[
    {
        "id": 204329,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1961",
        "page_number": 97,
        "title": "RAS-1961",
        "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\nVol 1 (1961)\n\nISSN 1991-7295\n\n93\n\nThe climax of the dramatic struggle between No-cha and his father Li Ching may be summed up here:\n\nLi Ching, hearing that No-cha had come again with his magic arms, was infuriated. He mounted his black horse and came out to meet No-cha with his halberd with crescent-shaped blade. The fighting had not lasted many minutes when Li Ching was in a profuse perspiration and had to flee for his life. No-cha pursued him with desperate efforts and nearly caught him when Mu-cha, the second son of Li Ching and disciple of the Immortal P'u-hsien (Samantabhadra), came on the scene. Although they were brothers they had not known each other before and No-cha had to tell Mu-cha the whole story. Mu-cha rebuked No-cha and called him a patricide, and defended the father with his precious sword. No-cha hurled his golden brick in the air which fell on the back of Mu-cha and hurt him. No-cha resumed his pursuit, and as Li Ching, being exhausted, did not wish to be overtaken by his son, he drew his sword and was about to commit suicide when he was stopped by a Taoist who was no other than the Wên-shu Kuang-fa Tien-tsun (Mañjusri) who was invited to come by Immortal T'ai-i to give No-cha an impressive lesson. Wên-shu now hid Li Ching in his grotto and seized the naughty hero with his \"Dragon-concealing Stake\"--which was also called \"Seven Precious Golden Lotuses\"--which in a mist of dust fastened No-cha's neck and feet with three golden rings and bound him to a golden stake. Wên-shu ordered Chin-cha, his disciple and No-cha's eldest brother, to beat No-cha black and blue with a staff until T'ai-I himself appeared. At the intercession of T'ai-i, No-cha was released and both father and son were brought before the two Taoist masters. T'ai-i rebuked the father for his petty-minded action and told him to go home. After Li Ching's\n\nAfter Li Ching's retreat, he instructed No-cha not to bear any grudge against his father and charged him to return to the grotto in Mt. Ch'ien-yuan on the pretext that he would stay with Wên-shu and play chess. No-cha, raging with anger, taking advantage of the absence of the two masters, pursued his father again. When Li Ching was in danger of falling into the hand of the son, another Taoist, the Jan-têng Tao-jên (Dipamkara) of the Yüan-chüeh Cave on the Vulture Peak, appeared on the scene as if by accident. He sheltered Li Ching behind, and when No-cha demanded single combat with his father, he increased Li Ching's strength by spitting on him and touching him on the back. Li Ching was then able to get the upper hand in the fighting and No-cha was defeated. No-cha was beside himself with rage. He jumped aside suddenly and tried to pierce Jan-têng with his spear, but the thrust was repelled by a white lotus flower emitted from the latter's",
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        "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704",
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    {
        "id": 204857,
        "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-1964",
        "page_number": 160,
        "title": "RAS-1964",
        "content_text": "BOOK REVIEWS\n\n135\n\nThe First 50 Years is not only a beautiful memento of the Jubilee Year but also an interesting first history of the University and a useful work of reference. More research is needed on certain subjects, such as the activities of graduates in China and in Southeast Asia as well as in the colony itself. I suspect that the University and the Medical College which preceded it, and such secondary schools as Central (later Queen's College) and Belilios, exercised more influence in China than is generally recognized. For that matter all of the contributions of Hong Kong to the modernization of China need study; many of these have not even been identified. When the definitive history of the University of Hong Kong is written, after considerably more research has been done, The First 50 Years will be one of the principal sources.\n\nCornell University\n\nKNIGHT BIGGERSTAFF,\n\nTHE CHINESE ON THE ART OF PAINTING: TRANSLATIONS AND COMMENTS. Osvald Sirén. Schocken Books, New York, and Hong Kong University Press, 1963. 21 monochrome illustrations. H.K.$16. U.S.$1.95.\n\nThis book was first published by the firm of Henri Vetch in Peiping in 1936 and had long been out of print. It is excellent to see it available again, this time in a paper-back edition, printed on good paper, with reasonably wide margins, attractive print, and twenty-one extremely good black and white illustrations.\n\nThis book was a landmark in the study of Chinese painting in the West when it first appeared because it gave the reader, through translation and comment, a knowledge of the attitudes of Chinese painters to their craft throughout the centuries. Now it is again available to a new generation of readers who will be able to discover what the Chinese themselves have said about the art of painting. It contains extracts in translation from Kuo Hsi's famous Shan Shui Hsün (“Comments on Landscape\"), put together by his son who gives us a vivid picture of his father's method in the following passage: \"On the days when he was going to paint (he would place himself) at a bright window before a clean table and burned incense right and left. He took a fine",
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    },
    {
        "id": 205334,
        "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-1967",
        "page_number": 96,
        "title": "RAS-1967",
        "content_text": "THE CHINA COASTERS\n\n89\n\non the outside passage, low-powered ships would have done little more than hold their own against the monsoon.\n\nOn the present day ships trading from Hong Kong around Far Eastern and South Pacific waters many of the old China coast customs still survive. The 'sew-sew' women, for instance, are now peculiar to Hong Kong alone, but used to flourish in Shanghai and Singapore in the old days. In groups of two or three these women board every ship soon after its arrival in Hong Kong to darn the socks and repair the clothes of the officers, and every officer soon after his arrival on the coast has his regular 'sew-sew' woman. They are middle-aged women, severely dressed in black with shining black hair strained back tightly in buns, and invariably sporting a few gold teeth. Whichever 'sew-sew' woman an officer employs on his first visit to Hong Kong usually remains his 'sew-sew' woman for the rest of his time on the coast, and no rival will ever try to solicit his custom. The 'sew-sew' women are scrupulously honest, and are allowed the complete run of the accommodation. They go into their client's cabin unattended, and ransack his drawers and wardrobe looking for clothes to mend, and when these have been collected, retire to a sunny corner of the deck to carry out the repairs. When they return with the clothes later, payment is the subject of shrill but good-natured bargaining.\n\nA similar system still operates in Hong Kong with regard to barbers, tailors, shoemakers, compradores, and others. The compradore in this connection is a petty trader, who deals in a wide variety of goods, from toilet materials and patent medicines to dubious literature. Either he or the tailor will also carry out miscellaneous commissions for their clients, such as posting letters and parcels and so on. An older institution than any of the above, however, were the flower boat girls. Like the 'sew-sew' women they were more common in Hong Kong than in the other ports and were an inheritance from the old days at Canton and Macao. When I returned to the coast twelve years after the end of the Pacific War, and after an absence of almost twenty years, I was pleased to find the 'sew-sew' women, barbers, tailors, and shoemakers plying their trades as busily as ever. The flower boat girls, however, had disappeared from the scene.\n\nPearl Buck, in her biography of her missionary father, Fighting Angel, London, Pan Books, 1964, pp. 84-85, has this to say of river steamers",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1967.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/0c488p70g",
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    },
    {
        "id": 205377,
        "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-1967",
        "page_number": 139,
        "title": "RAS-1967",
        "content_text": "132\n\nREV. MR. KRONE\n\nTo the left of the temple of Confucius, is the temple of “Kwan-kung”關公—the God of War; and on the right another one dedicated to \"Man-tai\", the God of Literature. Behind the latter is the hall Ning-lun, in which the public examinations are held. The literati and elders meet here on special occasions. In the vicinity of these edifices is the temple of “Sha-nung”神農—the God of Agriculture; and before it extends a piece of ground, on which the chief magistrate has to plough a few furrows at the beginning of spring, in accordance with an ancient custom. Near the sea-shore is a large space of ground, which serves for drilling the military, and on which the military examinations are also held. On it also a hall is erected for the accommodation of the officers.\n\nNot far from this place is a Buddhist temple, which contains images of the three Buddhas, and of the eighteen Lo-hou, which are Buddhist demi-gods. In front of the three Buddhas is a tablet, before which the devotees worship the reigning dynasty. On this tablet is the inscription \"Ten Thousand years!\" Farther above this is another tablet with the characters \"Protect my black-haired people.\" The chief magistrate is obliged to repair here once a month, and to prostrate himself before these tablets.\n\nOther edifices worthy of notice are, a five-storied pagoda, a temple to the well-deserving mandarins Wong and Lau, and an altar to the Gods of Land and Grain. Outside the town is the execution ground, and here, in 1854, many rebels were decapitated, and there might be seen at times the heads hung up in baskets as a warning to the people.\n\nThe fort and city of Kowloong are sufficiently known, and there is but little to say of them. The low walls and miserable forts have often been visited by foreigners. The environs of Kowloong contain some curious mementoes of history, of which the rest of the district is destitute. Ping-tai, the last of the Southern Emperors of the Sung dynasty, fled with the remnant of his faithful adherents to the province of Canton. Near Kowloong he attempted to build himself a palace, which however he was unable to complete, and the situation is now marked by a temple to \"Pak-tai”北帝—the God of the North. One of his high officers died here, and his tomb is situated on a hill, which is called to this day Sung-wang-tai. These three characters are engraved on\n\n+",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1967.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/0c488p70g",
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    },
    {
        "id": 206407,
        "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-1971",
        "page_number": 224,
        "title": "RAS-1971",
        "content_text": "198\n\nNOTES AND QUERIES\n\nROPE-MAKING AND DYEING/\n\nCALENDERING ON AP LEI CHAU, HONG KONG\n\nEditor's note. The following Note describes a visit to Ap Lei Chau in March, 1971 with several members of the Ap Lei Chau Kaifong, namely Messrs. Tam Wah, Tam Keng-fat and Yue Yiu-wah.\n\nWe first visited the shop, Kwong Po Wah (**), at 141 Main Street where Mr. Yue's father, Yue Kou, aged 73 and born on Ap Lei Chau, was waiting for us. Pre-war, Mr. Yue had operated a dyeing manufactory whilst his elder brother, Yue Yip, had operated a rope manufactory.\n\nMr. Yue explained to us how the glazing or calendering part of the dyeing was carried out. The only visible sign of this activity was a large cut-granite slab. (See Fig. 1).* This had been the top part of the equipment. It had been obtained from Kowloon City, where there were many dyers and had been brought by boat and then carried by four coolies to his shop. The lower part, now destroyed, consisted of a wooden block of lai chee wood and a wooden roller of the same wood. (See Fig 1). The cloth, measuring two or three (up to 30 feet) in length and 2.4 ft in breadth was wound round the roller. A man stood with a foot on each end of the granite block and, holding on to a specially made wooden frame with his hands, moved it over the roller.\n\nMr. Yue had not learned this trade from his father but from a partner whom he had financed. They did not buy cloth to sell retail but operated whenever persons brought white cloth to them for dyeing. At that time it was customary to dye dark blue or black. This was a part-time activity, and Mr. Yue supplemented it by rearing pigs and chickens and cultivating fruit trees.\n\nHis elder brother, Yue Yip, had been a rope-maker at a long level platform behind and above the shop, Kwong Po Wah. This space, known as Ta Lam Lo (T), is now occupied by squatter huts. The area was long and wide enough to provide a working space 300 feet by 15 feet. One-sixth of it had a thatch made of palm leaves (). This was to provide cover for storage of materials and completed goods.\n\nRope-making was of two kinds: using mit lam (*) for the trawling ropes of trawlers and wong ma lam (*) in com-\n\n* On p. 197.\n\n† Ap Lei Chau with Aberdeen has always been a home base for a fishing fleet.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g",
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    },
    {
        "id": 206669,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1972",
        "page_number": 217,
        "title": "RAS-1972",
        "content_text": "NOTES AND QUERIES \n\n211 \n\nWe shall then walk to the Cemetery, five minutes walk through the grounds. I have not been able to re-visit recently, and you must look for yourselves. Father Caminondo states that there is persistent vandalism against the crosses on the headstones. From 1875 up to now, he writes, four bishops and 94 priests have been buried here.\n\nPokfulam Village. There is nothing attractive about the present village, which mostly consists of small single-storey stone or wooden structures erected in haphazard fashion round the single row of old village houses that constituted the original village. The village is listed in the Chinese district gazetteer of San On (1819 edition) and thus pre-dates the British occupation of Hong Kong in 1841. The Chan (1) clan of Pokfulam, which probably settled the area in the 18th century, is still there today. They are Puntis, from Po On district. The Chans owned most of the agricultural land in the area, and fished by line and stakenet from suitable points on the coast. One of their stakenets is still in use today. Many of the fields above the Hong Kong Waterfall (see below) still belong to them, and up till 1941 were used to cultivate rice. (This was prohibited after the war on Hong Kong Island and Kowloon, as part of a government campaign against malaria).\n\nWe shall not enter the village which has now little of interest, but will walk to the point indicated on the sketch map* from which we can see the Red Brick Pagoda erected, according to the date on it, in 1916. Three old residents, born in 1897-1900, say that it was erected by decision of the village leaders with subscriptions from all residents. It was built to counteract the bad influences of a then new culvert constructed under the Aberdeen Road, near the point from which we shall observe. Its wide black mouth faced onto the village, and made the villagers uneasy. An epidemic in which many residents became ill, and a supernatural event in which a goddess appeared to one of the villagers in a dream, decided the issue, and the pagoda was built. It is named Ling Tap (). The image inside it is of the goddess, known as Li Ling Shin Che (4). She is said to be of local origin, but I have not yet been able to check this thoroughly.\n\nWe then walk into Tai Ku Lau. This was the building occupied by Nazareth House between 1885-1891. It was a European house\n\n* Not printed.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h",
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    },
    {
        "id": 206688,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1972",
        "page_number": 236,
        "title": "RAS-1972",
        "content_text": "230\n\nBOOK REVIEWS\n\ntion for the field ornithologist. Most species are illustrated in colour, and some with black and white photographs.\n\nApart from tiny Hong Kong, there is no area on the eastern seaboard of Asia between Korea and South Vietnam which is accessible to Western ornithologists. This gives the Republic of Korea a somewhat artificial importance, as it is part of the breeding area of many palaearctic species which winter in South-East Asia, and on the migration route of others. A total of 366 species have been recorded from the Republic, of which about one in seven is resident. For a foreigner, therefore, the main interest of the Birds of Korea lies in the details of migratory species known to him from other countries.\n\nThis book is intended for the field ornithologist, and it is therefore a little surprising to find it too bulky to be carried on a field trip. The necessity for this large size is the very admirable fact that the text is bi-lingual in Korean and English, but it would surely have been cheaper and more practical to have printed the English and Korean texts as separate volumes. This could also have kept the price down to a more reasonable level: not perhaps that it is too expensive for the expatriate community, but it is certainly high for the ordinary Korean student for whom the Korean version was presumably prepared.\n\nThe text describing each species is rather brief, even for a field guide, and in many cases is insufficient for field identification. This particularly applies in the case of difficult families like the Phylloscopi, where a key at the beginning would have helped, and where details of distinctions in the hand would not have come amiss, and of the whole order of Falconiformes, for which diagrams of flight-patterns are a sine qua non in identification works these days. Data regarding distribution are fragmentary, as would be expected from a country where practically all ornithological collections and field-work have been done by foreigners, with the notable exceptions of Professor Won and his father. However, there is a certain advantage in that the majority of records, particularly of rarer and more difficult species, are of collected specimens, and are therefore not subject to dispute in the same way as the sight-records upon which more and more modern ornithology is based.\n\nPrevious literature has been carefully collated, and, with Professor Won's knowledge of the Korean and Japanese literature, and Mr.",
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    {
        "id": 207022,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1974",
        "page_number": 93,
        "title": "RAS-1974",
        "content_text": "FR. ERNESTO GHERZI, S.J.\n\n87\n\ndiscussed his impressive character. For example, Sir Francis Chichester in his book The Lonely Sea and the Sky (1964) tells of his early flight from New Zealand to Japan in August 1931 and of his visit to Zikawei to ask Fr Gherzi when it would be safe to proceed to Kagoshima. \"... I waited in a cool, silent, stone hall, while a priest went to find Father Gherzi. He was a thin tall man with slender high-browed head, and a narrow black beard. He wore a long black robe under which appeared two enormous black boots. He was impatient, impetuous and clever. In a rapid, emphatic way, he said that there was a typhoon centred east of Formosa, that it was travelling fast straight for Shanghai, that it was impossible for me to leave for Japan because of a 35 mph head wind, and that I must secure my seaplane at once. After my experience the day before with the emphatic reporter in the sampan, I started cross-examining Father Gherzi about this weather. He showed clearly that he resented this, and that he thought me a fool.... In the afternoon Father Gherzi said that I must not leave before he had the Japanese reports at 8.30 in the morning. That meant a 9.30 start, which was later than I liked, but what could I say to a man who was taking so much trouble for my safety? There was something fine about that dark impatient man, and he was good; each time I parted from him, I had an impulse to live a better life.'\n\nHis 'enormous black boots' were sometimes the butt for humour by his more youthful and disrespectful colleagues, one of whom spoke of the 'longest feet in Asia protruding from beneath a long black cassock'.\n\nA WRITER OF MANY PUBLICATIONS\n\nApart from his annual reports and papers, Fr Gherzi wrote the following books on the distribution of the meteorological elements in the Far East: Rainfall (1928), Winds and upper air currents (1931), Temperature (1934), Humidity (1934) and an Appendix on Rainfall (1937), all published by Zikawei Observatory. He was particularly interested in microseisms and was the first (1923) correctly to attribute the source of a certain type of microseism to the central region of typhoons but he thought, incorrectly, that they were caused by barometric pulsations of the central atmospheric column. He presented his case in a number of journals (e.g. 1932) and for the rest of his life, he continued to argue for this cause of typhoon microseisms. Indeed, the journal which carried notice of",
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    },
    {
        "id": 207760,
        "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": 148,
        "title": "RAS-1976",
        "content_text": "NOTES ON FRIENDS AND RELATIVES OF TAIPING LEADERS\n\n133\n\nGützlaff ever met each other in 1848 when Feng returned from Kwangsi and stayed in his native place for a short period to wait for the return of Hung Hsiu-ch'üan. I cannot see how the fable started. It may be that some members of the Union did join the Taiping army and recognized superficially the similarity of the organizations of Feng and Gützlaff with practically the same contents in their teachings, thus misunderstanding the identity of the two groups; and thus, Feng was mistaken for a fellow-member of the Union. All in all, this problem needs further study and intensive research before a conclusive answer can be obtained.\n\n(2) Li Tsin-kau ($£$)\n\nAccording to Hamberg's account, Li Ching-fang (***) was Hung Hsiu-ch'üan's cousin who lived in Lien Hua Tang (##) in Hua-hsien where Hung taught. The Tai P'ing pamphlet T'ai Ping T'ien Jih (***ŋ) identifies him. Hung first studied Liang Fa's pamphlets seriously with him.\n\nW. Oehler, Die Taiping-Bewegung (1923), asserts that Ching-fang was the grandfather of Li Tsin-kau. For certain reasons I believe Ching-fang was more likely the father, as Tsin-kau was seemingly too young to befriend and discuss such serious matters with Hung.\n\nThe late Rev. Chang Chu-ling (✯✯✯) told me a very amusing anecdote about Li Tsin-kau. After establishing his capital in Nanking, Hung Hsiu-ch'üan ordered Tsin-kau to recruit followers in Kwangtung. Tsin-kau failed in this mission but went north personally. When he arrived at Shanghai on the way to Nanking, he heard that the God whom Hung saw in his visions years ago wore a black robe. He thought that God, the True God, should be dressed in white, and therefore what Hung had seen was really the Devil. The result was that he turned back to Hong Kong immediately without attempting to see Hung again. (See my Taiping Tienkuo Chuan-shih, pp54-55, notes pp58-59) This story corroborates with the account Carl Smith found (p. 124), but the call to come to Nanking might be from Hung Jen-kau rather than from Hung Hsiu-ch'üan.\n\n(3) Hung Jen-kau (Shield King †1##)\n\nAt last, the question 'who financed Hung Jen-kau's trip to Nanking?' is solved with Carl Smith's finding that the London",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt",
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    },
    {
        "id": 208490,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1978",
        "page_number": 214,
        "title": "RAS-1978",
        "content_text": "198\n\nNOTES AND QUERIES\n\nadvice she picked it up, and it immediately jumped onto her wrist and stuck fast. This was the sign that she was to marry Guang Ze and the next and every night Guang Ze visited her and talked to her all through the night. Her mother became angry and forbade her to see him and the Taoist priest refused to allow his daughter to be married to Guo. He even planned to marry her quickly to someone else but as the sedan chair passed Guo's temple, Guo took her from the sedan and replaced her with a rock without the chair bearers seeing. The furious father suspected Guo, went to the temple and found his daughter, but as a statue beside Guo's.\n\nAnother version was that as her daughter had become obviously pregnant the mother asked her daughter to cut a piece of the robe off her nightly visitor. This the daughter did and it only took the mother a few days to discover the pieces were from the robe of the image of Guang Ze in a nearby temple. The father, a powerful Taoist magician, realizing his power was far less than Guo's and that he was dying, as a last wish asked for four pieces of burning charcoal to be put one at each corner of his coffin when it was placed in the temple after his death. However, reading the father's mind, Guo transformed himself into an old lady and persuaded the temple keeper's wife to remove the burning charcoals. She was almost too late, managing to remove only three pieces. The last one caused the corner of the temple to catch fire, whereupon one wall fell in. But for Guo's warning all four walls would have fallen and Guo's image would have been destroyed.\n\nTHE IMMORTAL FAN (樊仙)\n\n(Cantonese: Fan Sin)\n\nA unique folk religion cult is centred around the village of Wun Yiu,* a mile or so above Taipo, in the New Territories of Hong Kong, where his gilded image is to be seen alone on a temple altar. There he is depicted as a seated Mandarin with a black beard and white eyebrows and, according to the temple keeper, without any special recognition characteristics. FAN has not been seen in any other temple within the two territories of Hong Kong & Macau.\n\n* See A Gazetteer of Place Names in Hong Kong, Kowloon and the New Territories (Hong Kong, Government Printer n.d. but 1960) p. 176 under Sheung and Ha Wun Yiu. Plates 23(a) and 23(b) illustrate this Note.",
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    {
        "id": 208616,
        "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": 73,
        "title": "RAS-1979",
        "content_text": "46\n\nREVS. J. SMITH AND WM. DOWNS\n\nCrawford's, began to cease and we turned over to a diet of rice, soya beans, green vegetables and hard-tack from the Army stores. We managed also to buy a little pork and vegetables in the village below us for a while, but the supply quickly ran out. We likewise had a limited supply of canned goods in our pantry.\n\nWhen the Engineers took over our recreation room we fixed up the lower chapel to serve that purpose and placed a number of portable altars in our Main Chapel upstairs. Here Mass was said daily as usual, but well after daylight as it was very difficult to black out the whole chapel. And finally there was no electricity and some old vigil lights and candles were required as illuminants. It made us think of mediaeval times, and we retired early and rose late.\n\nFather Maurice Feeney wrote a very detailed account of his experiences, and we shall now give some of his impressions of the conflict.\n\nOn the fatal day, the 8th, Father Maurice Feeney went to visit Father George Bauer who was ill at St. Paul's Hospital, suffering from a severe attack of dysentery. In the course of his visit Japanese planes began flying overhead, and he, together with some of the nurses, witnessed the attack. Hearing that the Hospital was to be emptied of its patients to prepare for casualties, he and Father Bauer returned to Stanley.\n\nThough Father Feeney had volunteered to serve at the Hospital, upon his return to Stanley he was sent to Kowloon in response to a request from the Maryknoll Sisters there for a priest chaplain, and protector. His trip the next morning was a rather hectic one with planes flying overhead and consternation in the streets below. On his arrival at the Convent he learned that the British were already using the Sisters' school as a first aid station. Immediately behind the school was a six-inch gun which kept up a steady fire at the invading forces. It was not long before a shell did hit the Convent, making a two-foot hole in the wall and causing much damage to the classrooms.\n\nThough hostilities had begun only on the 8th it did not take the Japanese very long to infiltrate into the Colony, and on the 11th they were seen outside the Sisters Convent, patrolling the streets. It was not long either before a Japanese officer appeared and politely",
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    {
        "id": 208653,
        "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": 110,
        "title": "RAS-1979",
        "content_text": "THE MARYKNOLL MISSION, HONG KONG 1941-46\n\n83\n\nfruits of yesterday's work were so alluring, a general scramble took place from the ranks with the result that, in the melee, only British succeeded in getting the plums. However, Father Keelan contrived to disguise himself as British and got a job. This incident shows how much the question of food affects even civilized people. Rumors of repatriation. During the night, a drunken Japanese soldier was seen prowling around our apartments, and it was only with difficulty that he was persuaded to go away.\n\n26—No more volunteers wanted for loading food. Instead, the Japanese have secured coolies for the work. It seems yesterday that the British did too good a job in loading: or rather, they tried to load the goods in the wrong places, with the result that the goose that laid the golden eggs is now dead. A new system at the Canteen. Cards are distributed, or rather drawn as lots, and one will not need to wait so long in line as hitherto.\n\n27—It is reported, or rumored, that some Russians are due to arrive in Camp. The British have evidently gotten fed up on their cooks and today they ousted the crew and signed on a new batch of helpers in the galley. The British have been very slow to get organized and there is much complaint in their quarters, and much envy of the American kitchen which is now functioning as smoothly as could be expected under the circumstances. Not, of course, that we are entirely satisfied with our present chefs, but we are watching events. As we were able to bring with us from our House only a very limited supply of Mass wine and candles, we are now using the very minimum for Mass, and we estimate with extreme care, and counting the drops, to get some two hundred Masses from an ordinary bottle. Father Meyer had some tiny spoons made for measuring out the wine and water. We likewise use only one candle at Mass, as we don't know how long we are going to be here. The British are very downcast at the news from Singapore, and we are all hoping for some kind of release, whether repatriation or otherwise. Originally our apartments had a number of electrical appliances, such as refrigerators, electric ranges, and so on, and today the Japanese took inventory of all these. We understand that one dollar U.S. now brings $8.00 Hong Kong on the \"black market\" and large denomination Hong Kong bills bring only 70 per cent of their value.\n\n28 Our Sunday evening songfest was in the charge of the Rev. Mr. Higgins, with Father Allie at the piano and Father Moore at",
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    {
        "id": 208667,
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        "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": 124,
        "title": "RAS-1979",
        "content_text": "The Maryknoll Mission, Hong Kong 1941-46\n\n97\n\nOld road boundary stones are being made into headstones, and as for coffins, we have only one and that is used for every funeral, the body being sewn up in a burlap sack and buried thus after the mourners leave. Rumors of more extensive repatriation persist, and according to the Bamboo Wireless now, we are going back to the States by June first. However, according to the super pessimists in Camp, of which there is no dearth, there is to be no repatriation at all; it is only a hoax. Incidentally, also we have in our ranks, some very able statesmen and generals who, if the devil were given his due, could settle all the world's problems. Father Bauer improved under his new treatment and diet. Evidently Dr. Kirk has found the root of the trouble.\n\nEXTRA: Our flour ration has been stepped up to 8 ounces per person per day, and today, we get one bun and a piece of bread for tiffin. Our garden and other tools have been returned but they must be kept locked up at night in the community storeroom lest we dig our way to safety.\n\n23—Funeral Mass at 8:30 for Mr. Simmons. Burial service at 6 p.m. in the cemetery, conducted by the Rev. Mr. Martin, former Head Master of St. Stephen's College. This was occasioned by the finding of some human bones around St. Stephen's which may be those of soldiers, British or Canadian, who fell during the fighting at Stanley. Included among the names of those on the small box containing the bones were those of Dr. Black, Capt. Whitney and the three English nurses (one a Catholic lady) who were killed in St. Stephen's College Hospital on Christmas Day.\n\nIn the early days of the Camp, a number of unburied bodies of soldiers were found at various spots, and when possible, buried by the internees, and as we take our evening stroll, we often pass and repass these graves of unknown soldiers. A few, however, have been marked and a small wooden cross erected, and in some instances, friends of the dead soldier have fixed up the grave quite attractively with stones. In the cemetery, too, a few very industrious and charitable men are working, making paths and in many ways trying to beautify the grounds with the limited material at hand.\n\n24----His Excellency, Bishop O'Gara, preached a eulogy this morning at a Requiem Mass, said by Father Hessler, for those whose remains were buried last evening. Another death among the British, of cancer. Quite a good-sized piece of bread today.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt",
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    {
        "id": 208708,
        "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": 165,
        "title": "RAS-1979",
        "content_text": "138 \n\nREVS. J. SMITH AND WM. DOWNS \n\nwere broken and the makeshift seats were few, so that many had to stand, but it was the same Mass, and even better appreciated. Every Sunday we carried down the loose boards of our beds to lay across concrete blocks to form seats. \n\nIn an old quarry a concrete slab was set up as an altar for Benediction when the weather was fine. There were also stone seats for meetings, retreats, etc. In bad weather, Club meetings were held in the rooms of Catholic families fortunate enough to have rooms to themselves. The authorities had assigned four persons to small rooms, six to the larger living rooms; there was little space left between the beds. But for our meetings, the beds would be taken up and as many as twenty or thirty could be accommodated not too uncomfortably. \n\nFather Hessler was the very active Mary of our team, I was the Martha. He was most successful with the Clubs, and had twenty or more meetings weekly. I had the men's Catholic Action Group and some Study Clubs, and tried to see to it that Father Hessler took his meals and got enough nourishment to keep him out of the malnutrition clinic, which towards the end could give little but good wishes. About the only remedy they had finally, was bran, which had been brought to Hong Kong to feed the racehorses. But several ounces a day would help beri-beri. \n\nEarly in the Camp, Bishop Valtorta had been able to send in some Vatican funds monthly for charitable purposes, and I was able to buy eggs in the Camp canteen for the sick, until these became too scarce and eventually stopped coming in altogether. Then an order was issued that no one could receive more than 25 yen monthly from all sources. We were already receiving that from the American Red Cross as personal allowance, but officialdom was unwilling to distinguish between personal and charitable funds. So, we had to try to raise them within the Camp itself. \n\nDuring the Camp each internee received, in all, eight Red Cross comfort parcels, the kind that went to prisoners of war in Europe every two weeks. The Maryknoll Fathers who left Camp had arranged in town for weekly parcels to be sent to us. The powdered milk and other foods in these parcels commanded a price in the Camp Black Market out of all proportion to their value, since there were some who had secured funds by disposing of \n\nPage 165\n\nPage 166",
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    {
        "id": 208709,
        "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": 166,
        "title": "RAS-1979",
        "content_text": "The Maryknoll Mission, Hong Kong 1941-46\n\n139\n\njewelry through the Camp guards. So we sold the high-priced items of the parcels, both Red Cross and from town.\n\nI also sold an overcoat for 3,500 yen, a fountain pen for 540; Father Hessler's clock went for 1,200, etc. We were only sorry we had no gold teeth to sell as some people did; almost every wedding and engagement ring in the Camp went the same way. The money raised from the various sources was used to purchase only one thing—powdered egg yolk. Some of it came in over the wire at a very high price, but still a better value than the parcel items. We also gave poor families the money to buy their allowance of egg yolk and other foods in the canteen, and in return, they gave us a share of the egg yolk.\n\nThe value of the military yen had been fixed at one yen to four Hong Kong dollars, or one yen to one U.S. dollar. Early in the Camp, we bought three eggs for a yen, but the printing presses kept working and the yen kept dropping. In 1945 one pound of powdered milk brought 800 yen, but the official rate was still one yen to one U.S. dollar, and the U.S. Red Cross was sending us $25 monthly, for which we got 25 yen. The price of egg yolk soared correspondingly, going up to over 1,000 yen per pound in the Black Market. Raw brown sugar brought 400 yen. One could get a good pair of shoes for a pound of sugar.\n\n\"Father Meyer's Powdered Egg Yolk\" became a joke about the Camp. The Catholic women volunteered to make it into omelets for the sick. They found that a little rice gruel made it hold together quite nicely. Sea water was used to salt it. Even such an omelet made a big difference to those who were receiving plain boiled rice and vegetable stew for most of their meals. For one year, we received no fish or meat in the rations supplied, and during one-half of the year, the Camp had no bread.\n\nWe helped the sick irrespective of creed. Among them were fourteen tuberculosis patients in the \"sanitorium\", a small building originally constructed to house the occasional leper among the inmates of the Hong Kong prison at Stanley. One of these omelets was an event in their day.\n\nDuring the last year, the situation became especially alarming for pregnant mothers. Their blood-count would drop from a normal 4,000,000 to 2,000,000, even 1,800,000. The doctors were helpless;",
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    {
        "id": 208714,
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        "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": 171,
        "title": "RAS-1979",
        "content_text": "144\n\nREVS. J. SMITH AND WM. DOWNS\n\nMaryknollers being driven West in the face of the Japanese advance that we had to secure a house to serve them until they got flights out over the Himalaya mountains into Burma or India. Father Frank Keelan received from the Bishop of Kunming a good-sized building, formerly a club for the French who maintained the railway between Kunming and Indo-China, and turned it into a hostel for travel-weary Maryknollers who had been walking, or riding trucks, for weeks in order to reach this city. Father Jim Smith, who had been assisting Father Tennien in Chungking, took Father Keelan's place in Kunming when the latter left for the States, and while there set up a branch of Father Tennien's continent-spanning financial operation to assure a steady supply of funds to the missioners not yet driven out of their posts by the Japanese armies. Father Tennien's mission at this time was to close out this operation; his travels brought him to Calcutta and Chungking, and in the latter place, now manned by Father Tom Brack, it was decided to move the base of operation to Shanghai since the Government was leaving this wartime capital for its former site, Nanking, while the many foreign aid organizations were leaving for Shanghai. Since it seemed that Shanghai would now become the financial center for overseas remittances, he worked out a plan with Father Brack to begin closing down the Chungking operation and move to Shanghai. Following this, he then flew to Shanghai to look things over, and reported to Maryknoll that a priest should be assigned to that city to take care of financial matters for the Society. On his return to Hong Kong, Father Tennien received the first copy of his latest book, \"Chungking Listening Post,\" written while he was in that city during the war years. This copy he autographed and sent to General Wedemeyer, Chief of the American mission in China, and a personal friend.\n\nIn response to Father Tennien's request to set up office in Shanghai, the Maryknoll General Council requested him to do this personally and to continue to manage financial affairs until the post-war situation settled down.\n\n1946\n\nAt the beginning of the year, the Maryknoll Council decided to keep Father Tennien in Shanghai over his repeated requests to return to his mission in Wuchow where there was an unprecedented",
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    {
        "id": 208715,
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        "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": 172,
        "title": "RAS-1979",
        "content_text": "The Maryknoll Mission, Hong Kong 1941-46\n\n145\n\ninterest in the Church on the part of the people. At the same time, Father Tom Brack was assigned to Hong Kong with the task of refurnishing the partially vandalized Stanley House. After four years in the hands of the Japanese Army, less than ten rooms could be adequately furnished. He flew to Canton from Chungking, via Shanghai, by U.S. Army planes and by the S.S. Fat Shaan, from Canton to Hong Kong. On his arrival, he reported that the Stanley House looked just the same as it did in pre-war days. There was no structural damage, and the only external signs of war were some chipped bricks caused by sporadic machine gun and rifle fire. The interior, of course, was quite different and needed a great deal of renovating, repairing, repainting, and restoration of the furniture and equipment which had practically all been burned or looted. Father Tennien, when he arrived shortly after the cessation of hostilities, had done a great job of repairing the floors and making some new furniture under no little difficulties, as materials were hard to come by at the time. However, there still was much to be done before the house could be considered as restored to its former self.\n\nThis work comprised the making of all new altars, room furniture, repair of windows, doors, and floors, and, in other words, to restore all that had either been carried off or destroyed by invaders. The hardwood floors had also been badly scarred in many places, as the Japanese soldiers used to cook their food on small stoves placed directly on the wooden floors.\n\nAt this time, there were as yet no transportation facilities in the Colony, except for the tramways in the city proper, and only a few buses in Kowloon. All the other buses had either been shipped away or destroyed. So, in order to get to town, one had perforce to thumb his way along the road. After a while, however, Father Brack got hold of a weapons-carrier which did yeoman service for quite a while.\n\nOne of the earlier visitors to Stanley was Father John Joyce, who arrived from Kong Moon in a small motor launch, but because he had no passport, he had to stay overnight in the launch and talk his way through Immigration officials the next morning. Free to enter Hong Kong at last, he had to thumb his way to Stanley like everyone else. Had he come a bit later, some new jeeps bought by Father Tennien through the good offices of Father Sheridan in",
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    {
        "id": 208716,
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        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
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        "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",
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    {
        "id": 208717,
        "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": 174,
        "title": "RAS-1979",
        "content_text": "The Blessed Sacrament was reserved at Stanley House for the first time since the occupation. Our large wooden crucifix, which had been protected in Carmel during the occupation, was returned to its original site—we now have the most important Guest of all! Father Tennien sent a nice small harmonium from Shanghai to add another pleasant feature to the Chapel.\n\nOn June 5th, Father Wygerte, Scheut Procurator in Shanghai, and genial host to many Maryknollers, set some kind of record as he made his first visit to the Maryknoll Fathers in Hong Kong, traversing the hilly ten miles from the city to Stanley by ricksha! His eyesight is almost entirely lost and he is returning to Europe.\n\nBishop Valtorta and Father Meyer sailed today for San Francisco, the former for treatment and rest, the latter a Delegate to the 1946 General Chapter at Maryknoll. Ten minutes before the ship sailed, Father Meyer was still typing out his suggestions to the Colony for the proposed self-government of Hong Kong. The servicemen's restaurant and many other works he started in Hong Kong are evidence of his limitless zeal.\n\nA visit during the month of June to Kowloon gave a picture of the condition of our old Procure at 160 Austin Road, and of the former Maryknoll Sisters' Convent at 103 Austin Road. The Procure was badly in need of repair, and at the time was housing fifteen refugee families. The Convent escaped unscathed and the Government was conducting a bacteriological institute on the premises.\n\nSince the cessation of hostilities, ocean and air travel for civilians had been non-existent, but both army planes and naval vessels very kindly and generously transported many missioners back to their respective homelands.\n\nDue to the shortage of housing in the Colony, the Government began requisitioning many dwellings for this purpose. One day, a group of officials inspected our house with its 35 sleeping rooms and decided to take it over for some of their employees, who were soon to return to the Colony. However, upon returning to the city by way of Aberdeen, they saw the French Mission House at Bethany, much larger than Stanley House, and took possession of that instead, much to our relief.\n\nOn the departure of Father Meyer for the States, Father Brack arranged to take over his room in the King's Building, where the",
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    {
        "id": 208718,
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        "series_slug": "histsyn-rashkb-journal-engine",
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        "document_key": "RAS-1979",
        "page_number": 175,
        "title": "RAS-1979",
        "content_text": "148\n\nREVS. J. SMITH AND WM. DOWNS\n\nCatholic Center is located. He planned to use the room as a baggage storage place where missioners coming to Hong Kong to shop could store their purchases temporarily. Transportation between the city and Stanley had not yet been established and so it was more convenient to leave purchases in the King's Building which was near the West River shipping wharves.\n\nWith work piling up on him, Father Brack was happy to learn that Maryknoll had appointed Father William Downs as his bookkeeper and assistant.\n\nThe Center at Maryknoll, after 5 years of hopeful wishing to get some official information on the disappearance of Father Sandy Cairns, finally decided to go on record as believing that Father Cairns met a violent death at the hands of the Japanese, and set July 31, the day before the new Chapter began, to have the Solemn Mass of Requiem for Father Sandy. From local sources, it seems that after Pearl Harbor, Father Sandy was taken from his mission and shot in a motor boat either by Japanese or Chinese puppets working for them. His body was then thrown overboard, but his sun helmet was later found floating near Sancian Island.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt",
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    },
    {
        "id": 209732,
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        "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-1982",
        "page_number": 389,
        "title": "RAS-1982",
        "content_text": "367\n\nARMERDING, Mr. L.E.\n\nOVERSEAS LIFE MEMBERS\n\nBAKER, Dr. H.D.R. BAKER, Mr. W.E.\n\nBALL, Mr. J.M. BARNETT, Mr. K.M.A. BENNISON, Mr. L.L. BERTUCCIOLI, Dr. G. BLACKMORE, Mr. M.\n\nBLACK, Sir Robert BLAKER, Mr. D.J.R.\n\nCAPLAN, Mr. M. CARLSON, Miss R.E. CATER, Sir Jack CLARKE, Rev. C.S. COCKELL, Miss J.V. COLLIN, Mr. P.H. COSBY, Mr. L.P.S.G. CRANMER-BYNG, Prof. J.L. CUMMING, Mrs. D.M.\n\nDUNCANSON, Mr. J.D.\n\nEWING, Miss E.\n\nFABER, Mrs. A. FABER, Mrs. G.A.G. FAWCETT, Mr. B.C. FRASER, Mr. A.P.\n\nGALVIN, Mr. J.A.T. GEORGE, Mr. T.J.B. GIEDROYC, Mr. M.J.H. GOLDNEY, Miss C.M.\n\nHARDEN, Mrs. G.T. HAYDON, Mr. E.S. HECHTEL, Mr. F.O.P. HOGAN, Mr. J. HOWARTH, Mr. R.H. HUGHES, Mrs. M. HURT, Miss E.J.\n\nINGLES, Miss J.M. IRETON, Mrs. P.H.\n\nJOHNSTON, Mr. J.J. JORDAN, Dr. D.K.\n\nKIDD, Mr. S.T.\n\nLOTHROP, Mr. F.B.\n\nMACLEAN, Mr. R. MANSFIELD, Miss M.B. MICHAELIONES, Miss E.O. MILL, Major C.S. MILLER, Mr. C.F.O.\n\nNICHOLS, Mr. E.H.\n\nO'BRIEN, Father J.R.\n\nPLAG, Mr. A. POLAND, Mr. T.D.\n\nRITCHIE, Mr. D.J. ROBINSON, Prof. K.E. ROTHE, Mr. U.\n\nKNOWLES, Miss M.G. SINFIELD, Mr. G.H.C.\n\nKNOWLES, Mrs. W.C.G.\n\nKURATA, Mrs. L.\n\nLANCHESTER, Mrs. G.W. LAUFER, Mr. E.M. LAUFER, Mrs. B.M. LI, Dr. C.M.\n\nLINDSAY, Mr. T.J. LISOWSKI, Prof. F.P.\n\nSPERRY, Mr. H.M. STEVENS, Mr. K.G. SWIRE, Mr. A.C.\n\nTURNER, Sir Michael\n\nWARD, Miss J.E.A. WATSON, Dr. J.L. WHITELEGGE, Mr. D.S.\n\nLISOWSKI, Mrs. W.Y. WOLF, Mr. J.\n\nLOES, Dr. S. de\n\nANDERSON, Dr. E.N.\n\nORDINARY OVERSEAS MEMBERS\n\nBARR, Mr. J.W. BEVERIDGE, Mr. R.J. BOND, Mr. M.W.\n\nCHAR, Mr. T.Y. CHINN, Mrs. C.L. CLARK, Mrs. A.T. CONROY, Dr. R. COOPER, Dr. E.\n\nDE FAZIO, Mr. & Mrs. M.F.\n\nEASTON, Ms. L.\n\nHEMMING, Miss J.M. HODGSON, Mr. A.F. HODGSON, Mrs. K.H. HUYSMAN, Mr. J.\n\nFESSLER, Mr. L. FITZGIBBON, Mr. D.\n\nGARD, Dr. R.A. GOODRICH, Prof. L.C.\n\nHARRISON, Prof. B.\n\nKNEEBONE, Mrs. S.\n\nKRAMERS, Dr. R.P.\n\nLIU, Prof. T.Y. LU, Mrs. S.\n\nMATHIAS, Dr. J.R.G.\n\nMcCOY, Mr. J.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1982.txt",
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    {
        "id": 209961,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1983",
        "page_number": 220,
        "title": "RAS-1983",
        "content_text": "198\n\nphotographs and sketches of China campaigns and a tiger's hood head-dress worn by a Boxer in 1900.\n\n—\n\nUp over the Border, in Edinburgh Castle, there is an item of loot from the Second China War: two panels taken from the Temple of Heaven by Ensign C.K.C. Rooke. The note says simplistically that the causes of this war were \"very similar to those that caused the First China War, namely maltreatment of Europeans\".\n\nThe two large panels each bear three smaller panels and they seem to show scenes from court or gentry life. I am sure they would be of interest to scholars who could probably date them easily and perhaps, at the same time, suggest a more appropriate wording for the note.\n\nWhile in Scotland I visited the museum of the Black Watch, in Perth and, although there is little of China interest, they do have the only picture that I have seen of Sir George Murray - the man after whom Murray Barracks was named. He was Colonel of the Black Watch and the portrait is dated 1825. Murray, a former Quartermaster General under Wellington, never visited Hong Kong but his name also lives on in Murray Road and Murray Building. He and General D'Aguilar's father were good friends and when General D'Aguilar started out in the army it helped to have friends in high places. When D'Aguilar was involved in the building of the new barracks at Hong Kong in the mid-1840s he remembered his father's friend and in gratitude for his assistance to his career named his new construction after him.\n\nHamilton, near Glasgow, is the home of the Cameronians. This regiment was heavily involved in the First China War and was later garrisoned at Hong Kong. There is a Chinese vase which came home with the regiment and a very good series of large drawings of a later campaign.\n\nBack over the Border in England, my next stop was Carlisle, the home of the successors to the old 55th, which was, like the Cameronians, very prominent in the early history of Hong Kong and the first campaign in China. There is quite a cache of interesting items in the Border Regiment museum in the impressive and ancient castle.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v",
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    },
    {
        "id": 211439,
        "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-1988",
        "page_number": 155,
        "title": "RAS-1988",
        "content_text": "131\n\nMost of the itinerant workers were from where my father originated and spoke the Nam Long subdialect. Uncle housed them in a bedroom attached to the large barn facing the concrete area used for threshing and drying the grain. After dinner these men would lie on wooden, mat-covered beds, conversing with each other while heating beads of opium over a small lamp before puffing through a long pipe the bubbling brown drug. To this day I can recognize the sweet odour of opium.\n\nWhenever Uncle went to Honolulu, he would always stop by to bring us vegetables from the farm and have his lunch, usually large buns filled with black bean paste and large, flat cakes, made largely of flour and sugar. He usually left around two o'clock in order to reach home by sundown. The journey was difficult, especially in bad weather, because the horses would sometimes balk and refuse to proceed when they approached the Pali. Uncle believed that the horses were sensitive to the presence of ghosts, so that whenever they became stubborn and refused to proceed, he would let them turn back towards Honolulu until they reached the drinking trough of spring water near the entrance to Dr. Morgan's estate. Uncle would wait until the horses were willing to start for Kaneohe again.\n\nBefore the Pali Road, started in 1898, was completed, travel was by horseback from Luluku to the half-way house at the foot of the mountain pass and up the steep slopes to the Pali. A two-seater buggy, which supplanted the horse, was most intriguing in that the passenger seat swung out before one could get in. Once we got to ride in it when Mother allowed Ruth and me to visit our cousins without her. The visit was exciting and enjoyable, as we crowded together on the matted beds, enclosed by thick mosquito netting. Soon we thought that it was more fun to be outside on the porch. As we ran back and forth carrying each other piggy-back, Uncle suddenly appeared and ordered us back to bed. I was told later that I had become so homesick that Uncle had to take us home much sooner than planned.\n\nMother looked forward to a yearly visit to Uncle's and we would go there by coach, owned by Look Buck of Kaneohe. We often grew anxious as the automobile raced down the steep, narrow and winding road. Once Mother jumped out of the coach with Helen in her arms when it began to slide backwards while manoeuvring a hairpin curve. For several years",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt",
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    },
    {
        "id": 211462,
        "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-1988",
        "page_number": 178,
        "title": "RAS-1988",
        "content_text": "154\n\nAh Wun, Ah Hoy, and Ah Seu, the latter two being our daily playmates. A cluster of Chinese homes bordered a large empty area behind our duplex and there Mother became acquainted with the Leong Chew's, the Chun Loy's and the Goo Dow's. For Mother, preparation to go to a friend's or to a party or to a Chinese opera meant getting gifts ready for the friend, dressing herself and us children in fine clothes, and hiring a hack to drive us there. An air of anticipation and excitement would prevail. Although we did not live far from the Red Light District in Iwilei, we had to commute by hack to visit a friend there.\n\nMother knew instinctively how to take care of us when we became ill. I was not a robust child. I do not recall ever being seen by a doctor when I was growing up. Father would describe our symptoms to a herbalist, who would then select certain herbs to be brewed as a drink for our ailments. I always resisted these concoctions, a conglomerate of twigs, leaves, seeds and, at times, even earthworms and cockroaches. In spite of much coaxing and scolding, I would continue to resist until someone would finally hold my nose while another would pour the brew into my mouth, thus forcing me to swallow. This often resulted in some vomiting, much to the annoyance of Mother, who, nevertheless, would reward me with one or two black dates that accompanied each dose of medicine. Before her conversion to Christianity, she also had superstitious practices as part of the cure. She would start a charcoal fire in a brazier, sprinkle some alum over it, and then swing me back and forth over the smoldering heat, pulling my ears one at a time and chanting over and over, \"Me Big not afraid! Little Pig afraid\"\n\nShe believed that this chant would send the evil spirit causing my illness to a pig. It worked!\n\nWhen I was about four, I became very ill with diarrhea, discharging so much blood that I was unable to walk from weakness. Mother asked Father to consult a doctor whose only advice was to let nature take its course. In desperation, Father went to an herbalist who prescribed a powder for diarrhea and a diet of rice and dried persimmons. This proved effective. It must have been near the Chinese New Year for I still recall the taste of preserved duck and salted duck eggs imported from China at that time of the year, which Mother served me with rice. When next I was hurting with a swollen gland in my right groin, Mother summoned a Chinese \"doctor\", who poured kerosene over it as it broke and drained.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt",
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    },
    {
        "id": 211467,
        "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-1988",
        "page_number": 183,
        "title": "RAS-1988",
        "content_text": "159\n\nand playing among chairs and other furniture on the unpainted but gleaming parlour floor. Ruth was a sweet, lovable and plump child, obedient and seldom in mischief. She was so bright that Father began to teach her to read before she started school. I was somewhat sickly and rather homely, causing the sons of the Leong Yau's to nickname me \"kitten\". I seemed to drop and break things often, and Mother, thinking that I was careless, would scold me with the term Cho Bow Gwai, (Careless Devil). Active, impulsive and spirited, I usually made life difficult for her.\n\nOur Wilci home was crudely built and sparsely furnished. We slept on a bed of boards, covered by a straw mat, under a square-shaped mosquito net, but we rarely used the hard, lacquered black pillows. Our home was lighted by kerosene lamps which cast such ghostly shadows that I was always afraid to go to bed by myself. At that time my Mother believed in ghosts and apparently transmitted her fears to me. It was not until I was about ten, after Mother had been converted to Christianity, that the fear of the rod was greater than the fear of my fantasies. The kitchen and toilet were located behind the house proper, but under cover, and cooking was done on little wood-burning stoves. Food was stored in a screened cupboard, which was called a \"safe\". There was no refrigeration and we had none of the amenities which we now enjoy and take for granted. Everything was done by hand.\n\nIn 1910 we moved to Smith Lane, off Fort Street, between Vineyard and School Streets, but we did not live there long. Two other Chinese families resided there: the Leong Chew's and the Loo Goon's. We were now not confined in the house, but had the opportunity to be outside to play with Willis and James Leong, and Florence and Louise Loo. It was here that Helen Me Chin was born on September 26, 1910, with Mrs. Leong attending Mother. That morning, after Father had gone to work, Mother sent Ruth and me out of the house to play. We returned later to find a new-born baby. On a few occasions, when Mother was very busy, I had to carry Helen on my back in an embroidered sling, which had four straps, two of which went over my shoulders and two of which circled my waist, that were knotted in my front. I remember feeling Helen's weight against my chest. Small wonder, for I was not quite five then. It was here that Ruth and I contracted the childhood diseases of chicken pox, mumps and measles.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt",
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    },
    {
        "id": 211470,
        "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-1988",
        "page_number": 186,
        "title": "RAS-1988",
        "content_text": "162\n\nthe rod. She would say, “A good rod produces a good offspring\". The louder I yelled, more out of anger than of pain, the more she applied the rattan until I gave in. She must have entertained some guilt over her handling of me, because when her anger subsided, she would rub the black and blue stripes on my legs with a Chinese herbal liquid. Father never interceded. Once when I attended a lawn party at the Theodore Richards home and did not heed Ruth's warning to desist from active play, Mother withheld dinner from me when she discovered that I had soiled my party dress. Even when Father asked me to supper, I did not dare join the family. It was not until Mother found me stealing food from the cupboard that she relented. There were times when she restricted my freedom by tying me to the leg of the dining table with a dog chain. It seemed that I was the child on whom she usually took out her frustrations, causing me to wonder at times if I were adopted. Ruth had her share of punishment, but much less. When Mother was in her 70's, I asked her why she had always concluded I was in the wrong without asking for my version. She merely smiled and asked what she should do to rectify it. In spite of these clashes of will, she gave me a good deal of love. I remember the time, when I was about 10, how pleased I was when she praised me for carrying the heavier of two bottles of limes she had left in the sun to cure. I also felt her concern the times she would prepare special foods and herbs for me, or massage my chest with warm peanut oil whenever I got sick. As I grew in knowledge and maturity, I began to understand her desire to bring me up correctly with the kind of discipline that prevailed in the Chinese culture. We were then able to communicate effectively, with much understanding and concern for each other.\n\nIn 1917 after Mother, who was under the care of Dr. Mitamura, almost suffered a miscarriage, Father bought a three-bedroom house from a Mr. Azevedo at 170 South School Street, the third one from Lusitana Street. It was located at the foot of Punchbowl where many Portuguese had settled, and was part of a small orange grove once owned by Judge Antonio Perry's father. We not only enjoyed the fruits of the three orange trees but also those of the avocado and Pirie mango trees which we planted - a great source of vitamins for us.\n\nOn 7 October, 1917, on a Sunday afternoon, when Mrs. Lam Toy chanced to visit us, Mother gave birth to her last child, attended by Dr.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt",
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    },
    {
        "id": 212371,
        "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-1990",
        "page_number": 313,
        "title": "RAS-1990",
        "content_text": "290\n\n1853] and the owner of our house are people who have gained that title. People of this rank can be found in the vicinity of Tungfo. The second rank are the arable farmers. The third rank are the artisans, and the fourth are the merchants.\n\nOne must note that these ranks are not separated like castes which would imply that one rank of employment would exclude others. In fact the reverse is the case. There is complete freedom, and it often happens that a literati can be a merchant, and a prosperous farmer who works his land can also deal in trade. Boat-people, coolies, farmhands, and servants do not belong to these ranks.\n\nAs honour and \"face\" are important for the Chinese, rich people buy for themselves a title of honour if they are not able to gain it by talent or merit. These are called in Hakka dialect Lau Tea or Lau Je, which means \"Old (or Honourable) Father\". However, this kind of bought title means less than a gained title, which is called Siu Tshoi. If a rich Chinese has, besides this title, also numerous offspring, he is taken to be a particularly happy man. An important name, prosperity, and many offspring, are taken as the highest felicities of life. Additional to these are the felicities of virtue and long life.\n\nIn the surrounding area, tilling the fields is the main source of food and subsistence. The only sad thing is that there is not enough soil to use. Agriculture is in all respects very backward here because they do not have the right tools to work the fields, and also because they do not know how to work them rationally, like they do in Europe. They are far behind Europe. However, they try to make up for it with diligence and effort to get the best possible harvest.\n\nTo make a few remarks about the field tools, the Chinese plough consists of three components. The lowest part is the sole-beam, to which the ploughshare is fixed. The sole-beam bends up at the back to form the handle, which can only be held with one hand. The second component [the brace-bar] is fastened in the middle of the sole-beam; it is short, and runs obliquely upwards. To this is fixed the",
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        "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299",
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    },
    {
        "id": 212571,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1991",
        "page_number": 125,
        "title": "RAS-1991",
        "content_text": "105\n\nThe eldest sister said to the youngest. We must be good to each other, we may not be sisters in our next lives.\n\nClose relatives, especially females, are expected to display grief. The three daughters and two granddaughters wept in unison, for about five minutes, interrupted by cries of love and affection for the dead mother.\n\nWhen the author lived in Hoi Ping Road in the 1950s a Chinese woman in a nearby flat, on her husband's death, engaged in continual spells of pitiful crying, interrupted by high-pitched, stereotype wailing, over several days. Public demonstrations of anguish, partly as 'notifications of death', are common for widows, especially for the less well-to-do. Men also can be lauded for overt displays of grief. This serves as an incentive for the deceased's spirit to exercise benevolence on descendants. However, it is important not to cry on coffins as the character for 'tears' puns with 'tiresome'.\n\nMute dejection does not usually satisfy. After the funeral of Sir Edward Youde (Governor of Hong Kong at the time) in 1986, a group of well-educated Chinese expressed surprise and tacit 'disapproval' that no outward expressions of grief were displayed by relatives.\n\nCultures obviously vary. As a child in England in the 1920s, the author recalls his mother sewing a diamond-shaped piece of black cloth to the upper-arm of his father's jacket when an uncle passed away. In Hong Kong, until the 1950s and 1960s, it was common for women to wear white, blue, or green wool rosettes in their hair to signify a death. The colour depended on the relationship of the person to the deceased and the rosette had to be pinned on at the correct hour. If it fell off in the street, the wearer was not supposed to pick it up. Children are sometimes scolded for putting white objects in their hair while playing.\n\nCustoms have changed rapidly in Hong Kong following World War II. They have also changed rapidly in China since 1949. Today, in large cities in China, people no longer employ traditional Chinese funerary rites, although they are still followed in rural areas. In the New Territories of Hong Kong, traditional Chinese funerals still take place, while urban Hong Kong, with its congestion and rapidly improving living conditions, has evolved its own style of funeral. Although all Chinese funerals follow the same basic format and are the same for emperors as for commoners, Cantonese have a number of...",
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    },
    {
        "id": 212589,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1991",
        "page_number": 143,
        "title": "RAS-1991",
        "content_text": "the Buddhist hall. After this was finished close mourners changed into everyday, brightly coloured clothes. A meal was held in a restaurant. There were seven courses. About 50 people attended. Meat was served.\n\nThe immediate family members then went home and took a second bath with pomelo and wampee (variant spelling wampi) leaves to purify the water. Lucky packages were opened. Besides money they contained pieces of hibiscus, foo paak (†), a homonym also meaning wealth or riches. Another packet contained, in addition to money, a needle and thread, and a lady's hairpin, described as kat lei ( ). This is interpreted as pierce or sharp, also as lucky or profit. Anything that could bring bad luck, such as black objects, had been burned. Things that were brought home, for good luck, included white mourning shoes and white attire. These were known as tsoi paak (ĦĦ ), for ‘good luck'. The large photograph used at services was later hung in the dead woman's home. Some maintain it should be packed away or it can bring bad luck.\n\nAshes\n\nThe day after the fifth tsat the immediate relatives went to the funeral parlour to collect the ashes. Everyone expressed pleasure that these were 'fairly white'. They are often blackish. There was a short ceremony. Joss sticks and ‘gold bars' were burned, together with a rosette made up with yellow papers with blessings printed on them.\n\nAt Ching Chung Koon (Temple) permission to enter was requested from the two door (earth) gods. Everyone bowed three times. An orange was placed on each shrine. The niche selected two weeks earlier to hold the ashes of the dead woman, together with another alongside for her husband, was not too high so it was accessible. His remains were moved from another niche. The cost for each, in 1988, was $10,800, increased from $600 in 1966. (Business is thriving and extensions are continually being built to the columbarium.) The mother's niche number is '17' which can be interpreted, 'certainly you will get it.' The father's niche is '18', read as 'definitely will prosper'.\n\nThe mourners bowed three times to 'spirit neighbours' of father and mother and burned single incense sticks in all vases in that room. An effort was made not to offend and not sit on ledges in front of other",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt",
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    },
    {
        "id": 212708,
        "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-1992",
        "page_number": 17,
        "title": "RAS-1992",
        "content_text": "2\n\nof bonnes bouches relating to him and his family. The information, its presentation and language tell us more about William Mesny than about Chinese life. A considerable part of his writings consisted of piecemeal notes or essays written to emphasize, probably unconsciously, both his prominent standing with important Chinese and his foresight as a man of ideas. He played up so many of the episodes in which he was involved that it is difficult not to minimise and even to discount what in practice must have been his quite significant achievements. Three major subjects regularly featured in Mesny's Miscellanies, his economic and political foresight which was inevitably spurned by westerners and Chinese alike; his activities as part of the Chinese imperial military forces in Kueichou quelling a rebellious minority ethnic group; and his wives and women in general.\n\nIn one of his forthright, self-congratulatory moments he wrote, \"The Editor of Mesny's Chinese Miscellany feels that he has a sort of an inspired mission in China to set forth, preach and proclaim the inspiring and magic-working words of Reform and Progress to the inquiring multitudes amongst China's 400 million black-haired people.'\n\nWilliam Mesny (pronounced “May-knee' in Jersey), was brought up in the bilingual Channel Island community speaking English and French. He left home when he was nearly twelve to travel far afield but without ever losing pride in being a Jerseyman and British.\n\nMesny was born at La Croiserie Vingtaine in the parish of Trinity in Jersey on 9 October 1842, the eldest son of William Mesny of Alderney and Marie Rachel née Nicolle, second daughter of Philip Nicolle of du Nord, Jersey. Mesny's father was described in one place as a cobbler, a local preacher preaching several times a year in French and English Wesleyan chapels, and a member of the Royal militia (probably the Jersey Militia). Mesny writing elsewhere in his Miscellany described his parents as poor; his mother was 'bed-ridden' and his father, though a Wesleyan local preacher, was forced to work for a living in attendance on divers engaged in the harbour works, and often repaired his own shoes to save the expense of having them repaired at a shoemaker's. Mesny's father and his grandfather, Guillaume Mesny, were both said to be of St Martin, Jersey, whilst Mesny himself claimed that his roots lay in the ancient family of Megny d'Auregny [i.e. Auregny Alderney]. It has also been recorded that Mesny's father and grandfather had both been born and brought up in Alderney with the father moving to Jersey at some stage. Guillaume's brothers included the great grandfather of Miss Lucie",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x",
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    },
    {
        "id": 213063,
        "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-1993",
        "page_number": 131,
        "title": "RAS-1993",
        "content_text": "112\n\nduring which he acquired extraordinary powers having been provided with a set of secret prescriptions, exorcists and talismans by the major goddess, Hsi-wang Mu'. He was a Taoist Master, a vegetarian who never married and a philanthropic doctor who died at the early age of 58 having worn himself out in the service of his fellow men. A tale told by a Taiwanese related how Wu T'ao's father, Wu T'ung and his mother, née Huang, fled from their home in northern China, during the troubled times of the Sung, to a village near T'ung-an on the Fukien coast where they settled and built a thatched cottage. His mother realised after a dream that she had become pregnant by a famous deity and eventually bore a child naming him T'ao. In another version his mother conceived after she had dreamt that she had swallowed a white tortoise.\n\nWu T'ao, or as he is known in a number of temples, Wu Chen-jen [Wu the Perfected Man] is often claimed to have come from Ch'uan-chou in Fukien, although in SE Asia there have been several other cities and areas claimed by devotees to have been his birthplace, including T'ung-an, Swatow and Chang-chou [in practice, as we have seen, he came from a small village in the centre of a triangle between T'ung-an, Amoy and Chang-chou]. As Wu T'ao grew up he travelled far and wide studying Taoist disciplines and grew strong and healthy but remained celibate and vegetarian. A temple keeper in Singapore understood that by vegetarian it was meant that he could eat buffalo and goat meat but not dog.\n\nImages of Pao-sheng Ta-ti in general represent him as a black-bearded middle-aged man dressed in court robes and an imperial crown consisting of a flat mortar board with a bead screen hanging down before his face, and sitting on a dragon throne. There are a number of variations such as the scholar's gauze cap instead of the crown. His images are generally identifiable by the convention of the cuff of his left sleeve being clutched by the thumb of his right hand, with only this thumb visible. In Singapore where all carvers were aware of this convention such images are universal. However, the carvers all added that they were unsure whether such a convention was known elsewhere. It is, and in a number of temples in Taiwan the images of Pao-sheng Ta-ti have the right thumb just poking out of the right sleeve, although in Chia I the convention has added one finger to the thumb. In the majority of temples he is portrayed with small animals under his feet, said to be lions, whilst in two temples, both in Taiwan, he has two tiny tigers protruding from his clasped hands within the long sleeves of his robes.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1993.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833t302",
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    },
    {
        "id": 213073,
        "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-1993",
        "page_number": 141,
        "title": "RAS-1993",
        "content_text": "122\n\nshih. The latter has not been noted in any altars in southern Fukien province, nor in SE Asia, though it is almost certainly a local Fukienese cult. However, in one of the temples in Singapore containing the image of San P'ing Tsu-shih it was claimed that there was a trio of sworn blood brothers, San Tai Tsu-shih, San P'ing Tsu-shih and Ch'ing-shui Tsu-shih. This group logically ties together the concept of a trio, with Ch'ing-shui being involved as a junior deity and with a black face.\n\nThe confusion arises presumably due to the similarity of the images. San Tai Tsu-shih is also depicted as a standard image of a monk, sitting cross-legged, wearing the five-leaf bodhisattva crown, but with a pink face. He is also depicted holding a fly whisk in his right hand and his left hand in a Buddhist mystical sign. Legend, as related in one of the temples, claims that the three generations, the father, grandfather and son, were fortune tellers of great renown who lived a thousand years ago in Ankur in Fukien, who cured the sick. In several successive years of desperate drought and famine, so the legend continues, they disposed of all their worldly wealth, giving it away to the poor and needy. Revered predominantly by emigrants from the Ankur region the triad is prayed to for a cure for all forms of sickness. They are also revered by local people who bear the same surname, Lin, with people referring to the old grandfather for advice on land purchase and before starting up a new business.\n\nThese three cult deities are revered separately and on their own altars in different temples both in the Amoy region and elsewhere, and are regarded as important cult units. Ostensibly the latter two, the deified Buddhist monks, would seem to be Buddhist deities; however, in practice all three cults are to be seen nowadays only in popular religion temples though never together. As with virtually all popular religion cults, they are not revered in isolation and stand on their own altars in temples beside altars bearing other deities of unconnected cults.\n\nNOTES\n\nOthers claim that it was the Lord of the North Star (Pei-tou Hsing-chun) who introduced this deity to mankind.\n\nThis is one of the instances when he appears to be being confused with Sun Ssu-miao.\n\nChang Sheng-che was identified in a rural temple in Chin-mei, on the mainland across the strait from Amoy island as the 'magician' Fa-chu Kung [qv]",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1993.txt",
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    },
    {
        "id": 214188,
        "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": 46,
        "title": "RAS-1998",
        "content_text": "characteristic of the British poking fun at themselves. The tie's background colour is black, like the outlook during the Hong Kong 1967 riots. The dull, thin diagonal red lines represent the communist propaganda which was blared out from loudspeakers situated in the old Bank of China building in Central District. The three figures on the tie depict the inhabitants in Hong Kong in those troubled days: the 'white-skinned pigs' (the expatriates, largely British); the 'yellow running dogs' (the local Chinese working for, or co-operating with, the British); and the 'big, red, fat cats' (the Mainland Chinese who were posted from Red China to do business in Hong Kong, driving about in limousines, living it up). But, if you turn the necktie inside out it has a silver lining (even if every silver lining has a cloud)! \n\nBeing able to laugh at British or American jokes does not come automatically with being able to speak English. A Hong Kong Chinese told the author that he was making a farewell speech, on being posted away from Beijing, and he told the tale (in Putonghua, translating the sense, not word for word) about a pilot, the American President, a priest and a hippie in an aeroplane. The pilot turned to the three passengers and told them the plane was going to crash and that they had only three parachutes. 'I have my life ahead of me. I'm taking one,' said the pilot, and he jumped. The American President said, 'I'm the most important person in the world. I cannot be spared,' and he too jumped. Then the priest turned to the hippie and murmured, 'Look here, son, I am an old man, you have your life in front of you, take the one remaining parachute.' But the hippie replied, 'Don't worry Father, there are still two parachutes left. The President of the United States jumped by mistake with my rucksack!' Unexpectedly, the Hong Kong Chinese who told the joke said that the Beijingers laughed, much to his surprise, when he told the joke. But he thinks it may have been because the President of the United States had made such a fool of himself. \n\nSome people certainly pick up a language, an accent or a sense of humour quickly. Appreciating another form of humour is like learning to appreciate another form of beauty or art. It is an 'education process'. One does not change one's sense of humour but one develops an 'extension' making one a more interesting person. Certainly, however, speaking English is not the same as being English, with all the nuances of the language, and subjects like Princess Diana are still touchy long after her death. How can you expect the Chinese, who",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794",
        "rank": 0
    },
    {
        "id": 215071,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-2000",
        "page_number": 167,
        "title": "RAS-2000",
        "content_text": "124\n\nHong, was a special deity said to save people from the 'fifteen bad deaths.' Images of both Yin Hong and Yin Jiao flanked that of the Jade Emperor on the latter's altar. The brothers were portrayed, rather surprisingly, sitting naked and with claws, beaks and wings. Grootaers writing about the Kalgan district of northern China, said that Yin Jiao was never seen on altars except as an attendant of the Jade Emperor.\n\nIn a small folk religion temple at the roadside in Kuala Selangor an image of Taisui has a tiger sitting beside him and when asked the reason for this the temple custodian explained that Taisui keeps a tight control over the tiger who would otherwise eat people's luck. A similar image, holding a bell in his right hand and with a pair of tigers, stands on the Taisui altar in a temple in Cholon [Saigon].\n\nIn Ningbo in the 1890s the Gods of Time, of the year, months, days and hours were, according to one missionary, all represented with long black moustaches, and with the central one seated beneath a triple scarlet umbrella richly embroidered in gold representing the highest emblem of authority.\n\nSixty images [presumably Taisui, though the observer did not actually spell it out] ranged down the side walls of the Temple of the Three Emperors in the Native City in Shanghai in 1906, with twenty-six on one side and thirty-four on the other. Paper 'shoes' representing silver sycee [money] were burnt as offerings.\n\nOther images of Taisui have been referred to in all parts of China by western travellers in groups of sixty. One traveller, Grainger, noted all sixty in one temple in Chengdu, the capital of Sichuan province in 1921, were worshipped for rain and called 'The Spirits of the Rain Dragon of the Year' [Dangnian Xingyu Longshen].\n\nThe Legend of Taisui\n\n19\n\n18\n\nThe story of Yin Jiao begins with him being born a lump of formless flesh which so horrified his father, King Zhou E, that he ordered it to be abandoned outside the city walls. The lump was recognised as an immortal, the caul split open and the child removed. Cared for by a hermit he was brought up and nursed by one of the Eight Immortals, He Xiangu. When he came of age he was told about his birth and about",
        "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n",
        "rank": 0
    },
    {
        "id": 216199,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-2002",
        "page_number": 498,
        "title": "RAS-2002",
        "content_text": "432\n\nskinned, whilst the other had been put to work supervising the father's labourers in the fields and whose skin had been burned black. The elder was said to be depicted at thirteen years of age whilst the second was two years younger. Ruan, the younger prince, is portrayed with a fierce expression whilst the elder has a gentler look despite not having any eyebrows. Both tend to be depicted with white [pink] or black skin, and are barefoot. Both are dressed simply, in trousers and a small apron. They wear golden bracelets on their forearms and their head-dress consists of a gilded crown from which protrude long peacock's feathers. A tiny matshed seaside shrine at Port Dickson, also on the west coast of Malaysia, contains a small composite image of the youths, most certainly wrestling, one grasping the other by his queue and an arm.\n\nIn a temple in Singapore the keeper was adamant that the two youths only spoke Hindi and that many of the devotees in his temple praying before them were Singaporean Indians who regularly consulted the Hokkien [Fujian] spirit medium in the temple. In every day life the medium only spoke Hokkien and therefore had to work through a spirit interpreter. The Indian devotees, he added, could only understand their mother tongue, Tamil, one of the Dravidian languages of southern India and who seemed to be able to converse with the deities through the medium without any trouble 'as the medium in his trance spoke Tamil'.\n\nIn one temple in Fujian recently a local Chinese explained that they were homosexuals presumably a guess inspired by their pose. However, you can imagine our reaction when in a village temple in Kaohsiung county in southern Taiwan we saw what appeared to be the standard image of the pair, swathed as usual in silken robes donated by devotees, being “undressed\" by the leering temple custodian to reveal that the dark skinned youth was holding the white skinned by the forearm and his queue whilst the white skinned youth had one arm around the shoulder of the black skinned one, but was holding the black skinned youth's penis with the other hand. The custodian fell about when he saw how disconcerted we were. The village elders left their card playing on the temple veranda to join in the general laughter which encouraged village children to rush in to see what was happening. They were chased out but not before several had managed to see the image and were unable to get out fast enough to tell the others what they had seen. The custodian explained that someone had ordered the image to be carved this way some years ago, possibly as a joke, and very few devotees",
        "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278",
        "rank": 0
    }
]