[ { "id": 208096, "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-1977", "page_number": 135, "title": "RAS-1977", "content_text": "“LITTLE FUJIAN (FUKIEN)”\n\n119\n\nNorth Point to explore that other aspect of the \"ethnic neighborhood\": the sense of community.\n\nLittle Fujian as Community: Organized Ethnicity\n\nFormal associations are not a major aspect of Fujianese ethnicity in Hong Kong; few Fujianese belong to traditional clan or district organizations in Hong Kong. Considering the extensive literature on the importance of such organizations on Chinese social life at home and abroad (Amyot 1973; McBeath 1973; Freedman 1958; Li 1970; Skinner 1958) this phenomenon is surprising. Yet a careful consideration of Little Fujian's demographic profile would cause us to be severely shocked if such organizations did exist in Hong Kong in full flower, for the bulk of Little Fujian's population has always consisted of women and their children. With the wealthiest, most prestigious and greatest numbers of adult-aged men residing not in Hong Kong but the Philippines and elsewhere where such organizations do indeed exist in the proper forms,* few Fujianese think it necessary to establish Hong Kong branches of these male-dominated structures in the essentially \"domestic\" community of Little Fujian.\n\nOther organizations, moreover, do meet the needs of Little Fujian, both as a local community and as the hub of Fujian-Nanyang connections. The two most important such organizations, the Fujian Province Association and the Fujian Commercial Association, cater to the two-tiered demands of Fujianese in Hong Kong and abroad and are by nature more universalist in appeal and function than clan and district associations. Politically aligned with the People's Republic, these \"patriotic\" associations also serve as a sort of semi-official \"Liaison Office” or “Consulate\" to link the Overseas Fujianese of Hong Kong and the Nanyang to the home province.\n\nThe most widely known Fujianese organization, the Fujian Province Association, was originally located in Hong Kong's first Fujianese sub-neighborhood, Sai Ying Poon. The Association, however, followed the Fujianese move to North Point in the early 1960s and has since become the public focus of Fujianese organized\n\n* For instance, the Hon. Editor of this Journal has informed me of a special publication commemorating the 60th anniversary (1901-1961) of the Fuchow association of Sibu, Sarawak (#**#£#*+0+K&#).\n\nPage 135\n\nPage 136", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208097, "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-1977", "page_number": 136, "title": "RAS-1977", "content_text": "120\n\nGREGORY E. GULDIN\n\nethnicity in North Point. Primarily concerned with community and social welfare projects, the Association sponsors performances of Fujianese provincial operas, folk dances and songs; organizes film showings and outings to the countryside, operates health clinics, a Guangdongese language program and a Fujianese discount grocery; and arranges for inexpensive trips back home to Fujian (Zheng Yi 1974:2-4).\n\nWith all these services and activities the Fujian Province Association is a genuinely popular and community-wide organization among North Point's Fujianese. All Fujianese are familiar with at least some of its services and activities whether or not they have ever personally visited its offices or benefited from its services. They know that the Association is there to help Fujianese, and especially Southern Fujianese, with the problems of housing, jobs, travel to Fujian and access to Fujianese products. With its 3000 active members (2.3% of the 1975 Fujianese Hong Kong population) the Association serves as the main organizational terminal through which many of little Fujian's ethnic and social currents are strengthened and channeled.\n\nAlthough not physically located in North Point, but in the old Sheung Wan district of Fujianese and other trading corporations, the Fujian Commercial Association has exerted a guiding force in the Fujianese community's development. In addition to facilitating PRC trade with the Overseas Fujianese of Southeast Asia and Hong Kong, the Association has acted as the unofficial coordinator of the other pro-PRC Fujianese organizations in Hong Kong.11 Composed of the wealthy, influential and active members of an already unusually depleted older male population, the Commercial Association is usually the prime mover in the few community activities that do occur.\n\nOne such activity, and one in which the Commercial Association's role is most conspicuous, is in the organization and direction of the annual \"All-Fujianese National Day Banquet.\" Although the Fujian Province Association, the Fujian Middle School and the Fujianese Physical Education Association all co-sponsor this \"patriotic\" affair, it is the Commercial Association that foots the bill for the evening and which handles all questions of etiquette and policy. If anything in Hong Kong comes close to being a \"center of Fujianese power,\" the Commercial Association does, diffuse and", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208098, "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-1977", "page_number": 137, "title": "RAS-1977", "content_text": "\"LITTLE FUJIAN (Fukien)\"\n\n121\n\nindirect though that power may be. In general, though, and especially when compared to other Chinese \"overseas\" communities, neither the Commercial nor the Province Association dominates the Fujianese community.\n\nLittle Fujian as Community: The Social Networks\n\nEthnicity and community are also expressed in less formally structured ways than associations and organizations. Informal patterns of economic, religious and social behavior have arisen and guide life in Little Fujian to a significant degree. Of these three areas perhaps it is the economic and business aspects of Little Fujian that are most visible to outsiders, more visible because they are public.\n\nIn the retail \"Fujianese markets\" of Chun Yeung and Mercury Streets, Little Fujian as a sub-neighborhood intersects with Little Fujian as social community. Each market street is located along an artery of the Fujianese sub-neighborhood and caters to Fujianese tastes in everything from food to jewellery to clothes. Non-Fujianese (Guangdongese, Chau Zhou and/or Shanghaiese) markets adjoin these Fujianese business areas but are socially as well as physically distinct; most Fujianese women prefer to shop on Chun Yeung or Mercury Street where they can be sure of finding people who sell Fujianese specialties prepared in the right manner and who will bargain with them in a familiar tongue. To younger Fujianese, though, language is not so great a barrier and they will often just as comfortably shop on the adjoining but “Fujianese-less” markets of Marble Road or elsewhere in search of a bargain. Yet even for these frugal shoppers the buying habits of childhood and the chance to meet Fujianese friends pulls them repeatedly back to Chun Yeung and Mercury Streets to buy things Fujianese style.\n\nAs with business, so too has religion developed along ethnic lines in North Point.12 Twenty years ago there were no specifically Fujianese Buddhist temples in North Point and early arrivals frequented the one convenient temple in the area: the predominantly Guangdongese Yuet Fei temple on Electric Road.* During the first decade of Fujianese settlement in North Point the percentage\n\n* The origins of this temple are given in a Hong Kong Government file (Secretariat for Chinese Affairs 1/631/1948) which contains a minute dated 3rd April 1948 by the then Secretary for Chinese Affairs, Mr. R. R. Todd:", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208099, "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-1977", "page_number": 138, "title": "RAS-1977", "content_text": "122\n\nGREGORY E. GULDIN\n\nof Fujianese attending the Yueh Fei temple gradually rose until today perhaps 70-80% of the worshippers there are Fujianese. Even so, the temple is not a Fujianese temple; both the people who run the temple and the deity itself are Guangdongese.\n\nThis arrangement was less than satisfactory to the Fujianese. Since Fujianese and Guangdongese ritual practices and religious concepts are not always isomorphic, arguments over what food was properly offered to Guan Yin (Kuan Yin) or what was expected of a medium, etc., frequently erupted. Such disputes, complicated by the language barrier, made many Fujianese feel uncomfortable about worshipping in a \"barbarian\"-run temple.\n\nTen years ago this situation began to change as the Cultural Revolution in China increased attacks on the old religious organizations back in Fujian. Temple personnel such as Buddhist monks and nuns began to arrive legally and illegally in Hong Kong and served to staff a new type of temple, a form particularly suited to Hong Kong's crowded situation. Apartments were rented to serve as temples in many of the apartment buildings which contained a heavy Fujianese population. North Point branches of Sai Ying Poon temples were likewise also begun in this manner.\n\nEach apartment-temple is dedicated to a particular god; sometimes it is a pan-Chinese spirit such as Guan Yin but it can also be a specifically local one such as Sheng Gung of Fujian Province's Nan An county. Sheng Gung's original temple is now in disrepair back in Nan An but the god's statue and objects were brought to Hong Kong a few years back. Hong Kong may thus have the only Sheng Gung temple left functioning in the world.\n\n\"I have visited this little Temple, or joss-house, and have discussed its history with one of the local Kaifong, Mr. Lo Ho Ching, of 129 Electric Road, Ground Floor.\n\n\"The little Temple is dedicated to the God of Warriors, Ngok Fei, and has been in existence about 40 years. According to Mr. Lo it was built by the late Kwok Shut Ting, Compradore of the Asiatic Petroleum Company (A.P.C.), at the time when the A.P.C.'s installation at North Point was built. At present the little Temple is looked after by an old woman appointed by the Kaifong.\n\n\"The little Temple is a picturesque little structure, half embedded in a large boulder and covered by a tree. The Kaifong and I too would be reluctant to see it removed, but if it has to be removed I do not think the Kaifong will object provided that an alternative site for it can be found in the vicinity and if it is re-erected by Government at the time when the new Police Station at Bay View is built.\"\n\nThis information was provided by the Hon. Editor of this Journal.", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208103, "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-1977", "page_number": 142, "title": "RAS-1977", "content_text": "126\n\nGREGORY E. GULDIN\n\nfor community organizations, both formal and informal, to develop to promote and protect the community's interests. Although this may very well occur at times, or even perhaps is the usual occurrence, we should not therefore make the assumption that a shared sense of solidarity, of community, is always dependent on formal organization; indeed, what is striking about North Point's Little Fujian is the generally minor role that formal institutions and organizations play. Associations are not the major aspect of Fujianese community in Hong Kong: kin, quasi-kin (i.e. “tong-xiang” and fictive kin relations), and friendship ties also carry the burdens of ethnicity and community in Little Fujian.\n\nIn great contrast to North Point's majority Guangdongese who regard the area as \"nothing special — it's just a convenient place to live,\" Fujianese are quick to tell you they live in North Point \"because it's Little Fujian.\" Fujianese regard North Point as their \"capital\" in Hong Kong and it is through Little Fujian that most business and friendship networks meander. While most Fujianese admit that North Point is \"most likely\" predominantly Guangdongese, this does not stop Fujianese from all but ignoring that majority proportion; to those Fujianese living in North Point, it's in Little Fujian that much of their lives are spent and not “North Point” in general.\n\nLittle Fujian as a sub-neighborhood could be said to physically exist in the narrow band of streets, shops and buildings in North Point that are peopled and frequented by high percentages of Fujianese. Equally significant though, it exists as a community in those specifically Fujianese social relationships or patterns of activities that appear like currents in the ebb and flow of North Point life. Sub-neighborhood and community may overlap, but they don't have to. Little Fujian can thus be found in the offices of the Fujian Province Association, in the homes of Fujianese, in the Chun Yeung Market, between two Fujianese friends on King's Road, or in the many other public and semi-public Fujianese and non-Fujianese places of North Point,\n\nWhen sub-neighborhood and community do overlap, however, it is a powerful combination. To North Point's Fujianese it is often seemingly small things like walking down a “Fujianese” street with friends from the home county and hearing a Southern Fujianese folk song broadcast from a Fujianese shop that makes life in Hong", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208106, "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-1977", "page_number": 145, "title": "RAS-1977", "content_text": "McBeath, Gerald A.\n\n“LITTLE FUJIAN (FUKIEN)”\n\n129\n\n1973 Political Integration of the Philippine Chinese. Center for South and Southeast Asian Studies. Research Monograph No. 8. Berkeley, Calif.\n\nNeville, W. H.\n\n1962 Treacherous River. Kuala Lumpur: University of Malaya Press.\n\nSkinner, William G.\n\n1958 Leadership and Power in the Chinese Community of Thailand,\n\nNew York: Cornell University Press.\n\nSouthall, Aidan W.\n\n1973 \"Density of Role-Relationships as a Universal Index of Urbanization.” In A. Southall, (ed.), Urban Anthropology. Pp. 71-106. New York: Oxford University Press.\n\nWai Bik-Ho\n\n1957 The North Point District. Unpublished B.A. Thesis, Department\n\nof Geography, Hong Kong University: Hong Kong.\n\nZheng Yi Qing\n\n1974 Celebrate the 35th Anniversary of the Association. Fujian Province Association Special 35th Anniversary Journal. Hong Kong. (in Chinese)", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208487, "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": 211, "title": "RAS-1978", "content_text": "NOTES AND QUERIES \n\n195 \n\nGuo's cult centre was at Phoenix Mountain Monastery (4 +) near Nan An, a county capital some 15 miles inland from Chuan Zhou, the prefectural capital on the coast of Fujian province opposite Taiwan. Though Chuan Zhou lies only forty miles up the coast as the crow flies from Amoy, before the advent of buses travel between those two cities took several days. Immigrants to South-east Asia took the Saintly Guo with them, and wherever his temple is to be found you can be certain that the local populace includes a fair percentage of Nan An, Chuan Zhou and Amoy settlers. \n\nHe is usually seen on altars, as he is on the Hong Kong altar, sitting beside his consort and with his parents behind him and two unnamed male servants before him. \n\nHis festivals are celebrated on his birthday the 22nd of the second lunar month, and on the 22nd of the eighth lunar month, the day he was whisked away to Heaven and achieved Tao. \n\nGuo has two or three legends describing his origins and life. Some readers will have heard all or parts of these differing legends connected with various deities. The main one relates how Guo was born in Nan An district during the Sung Dynasty where he grew up with his poverty-stricken widowed mother. She worked as a maid for a rich but unpopular man who, as did all very rich heads of families, also employed his own feng shui specialist (a form of fortune adviser) who provided advice and plans for each day. The feng shui specialist foretold that the child Guo who worked as a goatherd, would have a great future, and would inherit everything from the rich man, as Guo's family had been pious, honest and good for three generations. The question posed by the rich man after he had heard this prognostication from the feng shui specialist was \"would Guo prefer to be a great man for one generation\", or \"ashes and incense forever?\" (In another version it was Emperor for one generation and Duke or King for many generations). The feng shui specialist secretly explained to Guo which was the best plot in the rich man's acres, the plot with the most auspicious characteristics. Here he was to bury the remains of his dead father. To obtain the plot Guo indentured himself to the rich man for a fixed period without the rich man realizing the auspicious nature of the site. After years of hard work Guo was able to bury his father in the plot, earning the", "txt_file_path": "txt/dfo323lmgvd/RAS-1978.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8g84t8593", "rank": 0 }, { "id": 208504, "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": 228, "title": "RAS-1978", "content_text": "212\n\nNOTES AND QUERIES\n\nand Mr. Stephen J. Karsen at an altitude of about 700 metres on Lantau Peak on 19 October 1979 that it became possible to confirm the identification of this species on the basis of both stages of its life cycle. Subsequently, two more of these frogs were found by Father Anthony Bogadek: one at around 690 metres altitude on Tai Mo Shan on 26 October and the other between Lantau Peak and Ngong Ping (altitude not recorded) on 9 November 1979.\n\nLeptobrachium pelodyroides has been recorded—as Megophrys pelodytoides from Fukien (= Fujian) in China by Pope (1931, p.447). It has also been listed (under the name Carpophrys pelodytoides) for China from Yunnan, Guizhou, Hunan, Zhejiang, Fujian, and Guangxi (Anon., 1977). These frogs as represented in Hong Kong are closely related to certain other geographical populations of frogs, for example in Thailand and Malaysia, and evidently there is need of a comprehensive study. Until one herpetologist can bring together specimens, which should include tadpoles, from all related populations for comparison, the geographical limits of Leptobrachium pelodytoides will remain undefined.\n\nOne of the adult frogs and two of the tadpoles recorded here from Hong Kong have been presented to the Field Museum of Natural History, Chicago. The others, except for one of the frogs, are in my own private collection.\n\nMy thanks are due to Dr. Robert F. Inger (Field Museum of Natural History) for most helpful observations, and to all those mentioned above for kindly presenting me with specimens.\n\nREFERENCES\n\nAnonymous (Compiled by the Amphibians and Reptiles Research Department of The Biological Research Institute of Sichuan Province)\n\n1977 Systematic Keys to China's Amphibians. (In Chinese) Science Press, Beijing.\n\nPope, C. H.\n\n1931 Notes on Amphibians from Fukien, Hainan, and Other Parts of China. Bull. Am. Mus. nat. Hist., Vol. 61, pp. 397-611.\n\nHong Kong, 8 February 1980\n\nJ. D. ROMER", "txt_file_path": "txt/dfo323lmgvd/RAS-1978.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8g84t8593", "rank": 0 }, { "id": 208878, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1980", "page_number": 40, "title": "RAS-1980", "content_text": "12\n\nKEITH G. STEVENS\n\nA typical Daoist temple is the very bare flatlet on the fourteenth floor of a high-rise block in crowded Shamshuipo, established by a widow from Fujian province in about 1965. Now in her early eighties, she lives alone in the flat, which has a resounding Daoist temple name, and has services performed once a week by a visiting lay priest. She recalled eight occasions when near death, she was saved by a specific Daoist Immortal, Lou Da Zhen Jun (**★**IA) who died late in the Ming dynasty, in Fujian, but who appeared again in spirit form in the twenties of this century in Amoy successfully to persuade a Bank of China manager to stop gambling. Lou's likeness is the only icon in the temple, and before it, services are held and sand-table prognostications obtained.\n\nA modern major religious complex above Lo Wai, Tsuen Wan, has on its main altar large images of Confucius, Lao Zi, and Sakyamuni, representing the three religions: Confucianism, Daoism, and Buddhism. Above the altar hall, which is a modern pagoda, there are several buildings dedicated entirely to memorials, and in two of these halls, Daoist services for the dead are frequently performed.\n\nFolk Religion Temples\n\nThere are some two hundred and forty-six folk religion temples in Hong Kong. When sub-divided into architectural groups, approximately two-thirds of them are traditional buildings, two-ninths are modern constructions, legally built with the Hong Kong Government's permission,18 and one-ninth resettlement shacks, huts, or other illegal constructions. These latter fall into those tolerated by the Hong Kong authorities and those not tolerated.* The latter are regularly pulled down, often to be built illegally again nearby.\n\nTraditional temples in rural areas tend to have flourished around a catchment area of a village or two and have been built on the outskirts of one of the villages. Frequently, there is an adjacent open space used primarily for holding elaborate festivities on the main deity's annual feast day.\n\nAlthough most traditional folk religion temples built before World War II have a similar plan and general layout, no\n\n* To be explained by the periodic amnesties given to older, but still not tolerated illegal structures. 1976 saw the last to date, the purpose being to provide a new, realistic baseline for demolition of new structures (Hon. Editor).", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 208891, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1980", "page_number": 53, "title": "RAS-1980", "content_text": "CHINESE MONASTERIES, TEMPLES, SHRINES, ALTARS\n\n25\n\nSeveral temples have large stone lions outside the entrance or just inside the main doors to guard the temple from demons.\n\nBoat Peoples' land temples used to have a pair of masts more than twice as high as the temple with a small red wooden crow's nest on each, some six feet from the top24. These are said to be the repository of the spirit of the dragon of the nearby hill or island peak which protects the local inhabitants from the depredations of evil spirits. Nowadays, only one temple seems to have them, the Hong Sheng temple at the old landing stage on Ap Lei Chau.\n\nLarge triangular and colourful flags flown outside temples tend to identify the temple as a Chaozhou community temple. These flags bear the title of the main deity, the name of the temple and a spirit medium operates there, another flag in grey and black is flown, bearing an Eight Trigram diagram together with magical signs and symbols.\n\nDating of temples\n\nAbout the only way that temples can be dated with any reasonable accuracy is from the plaque near the entrance listing the subscribers to the initial construction, from the temple bell inscription25 or from the dates on the ancestral tablets of the founders of the temple on the temple altar.\n\nFrom a very general examination of bells and chimes, several dozen bear dates between 1700 and 1840, that is post-Ming dynasty but pre-British occupation. One or two bells date back to the period immediately post-Ming and a further couple are dated within this century. The older traditional temples were probably rededicated post-Ming, or were built and dedicated post-Ming, mainly in the period following the rescinding by the Kang Xi Emperor of the order enforcing the removal of all who lived within 50 li (18.3 miles) from the coast during the period of intense pirate and anti-government activity along the China coast in the 1660s.26\n\nProbably the earliest recorded date for the construction of a temple is the stone carving dated AD 1274 behind the Tian Hou temple in Joss House Bay. In AD 1012 Lin Daoyi, a trader from Fujian province, wrecked during a storm, was washed up on Tung Lung Island and built a temple dedicated to Tian Fei (as Tian Hou was then called) in thanksgiving. The temple was destroyed by a...", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 209003, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1980", "page_number": 165, "title": "RAS-1980", "content_text": "NOTES AND QUERIES\n\n133\n\nmy first such expedition was I accompanied by anyone from the China Travel Service and that was simply because he knew the way, not because he had been ordered to check on my activities. I was never followed. Taxi drivers made out duplicate slips on each of my expeditions. They gave me a copy and kept the original (as they always do for every taxi ride). In my opinion Public Security cadres did not correlate—or even read—the slips from my many expeditions. One thing alone is of concern to cadres when it comes to tourists: foreign exchange. My taxi rides produced foreign exchange—though taxi fares are far less than in the United States or England. This is because there is only a minuscule charge for waiting; and the taxi often waited for me at a monastery for two or three hours.\n\nThe People's Government wishes the outside world to know that there is now freedom of worship in China. I found that there is freedom of worship and have even published a remarkable photograph to prove it. Thus I have helped Peking to undo the harm that was done to public opinion abroad in 1949-1976.\n\nHarvard, Mass 1981\n\n+\n\nHOLMES WELCH\n\nCHINESE RELIGIOUS INVOLVEMENT WITH ISLAM\n\nSince I wrote my Note on two examples of Chinese religious involvement with Islam on pages 199-202 of Volume 19 of the RAS(HK) Journal 1979, I have been fortunate enough to be able to purchase an image, some ten inches high, a typical Chinese altar figure, said to be off a Chinese temple altar in Surabaya on Java. It is of a middle-aged gentleman, dressed in songkok, sarong and a white shirt with cufflinks and removable buttons, worn outside the sarong. He also has white trousers under the sarong and is seated on a Chinese dragon-throne, a typical pose, decoration and carving of a Chinese deity from Fujian province.\n\nThe Chinese who sold it to me said that he had obtained it from the temple keeper in Surabaya as it was no longer needed. It depicted, so he was told, the former President of Indonesia, Dr. Sukarno, born in Surabaya in 1901 and died in 1970. The image had been carved and placed on the altar in a Chinese temple as an\n\nPage 165\n\nPage 166", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 211055, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1987", "page_number": 116, "title": "RAS-1987", "content_text": "91 \n\nhe did this spontaneously, in response to our questions. In any case, his response constitutes an interesting datum for those interested in the study of religious rationalizations.\n\n28 Ge Hong, of course, wrote of Huang Chuping, but only as one of a large number of immortals. Su Dongpo, who stayed at Luofu in the 11th century, praises a painting of Huang Chuping in one of several poems on various paintings, but does not mention any connection between the painting and Luofu. Qu Dajun's very detailed account of Luofu (in Guangdong Xinyu) and its saints does not mention Huang Chuping at all. It might be noted, however, that the Southern Song court bestowed titles on Huang Chuping and his brother in the reigns of Shaoxing (1131-1162) and Jiaxi (1237-1240). The Ming official Huang Gongfu (1573-1657) also seems to have brought worship of Huang Chuping to Guangdong. He was stationed in Fujian not far from Jinhua Mountain, according to the annals of Xinhui (quoted by Wong “A study of Huang Ta-hsien\"), but became disillusioned with the Ming regime and migrated south to become a hermit in the Xinhui area. While there, he wrote some poems mentioning Huang Chuping. He lived near a rock or crag once named Yang Shi Keng (Sheep stone pit), changed its name to Chi Shi Yan (The crag of shouting [at the sheep]), evidently referring to Huang Chuping's miracle of turning rocks into sheep. There is as yet no evidence that worship of Huang Chuping by the founders of the Hong Kong temple owes anything to the influence of Huang Gongfu. Many of the devotees of the Xiqiao Huang Daxian, however, came from Gaoming and Heshan not far from the home area of Huang Gongfu.\n\n19 The article, authored by An Shi, is on page two of the brochure, which is printed on newsprint-type paper with the heading \"Scenic spots in Luofu, Tangquan, Huizhou”. The brochure, published by the local branch of the provincial Tourist Agency, is clearly written by journalists and local scholars attached to the local cultural affairs bureau.\n\n10 We were told at Luofu that two former members of the local Wenhua Ju (Cultural Affairs Bureau) had written articles to prove that the Hong Kong Huang Daxian originated in Luofu: Mr. Xie Hua (editor of Luofushan Fengwuzhi), now at the Tequ Bao (Special Zone Daily), had apparently written an article for the Shenzhen Ribao (Shenzhen Daily); Mr. Su Fanggui, now at the Cultural Affairs Bureau of Huizhou, had reportedly also written an article on this theme.\n\n31 We were told during the interview with these officials that Huang Chuping was another disciple of Ge Hong; he became an official in Huizhou (obviously a reflection of Huang Li]; he had a brother named Huang Chuqi; he went to Hong Kong, found he had to go far north to a mountain in Zhejiang province, where he was engaged in tending sheep; he became separated from his brother; and so on. These cadres had evidently consulted some books on Taoist saints prior to their meeting with us.\n\n12 Regarding traditions about the mute tigers associated with Yeren, see Soymie, \"Le Lo-feou chan\". p. 27. Soymié points out (ibid. p. 111) that by tradition, several other saints of Luofu also had tigers as companions. Tigers functioned like tutelary deities of the mountain, placed there in part to prevent the wicked and the unworthy from ascending the mountain.\n\n33 We learned while in the area that there had been some recent conflict between the proprietors of rival shrines near the mountain in their attempt to get some of the tourist trade. For a time in the spring of 1987, the Beidi temple on the plain several kilometres from the main temple was by-passed by a steady stream of", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 212390, "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": 332, "title": "RAS-1990", "content_text": "309\n\nSOJOURNERS IN XIAMEN: NOTES ON THE RAS VISIT\n\nIt was up-up-and-away' on Friday March 6, 1992, as 18 stalwart RAS Members took a one-hour flight to Xiamen Island, in Fujian Province. Also known as Amoy, the town is similar, in some ways, to Hong Kong. Both are situated in the typhoon belt. Also, like Macau, there are isolated 'dip-nets' for coastal fishing, mournful water buffalo haul ploughs as in Guangdong and 'knife-bean' and flame trees adorn skylines as at Repulse Bay. As in most of China for the past decade, 'free markets' exist in Xiamen with intriguing street stall smells.\n\nBut this city, where Chinese still stare at Europeans, is also different from Hong Kong. Limited English is spoken, and, when it is, people often have Japanese accents. Nor is there the same high-rise concrete jungle, sampans and junks have more pronounced curves, straining bare-footed labourers pull carts and street sweepers use brooms made from branches of trees.\n\nAlthough one of the People's Republic's Special Economic Zones, Xiamen cannot be compared to hectic Shenzhen. But if direct relations can be established across the shallow, 150 kilometre wide, Taiwan Straits, instead of routing transactions through Hong Kong, the volume of trade could increase rapidly. To make it easier for the Taiwanese, to attract business many of the street signs in Xiamen are in conventional Chinese characters, as in Hong Kong, rather than the simplified ideograms normally used in China.\n\nThe Group's first stop on arrival in Xiamen, arranged by Member David Norris, was to 'Meixia Arts and Handicrafts' established and run by American Bill Job and wife Kitty. They manufacture and export stained art glass murals, windows and lampshades.\n\nThe following day, the couple invited the Party to their spartan but adequate house, built in 1928, for which the present rent is US$120 a month. An open well and grapevines grace the forecourt. Their two young daughters attend the Chinese school and are fluent in both Putonghua and the local dialect. The latter sounds more nasal than Cantonese. When the Group arrived the two girls were playing ball with Chinese friends in the narrow street at the front of their home.", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212391, "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": 333, "title": "RAS-1990", "content_text": "310\n\nDr Elizabeth Sinn explained at intervals during the three-day trip something of the history of Amoy. Together with Ningpo, efforts were made by the British to establish the two towns as centres of trade before Canton secured commercial dominance in 1757. The Canton monopoly was broken in 1842, with the Treaty of Nanking, by the opening of not only Amoy and Ningpo but also the Treaty Ports of Foochow and Shanghai. From and to these ports, among other commodities, were shipped tea, silk, and opium.\n\nBut before then, in the late 17th century, Amoy had been the lair of freebooting, swashbuckling Koxinga (Zheng Chenggong), who not only drove the Dutch from Taiwan to make it an anti-Manchu base but also attempted to wrest power from the Qing Dynasty. Today, the People's Republic is trying to proclaim that Koxinga, who had a Japanese mother, was no common pirate but a national hero.\n\nAmoy also played a big part in the infamous, so-called in Chinese, 'pig business'. The first Chinese contract coolies left Canton in 1845, but they were soon being shipped from other ports in southern China. Recruiters frequently shanghaied labourers who departed for various countries, including Hawaii, Trinidad, British Guiana, Jamaica, and British Borneo. The journey to Peru or Cuba took about 130 days. Conditions aboard, because of overcrowding, were unimaginable. With a lack of food, unsanitary conditions, and harsh treatment, and 500 men crowded into a hull with barely room to lie down, riots and murders sometimes occurred. Over one-quarter of the labourers are said to have died aboard in their 'pens'.\n\nMany others, however, emigrated from Fujian under somewhat better conditions, and today most families in Xiamen have relatives living overseas. But the Province's most famous son has to be Tan Kah Kee (1874-1961), well known for his philanthropy, which is evident in several parts of town, including Xiamen University. This was completed in 1919 on its 100-hectare campus. Tan (pronounced Chan in Cantonese) was born just north of Xiamen to a father who had emigrated to Singapore and was engaged in the rice, pineapple, and rubber business. At an early age, Tan Junior also transferred to the British Colony, as it was then, where he later had four wives and fathered 17 children. Although he spoke neither Mandarin nor English, for business convenience, he became a British subject in", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212518, "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": 72, "title": "RAS-1991", "content_text": "52\n\nZang Yungtang (1767-1811) had studied in Suzhou in 1793, the centre of Han Learning at that time, and was invited by Ruan Yuan to edit the classical dictionary, Jing ji zhuan gu. In 1800 he was asked again by Ruan Yuan to collate the Thirteen Classics. He stayed on Ruan Yuan's personal staff until 1802. After failing the Metropolitan Examination, he went into business; then joined the personal staff of Yi Bingshou (1754-1815), who was then the Prefect of Yangzhou, in 1804, to write about the topography of Yangzhou. From 1807 onwards, he went back on Ruan Yuan's payroll, compiling Wu Dai shi [History of the Five Dynasties] at the behest of Liu Fengao (1761-1830).\n\nQian Taxin (1728-1804) came from a scholarly tradition, a grandson and son of noted men of learning. After obtaining his first degree at the age of 17 sui, he became residential tutor in a family with an excellent library which he used extensively. After attaining the jinshi degree in 1754, he remained in Beijing where he became friends with Dai Zhen and Ji Yun (1724-1805) who later became chief editor of the Si ku chuan shu. He directed the Chong shan Academy in Nanjing, and joined Ruan Yuan on the dictionary project in Hangzhou. He was the author of the critical notes on Er shi er shi kao yi [Twenty-two dynastic histories], 100 juan, 1782. Ruan Yuan's subordinate wife, Liu Wenru (1777-1849) was to compile the same for Er shi si shi [Twenty-four dynastic histories].\n\nChen Shouchi (1777-1834) of Minxian, Fujian had started his career with Zhu Gui. Afterwards he joined the faculty of Gu jing jing she and the Fu Wen Academy. He was recruited to work on Jing fu and Hai tang zhi by Ruan Yuan. At a later date, he served as editor-in-chief of Fujian tong zhi [Provincial gazetteer of Fujian] and Li xian fang zhi [Local gazetteer of the Li District of Jiangsu]. His own essays on the Classics, with several letters from Ruan Yuan, were printed in Zuo hai wen ji [Essays by Chen Shouchi].\n\nChen Wenxu (1775-1845) of Hangzhou was a “student” of Zhu Gui, who introduced him to Ruan Yuan. Ruan considered Chen one of the foremost poets of the province, and appointed him to his personal staff. He gained expertise in sea transport, salt administration, grain transport and flood control. He helped Ruan Yuan establish a humanitarian social welfare policy, including famine relief. He collected a large number of women students. Both his subordinate wives were acknowledged poets.", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 213289, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1994", "page_number": 111, "title": "RAS-1994", "content_text": "91\n\nThere are, for example, the Nine Stars and the 24 Mountains. The 24 Celestial Mansions, the 24 Fortnightly Climatic Periods, the 24 Characters, and the Five Elements are also represented. The compass, made from timber and coated with lacquer, not only tells direction, namely east, south, west, north and centre (the 'five' cardinal points), but it also shows the position of the sun at different periods of the year. To use the compass the base is placed parallel with the door, wall or other object to be oriented. The rings are then rotated so that things are lined up.\n\nAs a model of the universe, then, the loh poon helps its fung shui master interpret and predict, from the mystic Chinese characters, the client's future. This is done with the 'Eight Trigrams' forming the paat kwa (the eight-sided divining diagram as detailed in the I Ching) which is displayed on the inner section of the compass (Sung, 1934; and Sung, 1935). With the 'Eight Trigrams' two parallel continuous lines represent the 'Great Male Principle', and two parallel broken lines represent the 'Great Female Principle', and so on.\n\nThe ancient book, the I Ching, is regarded as almost sacred in some quarters and dates back to about 2800 BC, although the oldest extant commentaries were probably written closer to 1300 BC (Markert, 1986). The I Ching deals with prognostication, fortune telling and philosophy, with sets of symbols and different ways of combining these symbols so that they form titular statements. Much is written in poetic language which is difficult for the lay Chinese to understand.\n\nThese Trigrams mentioned above, made up of broken and unbroken lines in various relationships, are loathed by evil spirits in the same way that Holy Water, blessed by a Christian Priest, will fight evil.\n\nIn fact in China's Fujian Province, to the North-east of Hong Kong, large circular, communal dwellings have one ring of houses encircling another ring (Huang, 1994, 11). A whole complex, as large as an Olympic stadium, houses hundreds of families. Such structures are said to be earthquake proof and designed to provide natural temperature control. Each complex is shaped similar to the baat kwa, as outlined above.\n\nAs previously stated Chinese culture is woven around the 'Five Elements' in various ways (Needham, 1956, 243). The Five are employed, in fung shui, after consulting both the lunar and solar calendars (which", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213365, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1994", "page_number": 187, "title": "RAS-1994", "content_text": "171\n\nNOTES AND QUERIES\n\nNOTES ON CHEUNG PAO TSAI\n\nANTHONY SIU KWOK-KIN\n\nCheung Pao Tsai, also known as Cheung Pao Tsai, was the son of a fisherman living along the coast of San Hui county in the Kwantung province. He was kidnapped by Chang Yat, leader of the pirates of the Red Flag Squadron, at the age of fifteen. Because he was young and clever, he was forced to be a pirate. He managed all business very well, and was soon promoted to be headman. In 1807, Chang Yat died at sea in a great storm. His wife, Shek Yeung (also known as Chang Yat Sao by the pirates), and his nephew Chang On Bong led the Red Flag pirates. Chang On Bong was very timid. Thus, Cheung Pao became a good assistant to Chang Yat Sao. She appointed Cheung Pao to be the chief headman, and placed the whole crew under his sway, while she commanded all the squadron.\n\nCheung Pao was a good assistant of Chang Yat Sao. He was very faithful and obedient to her. He did everything only with her permission. She trusted him well, and his suggestions were generally approved. He could command the Red Flag Squadron with her consent. Thus, people at that time only knew the name Cheung Pao, and all the piratical disasters in the South China Sea were said to be done by him.\n\nCheung and his gang plundered along the coast of the Canton Delta from 1808 to 1810, concentrating on the Heung Shan, San Hui, San Ning, Pan Yu, and Tung Kwun counties. Of these, Heung Shan faced the greatest disaster. At first, they only robbed the merchant ships at sea. Later, being encountered by the Ching navy, they turned inland and robbed the villages they could reach by boats. Then, because of the strong resistance made by the villagers, and being defeated by the Imperial force for many times, Cheung was forced to surrender in 1810. He was given the title of a Shoubei or captain in the navy, and he helped to pacify the rest of the pirates in the South China Sea. He married Chang Yat Sao. Because of his bravery in the navy, he was promoted to be a Fujiang or major-general. He died in 1822.", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213776, "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": 128, "title": "RAS-1996", "content_text": "99\n\nLang, Heng Shan Shi Lang, Zhao Hou San Lang, Zhang Zhao Er Lang, and \"countless others\"\n\n17\n\nOnly the Lü Shan Jiu Lang, Zhao Hou San Lang and Zhang Zhao Er Lang are found in the Cantonese and Hakka ritual specialists' manuals, and Yao ritual manual from Qujiang County, Guangdong and Guangxi Province. But their predecessors, however unlikely, were not invented by Bai Yuchan or his disciples. We do see mention of the King of Asura, Tou To Wang, and Changsha Wang in a Yao manual from Liannan. The King of Asura as a major god is not one would expect in a Chinese context as the Buddhist (as well as the Hindu) consider Asura \"powerful demons\", although the same gods represents good in Persian mythology. Interestingly, there were some gods whose native place was what could be sinicization of Persia in the Liannan document.\n\nThe gods Zhao Hou San (3) Lang and Zhang Zhao Er (2) Lang appeared in the Yao ritual manuals from Qujiang county and in a slightly altered form in excerpts from Guangxi Province. They were featured together with Lu Shan Jiu Lang in the local Cantonese priestly tradition. The latter has a manual entitled Daojiao Yuanliu (“The Origin of Daoism”) (NJYL) which is a handbook on both the style of rituals with the Lü Shan Jiu Lang and the Wang Tai Mu in a central position, and another style more closely related to the Canonical tradition. In the Taiwan and Fujian case, the connection with Lu Shan Jiu Lang was mentioned in the hagiography of Chen Jinggu, a goddess central to one school of the Taiwanese ritual experts as well as the local Cantonese and Hakka ritual specialists. Although there are many versions of her story, they agree that she lived during the Five Dynasties period, in Fujian. According to the Ming work San Jiao Yuanliu Shou Shen Da Chuan, believed to be the work of popular authors of Fujian, She was a disciple of Lu Shan Jiu Lang. The book illustrates the entry with a man in Daoist garment holding a cow's horn, the latter being one of the objects common to the local Hakka and Cantonese and the Taiwanese \"popular\" magicians. More recent versions of Chen's story named the famous Xu Xun who was accepted as the patriarch of a respectable school of Daoism, identifying Xu with Lu Shan Fa Zu, the patriarch of Lu Shan. Although this may seem a change in the genealogy reflecting change of alliance between different schools of magic, some Yao material suggests that the two\n\n14", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213777, "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": 129, "title": "RAS-1996", "content_text": "100\n\npersonalities were the same. In an enumeration of patriarchs of their magic the Yao manuals from Liannan do name Xu Jiangyang (i.e. Xu Xun) just before a Zhang Zhao Lang (probably referring to Zhang Zhao Er Lang) and a Zhao San Lang (probably Zhao Hou San Lang). Comparing the position of Xu Xun in this account with the Cantonese DJYL which alleged the Zhang Zhao Er Lang and Zhao Hou San Lang were disciples of Lü Shan Jiu Lang, one may surmise that Lü Shan Jiu Lang is none other than Xu Xun. 36\n\nWe notice three different styles of names in this genealogy of the magic of sorcerers related by Bai. The first group had titles ending with wang \"King\", the second titles beginning with what looks like the name of a mountain followed by a number and the word lang, and the third beginning with a surname and ending in a pattern similar to the second. The first two characters in the titles of the third group seem at first reading two surnames which leads one to guess they refer to more than one person (3 in the case of Zhao Hou San (3) Lang and 2 in the case of Zhang Zhao Er (2) Lang). Of the gods of the second group the format of their title bears close resemblance to the names of some gods found since at least the Southern Dynasties. It was this third format that we have seen above appearing as ritual names of some class of persons initiated by traditions of magic found among the Yao, the She and the Hakka.\n\nThe Southern Song passage has a note under Lu Shan saying that it was a mountain in Luzhou or what is Liaoning province in Northeastern China. A work of anecdotal literature of the Jin period, by Yuan Haowen (1190-1257), did mention a Lu Shan Gong temple or Lu Shan temple in Guangning, near Lu Shan in the present Liaoning province, which was certainly in honor of the god of the Lü Shan. The temple was said to be very daunting. It housed ugly and fearful images, so much so that people who entered during day time were frightened. The name of the other two mountains can be found in many different parts of China, making it difficult to determine their locations. In the case of Heng Shan, the one referred to in the name of the god may be related to the one in the story of Sishan Zhang Daidi\". But a popular novel from Fujian in late Qing dynasty, featuring as its central figure Chen Jinggu, allegedly the disciple of Lu Shan Fazu, quoting what it claims to be a saying known in Fujian at its time, suggested that the place is in Fujian province itself. I believe that Lu Shan could have been somewhere in", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213781, "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": 133, "title": "RAS-1996", "content_text": "104\n\nLang on his grave tablet. Given the pattern of ordination names it seems that both Fa Ying and Qian Yi Lang were ordination names, and the latter is given at a higher stage of initiation and therefore used on the grave tablet instead of the other names.\n\nOrdination names can be found in most Hakka genealogies. In Luo's book of excerpts the couple of genealogies in which ordination names are absent are very short, covering just a few generations. Among about 14 Hakka genealogies in the collections from Hong Kong that I have examined there is none that does not contain ordination names. Given the fact that dates of birth and death are not often indicated and that moves were frequent, it will take another study to track down in more detail the location and approximate date of ordinations. The examples chosen here give a rough picture.\n\nIf we count names that match the ordination name patterns but not designated as such in genealogies, the earliest men to have such names include a Liao Songde (602-) who is known alternatively as Xue Wu(5) Lang, and remembered as the founding ancestor of the Liaos at Ningdu, Jiangxi province.\n\nIf we limit ourselves to those ordination names designated as such the earliest ancestors in genealogies I examined bearing such names belong to the Suns of Zhangfengbao of Xingning county, and the Hes of Xingning. The Suns' founding ancestor of Guangdong, Jiangxi and Fujian provinces was allegedly conferred a title of hou (“marquis”) in 884, who settled in Ningdu of Jiangxi later. The genealogy, which showed only one ancestor for each generation until the 14th, showed ordination names for the 3rd and 7th to 10th generations. The 3rd generation ancestor probably lived during the Five Dynasties. The genealogy of Zhongba of Zijin, another genealogy which traced to the same founding ancestor, shows the names of his 7 grandsons, as well as the sons and grandsons of one of them, giving ordination names for almost all of those. In the other early example, that of the Hes, the earliest ancestor to have an ordination name is the father of a Da Yi Lang, the latter lived from 892 to 992.63 Although the genealogy gave the names of ancestors from many generations earlier, none of his predecessors had ordination names. During the Song the founding ancestor of the Wens of Xingning who moved to Fujian, again from Jiangxi, also had an ordination name.", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213782, "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": 134, "title": "RAS-1996", "content_text": "105\n\nIn the Southern Song period the first ancestor (“29th generation\" in the Xus' genealogy, who lived, again, in Jiangxi Province, had the names of Er Shi Jiu (29) Lang, whose grandsons moved to Fujian “at the end of Song dynasty\". The genealogy consistently includes langming designation only when more than one name is given for an ancestor. The first of such examples is a 39th generation ancestor. Although no date is given for him, he was probably a century earlier than a 43rd generation ancestor who lived during the Yongle years (1403-1424). Some segments of this Xu clan had ordination names, with the exception of about five consecutive generations during early Ming dynasty, during a period that spans about 20 generations ending in early Qing. Another Xu genealogy, related to the Xu clan above, using another system of numbering generations, named three ancestors in the 2nd, 3rd and 4th generations with ordination names, the last, a sorcerer/curer widely respected among his kinsmen even long after his death, lived between Wanli and Zhengtong (1436-1619).\n\n65\n\nFor the period between Song and Yuan we have more examples. The Fourth Genealogy of the Hes of Shixing names many ancestors with ordination names; among the earliest were a Wu Lang who moved to Fujian from “[Jiang]Nan ji[di] Luzhou” sometime between the times of Song Jiezong (1086-1100) and Yuan Chengzong (1295-1307). I have already mentioned another genealogy of the He, in which the sons and daughters of the founding ancestor Weitai were all claimed to be “immortals”, at least four generations before an ancestor who moved between 1086 and 1307. L. Hade, to whom many genealogies of the Li surname trace, had several sons with ordination names, whose birth dates were given in one genealogy as 1329-1333. During the Ming the Yaos of Shixing Pingyang Tang had names in the lang style since the first ancestor named in the genealogy who lived near the end of Song. During the Ming there was an ancestor who had an ordination name designated as such, who moved to Shixing of Nanxiong in 1451. Similarly the Miaos had many names in the ordination name styles since their move to the present Guangdong province, with one for an ancestor who died around 1452 designated as such.\n\nNew ordination names probably stopped being included in genealogies early in the Qing dynasty. I have already mentioned the case of the Xus. For this last period there were examples in several Hakka genealogies from the New Territories of Hong Kong.", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213797, "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": 149, "title": "RAS-1996", "content_text": "120\n\n24\n\nН\n\nTou To Wang, Changsha Wang and various Muowang \"demons\" I have not consulted Shuton Yoshio eds. Yao Documents (Tokyo Kodansha 1975)\n\nFor example the Buddhist concept of Liu Dao, and the Asura was summoned by the Devil King to fight the Buddha in the Dunhuang narrative literature Buo Muo Branwen, in Dunhuang Brannen, in Tarper Shipe Shuju reprint, 1980, p 347 But in a passage of the Hua Yan Jin quoted by Hong MA,, op cut P. 1680, the King of Asura was among those summoned by the Bodhisattva to come to the rescue of those in turmoil\n\nBut Muowang \"Demon Kings' also featured in canonical Daoism in which They have been conquered by the Daoist gods and can be summoned by Daoist for protection\n\nEven then the Jade Emperor's native place, according to the same document, was \"Puo Xi\" which could have been Persia too\n\nSee Jiang op eit for Qujiang, and Hu Qiwang et al Bancun Yang, Minzu Chubanshe, 1983, for Guangxi Province\n\n\"See Lagerwey for the present situation\n\n\"The SJYLSSDC as we see now, a Qing reprint of the Ming book, has a passage that says Chen went to Lu Shan to study magic. But the next four characters do not make sense The crucial characters will give the master's name as Jiu Lang and can be found in reprints in a more recent series A Ming version reprint of the same book, under the title of Sanpao Yuanliu Shengdi Faozu Shoushen Dachuan, in the series Zhongguo Mijian Xinvang Zijido Hunbuan, Taiwan, 1989, gets most of the characters right. Compare also Shi Shen, a Qing manuscript also reprinted in the same series that quotes a Zheng Shou Shen ji, the passage is otherwise identical with SJYLSSDC\n\n\"See for example Lagerwey, perhaps Liu Zhiwan also. Note the latter being account of practice of the Zhang Fazu sect, which seemed not to involve the Lu Shan Jiu Lang at all\n\nTh\n\nInteresting information is found in John Lagerwey was not mentioned, instead \"John Keupers\", \"A Description of the Fa-ch'ang Ritual as Practiced by the Lu Shan Taoists of Northern Taiwan\", in Saso and Chappell eds Buddhist and Taoist Studies 1. Hawaii University of Hawaii, 1977, p 83 This article on the Lu Shan San Nai sect shows, without saying so, that the confusion has multiplied as the priest has mistaken the pair Lu Shan Jiu Lang and Wang Tu Mu for Dong Wang Gong and Xi Wang Mu, two prominent gods in canonical Daoism, and by two steps of substitution (Xu Xun = Lu Shan Jiu Lang, Dong Wang Gong = Lu Shan Jiu Lang) identified Dong Wang Gong with Xu Xun\n\n-\n\nSee for example the San Jiao Shou Shen Da Chuan\n\nMin Du Wai Ji by den He Qiu, reprinted 1987 by Fujian Renmin Chubanshe\n\nYuan Hao-wen, Yi Jian Zhi, Reprint Beijing Zhonghua Shuju, 1988\n\n14\n\nALL\n\nOp eit pp 1181, 1429\n\n+", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213799, "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": 151, "title": "RAS-1996", "content_text": "122\n\n* DJYL.cl_Zhongggo Minyan Xinvang Zhu Shen Xian Zhuan, a Taiwanese work published by different Hong Kong publishers each assigning a different author\n\n\"Michel Strickmann \"History, Anthropology, and Chinese Religion”. Harvard Journal of Asiatic Studies, 1980, vol 40, pp 201-48\n\n**Anonymous, Yi Wen Zongfu, reprint Shanghai Commercial Press 1937, pp 5-6. It is interesting to note that his enviable destiny is due to possession of ten thousand strings of certain coins (zhengku qian), I fail to find out what exactly they are, but they are probably significant as magic objects rather than money\n\n19 In Luo op cit, pp 365-375\n\n+\n\nLuo, op cit, p 210\n\n* Bao' Liao Shr Zongpu, in Luo, op cit, pp 357.\n\n* In Luo, op cit. p 102\n\n+\n\nWho moved to Fujian from Nanjing, i.e. Lu Jiang, yun, probably part of the present Anhui province\n\n** In Luo, op cit, p167 In some cases of the Wens for some ancestors two names are given for each, one of the simpler form and another prefixed by a numeric or non-numeric character Only names of the second form are designated as ordination names I am not sure if the names of the simpler form actually represent a more preliminary level of initiation\n\n[Check also the Lins of Hang Ha Po, Taipo, NT, note connection claimed with the Tian Hou Check also the Chens of She Shan]\n\nLuo, op. cit. pp. 97-99\n\n*See Faure, op Cit, pp 67-68 for a brief account of the relationship between some of the lineages/segments\n\n+9\n\n70\n\nThe Xing[ng] Mei[vian] YuuanYuan Lishi Pu Chao in Luo, op cit p48. The dates do not tally with the genealogy of the Lis of Shuen Wan and Chung Mei of Bao'an County which gives the date of birth of a 6th generation descendant of Hede as about the time the Song government moved to Southern China\n\nLuo, op cit, p 256\n\n1\n\nLuo op cit. p 281\n\n71\n\nThis ancestor travelled by standing on clouds and by riding bamboo horses (cf the tale about the Three Ladies Chen in ZHJLS), and was given the title of 'General for The Protection of Kingdom\" The genealogy contains two alternative stories that explained", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213886, "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": 238, "title": "RAS-1996", "content_text": "212\n\nthe return of Chen Jiongming from the neighbouring province of Fujian. Chen was the Governor-General of Guangdong in 1912 and 1913. After the failed \"Second Revolution\" in 1913 against Yuan, he escaped to Malaysia (while Sun to Japan) and developed his own anti-Yuan organization independent of Sun's party in Japan. When the Canton Government was established in 1917, nominally under Sun Yat-sen, he returned to Canton only to find that the guest armies had real control over the province. As a result, he gathered a small troop of soldiers made up of native Cantonese and moved to Fujian in early 1918, where he strengthened its fighting potential. Chen Jiongming's return was financially supported by a group of Chinese bankers, who were affiliated with Liu Zhubo, in Hong Kong. They advanced to Chen Jiongming an amount of $200,000 and promised to pay the Guangxi troops a “give-way fee”, if the armies retreated to their home provinces. The fighting could not wait for bargains, as in late October Chen Jiongming's army had forced its way into Canton. The Guangxi guest armies obtained the \"overdue army expenditure\" through a different means. The guest armies retreated westward to Guangxi, looting all the way home.\n\nThe return of the Cantonese troops under Chen Jiongming was welcomed by the Cantonese. The atmosphere in Canton, as reviewed in the newspapers, was that Chen Jiongming should be the Provincial Governor. Funds for a new government were promised by the merchants.\n\nAt this juncture, on November 25, Sun Yat-sen and his key supporters left Shanghai and triumphantly returned to Canton. He prepared to assume power again. After all, Chen was Sun's subordinate in 1913 and 1917. The situation Sun found on his return to Canton was not to his liking. Sun was made Director and Minister of the Interior in the restored government. Wu Tingfang was made Minister of Foreign Affairs. But Chen Jiongming had been planning for the future in Canton, and his list of titles was impressive. Chen was the Minister of War, Governor of Guangdong, Commander in Chief of the Guangdong Army, and High Inspecting Commissioner of Guangdong and Guangxi. In January of 1921, Sun summoned all available parliamentarians to a meeting in Canton. There was no quorum, but they voted anyway. At the end, the Parliament elected Dr. Sun Provisional President of China. Chen Jiongming was in no hurry to act, nor was he ready to listen to Sun. In an interview with the British Consul, Sun described his", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 214315, "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": 173, "title": "RAS-1998", "content_text": "137\n\nXU, THE DAOIST PERFECTED LORD XU ZHENJUN 許真君\n\nTHE PROTECTIVE DEITY OF JIANGXI PROVINCE\n\nKEITH STEVENS AND JENNIFER WELCH\n\nChinese Daoist and folk religion cults can in general terms be classified as nation-wide, provincial or local cults, the latter often limited to as few as one or two villages. Most studies of such cults made during the past half century have concentrated, for very good reasons, on Fujian and Guangdong communities in Hong Kong and Macao, Taiwan and South-east Asia as well as in Fujian and Guangdong provinces, and only a handful have described in any detail those cults limited to the more remote or less accessible provinces of Mainland China. The following short study is, in truth, no more than a tolerably full outline of a provincial cult which has spread to a limited extent into the neighbouring provinces of China. It is basically a medical cult, the deity revered for his skills in healing the sick; however, in a number of places there is also the added concept of the sick being healed by the deity using his power to cast out demons of sickness. Our particular cult is centred on the not so easily accessible southern province of Jiangxi.\n\nXu Sun, [known also as Xu Zhenren] is one of the numerous legendary Perfected Lords, the 'Immortals' or 'saints' of Daoism. He is the patron deity not only of the Xu clan but also of Jiangxi province. For at least two hundred years his cult has been very popular in the Jiangxi provincial capital, Nanchang [formerly Yu-chang] as well as throughout the whole province of Jiangxi and the immediately adjoining provinces where he is regarded as one of the most potent agents to cure sickness by ridding communities of the baleful spirits and demons who caused the sickness. He, in particular, was believed to be especially efficacious with diseases of the eye. According to Dudgeon, Xu was a doctor in Jiangxi province who, with six brothers, saved the province from devastating floods.\n\nA threesome, of Xu Zhenren and two other Immortals, Sun Zhenren and Wu Zhenren, are venerated as healers of the sick in many temples within communities from Jiangxi and Fujian, and in Fujian communities outside China.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214319, "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": 177, "title": "RAS-1998", "content_text": "141\n\nbeen sacked in the memory of man. When the Taiping rebels came to the walls of Nanchang in the middle of the 19th century, they saw sitting on it the figure of a huge man swinging his feet in the moat. He was apparently selling sandals three feet in length to the beleaguered citizens. That was enough for the attackers who turned and fled. It was the figure of Xu Xianzhen. This, however, was not true of the Wan Shou Gong at Xi Shan which, according to temple records obtained by Professor Liang Hongsheng. These are quite clear that since the Furen Palace was first constructed there in 1743, it was destroyed by fire first in 1820 and again in 1856, after it had been rebuilt in 1848, by the Taiping rebels. It was again repaired in 1871 only to be destroyed once more nearly a century later by Red Guards,\n\nSomewhat surprisingly Xu has been seen on altars in Taiwan, Singapore and Malaysia, possibly carried there by immigrants from Fujian province, a province immediately to the south of Jiangxi. His is, however, a minor cult deity.\n\nAn image of Xu, one of the minor healers in a group of five, on the main altar in a temple in Hsinchu, in northern Taiwan, portrays him as a standard Daoist immortal with a sword and small Daoist crown. The gilded image is swathed in a golden robe and all that can be seen are his face and bald head, his black beard and one hand holding the sword aloft. He and the others are collectively revered by devotees as celestial doctors who reveal herbal prescriptions for devotees through a spirit medium. The senior celestial doctor in the group of five is Yang Zhenren, better known perhaps as Yang Zhensong; the other three junior doctors being Xuan Zhenren, Wu Zhenren and Sun Zhenren. The old temple keeper who had founded the temple and is now dead, came over to Taiwan in the 1930s bringing the cults with him from Nanping in Fujian province, some 200 miles due south of Nanchang.\n\nA temple in Singapore, opened in 1971, has Cuji Zhenjun\n\nas the main deity on its main altar. The temple keeper was in no doubt that this deity was Xu Sun, a famous Song dynasty doctor, who was portrayed as a black-bearded, seated Daoist, dressed in colourful robes and a scholar's hat, but without any unique characteristics. His image is flanked by two aides who have not been noted anywhere else:\n\nCishui Lingguan Dadi\n\n刺水靈官大帝", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214320, "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": 178, "title": "RAS-1998", "content_text": "142\n\nand Zheng Lingguan Yuanshuai EA\n\nXu Sun's festival is celebrated on the 1st of the eighth lunar month, though in a few of the temples a further minor festival is held on the 28th of the first lunar month.\n\nApart from his title, Xu Zhenjun and his personal name, Xu Sun, he is also known as:\n\nXu Xianzhen 許仙真\n\nXu Xian Zhenren 許仙真人\n\nXu Zhenren 許真人\n\nShengong Miaoji Zhenjun 神功妙濟真君\n\na Song dynasty title\n\nJingming Zhongxiao Dao 凈明忠孝道\n\na Song or Yuan dynasty title\n\nNote: This deity should not be confused with another, Xu Jia, also known as Xu Zhenren A nor should either cult be confused with yet another local deity, Xu Tianjun. A further complication arises from the identification by some temple keepers in Singapore and Taiwan of Xu as the local Chaozhou community Military Earth God, Gantian Dadi.\n\ni Chinese Medical Deities: 1870\n\nii Sun Simiao, one of the Ten Celebrated Physicians renowned not only as a herbalist but as a diagnostician was also of Jiangxi province.\n\niii Wu Ben, a herbalist of great renown born in a village near Xiamen in Fujian province. He is possibly better known by his title of Baosheng Dadi, the Great Emperor who Protects Life.\n\niv Fitkin, Gretchen Mae: The Great River - The Story of a Voyage on the Yangtze Kiang: Shanghai: Kelly and Walsh: 1922\n\nv Professor Liang is Head of the Department of History at the Jiangxi Normal University in Nanchang.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 215021, "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": 117, "title": "RAS-2000", "content_text": "73\n\nmiles south of Kaohsiung in southern Taiwan. It was assumed that the twinning was linked in some way with the CLC cemetery but why a small town of Hokkien-speaking Chinese, ethnic Min Nan from Fujian province who during the era of the CLC were under Japanese colonial rule, would have any links with the deceased northern Chinese of the CLC, is hard to see. Perhaps the fishermen of Tungkang fled Shandong province ahead of the Communist advance in 1948 and settled there and have family memories of the labourers. Possibly some members of the CLC returned to China and they, or their off-spring, emigrated to Taiwan. Another possibility could be that they wished to remember and commemorate their fellow countrymen, now resting in a foreign country\n\nit is a subject for further investigation. Two characters are carved into the side of the plinth of one, Yidou which simply\n\n益都 means of Benefit to All.\n\nMy wife and I hope to return, to explore the area more fully as we have enjoyed our brief visits.\n\nMemorial\n\nIt is very surprising that after all the assistance the Chinese, together with their British officers and NCOs, rendered to the Allies, especially the British, there is still no specific memorial to them, whether they survived or died, other than the various cemeteries, mainly in Belgium and France, in which they lie buried. It is never too late to consider erecting a memorial at one of their major base camps, such as Noyelles-sur-Mer, but I suppose the Governments of the main countries concerned would not be interested in such a project.\n\nOn my\n\nvisits to World War I battlefields in Belgium and France, and if the opportunity arises for me to visit a cemetery in which members of the CLC, whether officers, NCOs or Labourers are interred, then I pay my respects, considering that, even though there may be few graves or many, I am honouring all who gave up their lives.\n\nFinale\n\nVarious articles, books and unpublished reminiscences have been used in the preparation of this article. It is not my intention, and never has been, for me to view the various files held at the Public Records", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215080, "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": 176, "title": "RAS-2000", "content_text": "133\n\nchambers or tanks. The most famous of the early clocks was constructed in the then national capital, Kaifeng, about the time of the Norman Conquest of Britain, by Su Song [1020 - 1101 AD]. Su Song, born in Tongan county in Fujian province where he is still revered within the Su ancestral hall, created an astronomical clocktower in which he incorporated his mechanical clock, a celestial globe and an armillary sphere. The difference between water clocks until the time of Su Song and his invention was his creation of an escapement mechanism which controlled the regular movement of the small water tanks providing previously unheard of accuracy.\n\nThe Twenty-eight Constellations\n\nIn early China the visible stars were divided into 28 zones or constellations, referred to as lunar mansions. These provided manageable proportions of the heavens, with seven in each of the four directions. The selection of twenty-eight reflects the time it takes the moon to make a complete circuit of the stars, a fraction under twenty-eight days. Books describing such celestial spirits, printed in Taiwan, illustrate each spirit with a sketch showing the \"human\" form and giving its attributes. Although usually regarded as a group, in some places a number of these celestial spirits, always mythological, are referred to individually in legend or by ritual specialists. According to religious specialists each of the stellar deities of the Twenty-eight Constellations has a title and a specific role, the latter differing depending upon the individual ritual specialists or books.\n\nThe Pole Star was also the celestial base of the several deities, the main one being the Northern Emperor, also known as the Dark Warrior, Xuan Wu, one of the spirits of great antiquity who ruled one quarter of the universe. Each of the Thirty-six stars of the Plough was a legendary hero recorded in one of the numerous stories of the deification of and struggles between the deities. They are deities of good omen, whereas the Seventy-two Stars of ill-omen, without individual legends, are just that, stellar spirits of bad luck. The great popularity of the Northern Emperor has rested for many centuries on devotees' belief in the mighty magical powers with which he suppresses demonic forces with his Daoist Pole Star sect, Beiji Pai, of which he is the patron, centred at Wudang Shan in Hubei. Xuan Wu was the Lord of the northern sector of the 28 Lunar Mansions and as one of the Spirits of the Four", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215092, "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": 188, "title": "RAS-2000", "content_text": "145\n\n15\n\n16\n\nare deities of good omen whereas the Seventy-two are stellar spirits of ill omen, without individual legends.\n\nThe bell is called The Bell which dissolves Demons - Ronggui Zhong\n\nHoudous notes in Fujian province that Taisui images sometimes wear a necklace of skulls to represent his authority over the lives of mankind.\n\nMost lone Taisui are known as the 'Intendant of the Year' [dangnian A], though a few are 'the Intendant of the Month\" [dangyue B] and even fewer the 'Intendant of the Day and Hour\" [dangri dangshi B].\n\nW A Grootaers: Rural Temples around Hsüan Hua: Folklore Studies vol. X\n\nShanghai: A Handbook for Travellers and Residents: Its Chief Objects of Interest. Rev. C.E. Darwent : Shanghai: ca 1906\n\nStudies in Chinese Life: Grainger : pub. Chengtu : 1921\n\nKing Zhou was the last ruler of Shang dynasty, described down the centuries as the most despised ruler in Chinese history due to his abhorrent excesses.\n\n}} Jiao means the 'suburbs' his whole name therefore is Yin [who was deserted in the Suburbs.\n\n20 Tian Fet, an early title of the goddess, is now known as Tian Hou [or Tianshang Shengmu]\n\n21 For details of the use of the stems and branches within the sexagenary cycle refer to the chart at the end of this article.\n\n\"The method of gauging distance used by the general populace before the 1911 downfall of Imperial dynasty, and still used by peasants for several decades thereafter, when they were uncorrupted by advanced technology, was the 'li', approximately one third of a mile, though in practice it was the distance measured in time taken between places, it being markedly shorter when travelling up hill than when travelling down.\n\n23 These extra months were added every two to three years to reconcile the annual difference of some eleven and a quarter days between the lunar and solar systems.", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215109, "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": 205, "title": "RAS-2000", "content_text": "162\n\nthe altar and the altar table is a typical temple offertory box into which devotees have thrust cash offerings [Photograph 3],\n\nBoth the sad emperor Tang Ming Huang and his putative doctor, Lei Haijing, are both popular religion cult deities revered particularly in Fujian communities. Images vary from temple to temple, all being standard scholar-official figures with none having any special attribute or feature\n\nSome believe that Lei Haijing, commonly referred to as Marshal Tian Dou, (Tian Dou Yuanshuai), when his image is on an altar, was a doctor who accompanied 'the Emperor in the West' during his flight. After Lei died during the emperor's escape to Sichuan province his spirit remained on, guarding and protecting the emperor who\n\nSaw and recognised the two characters 'Tian Dou' of his protector floating in the air. And once he had arrived in the relative safety of Sichuan the emperor created Lei Haijing - Marshal Tian Dou.\n\nOthers claim that Lei was a musician popularly referred to a thousand or more years ago in Fujian as the 'Marshal'. Lei Haijing is another patron of actors, but predominantly from southern Fukienese communities. There are two Marshals Tian Dou revered on altars within Fukienese communities, with their legends so enmeshed that they virtually become one and the same deity.\n\nIn the most commonly repeated legend Tian Dou was a young prince named Lei Haijing, whose age has varied from ten to his mid-twenties. He lived in Fujian province where he was obsessively keen on practical jokes and opera. As a twenty-year old he lived for pleasure and one day having used his position and rank to force a married woman spend the night with him woke to find that she had painted a crab around his mouth in indelible ink, some say to punish him, others to ensure that his lasciviousness received wide publicity. The prince got away with it the first time by telling his friends that he had painted the crab on his mouth for amateur theatricals; however, when he forced her yet again to spend the night with him she painted another crab on his forehead which this time he was unable to explain away. Another version claims that he slept with a young girl who as a joke painted the crab around his mouth whilst he slept and again, several nights later, as he had been so annoyed at the first joke she drew one on his forehead", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215110, "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": 206, "title": "RAS-2000", "content_text": "163\n\nto teach him a lesson. In yet another rendition it is suggested that he had the crab painted on his forehead by his fellow pupils as a joke whilst he was asleep and who, at the same time, stuck two willow branches behind his ears. When he woke up his chagrin was so great that he committed suicide. Another story maintains that he was a most beautiful child and his sister-in-law in a fit of jealousy painted a crab around his mouth whilst he slept preventing his soul from returning [meaning that he died as a result because Chinese know only too well that one's soul roams far and wide whilst one is asleep]. The Jade Emperor took pity on him and, so the story goes, adopted him as one of his sons, or in another version, allowed his soul to return to his body. In yet another legend he was a Suzhou man who supported troupes of actors. Another legend, related in a Chaozhou temple in Indonesia, tells of a boy who had been working in the fields, stomach empty and very hungry. He fell asleep at the side of the field whereupon a small crab crawled into his open mouth giving him sufficient sustenance to continue. He grew up to be a good farmer, a good neighbour who helped protect his community and who loved music more than anything else. He was, however, conscripted into the army and sent north to fight the Xiongnu [Huns] of central Asia, where he rose in rank until as a marshal and undefeated he returned to his home in Fujian province. He was deified after death as a local community protector. One of the major factors of his victories over the Xiongnu had been the impressive uniforms he had provided for his men which completely over-awed the central Asian barbarians. These uniforms became the stuff of actors' outfits and because of his love for music, and as the crab had saved his life, his image has the crustacean painted around his mouth and he is now the patron of actors and musicians [Photograph 10].\n\nThe legend of the Marshal Tian, better known as San Tian Dou Yuanshuai, the third of the three Tian brothers, another form of this deity, has also been confused by devotees somewhere along the line with the well-known legend of the 360 musicians and the Pestilence Wangye. In the Tian Brother's story they were said to be musicians engaged by the Xuan Zong emperor as his music masters. The emperor, whilst sick, dreamed that their playing had restored him to good health which on waking he found to be true. He then ordered them to stop a plague which was ravaging Fujian province, which again they did and were deified by the Celestial Master Zhang, the Daoist deity.", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215112, "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": 208, "title": "RAS-2000", "content_text": "165\n\nIn 755, during the revolt of An Lushan, Guo helped defend the capital, and in 760 he was despatched to recover territory from Central Asian barbarians and finally, three years after the Turfans [Uighurs] had captured the capital, Guo raised an army and drove them out, more by cunning than military force. The disasters which broke out during the declining years of the Tang Ming Huang emperor were suppressed chiefly by the vigour and determination with which Guo wrested province after province from the hands of the insurgents. He spent a considerable part of his life in warfare and was uniformly successful.\n\nHis images in temples in Northern and Central China usually portrayed him as an old mandarin, with a parted beard, both halves held separately in each of his hands, and with a tiered hat. Occasionally his image depicted him as an old man, sitting, with a long white beard and a white robe, carrying a ruyi sceptre engraved with the four characters for 'Everything shall be as You Desire'. According to one sect, the Jin Dan H., Guo is said to have founded the sect in collaboration with Lü Dongbin, the doctor of renown and one of the Eight Immortals. His image on altars in Sichuan was referred to as Cifu Tianguan14 where he was regarded as a God of Wealth.\n\nNo images of Guo have been noted on temple altars in Taiwan, Hong Kong, Macau or South-east Asia, though a temple in Haikang in Tainan county bears the hall title of Fenyang Dian and contains on its main altar not an image of him but one of a local provincial cult deity, Guangze Zunwang, the patron of the Guo clan.\n\nBoth Mesny and Timothy RichardR claim that Guo Ziyi was a follower of Nestorian Christianity, Mesny even claiming that Guo's name was carved on the famous Nestorian tablet at Xi'an.\n\nWe move on to images of the two major deified heroes of the era on temple altars who have had their historic figures embellished by tea-house story-tellers down the centuries include:\n\nZhang Xun✯ and Xu Yuan,F are heroes of renown and unique deities whose images have been seen on temple altars in Zhejiang, Taiwan, Hong Kong and South-east Asia [Photographs 6 and 7]. Both are protective deities worshipped particularly by the southern Fukienese, both within Fujian province and in southern Fukienese", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215117, "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": 213, "title": "RAS-2000", "content_text": "170\n\nThere would appear to be two minor generals also in this story. Several temples in the Chia I and Yunlin coastal strip of Taiwan are dedicated to the Three Princes, San Wangye Zhang, Li and Mo. These were identified in the temples as Zhang Xun with two of his subordinate generals, Li and Mo, both of whom died with him at Suiyang5 One temple keeper related the story of how Mo Ying15, whose real name was Gai TuoE, was one of the generals at the siege of Suiyang with Zhang Xun and his sworn brother, who committed suicide when Zhang was executed and quartered.\n\nTwo further minor soldiers, again generals who served under Zhang and Xu whose images have also been seen on altars in Taiwan and Fujian province beside those of Zhang and Xu, are Lei WanchunS, an image either with a black face with six or seven golden stars on it or with a red face, and Nan JiyunE, an image with a blue face.\n\nNothing is known about General Nan; however, General Lei Wanchun, a native of Hebei province, was a military officer who served under General Zhang Xun in the first half of the 8th century AD, commanding the garrison in the area to the north of Xi'an, within the loop of the Yellow River. During the An Lushan revolt Lei was besieged by rebel forces in Luoyang, the secondary capital of the Tang. He remonstrated with An's forces from the garrison walls accusing them of being traitors to the Tang and remained there even though six rebel arrows had struck him. He continued to exhort the rebels to surrender until his forces were overcome and he died with them. His image usually has six or seven spots on the face where, so it is claimed, the arrows pierced him. During the reign of the Qing Kang Xi emperor a military officer named Zai carried an image of Lei over to Taiwan where his cult developed and he is now revered in some dozen or so temples in and around the central plain of the West coast.\n\nA protective Wangye, a pestilence deity, in Jiali, a town just north of Tainan city, better known as the General of the Lei clan, Lei Fu Jiangjun, is the secondary deity on the altar of a small temple. The history as recorded in the temple explains that the original temple, having been badly damaged by an earthquake in 1862, was rebuilt and enlarged by devotees. During the hard labouring necessary to achieve their aim the spirit of the then main deity, General Lei, having transformed himself into an old man dressed in a feather coat, went", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215120, "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": 216, "title": "RAS-2000", "content_text": "173\n\ncharacteristics. Plopper in his Chinese Religion seen Through the Proverb : Shanghai : 1935 claimed that Lao Lang was also the patron of prostitutes.\n\nMeng Fu Langjun f. otherwise known as Langjun Ye, NB\n\nwhose\n\n{1\n\n24\n\n0\n\nimage has been noted in Lukang in western Taiwan, is the patron of the southern school of woodwinds.\n\nHe is known by this title which describes his position once he fled to the West from Chang'an ahead of the pursuing rebel forces.\n\nThis lengthy legend basically tells of the emperor's challenge to Zhang Tianshi to use his magic to stop the noise of heavenly music which, unbeknownst to Zhang was being performed by 360 musicians concealed in a cellar. Zhang stopped the music by killing the lot in one swoop with his magic. The emperor, horrified at what he had done, had them all deified as Plague Gods.\n\nZhi Nú is the Weaving Girl in the legend of the Weaving Girl and the Cowherd.\n\nMesny Wm. Mesny's Chinese Miscellany: Shanghai : 1899\n\nRichard T : The Secret Sects of China : The Chinese Inland Mission Handbook : 1896\n\nChaozhou is a city in eastern Guangdong province where their minority language is spoken.\n\nChuanzhou is a city in southern Fujian province and emigrants from both Chuanzhou and Chaozhou have settled in both Taiwan and South-east Asia.\n\n\"The discrepancies in dates is due to the varying versions provided by temple\n\n12\n\nattendants.\n\nA similar claim was made in Central China where the rain and crop deity, Doutian Yuanshuai BÆ, was believed to be an incarnation of Zhang Xun who, it was said, had intervened to assist the imperial forces during the Taiping wars ca. 1855 and had been awarded the title of Zhangwei\n\n13 Goodrich, A. S. : The Peking Temple of the Eastern Peak : Monumenta Serica : Nagoya : 1964", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215309, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 86, "title": "RAS-2001", "content_text": "34\n\nbrought into contact. The stalk which in this way drew up the drop of the other was declared the winning party. Perhaps this was an élitist thing to do and we have no description from the central lake land to improve our knowledge. At least the name suggests games in the open under festive conditions. Another designation used for this day was, in Tongshan, pu die hui 'the meeting of the fluttering butterflies.'38\n\n撲蝶會\n\nA note from Yingshan claims that Hua Zhao was a day when young women got their ears pierced. It was also a day when girls who had reached the age of twelve, thirteen or more, started allowing their hair to grow long. In the same place, this day of Flower Dawn was also an occasion for sending presents to a (future?) bride's home, and to arrange- or confirm-betrothals (na bian). Alternatively, it was a day for wen ming or 'to ask names.' This was a preliminary ceremony leading to a likely engagement to be married, generally implying a comparison of the two candidates in terms of the combinations of celestial signs going with their respective birthdays. The Flower Dawn was generally regarded as an auspicious day for this.39 We can see that this festival was marked by femininity-girls were coming of age, passing into womanhood by starting using jewellery and letting their hair grow long. Female reproduction is also stressed in the arrangements for coming marriages. Also, full moon days were generally associated with femininity.\n\nTurning to Zhongxiang we find that the full moon day of the second lunary was an occasion for the flying of paper kites (feng yuan) and this custom implied some games-but we are not informed as to the rules of these. There is the possibility that these competitions were in terms of appearance and beauty.40\n\nThe flying of paper kites in southern China was not only a children's pastime, but was done in a ceremonial way in certain seasons and on specific days. In Fujian Province, around the city of Fuzhou it was an activity associated with the autumnal Chong Yang festival on the ninth day of the ninth moon. In a different context I have suggested\n\n38 古今圖書集成.1888.VI,1166:風俗考4a.\n\n39 古今圖書集成.1888.VI,1142:風俗考2a.\n\n40 Hodous 1974: 190-92; Bredon & Mitrophanow 1927: 430-35.\n\n41 Aijmer 1991.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215319, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 96, "title": "RAS-2001", "content_text": "44\n\ncolonised by ethnic Han Chinese. It was occupied during the reign of Han Wu Di, a century or more before the Christian era, albeit for centuries merely in pockets around the seaboard with the non-Han ethnic groups, mostly Li and Miao, having been pushed back into the hinterland, the central mountainous area,\n\nBeing the southern limit of China the island of Hainan is semi-tropical with early settlers from the Chinese mainland tending to be involuntary settlers, not necessarily outlaws or banished political exiles but colonists despatched by the government who intermarried with the aboriginal Li. Ethnically the Han Chinese stock, referred to as Hainanese for Hoilam in Hainanese], came largely from the province of Fujian, speaking Qiongwen [commonly called Hainanese] a sub-group of Minnan3, though there are also many Cantonese and Hakka Han Chinese within the population and even pockets of pure Cantonese or Hakka Chinese. The result of the hotchpotch of immigration over the centuries is referred to as a whole as Hainanese, and their culture and social mores reflect elements from all of their original ethnic groups. Hainanese people, as would be expected, cannot be differentiated by foreigners from other Han Chinese. However, the Cantonese, the Chaozhou and Fujian Han Chinese are never slow to point a finger at the Hainanese who they claim to be clannish, insular and very suspicious people. Many go as far as to claim that they are slow, dim-witted and gullible, Certainly, they are different though to a non-Chinese the difference is not immediately apparent. My experience is that they are not only friendly but extremely welcoming to foreigners, and especially diligent as house-servants.\n\nHot and remote, it was pioneer frontier territory - far from the capital and major cities, used during dynastic times as a penal colony or at least a refuge for political exile for Chinese officials, a backward area with agriculture and fisheries as the only form of subsistence. The first official was exiled there during the Han, about the time of Christ, though the peak periods of such exiles were during the Song and Ming dynasties, with some like Hai Rui, Su Dongbo and Cao Yu, being renowned throughout China. Fortuitously their presence on the island accelerated the development of cultural life, and when joined by their families and entourages, they left their mark on the culture of Hainan,\n\nAlthough there are guide and travel books about most areas of", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215325, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 102, "title": "RAS-2001", "content_text": "50\n\nLi Deyu died in exile in 849, in Hainan some 57 years before the end of the Tang dynasty. He was born in AD 787, the son of a minister of state, and rose to become a great minister. In his heyday he was pre-eminent in China serving six emperors faithfully, including being chief minister to Tang emperor Wu Cong. Impeached as the President of the Board of War he was banished to Hainan where his spirit withered. He was not only a fine scholar but also favoured Daoism in the rivalry with Buddhism to influence the Court. He would appear to have had a comparatively close friendship with the Mao Shan sect of Daoists and is even thought to have encouraged the persecution of Buddhism and the imperial eunuchs. He was also an untiring opponent of eunuch influence. His achievements as a poet were recognised as was his contribution to horticulture.\n\nLi Guang was born in Fujian province in 1085 and died in a monastery in Hangzhou in 1140, having been an Imperial Censor and Minister of State. He is renowned for his opposition to the encroachment of the Jin Tatars and in particular the peace proposals by which Qin Gui earned his unenviable notoriety. In 1126 he commanded troops defending the capital and succeeded in defeating the Jin Tatars with great slaughter. He was impeached in 1127 after only a matter of months as Minister of State for irregularities in connection with the purchase of horses and levies of troops, and was exiled for a while before moving to a monastery where he lived out the rest of his life.\n\nLi Guang [1077-1159] was born in Yuezhou in Zhejiang. He was also a scholar-official, but of the earlier Northern Song. He also appears to be feted in Hainan for sharing Hu Quan's rigorous opposition to any kind of accommodation with the Jin invaders and his dislike of Qin Gui. The latter earned him demotion to Jianning military district, and later still another demotion. He was, however, rehabilitated to his original position in 1158 but died the following year while travelling to Jiangzhou.\n\nHu Quan [1102-1180] was a scholar-official of the Southern Song from Luling in Jizhou, Jiangxi province, who received his appointment in the second year of Jianyan emperor. Before taking up his duties, the Jin armies crossed the River and Hu raised his own army to defend the area. He too is famous for his stubborn opposition to any kind of peace dealings with the Jin invaders. He petitioned for the", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215327, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 104, "title": "RAS-2001", "content_text": "52\n\n1101. Though well known for his poetry, he was a celebrated scholar-statesman who has been deified by popular acclaim. However, though not recorded as such, it would be unlikely for him not to have been deified by posthumous imperial decree, an honour coming into vogue at that time.\n\nHe was born in Meixian in Sichuan province and died in Changzhou in Fujian shortly after being permitted to leave exile on Hainan island. His father was a distinguished scholar, and owing to his father's long absences from home, Su received most of his education from his mother. At the age of 21, he entered the state examinations and headed the list of competitors. He rose in public office and was prominent among the strenuous opponents of the political economist, Wang Anshi. His first fall from grace in 1079 was from ministerial office when he was downgraded to be Governor of Hangzhou Fu. In 1086, at the start of a new reign, he was restored to favour but again incurred imperial displeasure, this time being exiled, first to Huizhou in Guangdong and finally to the semi-barbarous island of Hainan in 1097 where he was appointed to the petty office of sub-prefect of Yaizhou. During his exile, having complained that Hainan was wild and its \"frontier\" people, settlers from the mainland, without culture, he took a genuine interest in their welfare as well as the welfare of the original non-Chinese inhabitants. He was permitted to return from banishment in ca. 1100 and died shortly after. He spent the four years of his exile in Hainan in Wenchang, in the north-east of the island, and was the first great name in Chinese history connected intimately with Hainan. His memorial temple in Haikou in Hainan island is now a museum. Within the grounds of the temple is the spring which he is said to have had dug during a severe drought.\n\nd] Zhu Chuping was a magistrate in Hainan who had preceded Su Shi in the post as magistrate by some twenty years.\n\n3: Major Hainanese Deities noted in all Hainanese communities\n\nThese are uniquely Hainanese Gods\n\n13\n\na] Images of the Marquis of Wenzhou, Wenzhou Houwang\n\nI have been seen only on altars in temples founded and run by ethnic Hainanese. According to devotees, he is uniquely worshipped", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215332, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 109, "title": "RAS-2001", "content_text": "57\n\nnot orthodox spirits shen\n\nbut dark spirits. Yinshen, the ghosts of those who have died a violent death before their due date.\n\nChinese usually describe this group, in English, as the 108 Martyrs. They are never portrayed as images and tend to be regarded more as public worthies, folk hero \"ethnic group\" ancestors rather than deities. The tablet is very similar to the ancestral tablet and simply states that it is the 'Tablet to the One Hundred and Eight Brothers'. It is venerated and although the spirits of the brothers are occasionally asked for advice by devotees they are not usually prayed to for major requests or protection, although in Java in one temple the tablet was prayed to by seafarers before they set out on a long journey. Their festival, simple and not in any way lavish, is generally celebrated on the 15th day of the tenth lunar month, though in Singapore it is held on the 3rd of the eighth lunar month.\n\nThe question is, who were the One Hundred and Eight Brothers? Three separate versions of the story of their demise have each been recounted with great solemnity, conviction and confidence by temple keepers in Java, Thailand, Singapore and Malaysia, and even in a Chinese temple in Bali. In Penang the story centres on a junk-load of Hainanese immigrants heading for South-east Asia which never arrived. One version claims that they were mistaken for pirates and wiped out by the 'French' [sic] navy off Annam or the 'British' off Malaya again having been mistaken for pirates. Another version suggests that they were all drowned during a typhoon off the southern tip of what is now Vietnam, and yet another that they were annihilated by Chinese government forces off the Leizhou peninsular immediately north of Hainan when, again, they were mistaken for pirates.12 The third story is that they were the original immigrants from Fujian province who arrived in Hainan to settle but all died in Hainan from disease or at the hands of the aborigines. A twist to the version heard in Penang claimed that the typhoon which sank the junk in the South China Seas drowned all but one of the one hundred and nine aboard, one small boy being saved after days of drifting on wreckage. He then died in Malaya at a ripe old age.\n\n12\n\nOne hundred and eight is a secret symbolic number used by secret societies, and one of the Triad gangs in British Malaya was known as the 'One Hundred and Eight Society.' with a devotee in Seremban", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215342, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 119, "title": "RAS-2001", "content_text": "67\n\nhave been unable to explain his origins, history or any other details. In Malaysia we were told that he had been a hero, killed in the Leizhou peninsular immediately to the north of Hainan [or 'in Leizhou city (nowadays Leicheng) in western Guangdong province'], and that he had been a general, the eldest of three brothers, who had long ago earned great merit working for the common good and was deified. In Singapore, where again he is depicted as one image in the centre of a comparatively crowded secondary altar, it was claimed that he had been a general, killed several centuries ago saving a major unidentified town from invaders. His festivals are celebrated on the 17th of both the first and third lunar months.\n\nOne of the two temples in Malaysia contained three images on the main altar, the usual image of Baima Laoshi Gong together with two standard seated images of mandarins. These were identified as the First, Second and Third Laoshi Gong and were understood to have been brought to Malaysia by immigrants from Hainan some forty years ago. The temple keepers and devotees of both these temples were predominantly Chaozhou Chinese. Nowadays devotees of this cult in Singapore, however, are predominantly Hengwa (Xinghua) from Fujian province.\n\nLapshi Gong is prayed to for 'household affairs' in one of the two temples in central Malaysia, whilst in the other, run by a popular medium who spoke with the voice of Laoshi Gong and is claimed to be extremely gifted, the deity is believed to be able to cure most illnesses. The deity was being treated with exceptional reverence during the latest visit by the author, when a ritual was being performed before the altar requesting a cure for a very sickly looking infant held by its anxious mother.\n\nAmong the Hengwa Hokkiens in Singapore he is rarely revered as a separate deity. He is prayed to and offered incense and oil as one of the collection of deities on the altar, though the temple keeper added that a number of gamblers specifically pray to him. The temple keeper also said that he had not been aware that the deity had any such speciality when first he had taken over the temple in the early sixties. The custom of gamblers seeking divine help was fairly recent and had, he presumed, developed after someone had had a win following a petition to the deity.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215343, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 120, "title": "RAS-2001", "content_text": "68\n\nLaoshi Gong has a unique image. He is portrayed as a general sitting on a folding camp stool, in the process of drawing his sword from its scabbard with his right hand. The sword is partially withdrawn from its scabbard which is hanging on his left side and clasped by the left hand. His helmet has a large pointed spike on top [like the German pickelhaube], and he has four flags protruding from the rack in which they are secured across his back, above his shoulders indicating his rank. The camp stool is an interesting feature. It is a typical folding stool, with a full tiger skin carefully arranged, draped over the back of the stool, the whole image and stool with skin being carved from one block.\n\nLin Fu Taishi Gong, is usually simply referred to as Taishi Gong or Taishi Ye. He is a minor deity in two temples, one in the Hainanese temple, off Balestier Road in Singapore where he was referred to as Lin Fu Xiangye, Prime Minister Lin, with his annual festival celebrated on the double eighth. The other is a Hokkien temple in Ampang, Kuala Lumpur, where he is a minor deity having been placed there by members of the small Hainanese community. He is also known in Ampang as Marshal Lin, Lin Fu Yuanshuai or Lin Fu Dashi, and, during the annual festival of the major Hokkien deity Nine Emperors, is represented by his incense urn when carried in procession with three other deities. They are all accompanied by spirit mediums who are possessed by these deities, including Lin Fu Dashi. In both of these temples he is renowned for his ability to cure [internal] diseases and, especially in Ampang, he is also prayed to for wealth and good business. Temple custodians identified the deity as one of their clan ancestors, Lin Xiyuan who, according to biographies, was born in Fujian during the Ming, and died in about AD 1561. He became an official who argued long and hard against the power of the palace eunuchs, and was renowned for the help he provided to the populace during a major famine. Amongst his many achievements were his successes in the field of education in Guangdong province, and the use of a military force to destroy a band of robbers. He is also claimed to have pacified a number of outlaws. During the troubles in Annam he organised a pacification force, built up an intelligence network only to find that he was not required to act, either by the emperor or by the situation. He was dismissed, accused of usurping his authority and returned to his home where he wrote poetry and Confucian dissertations. He studied for many years and wrote source books for\n\nPage 120\n\nPage 121", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215349, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 126, "title": "RAS-2001", "content_text": "74\n\nperhaps taken over within their own ethnic temple.\n\nThe Iron-ox General is a black-skinned demonic figure dressed in pantaloons and anklets, standing, with a tiger skin draped around his waist, and with a bolero covering his shoulders. He has a narrow plain coronet, and is holding a heavy chain in his left hand and an axe raised above his head in his right.\n\nThe Iron-ox and Bronze-ox were both live oxen transformed by Lishan Shengmu into human, albeit demonic form, to be her guardians and to protect the gateway to her mountain. They have powers in their own right which include, it is claimed, the prevention of natural disasters, and in particular flooding.27\n\nb] In Fujian province prior to 1949 it was not uncommon to see the Eight Youths, young boys running round the procession when the palanquin containing the image of the deity was being borne around his parish. The boys were regarded in most places as the incarnate soldiery of the spirit armies of the deities. In others they were underworld generals whose exorcising dance was performed to rid the vicinity of demons. In Taiwan groups of young men regularly meet in certain temples and practice exorcist drills which they then perform for the public during annual ceremonies. Their other function is to act as bodyguards to the major deity in their temple when he is taken out in his carrying chair to process around the town. These youths are known in Taiwan as the Eight Underworld Generals A#. They are skilled in martial arts, have their faces painted in specific patterns using a number of bright colours, somewhat similar to the actors in Peking opera but generally regarded as demonic faces, and are dressed in a uniform of jacket and trousers and in a few temples, according to one temple keeper, they wear red bands, similar to those worn by the Boxers of the 1900 Rebellion, identifying which unit they belong to. The markings and forms of these youths tend to be identical with the Ba Jia Jiang, the statues lining the walls of Underworld temples in Taiwan. Such statues have also been noted in several Hainanese temples in South-east Asia where the group of Eight is known as Ba Ban Gong A, The \"Eight Bosses\". Whereas the total, Eight, would appear to be somewhat immaterial to most devotees and temple keepers, in Singapore the Eight represented the large number of gaolers in each of eight of the Ten Courts of the Underworld responsible for purging\n\n28", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215353, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 130, "title": "RAS-2001", "content_text": "78\n\nHainan island as well as within Hainanese communities in south-east Asia. Although their legends are unique to Hainanese they are similar in style and format to those told in other ethnic groups.\n\nSadly, most of the rural temples on Hainan island itself have little left of their original images following the ravages of the Cultural Revolution. It is fortunate that we do still have several Hainanese communities in south-east Asia where little has changed over the past century. However, intermarriage between Hainanese devotees and those of other Han ethnic groups has meant that to identify cults as uniquely Hainanese has become that much more difficult.\n\nNOTES\n\n1\n\n2\n\nPopular or folk religion is an amalgam of Buddhist, Daoist and local beliefs ignored by Confucianists, Buddhists and Daoists as well as by the majority of educated Chinese.\n\nHengwa is sometimes referred to as the Puxian sub-group.\n\nHokkien is the Fujian linguistic group word for Fujian people as well as their language. Minnan is the area of southern Fujian province from which many immigrants to Taiwan and South-east Asia originated and is a linguistic sub-group of Hokkien.\n\n4 Buddhist and Daoist images on such altars have not been included in this article, even though a number have been seen on folk religion altars in Hainanese temples, as they are all revered China-wide.\n\n5 Ma Zu is primarily the Fujian community title for Tian Hou.\n\n7\n\nBoth Third and Fourth are deities that have been noted on Hainan island and within Hainanese overseas communities.\n\nAn entirely different deity, the Saintly Matron of Wenzhou, Wenzhou Shengmu would appear not to be connected in any way with Wenzhou Houwang. Nor has she been noted on altars within the overseas southern Chinese communities. She has only been noted by William Mesny who saw an image of her in Zhejiang province in 1896 [doubtless connected with the local coastal city of Wenzhou], and suggested that as her surname appeared to have been Lin she may well be Tian Hou, the patron goddess of seafarers.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215370, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 147, "title": "RAS-2001", "content_text": "96\n\nnumerous meandering vers\n\nThere were two main groups of land dwellers in the New Territories, the largest being the Cantonese or Punti local people whose dialect is spoken and understood by the majority of the population. The other group were the Hakka 'guest people' or 'strangers' who are said to have originated from northern China, and settled in Guangdong and Hong Kong in the 18th and 19th centuries. Then there were the fishing people, the Hoklos originating from Fujian province, and the Tankas or sui seung yan, who, in the past, had lived their whole lives afloat on the small sampans and junks moored along the coast of Guangdong and Hong Kong. All these groups used baby carriers, but the styles differed particularly between the land and boat dwellers.\n\nTraditionally the carrier was made from a decorated square of cloth, with long strips of fabric extending from the corners of the square to form straps. The child was placed against the woman's back as she leaned over, with the feet encircling her waist, and the carrier laid on top. Two straps were brought over her shoulders and two more went under the child's legs and under the woman's arms, to tie in a knot at her chest. As the family grew, it became the turn of older girls to carry the younger siblings (Fig 1).\n\nIt had been the custom for the grandmother to make a carrier to greet the new offspring. This carrier, and subsequent ones were lovingly made by hand in spare moments when the woman was not tending to the farming, or cooking the evening meal while sailing off to distant fishing grounds. If the woman did not have sewing skills she would order the carriers from a neighbourhood seamstress. Despite the little education most women had received, the designs and colours were lively and varied, and each carrier was unique.\n\nDifferent Styles of Carriers\n\nBaby Carriers used in the 19th and early 20th century were quite large, measuring as much as 60cm overall. The centre panel, approximately 35cm square, was embroidered or left plain. Two wide straps made of calendared cotton or hemp, dyed black or indigo blue, extended about 110cm at each edge along top and bottom of the carrier.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 216030, "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": 329, "title": "RAS-2002", "content_text": "263\n\nafter a siege of 49 days. Most accounts claim that they died by their own hands rather than fall into those of the enemy.\n\nOur interest lies in Zhang. He was born in Henan in AD 709 and died with Xu on either the 15th of the second or the 9th of the tenth lunar months in 757. Zhang was the military mandarin in Suiyang and is occasionally referred to in temple records as Zhang Suiyang. Before being posted to Suiyang he had been employed in military operations in Central Asia where his discipline was legendary. In 756 during the rebellion of An Lushan he fought many battles, was wounded on a number of occasions and performed prodigies of valour. The climax was reached by his heroic defence of the Henan provincial city of Suiyang against the rebel army commanded by An Lushan's son. Zhang refused to yield and even sacrificed his favourite concubine to no avail. The enemy broke in and as he scorned to owe allegiance to his conqueror was immediately put to death. It is said that during the siege his patriotic rage caused him to grind his teeth so that after his death it was found that all but three or four had been worn down to the very gums.\n\nIn central China the rain and crop deity, the Bodhisattva of the Whole of Heaven, Doutian Pusa or the Marshal of the Whole of Heaven, Doutian Yuanshuai, was believed to be an incarnation of Zhang who, it was said, had intervened to assist the imperial forces during the Taiping wars ca. 1855 and had been awarded the title of Zhangwei. His major local shrine is some distance outside the southern gate of Zhenjiang, a little beyond the shell of a Ming pagoda. There was also a shrine to him in the city's new main street, Ma Lu; another in a village on the road to the Bamboo Grove, and yet another in the village of Doutian Miao where the Imperial battery had been located on the north shore of the Yangzi abreast of Jiao Shan. Annually, during the Fourth lunar month, Zhenjiang was crowded with country folk who came to enjoy the procession of gods being borne through the streets of the city, including the image of Doutian Pusa.\n\nWhen the Tang dynasty collapsed China fell back into feudal kingdoms, one of which was the Xiu dynasty of Nantang. Under their rule the walls of Zhenjiang were repaired. Xiu Lijing succeeded his father in 946 and during his reign he annexed what today is Fujian province and added it to his dominion of Jiangxi, most of Anhui and Jiangsu, thus becoming one of the largest states in China at the time.", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216034, "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": 333, "title": "RAS-2002", "content_text": "267\n\nThe force despatched up the Yangzi in 1629 by Koxinga's father was led by Zheng Huigui, Koxinga's uncle. It arrived off Zhenjiang just as the Manchu army was crossing over to Jin Shan [Golden Island], causing the Manchus to pause, change their plans and move further upstream for their crossing. However, the Manchus, having taken Nanjing, upstream, they floated downstream on rafts and after coming under fire from Zheng's force, still went on to capture Zhenjiang. Zheng fled downstream and back down the coast to Fujian. It was just at that moment that Koxinga's father deserted to the Manchu side. With most of Fujian province within his power Zheng, despite his submission to the alien Manchus, welcomed the Ming emperor who was fleeing ahead of the southward advance of the Manchus as a means of augmenting his power. Despite his protestations of loyalty he failed to aid the emperor's restorationist cause by the simple expedient of inactivity.\n\nOur next episode begins fifteen years after the execution of Koxinga's father in Beijing where he had been held hostage, with Koxinga himself vigorously opposing the Manchus. In 1659, Koxinga hearing that the Manchu forces were preoccupied in Yunnan province sailed to the mouth of the Yangzi where he remained whilst a portion of his fleet commanded by Zhang Huangyan, sailed up the Great River, captured Zhenjiang before sailing on to Wuhu, far upstream beyond Nanjing. Koxinga, himself, landed on Congming island near the mouth of the Great River and having marched across country, he entered the old Ming capital of Nanjing in triumph, where he proclaimed the restoration of the Ming. However, he was promptly besieged in Nanjing for four long months before surrendering the city and being able to escape. The failure of the second raid up the Yangzi led the Manchus to install large garrisons within the major walled cities down the Yangzi, Zhenjiang being but one. In each city a special quarter was set aside for the Manchu garrison, members of which were forbidden to have too much intercourse with the native Chinese and quite categorically were forbidden to marry them. The Manchus at first were merely feared but as the years passed so they grew to be heartily disliked. And in their later years they were despised. There was a remnant of the Manchus still in Zhenjiang in the 1920s, whose poverty was a burden on local charities and the authorities and whose extensive burial grounds down the centuries of both the Manchu White and Yellow Banners were still standing in the city's south-west suburbs. It was claimed that Zhenjiang reflected typical Jiangbei culture with a dash of Peking from the", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216038, "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": 337, "title": "RAS-2002", "content_text": "271\n\nother smaller temples, some well known, others hardly known at all. These include the conspicuous red-walled Dicang Wang Temple not far from the south-west corner of the city wall; the Doutian Miao and the Xiu Wang Miao, both referred to earlier. All were destroyed during the Taiping occupation, though many were rebuilt during subsequent years only to fall into disuse during the Japanese occupation as well as since 1949. The Jin Shan Temple and the Ganlu Temple today are the premier tourist sites in Zhenjiang, with the Dinghui monastery, though less easily accessible, being a good third.\n\nThere used to be an interesting group of memorial temples on the Ganlu headland [Consular Bluff], a favourite resort for native Chinese picnic parties. One of these shrines was dedicated to Zhu Xi, a Southern Song dynasty neo-Confucian philosopher, born in Anhui in AD 1130, and probably best remembered for his commentary on Confucian classics, with his 'Rituals for Family Life' being influential throughout China as the standard authority consulted by high and low alike. He was the Confucian scholar who, whilst prefect at Zhangzhou in Fujian in 1190, attacked Buddhist and Daoist practices and issued orders laying down punishments for those who disobeyed the rules. Despite this he wrote commentaries on the sacred books of Daoism. He retired in 1196 and after his death four years later was posthumously appointed Chief of the Imperial Tutors with the rank of Lord. He has long been deified, with a portrait installed in a temple in Jiangxi province at an early stage during the twelfth century to encourage sacrifices to him by local scholars and gentlemen.14 He was revered in Confucian temples from about 1250, and during the reign of Kang Xi he was elevated to a position just under the 'Ten Noted Men' [The Ten Disciples of Confucius].\n\n[1824-1890],\n\nAnother shrine was dedicated to Peng Yulin the Chinese admiral in charge of the Yangzi Fleet which operated with success against the Taiping rebels. Peng was remembered by foreigners for his incorruptibility as well as his inability to understand the westerners. During the short French war with China in 1884-5, when in Guangzhou as the Imperial Naval Commissioner sent to organise its defences he proposed sending emissaries to Singapore to poison any French officers who might have been enjoying British hospitality there. Beijing frowned on his plan and he was unable to see why. He was also violently opposed to the introduction of iron-clads into the Chinese navy.", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 } ]