[
    {
        "id": 210094,
        "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-1984",
        "page_number": 65,
        "title": "RAS-1984",
        "content_text": "44\n\nJULIAN PAS\n\n6. Hou-wang ling-ch'ien 14, published by Tsui-ching tang f**, Canton, n.d. (block print edition; 64 oracles).\n\n7. Pei-ti ling-chien w, published by Wu-kui t'ang in Canton, n.d. (block print; 50 oracles, identical with above Shang-ti ling-ch'ien).\n\n(iv) Oracles reproduced in the Tao-tsang\n\n1.\n\n2.\n\n3.\n\n4.\n\n5.\n\n6.\n\n✯ (−TT), 1977 Taipei reprint. Szu-sheng chen-chin ling-ch'ien 145, vol. 54, pp. 44056-44080, TT. 1298 (1 scroll; 49 oracles).\n\nHsian-chen ling-ying pao-ch'ien KERAK, vol. 54, pp. 44081-44137, TT. 1299 (3 scrolls; 365 oracles, divided over 12 daily hours each of which has 30 slips, i.e. 360 plus one slip for each of the five agents).\n\nTa-tz'u hao sheng chiu-t'ien wei-fang Sheng-mu yilan-chun ling-ying pao-ch'ien KkP;AMP@!#MEW, vol. 54, pp. 44138-44150, TT. 1300 (1 scroll; 99 oracles).\n\nHung-en ling-chi chen-chân ling chien light hi. Vol. 54, pp. 44150-44154, TT. 1301 (1 scroll; 53 oracles).\n\nLing-chi chen-chün chu-sheng ling ch’ien OBZIRAR, vol. 54, pp. 44155-44159, TT. 1302 (1 scroll; 64 oracles).\n\nFu-t'ien kuang-sheng ru-i ling-ch'ien KQE✯, vol. 54, pp. 44160-44190, TT. 1303 (1 scroll; 120 oracles).\n\n7. B-2 Hu-kuo chia-chi chiang-tung-wang ling-ch'ien ARMORIA, vol. 54, pp. 44193-44213, TT. 1305 (1 scroll; 100 oracles).\n\n8. Hsuan-t'ien Shang-ti kan-ying ling-ch'ien K, vol. 60, pp. 48479-48506 (49 oracles).\n\n(v) 1. Sham Francis, Trans., Kwun Yum Fortune Slip Predictions. Hong Kong: Tung Wah Group of Hospitals, Board of Directors, 1983. (This set corresponds with the Kuan Yin set found in Lukang; B-11 and -12).\n\n2. Sham Francis, Trans., Predictions of Wong Tai Sin. Hong Kong: Tung Wah Group of Hospitals, Board of Directors, 1984. Chai, Tung-yeh # !f, \"Ling-chien malo-chii” NUE.\n\n3. Heaven-Earth-man Journal Ke (published in Taichung, Taiwan), no. 1 (1968), 117-147.\n\nB. Studies\n\n1. BAUER, Wolfgang, China and the Search for Happiness. Recurring Themes in Four Thousand Years of Chinese Cultural History. (Translated from the German by Michael Shaw.) New York: The Seabury Press, 1976 (German Ed.: 1971)\n\n2. EBERHARD, Wolfram, \"Oracle and Theater in China\", pp. 191-199, Studies in Chinese Folklore and Related Essays, The Hague: Mouton, 1970.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1984.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/5h73wh572",
        "rank": 0
    },
    {
        "id": 213802,
        "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-1996",
        "page_number": 154,
        "title": "RAS-1996",
        "content_text": "125\n\nHH\n\nThe volume entitled the Genealogy of the Chens of She Shan contains two or three separate genealogies of Chen surname from which I cannot trace common descent. It seems that some pages were missing in the copy in the Hong Kong University collection. The name pujao, if indeed an ordination name, does not follow the usual long or fa format. It is probably an ordination name from another, more well-known \"folk\" religion, Luozu Jiao, which have ordination names in a format of Pa followed by another character, according to an account in a Qing work of anecdotal literature quoted by Fu Yilin's article \"Qing Qrankong kupan Cilaoguançaizong Qislu Kao\" – first published in 1942 and included in his Fu Yin Zash wusht man Wengao Xiamen Daxue Chubanshe, 1989. The pantheon and practice of Laiozu Jio is not related to the tradition that is the subject of this article.\n\n* According to Lo, op cit, p. 216 n 21. So Lo Pun was a member of an alliance including Lai Chi Wo, a multi-surname village. With one exception, which is not So Lo Pun, all member villages were lineage extensions related to Lai Chi Wo. I know of some Huang people in Lai Chi Wo, but do not know their genealogical relationship with So Lo Pun or whether they celebrated the Fengchao in the past. The genealogy contains a spirit tablet related to Lu Shan and the Three Ladies, a passage of invocation, and two talismans. It is unlikely that the genealogy belonged to a wang specialist, whose repertoire will take up many volumes, not just a few pages in a genealogy as in this case.\n\n*I fail to date any of the generations. Some dates are given in the genealogy using Dynastic year names which cannot be found in reference books for year names. I have not checked as thoroughly some of the year names and title of emperors in the prefaces.\n\nCopied during an interview with the ritual specialist by Lee Lar-mu, then of the Oral History Project of the Chinese University of Hong Kong. For part of the memorial, I have a tape recording of the priest's recitation demonstration during the same meeting for comparison.\n\n12. The Xu's genealogy of Shek Pik, Lantau Island in the British Library collection of genealogies from the New Territories contains a list of offerings for grave worship which begins with one raw pig and one cow. Rubie S. Watson, in her Inequality Among Brothers, Cambridge University Press 1985, p. 43 mentioned the division of raw pork after the ancestral hall ritual at Ha Tsuen but does not say if the four pigs purchased for the occasion were first offered to the ancestors as offerings.\n\n41\n\nHuhur Xinwen Yi hun Xu Zhi, Beijing Zhonghua 1986, p. 181.\n\n\"For the note see Luo, op cit, p. 230. For his picture of the Hakka as \"farmer-scholars\" see ibid, pp. 16-18.\n\n**Luo Op Cit, p. 255-263.\n\n* The description is in vol. 2. In the table of contents, the author has inserted xiang (\"incense\") between Ahuan and Huo. The rite has some interesting features. It uses a long piece of red cloth stretched from the \"lower\" end near the entrance of the hall to the \"upper\" end of the ancestral incense burner, and the ashes were carried over the \"bridge\" thus formed to the incense burner. That additional ancestors are incorporated into the ancestral hall in the",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641",
        "rank": 0
    }
]