[
    {
        "id": 207924,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1976",
        "page_number": 312,
        "title": "RAS-1976",
        "content_text": "NOTES AND QUERIES \n\n297 \n\nBIBLIOGRAPHY \n\n1 Chinese Buddhist Monasteries, J. Prip Møller; published G. E. C. Gad of Copenhagen, 1937. \n\n2 'The disposal of the Buddhist dead in China' P. W. Yetts, JRAS, July 1911. \n\n3 New China Review, Vol. II, 1920. \n\n4 Truth and Tradition in Buddhism: K. C. Reichelt, Commercial Press Ltd., Shanghai 1928. \n\n5 Buddhist China, R. F. Johnston, 1910. \n\n6 Récherches sur les Superstitions en Chine. Vol. VII, H. Doré, Shanghai 1931. \n\n7 Temples of Anking: J. Shryock, Paris 1931. \n\n8 From Far Formosa; Rev. G. L. MacKay, 1896. \n\n9 Mythical & Practical in Szechuan, James Hutson, Shanghai, 1915. \n\nHong Kong, 1976. \n\nKEITH STEVENS \n\nPRELIMINARY LIST OF THE BAKER COLLECTION OF NEW TERRITORIES GENEALOGIES IN \n\nTHE BRITISH LIBRARY \n\nVol. No. Village (and Gazetteer* reference) \n\n*. \n\nPing Shan (p. 163) ♬ \n\nTang Clan Association Handbook \n\nSurname \n\nTang \n\n(Hong Kong Branch) 香港鄧氏宗親會特刊 Tang 鄧 \n\nPing Long (p. 199) ** \n\n4. \n\nSha Lo Tung (p. 197) \n\nM \n\n5. \n\nEconomic Survey of Ping Shan (p. 163), \n\n屏山1956. \n\n6. \n\nChung Mei (p. 193) Æ \n\n涌尾 \n\n7. \n\nSiu Kau (p. 194) 4 \n\n小落 \n\nChung đề \n\nCheung # \n\nLei 李 \n\nLei李 \n\n8. \n\nChung Pui (p. 193) M† \n\n9. \n\nKam Chuk Pai (p. 194) \n\n金竹排 \n\n** \n\nLei李 \n\nWong 王 \n\n10. \n\nNai Tong Kok (p. 193) \n\nA \n\nLei \n\n11. \n\nTai Kau (p. 194) ★ \n\n大落 \n\nLei李 \n\n12. \n\nWang Leng Tau (p. 193) ††† \n\nLei李 \n\n13. \n\nUnidentified \n\nTang 鄧 \n\n* A Gazetteer of Place Names in Hong Kong, Kowloon and The New Territories (Hong Kong, Government Printer, n.d. but 1960)",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q",
        "rank": 0
    },
    {
        "id": 208984,
        "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": 146,
        "title": "RAS-1980",
        "content_text": "114\n\nJULIAN F. PAS\n\ntraces its origin from one of those forms of sun worship.” As is clear from this quotation, de Groot only sees here a case of archetypal similarity, without speculating about the possibility of a more direct historical influence.\n\n25 See K. Schipper, Fen-Teng, p. 33.\n\n26 Guéranger, op. cit., p. 501:\n\n“dictum”.\n\n30 Ibid., pp. 508-9.\n\n“sanctifica”; “sanctificatum et bene-”.\n\n31 M. Saso, Cosmic Renewal, p. 73. K. Schipper does not tell us how the new flame is produced.\n\n32 Guéranger, op. cit., p. 503, f.\n\n** See text quoted on p. 11 and also end-note 20.\n\n34 My transl. of the Chinese text. See Schipper, Fen-Teng and Saso, Cosmic Renewal, pp. 73-74.\n\n35 See K. Schipper's detailed description of the rituals:\n\n(i) \"Enroulement du Rideau\": nos. (23)-37). This ritual lasts just over 35 minutes. (Le Fen-teng, pp. 25-27).\n\n(ii) \"Tintement solennel de la Cloche et de la Pierre sonore\": nos. (38)-(59): lasts ca. 33 minutes. (See pp. 27-32).\n\n36 M. Saso, Cosmic Renewal, p. 74, f.\n\n37 Actually they are not to be seen as three separate rituals but as three stages in one ongoing celebration.\n\n**M. Saso, (Cosmic Renewal, p. 74), says that a screen is only \"imagined\" and is \"rolled up\" by \"symbolic gesture\". This may be the custom in Northern Taiwan, but in the South a real screen is used which is actually rolled up during the ritual.\n\n39 M. Saso, Cosmic Renewal, p. 74.\n\n40 M. Saso, Cosmic Renewal, p. 75:\n\nFirst the metal bowl is struck 24 times: yang (Schipper: 24+1) then the wooden fish is struck 24 times; yin (Schipper: 29+1) then: both together are struck 36 times: yin and yang in harmonious union; then metal bowl again: 9 times; and finally wooden fish: 6 times.\n\nK. Schipper (Fen-Teng, p. 29) does not mention the striking of a wooden fish, but of the \"musical stone\", as indicated in the ritual text.\n\n41 See for instance E. Zürcher. \"Buddhist Influence on Early Taoism, A Survey of Scriptural Evidence:\", unpublished paper presented at the Third International Conference of Taoist Studies, Uterageri, Switzerland, Sept. 1979.\n\n42 Sources of information about Nestorianism in China are as follows: P. Y. Saeki, The Nestorian Monument in China (London, 1916); The Nestorian Documents and Relics in China (Tokyo, 1951); J. Foster, The Church of the Tang Dynasty (London, 1939); C. Eliot, Hinduism and Buddhism, III; S. Holth, \"The Encounter between Christianity and Chinese Buddhism during the Nestorian Period\", Ching-feng, XI (1968), 20-29; K. L. Reichelt, Truth and Tradition in Chinese Buddhism: T.-m. K’ung “Chugoku Keikyō niokeru Bukkyō teki Eikyo ni tsuite\" (The",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207",
        "rank": 0
    }
]