging from the bow of YUTA and had climbed onboard to safety. Of the remainder, and as related, six men had escaped from the wreck of whom one died.", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 } ]